Front matter (continued, part 45)
then pretended to be mad, and this made it easy for him to escape unharmed. Had David waited on the Lord and sought His will, he might not have gotten into trouble.
Psalms 34 and 56 both came out of this bizarre experience. Psalm 56 was his prayer for God's help when the situation became dangerous, and Psalm 34 was his hymn of praise after God had delivered him, although he mentions "fear" (vv. 4, 7) and deliverance from trouble (1 Sam. 21:6, 17, 19). The emphasis in Psalm 56 is on the slander and verbal attacks of the Philistine leaders as they tried to get their king to deal with David. There's no question that David was a frightened man while he was in Gath, but he sustained his faith by remembering God's promises (vv. 10–11) and God's call upon his life (v. 12). According to Psalm 34, David did a lot of praying while in Gath (vv. 4–6, 17–22), and the Lord heard him. David learned that the fear of the Lord conquers every other fear (vv. 9–16). The Lord was indeed merciful to David to enable him to escape back to his own land. No matter how we feel or how dismal the circumstances appear, the safest place in the world is in the will of God.
Psalms 57 and 142 are associated with David's stay in the cave of Adullam, and both of them emphasize David's faith that God was his refuge. As David prayed, the cave became a holy tabernacle where by faith he could find shelter under the wings of the cherubim in the Holy of Holies (57:1). What looked like a cave to others was to David a divine sanctuary, for the Lord was his portion and his refuge (142:5). To David, the fugitive life was like being in prison (v. 7), but he trusted the Lord to see him through. He knew that God would keep his promises and give him the throne and the kingdom.
From Adullam to Moab (vv. 3–4a). David honored his father and mother and sought to protect them, so he asked the king of Moab to shelter them until his days of exile were over. The Moabites were the descendants of Lot from his incestuous relationship with his older daughter (Gen. 19:30–38). In the days of Moses, the Moabites were not a people favored by the Jews (Deut. 23:3–6), but David's great-grandmother Ruth came from Moab (Ruth 4:18–22), and this may have helped David to gain their support.
From Gath to the cave of Adullam (vv. 1–2). This was a well-known place in Judah, ten miles from Gath and about fifteen miles from Bethlehem, David's hometown. David was at least in friendly territory, and the fighting men from Judah and Benjamin came to join his band (1 Chron. 12:16–18). It was here that David longed for a drink of water from the well at Bethlehem and three of his mighty men broke through enemy lines to bring it to him (2 Sam. 23:13–17). Knowing how much that drink of water cost those three men who risked their lives, David poured it out as a drink offering to the Lord. Great leaders don't take their followers for granted or treat lightly the sacrifices that they make beyond the call of duty.
From Adullam to "the stronghold" (v. 4b). After David had secured the safety of his parents, he returned to Adullam and then moved his company to "the stronghold" or "fortress," which many students believe was at Masada by the Dead Sea, about thirty-five miles southwest of Adullam. The Hebrew word mesuda means "fortress" or "stronghold," and can refer to natural hiding places in the wilderness. David lived in different "desert strongholds" (23:14 niv) as he tried to protect himself and his friends and outwit Saul and his spies. But the prophet Gad warned David that the wilderness fortress wasn't safe and that he should return to the land of Judah, so he relocated in the forest of Hereth in the vicinity of the cave of Adullam. Hereth means "thicket."
All of David's family joined him at the cave, which meant that his brothers deserted Saul's army and became fugitives like David. They knew that David was God's anointed king, so they linked up with the future of the nation. Many others saw in David the only hope for a successful kingdom, so they came to him as well: those who were in distress because of Saul, those in debt, and those discontented because of the way Saul was ruining the nation (see 1 Sam. 14:29). David ended up with 400 high quality fighting men, and the number later increased to 600 (23:13; 25:13; 27:2; 30:9). Some of his mighty men and their leaders are listed in 2 Samuel 23:8–39 and 1 Chronicles 11:10–41. Saul had an army of 3,000 chosen men (1 Sam. 26:2).
The prophet Gad will appear again in the narrative of David's life. It was he who gave David the Lord's message after David had numbered the people (2 Sam. 24:11–19; 1 Chron. 21:9–19) and assisted David in setting up the musical ministry for the sanctuary of the Lord (2 Chron. 29:25). He also wrote a book about David's reign (1 Chron. 29:29). Later, Abiathar the priest would escape Saul's slaughter of the priests at Nob and join David, so that the king would have available the ministries of both prophet and priest.
True leaders attract the best people who see in the leader those qualities of character that they most admire. The people around David would never have been noticed in history were it not for their association with him, just as our Lord's disciples would have died unknown had they not walked with Jesus. God usually doesn't call the great and the powerful to be His servants, but those who have a heart for Him and an
Doeg: a deceitful servant (22:6–23) Now we discover why the writer mentioned Doeg in verse 7, for now he steps forth as a key actor in the drama. Wherever there is a scheming leader, he will have scheming followers, for we reproduce after our
1 Samuel 22
become king. Never was Saul's paranoia more evident or more dangerous.
own kind. These are people who will do anything to gain the leader's approval and receive his rewards, and Doeg was such a man. This was the perfect time for him to use his knowledge to please the king and raise his own stature before the other officers. The fact that he was accusing God's anointed king didn't bother him, or that he lied about what the high priest said and did. It is no wonder that David despised Doeg and expressed his loathing in the words of Psalm 52.
When Ahimelech heard these accusations, he first defended David before giving an account of his own actions. He reminded the king that David had been a faithful servant, an argument Saul's own son Jonathan had previously used (19:4–5). The entire nation honored David as a courageous and faithful warrior. But even more, David was Saul's son-in-law, a member of the royal family, one who had always done the king's bidding. He was held in high esteem in the king's household and even served as captain of Saul's personal bodyguard (22:14 niv). If he had wanted to kill Saul, David certainly had plenty of opportunities to do so even before he fled. Perhaps the priest's words reminded the king that it was Saul who tried to kill David, not David who tried to kill Saul.
The king's anger (vv. 6–10). King Saul, spear in hand (18:10; 19:9; 26:7–22), was holding court under a tree on a hill8 near Gibeah when word came to him that his spies9 had discovered David's latest hiding place. This was probably the wilderness stronghold near the Dead Sea (1 Sam. 22:4–5), which explains why God sent the message to Gad that the company should return to Judah. Saul used this event as an occasion to berate his officers, all of whom were from his own tribe of Benjamin.10 Always suspicious of treachery in the official ranks, Saul reminded the men that he was king and therefore was the only one who could reward them for their faithful service. David attracted men who were willing to risk their lives for him, but Saul had to use bribery and fear to keep his forces together. Saul was sure that his officers were conspiring against him because they had refused to tell him that David and Jonathan had covenanted together concerning the kingdom. Jonathan was the leader of a conspiracy that included some of the very men Saul was addressing. These traitors were working for David because David had promised to reward them. Furthermore, Saul was sure that David was plotting to kill him!
