Teks -- 1 Samuel 27:1-12 (NET)

David Aligns Himself with the Philistines

27:1 David thought to himself, “One of these days I’m going to be swept away by the hand of Saul! There is nothing better for me than to escape to the land of the Philistines. Then Saul will despair of searching for me through all the territory of Israel and I will escape from his hand.” 27:2 So David left and crossed over to King Achish son of Maoch of Gath accompanied by his six hundred men. 27:3 David settled with Achish in Gath, along with his men and their families. David had with him his two wives, Ahinoam the Jezreelite and Abigail the Carmelite, Nabal’s widow. 27:4 When Saul learned that David had fled to Gath, he did not mount a new search for him. 27:5 David said to Achish, “If I have found favor with you, let me be given a place in one of the country towns so that I can live there. Why should your servant settle in the royal city with you?” 27:6 So Achish gave him Ziklag on that day. (For that reason Ziklag has belonged to the kings of Judah until this very day.) 27:7 The length of time that David lived in the Philistine countryside was a year and four months. 27:8 Then David and his men went up and raided the Geshurites, the Girzites, and the Amalekites. (They had been living in that land for a long time, from the approach to Shur as far as the land of Egypt.) 27:9 When David would attack a district, he would leave neither man nor woman alive. He would take sheep, cattle, donkeys, camels, and clothing and would then go back to Achish. 27:10 When Achish would ask, “Where did you raid today?” David would say, “The Negev of Judah” or “The Negev of Jeharmeel” or “The Negev of the Kenites.” 27:11 Neither man nor woman would David leave alive so as to bring them back to Gath. He was thinking, “This way they can’t tell on us, saying, ‘This is what David did.’” Such was his practice the entire time that he lived in the country of the Philistines. 27:12 So Achish trusted David, thinking to himself, “He is really hated among his own people in Israel! From now on he will be my servant.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 1Sa 27:1 - I shall perish

But this was certainly a very great fault in David: for This proceeded from gross distrust of God's promise and providence; and that after such repeated demonstrations of God's peculiar care over him. He forsakes the place where god had settled him, 1Sa 22:5, and given him both assurance and experience of his protection there. He voluntarily runs upon that rock, which he cursed his enemies for throwing him upon, 1Sa 26:19, and upon many other snares and dangers, as the following history will shew; and withal, deprives the people of the Lord of those succours which he might have given them, in case of a battle. But God hereby designed to withdraw David from the Israelites, that they might fall by the hand of the Philistines, without any reproach or inconvenience to David.

Wesley: 1Sa 27:4 - Sought no more for him

At their meeting Saul's heart was deeply wounded, and he had said, "Return, my son David, Be with me as in time past." Nor have we the least proof, that he would have sought for him again, with any other design.

Wesley: 1Sa 27:5 - Give me a place

A prudent desire. Hereby David designed to preserve his people, both from the vices, which conversation with the Philistines would have exposed them to; and from that envy, and malice, which diversity of religion might have caused.

Wesley: 1Sa 27:5 - With thee

Which is too great an honour for me, and too burdensome to thee, and may be an occasion of offence to thy people.

Wesley: 1Sa 27:6 - Gave Ziklag

Not only to inhabit, but to possess it as his own. Which he did, to lay the greater obligations upon David, whom he knew so able to serve him. It was given to the tribe of Judah before, Jos 15:31, but the Philistines kept the possession of it 'till this time. And being given by them to David, it now belonged not to the tribe of Judah; but to the king of Judah, David and his heirs forever.

Wesley: 1Sa 27:6 - To this day

This, and some such clauses seem to have been added, after the main substance of the several books was written.

Wesley: 1Sa 27:8 - Amalekites

The remnant of those whom Saul destroyed, 1Sa 15:3-9, who retired into remote and desert places.

Wesley: 1Sa 27:9 - Let neither man, &c.

_In that part where he came: but there were more of the Amalekites yet left in another part of that land.

Wesley: 1Sa 27:10 - David

These and the following words are ambiguous, and contrary to that simplicity which became David, both as a prince, and as an eminent professor of the true religion. The fidelity of Achish to him, and the confidence he put in him, aggravates his sin in thus deceiving him, which David seems penitently to reflect on, when he prays, Remove from me the way of lying.

