Catholic Commentary
The Oath Sworn and the Parties Depart
22David swore to Saul. Saul went home, but David and his men went up to the stronghold.
1 Samuel 24:22 records David's sworn oath to Saul, invoking God as witness to his promise not to harm Saul's descendants, after which Saul departs to his palace while David withdraws to a wilderness stronghold. The verse contrasts Saul's return to comfort with David's continued exile, portraying him as the righteous sufferer who shows mercy and honor despite persecution.
Power at its truest is the choice not to use it—David swears to spare the man hunting him, binding himself by sacred oath to mercy.
The two departures also encode a spiritual anthropology: Saul returns to the comfort and safety of the established order — unchanged, unchastened at depth — while David "goes up" to the demanding, exposed life of the wilderness. This mirrors the parable of the two sons, the narrow and wide roads, and the consistent biblical pattern whereby the truly anointed soul does not yet possess what is promised but continues upward in faithful, costly perseverance.
Catholic tradition illuminates this verse through several interlocking lenses.
The Inviolability of Oaths: The Catechism teaches that "an oath is to call God as witness to what one affirms" and that "a false oath calls on God to be witness to a lie" (CCC 2150–2151). David's oath to Saul is a model of oath-taking properly ordered: invoked in a moment of genuine moral gravity, about something concretely binding, with God as the true guarantor. The Church has always insisted that oaths must be kept even when costly — a principle enshrined in canon law and echoed in the Sermon on the Mount (Matt 5:33–37).
David as Type of Christ: The Church Fathers recognized David throughout as a figura Christi. St. Augustine, in his Enarrationes in Psalmos, repeatedly identifies David's persecuted innocence as a prefiguration of Christ's Passion. Here, David's mercy toward Saul — and his oath not to destroy the house of his enemy — typifies Christ's redemptive refusal to condemn: "God sent the Son into the world, not to condemn the world, but that the world might be saved through him" (John 3:17). The Catechism affirms this typological reading in its treatment of the Old Testament as genuinely preparing and foreshadowing the New (CCC 128–130).
Mercy Without Naivety: Catholic moral theology distinguishes between mercy and imprudence. David shows genuine mercy — he swears not to destroy Saul's house — but he does not return to the court or lower his guard. He goes back to the stronghold. This embodies what St. Thomas Aquinas calls prudentia (prudence), the first of the cardinal virtues in its practical ordering of means to right ends (Summa Theologiae II-II, Q. 47). True mercy is not self-annihilation; it is generous action ordered by wisdom.
Covenant Faithfulness (Hesed): Implicit in David's oath is the Hebrew concept of hesed — covenant love/mercy — which the LXX translates as eleos and which becomes central to the New Testament understanding of God's mercy. David's pledge to preserve Saul's house is an act of hesed that anticipates his later covenant faithfulness to Jonathan's son, Mephibosheth (2 Sam 9). The Church's social teaching (cf. Deus Caritas Est, Benedict XVI) finds in this biblical hesed a model for human relationships ordered by gratuitous love rather than calculation.
This verse confronts the contemporary Catholic with a searching question: when you have the moral high ground, what do you do with it? David could have leveraged Saul's humiliation — he had proof, witnesses, and a corner of the royal cloak. He chose instead to bind himself by oath to protect the man who had tried to kill him. This is not weakness but disciplined magnanimity, and it is deeply countercultural.
In a polarized age where political, familial, and ecclesial conflicts tempt us to "cut off" opponents — to erase, cancel, and destroy — David models a different path: name the wrong clearly (as he did in vv. 9–15), refuse to exploit the moment of power, and then make a binding commitment to mercy. Catholics are called to do the same in specific, concrete ways: in legal disputes, where one might pursue maximum damage but chooses proportionate settlement; in family estrangements, where one could destroy a reputation but instead commits to protecting it; in online discourse, where a moment of someone else's vulnerability tempts us to pile on.
Note also that David goes back to the stronghold — mercy does not require you to make yourself unsafe. Prudent mercy, not sentimental exposure, is the Catholic ideal.
Commentary
1 Samuel 24:22 — Literal and Narrative Analysis
This closing verse of 1 Samuel 24 is deceptively spare, yet dense with meaning. It consists of two parallel actions: David's sworn oath and the divergent departures of the two men.
"David swore to Saul." The Hebrew verb shava' (שָׁבַע), "to swear," carries enormous weight in the ancient Near Eastern and Israelite context. An oath was not a mere promise but an invocation of God as witness and guarantor — to break it was to invite divine retribution. David is not simply offering Saul his word; he is placing himself under sacred obligation before the LORD. Critically, Saul had requested this oath in the preceding verse (v. 21), saying, "Swear to me therefore by the LORD..." — meaning Saul himself understood that only a God-bound oath could give him security. That David complies is itself an act of magnanimity and covenantal seriousness. He commits not to "cut off" Saul's descendants and not to "wipe out" his name from his father's house — both were standard practices of newly established dynasties eliminating potential rival claimants.
"Saul went home." The Hebrew is wayyēlek Šā'ûl 'el-bêtô — "Saul went to his house." The return home is the return of the defeated. Saul has been exposed as the aggressor, humbled by David's restraint at the cave, and now departs chastened. Yet the narrative subtly refuses to sentimentalize this. Saul does not repent in any lasting way; the reader of the broader Samuel narrative knows his contrition is episodic and shallow. He goes home — back to the same palace, the same jealousy, the same spiritual deterioration. His "going home" is thus a return to his own diminishment.
"But David and his men went up to the stronghold." The adversative contrast is sharp and intentional. David does not go home. He has no home. He returns to metsudah (מְצוּדָה) — a fortified stronghold, likely Masada or another wilderness redoubt. This is the continuing condition of the righteous sufferer: oath-keeper, mercy-giver, and still an exile. The verb "went up" (ya'alu) may carry a faint liturgical resonance — the same root used for pilgrimage ascent — suggesting that David's wilderness path is itself a kind of sacred journey.
Typological and Spiritual Senses
At the typological level, David stands as a figure of Christ, the anointed one (Messiah/Christ both mean "anointed") who shows mercy to those who persecute him and refuses to grasp the power that is rightly his before the appointed time. Just as David spares the king who hunts him and seals it with an oath, Christ from the cross prays for those who crucify him (Luke 23:34) and does not summon the twelve legions of angels available to him (Matt 26:53). The oath David swears anticipates the New Covenant, sealed not by words alone but by the blood of Christ.