Ahimelech denied using the ephod to determine God's will for David. In fact, he stated boldly that if he had done so, it would have been the first time, because he had never done so before.11 To do so would have been to forsake Saul for David! He closed his defense by stating that he and his family knew nothing about any conspiracy and therefore could in no way take part in a conspiracy.
The unjust sentence (vv. 16–19). There was no evidence that Ahimelech had ever committed a capital crime, but Saul announced that he and his household must die. Even if the high priest had been guilty, which he was not, it was illegal to punish the whole family for the father's crime (Deut. 24:16). Their crime was knowing that David had fled and not reporting it to Saul. The things that Samuel had warned about the monarchy and even more were now taking place (1 Sam. 8:10–18). Saul had a police state in which each citizen was to spy on the others and report to the king anybody who opposed his rule. Israel had asked for a king "like the other nations," and that's what they received!
Doeg told the truth when he said he saw David at Nob and that Ahimelech the high priest gave him food and the sword of Goliath. But there's no evidence that the high priest used the Urim and Thummim to determine the will of God for David (Ex. 28:30; Num. 27:21). The sword of Goliath was kept near the ephod, and Ahimelech may have seen the high priest with the ephod in his hand, but this wasn't evidence that Ahimelech had consulted God on behalf of David. However, the lie made Doeg look good and David look bad.
The guards nearest the king ("footmen," kjv) refused to slay the priests. This reminds us of the time Saul commanded the people to kill Jonathan for violating the oath, and they refused to obey him (14:41–46). Saul knew that Doeg was ready to do the evil deed, so he gave him permission to execute Ahimelech and his household, eighty-five priests of the Lord. A liar and murderer at heart (John 8:44), Doeg went beyond Saul's orders and went to Nob where he wiped out the entire population as well as the farm animals.
The illegal trial (vv. 11–15). It was but a short distance from Gibeah to Nob, so Saul immediately sent for the high priest, all his family, and the priests of Nob. Saul refused to address the high priest by his given name, but like Doeg called him "the son of Ahitub." The name Ahimelech means "brother of the king" and Saul wanted nothing to do with that, while "Ahitub" means "good brother." The king was obviously doing all he could to disgrace the high priest, when he should have been confessing his sins and seeking God's forgiveness. Saul was actually conducting an illegal trial, presenting four charges: Ahimelech gave David bread, he provided him with a weapon, he inquired of God for him, and he therefore was part of David's "conspiracy" to kill Saul so that he could
While this unjust trial and illegal sentence disturbs us, we must keep in mind that it was part of God's plan. This slaughter of the priests was a partial fulfillment of the ominous prophecy that had been given to unfaithful Eli (1 Sam. 2:27–36; 4:10–18), for God promised to replace the house of Eli with the house of Zadok (1 Kings 2:26–27; 4:2).
The protected priest (vv. 20–23). The only survivor of the massacre at Nob was Abiathar, a son of Ahimelech, who then became the high priest. He knew
1 Samuel 22—23
9 Saul had enlisted everybody to help him locate David and used bribery and intimidation to get results (23:7, 19, 25, 27; 24:1; 26:1). 10 The New Living Translation uses the verb "shouted" in verses 7, 11 and 16. 11 The KJV translation of verse 15 suggests that this wasn't the first time the high priest had consulted the Lord for David, and the niv backs this up. But there is no indication that David had ever gone to Nob to ask the high priest to determine God's will for him, including the occasion described by Doeg. David was merely a civil servant in Saul's employ and had no right to ask the high priest to inquire for him. Later, when Abiathar escaped and joined David's band, he did use the ephod to seek the Lord's will. 12 Unfortunately, Abiathar sided with Adonijah in his quest for the throne, and Solomon replaced him with Azariah from the priestly family of Zadok. This was the final step in eliminating Eli's family from the Levitical priesthood.
that his only hope was to join David, so he fled to Keilah where David was now camped (23:6). When David moved from Hereth to Keilah isn't revealed in the text, but having a priest with an ephod was a tremendous help to David and his company. The 400 men had Gad the prophet, Abiathar the priest, and David the king, and they were fighting the battles of the Lord.12 David took the blame for the slaughter of the priests, but he also took the responsibility of caring for Abiathar and making sure he was safe.
David was now officially an outlaw, but the Lord was with him and he would one day become Israel's greatest king.
Notes 1 David often mentioned in his psalms that his life was constantly in danger because people wanted to kill him: Psalms 34:4; 38:12; 40:14; 54:3; 63:9; 70:2. Psalm 18 summarizes David's ten years in exile and how the Lord sustained and helped him. 2 It seems that David had a special hiding place that only Jonathan knew about, the place by the stone Ezel where David hid when all his trouble with Saul began (19:2; 20:19 niv). The Hebrew word ezel means "the departure," a significant thing when you realize that it was there that David and Jonathan departed from each other and David departed from the service of Saul. 3 Jonathan's promise that he will tell David the truth almost sounds like he is minimizing his father's hatred for David (vv. 12–13). Even the NIV translation doesn't change this impression: "If he is favorably disposed toward you. But if my father is inclined to harm you.…" Perhaps we should expect a son to be more sanguine about his father's temper than the victim of the abuse, but Jonathan soon found out that Saul would kill him, too, if he could. 4 Jonathan's words "The Lord be between me and thee" must not be equated with the agreement between Laban and Jacob (Gen. 31:43–53), the so-called "Mizpah benediction," which is not a benediction at all. David and Jonathan trusted God and each other and knew that God would care for them and fulfill His purposes. Laban and Jacob didn't trust each other and reminded each other that the Lord would watch them and make sure neither one would cross the boundary to attack the other. 5 Biblical scholars don't agree on the authenticity of all the historical inscriptions to the psalms, but the psalms that have no inscriptions present an even greater mystery. In this book, I assume that the inscriptions are accurate. 6 The fact that Jesus mentioned Abiathar and not Ahimelech may come from the fact that Abiathar was the only priest who survived the slaughter that Saul commanded. 7 The Philistines called David "king" because they knew how popular he was with the people of Israel. He was the "king" of the battlefield. 8 The word "Ramah" in the KJV (v. 6) means "height," and therefore the NIV translates the text "on the hill at Gibeah." It's obvious that Saul and his officers couldn't be in Gibeah and Ramah at the same time, even though the cities were less than five miles apart.
CHAPTER NINE 1 Samuel 23—24 DAVID THE DELIVERER I
n the second chapter of his book Up from Slavery, Booker T. Washington wrote, "I have learned that success is to be measured not so much by the position that one has reached in life as by the obstacles which he has overcome while trying to succeed." Measured by this standard—and it's a valid one— David was a very successful man. For ten years he was considered an outlaw, yet he fought the Lord's battles and delivered Israel from her enemies. He lived with his faithful men in the forsaken places of the land and often had to flee for his life, yet he knew that the Lord would finally deliver him and give him the promised throne. David's coronation was not only important to the people of Israel; it was important to all the people of God of every age. For out of David's family the Redeemer would ultimately come, Jesus of Nazareth, the Son of David, the Son of God.