JFB: 1Sa 27:1 - David said in his heart, . . . there is nothing better for me than that I should speedily escape into the land of the Philistines

This resolution of David's was, in every respect, wrong: (1) It was removing him from the place where the divine oracle intimated him to remain (1Sa 22:5); (2) It was rushing into the idolatrous land, for driving him into which he had denounced an imprecation on his enemies (1Sa 26:19); (3) It was a withdrawal of his counsel and aid from God's people. It was a movement, however, overruled by Providence to detach him from his country and to let the disasters impending over Saul and his followers be brought on by the Philistines.

JFB: 1Sa 27:2-3 - Achish, the son of Maoch, king of Gath

The popular description of this king's family creates a presumption that he was a different king from the reigning sovereign on David's first visit to Gath. Whether David had received a special invitation from him or a mere permission to enter his territories, cannot be determined. It is probable that the former was the case. From the universal notoriety given to the feud between Saul and David, which had now become irreconcilable, it might appear to Achish good policy to harbor him as a guest, and so the better pave the way for the hostile measures against Israel which the Philistines were at this time meditating.

JFB: 1Sa 27:5 - let them give me a place in some town in the country

It was a prudent arrangement on the part of David; for it would prevent him being an object of jealous suspicion, or of mischievous plots among the Philistines. It would place his followers more beyond the risk of contamination by the idolatries of the court and capital; and it would give him an opportunity of making reprisals on the freebooting tribes that infested the common border of Israel and the Philistines.

JFB: 1Sa 27:6 - Ziklag

Though originally assigned to Judah (Jos 15:31), and subsequently to Simeon (Jos 19:5), this town had never been possessed by the Israelites. It belonged to the Philistines, who gave it to David.

JFB: 1Sa 27:8 - David . . . went up, and invaded the Geshurites

(See Jos 13:2).

JFB: 1Sa 27:8 - and the Gezrites

Or the Gerizi [GESENIUS], (Jos 12:12), some Arab horde which had once encamped there.

JFB: 1Sa 27:8 - and the Amalekites

Part of the district occupied by them lay on the south of the land of Israel (Jdg 5:14; Jdg 12:15).

JFB: 1Sa 27:10 - Achish said, Whither have ye made a road to-day?

That is, raid, a hostile excursion for seizing cattle and other booty.

JFB: 1Sa 27:10 - David said, Against the south of Judah, and against the south of the Jerahmeelites

Jerahmeel was the great-grandson of Judah, and his posterity occupied the southern portion of that tribal domain.

JFB: 1Sa 27:10 - the south of the Kenites

The posterity of Jethro, who occupied the south of Judah (Jdg 1:16; Num 24:21). The deceit practised upon his royal host and the indiscriminate slaughter committed, lest any one should escape to tell the tale, exhibit an unfavorable view of this part of David's history.

Clarke: 1Sa 27:1 - I shall now perish one day by the hand of Saul

I shall now perish one day by the hand of Saul - This was a very hasty conclusion: God had so often interposed in behalf of his life, that he was authorized to believe the reverse. God had hitherto confounded all Saul’ s stratagems, and it was not at all likely that he would now abandon him: there was now no additional reason why he should withdraw from David his helping hand.

Clarke: 1Sa 27:2 - David arose, and he passed over - unto Achish

David arose, and he passed over - unto Achish - There is not one circumstance in this transaction that is not blameable. David joins the enemies of his God and of his country, acts a most inhuman part against the Geshurites and Amalekites, without even the pretense of a Divine authority; tells a most deliberate falsehood to Achish, his protector, relative to the people against whom he had perpetrated this cruel act; giving him to understand that he had been destroying the Israelites, his enemies. I undertake no defense of this conduct of David; it is all bad, all defenceless; God vindicates him not. The inspired penman tells what he did, but passes no eulogium upon his conduct; and it is false to say that, because these things are recorded, therefore they are approved. In all these transactions David was in no sense a man after God’ s own heart. Chandler attempts to vindicate all this conduct: those who can receive his saying, let them receive it.

Clarke: 1Sa 27:3 - Every man with his household

Every man with his household - So it appears that the men who consorted with David had wives and families. David and his company resembled a tribe of the wandering Arabs.

