THE TITLE of literary scholar Robert Alter’s book, The Art of Biblical Narrative, tells us that biblical narratives are artistic compositions. The Bible is a literary work par excellence. But it is essentially a theological book: It is about God. In the Bible, the literary shapes the theological. So, we need to learn to read carefully how a narrator artistically tells a story. David came to Ahimelech to ask for food and a weapon (vv.1-9). After the narration of David asking Ahimelech for food (vv.1-6), the narrator inserts an interruption: “Now one of the servants of Saul was there that day, detained before the LORD; and his name was Doeg the Edomite, the chief of Saul’s shepherds” (v.7). Then, the narrator continues with David asking Ahimelech for a weapon (vv.8-9). The inserted interruption is intentional. And the detailed description of “Doeg the Edomite” has significance. Doeg was “one of the servants of Saul…the chief of Saul’s shepherds”. And Doeg “was there” – the place − and “that day” – the time. Look at this theologically in the context of David running away from Saul. Doeg “was there that day” was no coincidence. Furthermore, Doeg “was there that day, detained before the LORD”. We can’t miss the theological element here. Doeg “was there that day” for a future evil purpose, which is not known at this point of the narrative. The theological point is: God is sovereign over an evil thing that is brewing, which will be manifested in the future.