David delivers Keilah from the Philistines. (23:1–6) Keilah was a border town in Judah, about twelve miles from the Philistine city of Gath and some ten miles west of the forest of Hereth where David and his men were camping (22:5). Situated that close to the enemy, Keilah was extremely vulnerable, especially during the harvest season when the Philistine army was searching for food. Had King Saul been concerned about defending his people instead, he would have sent a detachment of soldiers to protect Keilah, but he was obsessed with finding David and killing him.
The spies of both David and Saul were active in the land, and David's spies reported that the Philistines were attacking Keilah. David paused to determine the will of God, a practice every leader needs to imitate, for it's easy for our own personal interests to get in the way
1 Samuel 23
would massacre them as he did the people in Nob. David recalled how pained he was because of the tragedy at Nob, and he didn't want another city wiped out because of him. He led his men out and they "kept moving from place to place" (v. 13 niv) until they settled in the wilderness of Ziph (v. 14).
of God's will. How did David discover God's will when Abiathar the priest hadn't yet arrived in the camp (23:6)? The prophet Gad was with David (22:5), and it's likely that he prayed to the Lord for direction. Once Abiathar arrived with the ephod, David had him inquire of the Lord when there were important decisions to make (v. 9; 25:32; 26:11, 23).1
When Saul got the word that David had left Keilah, he called off the attack, but he still sought him day after day and neglected the important affairs of the kingdom. However, the Lord was on David's side and made sure that Saul was never successful in his quest. Ziph was a town fifteen miles southeast of Keilah in "the wilderness of Ziph" which was part of "the wilderness of Judah." This is a destitute area adjacent to the Dead Sea where David's faith and courage were greatly tested. When visitors to the Holy Land see this wilderness area, they often express amazement that David could ever survive living there.
Once David got the go-ahead signal from the Lord, he mobilized his men, but they weren't too enthusiastic about his plans. It was acceptable to fight the Philistines, Israel's long-time enemies, but they didn't want to fight their own Jewish brothers. What if Saul turned against David and his men? The band of 600 men would then be caught between two armies! Unwilling to impose his own ideas on his men, David sought the Lord's will a second time, and once again he was told to go rescue the people of Keilah. It wasn't David's unbelief that created the problem, because he had faith in the Lord, but the fear in the hearts of his men made them unprepared for battle.
David's beloved friend Jonathan risked his life to visit David in the wilderness and "helped him find strength in God" (v. 16 niv). This was their last recorded meeting. Jonathan isn't mentioned again in 1 Samuel until 31:2 where we're told he died on the battlefield. Jonathan had no idea that he would be slain before David became king, because he talked with David about their future coregency and renewed with him the covenant they had made (18:8; 20:31). He assured David that God would surely make him king in His good time, and that David would always be delivered from Saul's schemes to capture him. Jonathan admitted that his father knew all these plans.
God more than kept His promise because He not only helped David slaughter the invading Philistines but also take a great amount of spoil from them. David moved into Keilah, which was a walled city, and it was there that Abiathar went when he fled from Nob carrying the precious ephod (22:20–23; 23:6). But Saul's spies were at work and learned that David was now in Keilah, a walled city with gates. Saul told his troops they were going to Keilah to rescue the city, but his real purpose was to capture David, and he was certain that David could not escape. Saul was not only willing to slaughter the priests of Nob, but he would have destroyed his own people in the city of Keilah just to lay hands on David. People who are controlled by malice and hatred quickly lose their perspective and begin to abuse their authority.
From Ziph to the wilderness of Maon (vv. 19–28). The Ziphites weren't interested in following God's plan; their great concern was to protect themselves from the rage of King Saul. They knew where David was hiding so they conveyed this important information to Saul, carefully addressing him as "king." This was their way of assuring him that they were loyal to him and not to David. Saul was still manipulating people by making them feel sorry for him (v. 21; 22:8), and this combination of building personal pity and wielding ruthless power seemed to be working. But Saul's character was deteriorating very quickly, while the Lord was molding David into a courageous man of God.
David delivers himself and his men from Saul. (23:7–29) While serving on Saul's staff, David had dodged the king's spears, thwarted an attempted kidnapping, and escaped the intended violence of three companies of soldiers and of Saul himself. Now that he was a fugitive with a price on his head and had over six hundred people to care for, David had to be very careful what he did and where he went. There might be another Doeg hiding in the shadows.
Saul was a good enough warrior to know that he couldn't find David in the wilderness of Judah without some specific directions, so he asked the Ziphites to send him exact details. He wanted to know the hiding places in the rocks and caves that David frequented and the hidden paths that he took. Once he had the map, Saul could search out the area and quickly find his enemy. But David also had his spies working and knew what Saul was doing, and the Lord was watching over the future king. David moved out of the area of Ziph and three miles south into the wilderness of Maon.
From Keilah to the wilderness of Ziph (vv. 7–18). David's spies quickly let him know that Saul was planning to come to Keilah, so with Abiathar's help, David sought the Lord's guidance. His great concern was whether the people of Keilah would turn him and his men over to Saul. Since David had rescued the city from the Philistines, you would have expected the citizens to be grateful and to protect David, but such was not the case.2 The Lord warned David to get out of the city because the people were prepared to turn him over to the king. No doubt the people of Keilah were afraid that if they didn't cooperate with Saul, he
But Saul wasn't about to give up, so he followed David into the wilderness of Maon, and the two armies met at "the rock," a well-known mountain in the area.
1 Samuel 23—24
that Saul's presence in the cave was the fulfillment of a promise God gave him that He would deliver Saul into David's hands.4 But when did God say this? Were they referring to Samuel's words to Saul in 1 Samuel 15:26–29, or to God's message to Samuel in 16:1? Perhaps the idea came from Jonathan's words in 20:15, which some of the men might have heard personally. It's likely that the leaders of the 600 men discussed these matters among themselves, for their future was wrapped up in David's future, and obviously they came to some false conclusions. David never planned to kill Saul, for he was sure that the Lord would remove him from the scene in His own way and His own time (26:9–11).
Saul divided his army and sent half around one side of the mountain and half around the other side, a pincers movement that would have meant total defeat for David and his 600 soldiers. But the Lord was in control and brought the Philistines to attack somewhere in Judah, and Saul and his men had to abandon the attack. It was a close call for David, but God kept His promises. To commemorate this great escape, the Jews called the place "Sela Hammahlekoth," which means "the rock of parting." The Hebrew carries the idea of "a smooth rock" and therefore "a slippery rock," in other words, "the rock of slipping away." David quickly moved from Maon to Engedi, next to the Dead Sea, a place of safety with an ample water supply.
David wrote Psalm 54 on this occasion and in it prayed for salvation and vindication from the Lord. David knew that the flatterers in Saul's official circle, people like Doeg, were telling lies about him and making it look as though David wanted to kill the king. These fawning toadies were hoping to be rewarded by Saul, but they only went down in defeat because they gave allegiance to the wrong king. Leaders who enjoy flattery and praise, and who encourage and reward associates who seek only to gratify their leader's ego, can never build other leaders or accomplish the will of God to the glory of God. David developed officers who were "mighty men" (1 Chron. 21; 2 Sam. 24), but Saul attracted officers who were moral weaklings. "Therefore by their fruits you will know them" (Matt. 7:20).
To David's men, it seemed providential that Saul was at their mercy (24:4; Ex. 21:13), and both David and Saul agreed with them (1 Sam. 24:10, 18). But that wasn't the issue. The major question was, "How does the Lord want us to use this occasion?" David's men saw it as an opportunity for revenge, while David saw it as an opportunity to show mercy and prove that his heart was right. God was giving him an opportunity to answer his own prayer for vindication (Ps. 54:1). David stealthily crept up to the garment that Saul had laid aside, cut off a corner of the robe, and went back into the cave. Saul left the cave not realizing what had happened.
David's conviction (vv. 5–7). David was too wise in the truth of God's word to interpret this event as a signal for him to kill Saul, for the law says, "You shall not murder" (Ex. 20:13 niv). Slaying an enemy on the battlefield or an attacker in self-defense was one thing, but to assassinate an unsuspecting king was quite something else. David reminded his men that Saul was the anointed of the Lord, and that no Jew had the right to attack him. The Jews were not even to curse their rulers, let alone kill them, for cursing a ruler was in the same category as blaspheming the name of the Lord (22:28).
David delivers Saul from death. (24:1–22) David had prayed in Psalm 54 that the Lord would vindicate him and give him opportunity to prove to Saul that he wasn't an outlaw who was trying to kill him and seize the throne. After all, Saul was not only David's king, but he was also his commander and his father-in-law, and regardless of Saul's evil attitude, David never considered Saul to be his enemy.3 God answered David's prayer when Saul and his troops came to find him at Engedi.
However, David's conscience bothered him because he had cut off the corner of Saul's robe. His action sent out three messages. First, it was an insolent act of disrespect that humiliated Saul, but it was also a symbolic gesture not unlike what Saul did to Samuel's robe after the Amalekite fiasco (1 Sam. 15:27–28). By cutting off a part of the royal robe, David was declaring that the kingdom had been transferred to him. Finally, the piece of cloth was proof that David did not intend to kill the king and that the flatterers in the court were all liars. David's men would have killed Saul in a moment, but their wise captain restrained them. Leaders must know how to interpret events and respond in the right way.
David's temptation (vv. 1–4). David and his men were hiding in a large cave, of which there were many in that area, and Saul chose to use that very cave as a place where he could relieve himself. The law of Moses was very strict when it came to matters of sanitation, especially in the army camp (Deut. 23:12–14). Each soldier was required to leave the camp to relieve himself, and he had to carry a small shovel or trowel among his weapons so he could dig a hole and cover his excrement. This meant that Saul was away from the camp and therefore quite vulnerable. He naturally wanted privacy and he felt that he was not in danger. The fact that he walked right into David's hiding place not only proved that his spies were incompetent but also that the Lord was still in control.
David's vindication (vv. 8–15). When Saul was far enough away from the cave that it was safe, David left the cave and called to him. By using the title "my lord the king" and bowing to the earth, David emphasized what he had said to his men and let Saul know that he was not a rebel. Even if you can't respect the man or
As David and his men pressed to the walls in the back of the cave, they quietly discussed the meaning of this remarkable occurrence. The men assured David
1 Samuel 24—25
was his own name and descendants, not the spiritual welfare of the people; he made David swear that he wouldn't wipe out his family when he became king. David had made a similar covenant with Jonathan (20:14–17, 42) and he was willing to make the same promise to Saul. How tragic that Saul's own sins destroyed his family, all but Jonathan's crippled son, Mephibosheth, whom David adopted (2 Sam. 9).
woman in office, you must show respect to the office (Rom. 13:1–7; 1 Peter 2:13–17). David showed his respect by calling Saul "my master" (1 Sam. 24:6), "the Lord's anointed" (vv. 6, 10), "my lord" (vv. 8, 10), "the king" (vv. 8, 14) and "my father" (v. 14). David's bold public appearance also let Saul and his army know that their official spy system was most ineffective.
Using the piece of Saul's robe as evidence, David opened his defense by exposing the deception of the courtiers who slandered David to Saul. The logic was irrefutable: David had an opportunity to kill Saul and refused to do so. David even admitted that some of his men urged him to slay the king, but he rebuked them. David was not guilty of any evil against Saul or any transgression against the Lord, but Saul was guilty of trying to kill David. "The Lord will judge between us," said David, "and prove that your officers are liars, but I will not lift my hand against you." Saul had hoped that the hand of the Philistines (18:17) or the hands of David's soldiers (19:20–21) would kill David, but they failed. Ultimately, Saul died by his own hand on the battlefield (31:1–6).
Because David knew God's calling and believed God's promise, he was able to be so bold before Saul and his army. It was indeed a holy boldness that came from a heart that was right with God. The day would come when David and his cause would be vindicated and the Lord would judge those who had opposed him. Saul went back home to Gibeah, but in spite of his tears and emotional speech, he took up his pursuit of David again (1 Sam. 26:2, 21).
David had won many battles, but one of his greatest victories occurred in that cave when he restrained himself and his men from killing Saul. "He who is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city" (Prov. 16:32 nkjv). This is a good example for all of us to follow, but especially those to whom the Lord has entrusted leadership.
David quoted a familiar proverb5 to prove his point: "Wickedness proceeds from the wicked" (24:13 nkjv), which simply means that character is revealed by conduct. The fact that David did not slay the king indicated that David did not have the character of a rebel or a murderer. But at the same time, David was strongly suggesting that Saul's character was questionable because he wanted to kill his son-in-law! But what was the king really doing as he pursued David? Only chasing a dead dog and a flea that was jumping from one place to another! (Fleas and dogs go together.) The phrase "dead dog" was a humiliating term of reproach in those days (17:43; 2 Sam. 3:8; 9:8; 16:9), so David was humbling himself before the Lord and the king. David closed his defense by asserting a second time (1 Sam. 24:12, 15) that the Lord was the righteous judge and would plead the cause of His faithful servant (Ps. 35:1; 43:1; see 1 Peter 2:23). David's affirmation (vv. 16–22). King Saul once again revealed his confused mental state by lifting up his voice and calling to David, who had certainly spoken long enough for Saul to discern that it was indeed his son-in-law.6 As for Saul's weeping, he had manifested temporary emotional reactions like that before, but they never brought about repentance or a change of heart.
Notes 1 David himself was called a prophet (2 Sam. 23:2; Acts 4:25), but this gift seems to have been used primarily in the writing of the Psalms, especially those that speak about the Messiah. 2 David had a double claim on the people of Keilah: he was their brother, a member of the tribe of Judah, and he was their deliverer. 3 In the superscription to Psalm 18, David separated Saul from his enemies. 4 Saul was sure that the Lord had delivered David into his hands (23:7), and David's men were sure the Lord had delivered Saul into David's hands! It all depends on your point of view! 5 David used a familiar proverb that is now a part of Scripture, but that doesn't mean that folksy proverbs carry the same authority as the inspired Word of God. There is practical wisdom in some proverbs, but they have a tendency to contradict one another. "Look before you leap" is balanced by "He who hesitates is lost," and "Absence makes the heart grow fonder" by "Out of sight, out of mind." 6 The writer may have seen in this question a reflection of Isaac's words to Jacob, who was impersonating Esau, "Are you really my son Esau?" (Gen. 27:24 nkjv). Yet it was Saul who was the liar, not David.
Saul described three possible levels of life: the divine level, where we return good for evil; the human level, where we return good for good and evil for evil; and the demonic level, where we return evil for good. Saul admitted that David was a godly man who, by not slaying him, returned good for evil. But Saul was possessed by demonic forces and did evil to the one man who could have destroyed him. Now Saul openly confessed that he knew David would be the next king (23:17) and would consolidate the nation of Israel that Saul had torn apart. Even then, Saul's major concern
CHAPTER TEN 1 Samuel 25—26 A WISE WOMAN AND A FOOLISH KING P
ersonal relationships are a large part of our lives, the most important being our relationship to the Lord. If from childhood you and I had kept a list of all the significant people who came in and out of our
1 Samuel 25
David. Samuel died knowing that the kingdom would be in good hands.
lives, we'd be amazed at their number and the variety of roles they played. Leaving God out of the picture, the longshoreman philosopher Eric Hoffer said that other people were "the playwrights and stage managers of our lives: they cast us in a role and we play it whether we will or no." But you can't leave God out of the picture! After all, He's the one who writes the script for us, chooses the cast, and puts us into the scenes He's planned for us. If we follow His directions, life becomes the satisfying fulfillment of His will, but if we rebel, the plot turns into tragedy.
David was in Masada ("the stronghold") when Samuel died (24:22), and he and his men left there for the "wilderness of Paran," more than a hundred miles south of Masada. Perhaps David felt that the loss of Samuel's influence and prayers meant greater danger for him and therefore he needed more distance between himself and Saul. Instead of "Paran," some texts read "Maon," a place of refuge near the Dead Sea where David had been before (23:24). The events in the story of Nabal occur in Maon near Carmel (25:2), and this suggests that Maon may have been David's hiding place. Perhaps David fled to Paran and then backtracked to Maon, but considering the nature of the terrain and the difficulty of travel, this idea seems untenable.
These two chapters record four events that reveal David's involvement with four different kinds of people.
David loses a friend (25:1) The death of Samuel, Israel's prophet and judge, is mentioned twice in the book (28:3). Both references state that all Israel mourned his death and gathered to bury him. Of course, not every Israelite attended the funeral service, but the leaders of the tribes were present to pay their last respects to a great man. It was Samuel's faith and courage that helped the nation transition from political disunity to a somewhat united monarchy. Since Saul and Samuel had been alienated for over seven years, it's not likely that the king attended the funeral, but he would call on Samuel for help even after the prophet was dead (chap. 28).
David discovers an enemy (25:2–13) During David's previous stay in the wilderness of Maon (23:24ff.), which is in the vicinity of Carmel,1 his men had been a wall of protection for Nabal's flocks and those caring for them. Nabal was a very wealthy man, but he was not a generous man. When David returned to Nabal's neighborhood, it was shearing time, a festive event (2 Sam. 13:23) that occurred each spring and early fall. David hoped that Nabal would reward him and his men for their service, for certainly they deserved something for protecting Nabal's sheep and goats from the thieves that usually showed up at shearing time.
The people of Israel didn't always obey Samuel when he was alive, but they were careful to honor him when he died. Such is human nature (Matt. 23:29–31). However, Samuel didn't prepare an elaborate tomb for himself at some important public place, but instead asked to be buried at his own house in Ramah, probably in the garden or in a courtyard. In his pride, King Saul had prepared a public monument to himself at Carmel (1 Sam. 15:12), but Samuel, who truly deserved recognition, humbly asked to be laid to rest at his own home.
David's expectation was logical. Any man with 3,000 sheep and 1,000 goats could easily spare a few animals to feed 600 men who had risked their own lives to guard part of his wealth. Common courtesy would certainly dictate that Nabal invite David and his men to share his food at a festive season when hospitality was the order of the day. It wouldn't be easy to feed 600 men in the wilderness, so David sent ten of his young men to explain the situation and to ask to be invited to the feast. Nabal refused to listen.
David knew it would be dangerous for him to attend the funeral at Ramah, for Saul would have his spies there, so he retreated to the wilderness. David had shown his love and respect for Samuel while the prophet was alive, so there was no need for him to make a public appearance. Samuel had anointed David king of Israel and had often protected David and given him counsel. How wonderful it is when the saints of the older generation spend time with the younger leaders and help to prepare them to serve the Lord and His people, and how encouraging it is when the younger leaders listen and learn.
The character of Nabal is described as "churlish and evil" (1 Sam. 25:3), which the NIV translates "surly and mean" and the nlt "mean and dishonest in all his dealings." (Did he become rich by being dishonest?) He was from the tribe of Judah and the family of Caleb, one of the two spies who urged Israel to enter the Promised Land (Num. 13–14; Josh. 14:6–7).2 But the name "Caleb" also means "a dog," so perhaps the writer was conveying this meaning as well. The man was like a stubborn vicious animal that nobody could safely approach (1 Sam. 25:17). One of his own servants and his own wife both called him "a son of Belial—a worthless fellow" (vv. 17, 25). The Hebrew word beliya'al means "worthlessness" and in the Old Testament refers to evil people who deliberately broke the law and despised what was good. (See Deut. 13:13; Judg. 19:22; 20:13; 1 Sam. 2:12.) In the New Testament, the word refers also to Satan (2 Cor. 6:15).
Samuel was the kind of spiritual mentor and counselor that every leader needs, because he put the concerns of God ahead of the politics of the hour. To Samuel, pleasing the Lord was far more important than being popular with the people. It broke his heart when Israel asked for a king, but he obeyed the Lord's orders and anointed Saul. It wasn't long before he was disappointed in Saul, but then the Lord led him to anoint
1 Samuel 25
The servant reported how David and his men had protected the shepherds and their flocks, and how Nabal had refused to repay them. Did the young man know that David and his men were on their way to confront Nabal, or did he simply surmise it? Perhaps it was the Lord who gave him a special intuition that trouble was coming. Nabal and his servants were defenseless against David's 400 men. But if David had succeeded in this venture, it would have given Saul the evidence he needed that David was a dangerous renegade who had to be dealt with drastically.
When the young men graciously presented their case, Nabal "railed on them," which the NIV translates "hurled insults at them." The Hebrew word describes the shrieking of a bird of prey as it swoops down to tear its victim. It's used to describe Saul's hungry men as they fell on the plunder and butchered the animals (1 Sam. 14:32; 15:19). His words are found in 25:10–11 and certainly reveal the heart of a man who is selfish, arrogant, and rebellious. Abigail recognized David as king (vv. 28 and 30) and called David "my lord," but Nabal compared David to a rebellious servant who abandoned his master! (v. 10) It's obvious that Nabal's sympathies lay with Saul and not with David, another evidence that he had no heart for spiritual matters as his wife did. When you note all the personal pronouns in verse 11, you immediately recognize his pride and self-importance. He didn't even give God credit for making him wealthy (Deut. 8:17–18; Luke 12:15–21)!
Abigail put together enough food for David's men but said nothing to her husband. She was the mistress of the house and could dispose of the family provisions as she saw fit, even to the extent of sharing it with others. Nabal would have opposed her even though she was doing it for his own good. She wasn't stealing from her husband; she was paying a debt that he refused to pay. In order to save a little money, Nabal was foolishly jeopardizing the lives of everybody in his household, especially his own.
The young men reported Nabal's reply to David who immediately became angry and swore revenge on him. David could forgive Saul, who wanted to kill him, but he couldn't forgive Nabal who only refused to feed him and his men. Nabal was ungrateful and selfish, but those are not capital crimes; Saul was envious and consumed with the desire to kill an innocent man. David's anger got the best of him; he didn't stop to consult the Lord, and he rushed out to satisfy his passion for revenge. Had David succeeded, he would have committed a terrible sin and done great damage to his character and his career, but the Lord mercifully stopped him.
Abigail's humble apology (vv. 20–35). Only a sovereign Lord could have arranged the timing of David's attack and Abigail's approach so that the two bands met. Abigail bowed before David and acknowledged him as her lord and king; in fact, she used the word "lord" fourteen times in her speech. Nabal would not have approved of her words or her actions because he was a follower of Saul and considered David a rebel (v. 10). Abigail was a woman of faith who believed that David was God's king, and she saw King Saul as only "a man" (v. 29). She quickly confessed that her husband was a "worthless fellow" (v. 25, see v. 17) who lived up to his name—fool, and she explained that she had known nothing about David's request for food. She accepted the blame for "this iniquity" (vv. 24, 28).3
God's servants need to be on guard at all times lest the enemy suddenly attack and conquer them. "Be sober, be vigilant, because your adversary the devil walks about like a roaring lion, seeking whom he may devour" (1 Peter 5:8 nkjv). David was a godly man and a gifted leader, but the best of men are but men at their best.
In the rest of her speech, Abigail focused on David and the Lord and not on David and Nabal, and her emphasis was on David's future. By now David was calming down and starting to realize that he was in the presence of a remarkable woman. She pointed out that the Lord had stopped David from avenging himself, and David admitted this was true (vv. 32–34). Abigail admitted that her husband deserved to be judged, but she wanted the Lord to do it, not the king. In fact, she promised that the Lord would judge all the enemies of the king.
David takes a wife (25:14–44) When the Lord isn't allowed to rule in our lives, then He steps in and overrules. He saw that David was about to act rashly and foolishly, so He arranged for a wise and courageous woman to stop him.
Abigail's wise plan (vv. 14–19). When this anonymous young man reported his master's actions to Abigail, he was serving the Lord whether he knew it or not. He knew he couldn't talk to Nabal about anything (v. 17), so he immediately went to his mistress, a wise and prudent woman. In those days, the parents arranged marriages for their children, so we aren't surprised to see a wise woman married to a foolish man. (Alas, it often happens today without the help of parents!) No doubt Abigail's parents considered it fortunate that their daughter could marry such a wealthy man, and she obeyed their wishes, but her life with Nabal must have been tedious. All her husband was interested in was money, food and drink, and having his own way.
Abigail reminded David that the Lord had given him "a sure house" ("lasting dynasty," niv), so he didn't have to fear the future. David was safe, bound in "the bundle of life" by the Lord, but his enemies would be hurled out like the stone David used when he defeated Goliath (see Jer. 10:18). No matter what Saul planned to do to David, the Lord would keep His promises and make David ruler over Israel. Then David would be glad he hadn't shed blood in order to avenge himself or get to the throne. The Lord would treat David well and he had nothing to fear.
Abigail had only one request for herself: that David
1 Samuel 25—26
offered to wash his feet! In marrying Abigail, David not only acquired a good wife, but he also got possession of all of Nabal's wealth and property, which was situated near Hebron where David later established his royal residence (2 Sam. 2:1–4; 5:5). He had already taken Ahinoam as his wife, since she is always named before Abigail (27:3; 30:5; 2 Sam. 2:2). She was the mother of David's firstborn son, Amnon, and Abigail bore him Kileab, also named Daniel (1 Chron. 3:2).
would remember her when he came into his kingdom (1 Sam. 25:31). Was this a veiled suggestion of marriage, should Nabal die? Or was Abigail merely looking ahead and seeing herself as a widow who could profit from friendship with the king? Perhaps she was cautioning David to remember her and her advice when he became king so he wouldn't be tempted to take things into his own hands and forget the will of the Lord. As it turned out, David didn't wait too long after Nabal's decease but took her as his wife!
But what about David's first wife, Michal, Saul's daughter, who had helped to save David's life? After David fled from home, Saul gave her to another man, probably using the alliance as a means to strengthen his own position and to break David's connection with the throne. There was no legal divorce, so Saul forced Michal into an adulterous relationship. When David was reigning over the tribe of Judah in Hebron, he demanded that Michal be returned to him (2 Sam. 3:13–16). However, Michal didn't remain a loving wife and probably resented David's taking her father's throne. She died childless (6:16–23).
David blessed the Lord for providentially stopping him from killing innocent people, and he also blessed Abigail for her wise advice. David was a smart man to listen to reproof wisely given (Prov. 15:5, 10, 31–33); it's not likely that Saul would have listened to a woman's counsel. David wrote in Psalm 141:5, "Let the righteous strike me; it shall be a kindness. And let him reprove me; it shall be as excellent oil; let my head not refuse it" (nkjv). How we receive reproof and counsel is a test of our relationship to the Lord and our willingness to live by His Word. David admitted that he was wrong, the Lord forgave him, and the Lord worked out the problem for him.
David spares the king (26:1–15) Some students of the Old Testament have tried to prove that the account in this chapter is merely an adaptation of the one in chapter 24, but the evidence stands against this interpretation. There are differences in locations (a cave in Engedi; Saul's camp near Hachilah), times (day; night), activities (Saul came to the cave; David went to the camp), David's responses (cutting off part of Saul's robe; taking Saul's spear and water jug), and David's words (spoke only to Saul; spoke to Abner and Saul). This second experience with Saul was certainly more daring on David's part since he was actually in Saul's camp. David's recent experience with Nabal and Abigail had reassured him of his future reign and had taught him a profitable lesson about revenge.
Abigail's unexpected marriage (vv. 36–44). Nabal is feasting when judgment is just around the corner! He didn't stop to thank God for the blessings He had sent to him, or even to consider that these blessings came because of his wife's faith and in spite of his own meanness. Nabal's idea of happiness wasn't to praise God or feed the hungry, but to eat to the full and get drunk. Nabal made no profession of faith in the Lord but was like the people Paul described: "whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things" (Phil. 3:19 nkjv).
Wisely, Abigail waited to tell her husband what she had done. The news so stunned Nabal that he experienced a stroke and lay helpless for ten days, and then the Lord took his life. What caused the stroke? Was it pride and anger on learning that his wife had dared to help David without his permission? Or was it shock in realizing the danger he had been in and how close he and his household had come to being slain? What if Saul heard that Abigail had befriended David? The king might consider Nabal an enemy and punish him accordingly. Whether one or all of these considerations caused Nabal's paralysis, it was the Lord who ultimately took his life. Sad to say, he died as he had lived—a fool.
Treachery (vv. 1–4). Like Nabal, the Ziphites were related to Caleb (1 Chron. 2:42), but being members of the tribe of Judah, they should have been loyal to David. Hoping to gain the king's approval, for a second time they betrayed David to Saul (1 Sam. 23:19ff.; see Ps. 54). Saul had learned to appreciate David's skill as a tactician, so he took his 3,000 soldiers to search for David in the wilderness. But David was already far ahead of him, for his spies had located Saul's camp, and David was safe in the desert. The Lord kept David safe and delivered him whenever Saul was near. "He delivered me from my strong enemy, from those who hated me, for they were too strong for me" (Ps. 18:17 nkjv).
When David heard the news of Nabal's death, he praised the Lord for avenging him and preventing him from doing it himself. David's concern was the glory of God and the advancement of His kingdom. Abigail certainly must have been pleased to be set free from the yoke of such a wicked man, a man she probably married against her will. David had been so impressed with her character and wisdom that he thought she would make a good queen, so he sent messengers to ask for her hand in marriage. It was an opportunity no woman would refuse, and she submitted to her king and even
Audacity (vv. 5–12). The Lord must have instructed David to go to Saul's camp that night, because He sent a deep sleep upon Saul and his men. Saul and Abner, who was Saul's captain (14:10) and cousin (v. 50), were sleeping at the heart of the camp, surrounded by the wagons and baggage ("the trench" kjv). Because of the supernatural sleep sent by the Lord, David and his nephew Abishai were able to penetrate to where Saul and Abner
1 Samuel 26
lay.4 This is the first mention of Abishai in Scripture. As usual, Saul's spear was at hand, the symbol of his office and his authority (26:7, 11; 22:6; 18:10; 19:9; 20:33).
land, the very inheritance that the Lord had given his family, and if David moved to other lands, how could he worship Jehovah away from the priesthood and the sanctuary?5
Abishai was sure that it was God's will that he kill Saul and put an end to his selfish rule and his relentless persecution of Israel's true king, but David stopped him. David had settled this matter in the cave (24:1–6), and there was no need to consider it again. He had also seen what the Lord did to Nabal. David was sure that Saul's life would end at the right time and in the right way, either by natural death or by a judgment from God, and then the throne would be his. When Abishai looked at Saul, he saw an enemy, but David looked at him and saw "the Lord's anointed." Instead of taking Saul's life, David took his spear and water jug, just so he could prove to Saul a second time that he didn't have designs on the king's life. David didn't let Abishai take the spear lest he be tempted to use it.
But if David wasn't guilty of any crime or sin, why should Saul invest so much time and energy in pursuing him? The king of Israel was chasing a partridge just for the privilege of shedding its blood! (Partridges don't like to fly. They run from one cover to another.)
Once again, Saul lapsed into one of his sentimental moods (see 24:17) and confessed that he was a fool and a sinner. He promised that he wouldn't harm David, but David didn't believe him. His only reply was, "Behold the king's spear! Let one of the young men come over and fetch it" (26:22). When David cut Saul's robe in the cave, he reminded him that his kingdom would be severed from him, but in taking the spear, he humiliated the king and robbed him of the symbol of his authority.
For the second time, David had spared Saul's life, and David knew that the Lord would reward him for what he had done (Ps. 7:8). But David didn't expect Saul to value his life as he had valued Saul's life, because he knew Saul couldn't be trusted. Rather, he asked that the Lord reward him with protection and safety just as he had protected the king. See Psalm 18:20–27.
It would have been easy to argue that David had been wrong in the cave and that God was giving him a second chance to kill Saul, but David's decision was based on principle and not circumstances. David knew that it was wrong to lay hands on God's anointed, even though the king wasn't serving as God wanted him to serve. David might not have been able to respect the man, but he did respect the office and the God who gave that office to Saul.
The last recorded words of Saul to David are in 1 Samuel 26:25, a statement that affirms the greatness of David's deeds and the certainty of his kingship. The two men parted, Saul heading for ultimate disgrace and death, and David to ultimate glory and victory. However, David's unbelief would take him to the land of the Philistines and the city of Ziklag, where he would live for about a year and a half. Soon David's years of wandering and testing would end and he would be ready to sit on the throne of Israel and rule God's people. One day David would look back on those difficult years and see in his painful experiences only the goodness and mercy of the Lord (Ps. 23:6).
Mockery (vv. 13–16). David and his nephew made their way to the hill opposite Saul's camp where they were safe and from which they could be heard, and David called back to the soldiers in the camp and especially to Abner, the king's bodyguard. He was careful not to humiliate Saul in the presence of his men, although Saul couldn't easily escape the embarrassment of the situation. David didn't identify himself to Abner but only referred to himself as "one of the people" (v. 15). The absence of the spear and water jug was evidence enough that someone indeed had been close to the king and could have killed him. Abner was guilty and could have been disciplined for not doing his duty.
Notes 1 This is not Mount Carmel, located far north on the border of Asher and Manasseh, near the Mediterranean Sea. 2 Caleb's family tree is found in 1 Chronicles 2:18–54, and it's interesting to note that Caleb's grandmother was named Ephratah (2:50), the ancient name of Bethlehem (Gen. 35:16). Another of Caleb's descendants was actually named Bethlehem (2:51, 54; 4:4). Since David and Nabal both belonged to the tribe of Judah, and since David was born in Bethlehem, perhaps the two men were distant relatives! If so, then David had a double claim on Nabal's hospitality. Note that David referred to himself as Nabal's "son" (v. 8), which suggests that he expected fatherly care from Nabal. 3 "This iniquity" may have included more than Nabal's selfishness and uncharitable attitude. David had taken an oath to slay Nabal and all his men, and it's possible that Abigail somehow heard about it. We get the impression that this wise woman knew what was going on in David's camp. If David didn't keep his oath, foolish as it was, he would sin against the Lord, but
Dishonesty (vv. 17–25). Saul recognized David's voice and responded by calling him "my son, David," but David didn't call him "my father" as he had before (24:11). His address was only "my lord, O king." Saul's daughter Michal was no longer David's wife (25:44), so David was no longer son-in-law to the king. Furthermore, Saul certainly hadn't treated David like a son.
Once again, David tried to reason with Saul and show him how wrong he was in his thinking and acting. David wanted to know what his crime was that Saul had to pursue him and seek to kill him. If David had broken one of God's laws, then he was willing to bring a sacrifice and have his sin forgiven by the Lord. But if Saul was treating David like a criminal because of the lies his officers had told him, then they were the offenders, not David, and they would pay for their sins. Saul and his officers had driven David out of his own
1 Samuel 27
me?" (Ps. 13:1–2 nkjv). In about three years, David's exile would end and he would be ruling the people of Judah in Hebron, but he had no way of knowing this. It takes both faith and patience to receive what God has promised (Heb. 6:12), and David seemed to be wavering in both of these essentials. He needed the faith and courage expressed in Psalm 27:1–3, but before we criticize him too severely, let's recall the time when we've done the same thing.
Abigail said that she would assume the guilt in his place. Rebekah offered to bear Jacob's curse if her plan failed (Gen. 27:11–13). But if God had wanted David to keep his oath, He would not have intervened as He did. 4 Abishai, Asahel, and Joab were sons of David's sister Zeruiah (1 Chron. 2:16) and nephews of David. Saul's captain Abner killed Asahel, and Joab and Abishai chased him and killed him, much to David's sorrow (2 Sam. 2–3). Abishai became one of David's best military leaders and saved David's life when he was attacked by a giant (2 Sam. 21:15–17). 5 In that day, many people believed that the god you worshipped was limited to the territory of the people who worshipped him, and when you moved to another country, you adopted the gods of that country. Those who worshipped Jehovah had to do it in the land of Israel. David certainly didn't believe this lie but exalted Jehovah as the Lord of all the earth. See Psalms 8, 138–139.
This scene reminds us of a similar situation in the life of our Lord as He faced the cross (John 12:20–33). "Now is my soul troubled, and what shall I say? 'Father, save me from this hour'? But for this purpose I came to this hour. Father, glorify your name" (12:27–28 nkjv). Jesus had the Father's glory uppermost in His heart, while David was concerned primarily for his own safety and comfort. Yet God was using the difficulties in David's life to make him a man of God and to prepare him for the throne, but now he decided to go his own way and solve his own problems.
CHAPTER ELEVEN 1 Samuel 27:1—28:2; 29—30 LIVING WITH THE ENEMY I
God's children must be careful not to yield to despondency. Moses was discouraged over his heavy workload and wanted to die (Num. 11:15), and Elijah ran from the place of duty because of fear and discouragement (1 Kings 19). When we start to look at God through our circumstances instead of looking at our circumstances through God's eyes, we will lose faith, patience, and courage, and the enemy will triumph. "Trust in the Lord with all your heart, and lean not on your own understanding" (Prov. 3:5 nkjv).
29—30
n his more mature years, David heard God say to him, "I will instruct you and teach you in the way you should go; I will guide you with My eye. Do not be like the horse or like the mule" (Ps. 32:8–9 nkjv). The horse is impulsive and rushes heedlessly into the battle, while the mule is stubborn and holds back, and all of us have had both experiences. God doesn't want to deal with us as men deal with animals; He wants to be close to us and guide us with His eye, the way a parent guides a child. When we behold the face of the Lord, we can see His smile or frown and we can discern from His eyes which way He wants us to go. These chapters record the experiences of David when he was living without that kind of intimate, loving guidance.
"My times are in your hand; deliver me from the hand of my enemies, and from those who persecute me" (Ps. 31:15).
Deceiving the enemy (27:3—29:11) At the beginning of his exile, David had fled to Gath for safety, only to discover that his life was still in danger, and then he had to act like a madman in order to escape (21:10–15). But at that time, David was alone, while now he had two wives and was the commander of 600 valiant soldiers. David was still a deceiver, and "faith is living without scheming." He deceived Achish concerning three matters: the request for a city, the raids his men conducted, and the desire to fight the king's battles.
Departing from the land (27:1–2) David had been a fugitive for about seven years when he decided to flee to Gath, but the idea of leaving Israel had probably already been in his mind (26:19). David had every reason to stay in the land and continue to trust God for protection and provision. After all, he was the anointed king of Israel and knew that eventually God would give him the throne. Abigail assured him of this (25:27–31), and even Saul admitted that David would ultimately triumph (26:25). Saul didn't keep one of his promises to leave David alone, and the constant flattery of the liars in his inner circle encouraged the king to keep on pursuing David. Living the life of a wilderness exile with his life daily in the balance was starting to depress David, and now he had two wives and 600 men to care for.
His request for a city (vv. 3–7). Undoubtedly the news had reached the Philistines that Saul was trying to kill David, and so any enemy of Saul would be warmly welcomed in Gath. Achish could make use of David's tactical skill and the battle-honed skills of his courageous men. But the total number of people David brought with him could well have been between 2,000–3,000 (30:1–3), and that was quite a crowd to drop into the city of Gath.
Actually, David didn't want to stay in Gath because there the king and his officers could investigate what he was doing, so he requested that the king give him and his people a city of their own. He was very diplomatic in the way he phrased his request, humbling himself before the
"How long, O Lord? Will you forget me forever? How long will you hide your face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? How long will my enemy be exalted over
1 Samuel 27—30
Philistine army had deserted their posts and fought for Israel (14:21), and David and his men might do the same thing. True, Saul was David's enemy, but they might be reconciled and fight together. After all, the people used to sing, "Saul slew his thousands, and David his ten thousands" (28:5; 18:7; 21:11), which suggests that they were once fighting together. The safest thing to do was to send David back to Ziklag, far from the battle, and let him carry on his own military attacks elsewhere.
king ("I am not worthy to live in the royal city.") and assuring Achish that his services were always available. Happy to get the extra people out of Gath, where they were probably straining the food and water supply, and ready to strengthen his own army, Achish quickly accepted the idea. He gave David Ziklag, a town about twenty-five miles southwest of Gath, on the border of Simeon but under Philistine control. The tribe of Simeon had its inheritance within the tribe of Judah, which explains why Ziklag was associated with both tribes (Josh. 15:31; 19:5). However, since Achish gave the town to David, it belonged to the kings of Judah ever after. There could not have been a better base of operations for David and his men, and they made good use of it.
The king gave the message to David, who continued his deception by appearing to be deeply hurt by the order. Had he not proved himself to his king? He wanted to go out and "fight against the enemies of [his] lord, the king," another ambiguous statement that the king would interpret in his favor. But who was David's "lord and king"—King Saul (24:8; 26:17), Achish, or Jehovah? And who were David's enemies—the Jews or the Philistines? But Achish assumed that he was David's king, so he ordered him to quietly leave Gath and go back to Ziklag and not to upset the commanders in any way. They had a demanding battle ahead of them and Achish wanted them to be at their best. David obeyed and returned to Ziklag.2