Clarke: 1Sa 27:5 - Why should thy servant dwell in the royal city

Why should thy servant dwell in the royal city - He seemed to intimate that two princely establishments in the same city were too many. Achish appears to have felt the propriety of his proposal, and therefore appoints him Ziklag.

Clarke: 1Sa 27:6 - Achish gave him Ziklag

Achish gave him Ziklag - Ziklag was at first given to the tribe of Judah, but afterwards it was ceded to that of Simeon, Jos 15:31; Jos 19:5. The Philistines had, however, made themselves masters of it, and held it to the time here mentioned; it then fell into the tribe of Judah again, and continued to be the property of the kings of Judah. This verse is a proof that this book was written long after the days of Samuel, and that it was formed by a later hand, out of materials which had been collected by a contemporary author. See the preface.

Clarke: 1Sa 27:9 - David smote the land

David smote the land - Here was a complete extirpation of all these people, not one being left alive, lest he should carry tidings of the disasters of his country! The spoil which David took consisted of sheep, oxen, asses, camels, and apparel.

Clarke: 1Sa 27:10 - Whither have ye made a road today?

Whither have ye made a road today? - He had probably been in the habit of making predatory excursions. This seems to be implied in the question of Achish.

Clarke: 1Sa 27:12 - He hath made his people - utterly to abhor him

He hath made his people - utterly to abhor him - This deception, which Dr. Delaney says "did harm to nobody, and to the account of which he is at an utter loss what degree of guilt to charge,"imposed upon Achish, had the most direct tendency to make him imagine himself secure, while in the utmost danger; and to have a faithful friend and able ally in David, while he was the veriest enemy he could possibly have. Shame on him who becomes the apologist of such conduct! As to Dr. Chandler, he should know that no lie is of the truth, and that all falsity is an abomination to the Lord.

TSK: 1Sa 27:1 - And David // I shall // perish // there is nothing // into the land

am 2946, bc 1058, An, Ex, Is 433

And David : 1Sa 16:1, 1Sa 16:13, 1Sa 23:17, 1Sa 25:30; Psa 116:11; Pro 13:12; Isa 40:27-31, Isa 51:12; Mat 14:31; Mar 4:40; 2Co 7:5

I shall : This was a rash conclusion: God had caused him to be anointed king of Israel, and promised his accession to the throne, and had so often interposed in his behalf, that he was authorised to believe the very reverse.

perish : Heb. be consumed

there is nothing : 1Sa 22:5; Exo 14:12; Num 14:3; Pro 3:5, Pro 3:6; Isa 30:15, Isa 30:16; Lam 3:26, Lam 3:27

into the land : 1Sa 27:10, 1Sa 27:11, 1Sa 21:10-15, 1Sa 28:1, 1Sa 28:2, 1Sa 29:2-11, 1Sa 30:1-3

TSK: 1Sa 27:2 - David // the six // Achish

David : This measure of David’ s, in uniting himself to the enemies of his God and people, was highly blameable; was calculated to alienate the affections of the Israelites; and led to equivocation, if not downright falsehood.

the six : 1Sa 25:13, 1Sa 30:8

Achish : 1Sa 21:10; 1Ki 2:40

TSK: 1Sa 27:3 - with his two

with his two : 1Sa 25:3, 18-35, 1Sa 25:42, 1Sa 25:43, 1Sa 30:5

TSK: 1Sa 27:4 - he sought

he sought : 1Sa 26:21

TSK: 1Sa 27:5 - some town

some town : Gen 46:34; 2Co 6:17

TSK: 1Sa 27:6 - Ziklag

Ziklag : Ziklag was at first given to the tribe of Judah, but was afterwards ceded to that of Simeon; but as it bordered on the Philistines, if they had ever been expelled, they had retaken it. Eusebius simply says it was situated in the south of Canaan. 1Sa 30:1, 1Sa 30:14, 1Sa 19:5; 2Sa 1:1; 1Ch 4:30, 1Ch 12:1, 1Ch 12:20; Neh 11:28

TSK: 1Sa 27:7 - the time // a full year

the time : Heb. the number of days

a full year : Heb. a year of days, 1Sa 29:3

TSK: 1Sa 27:8 - the Geshurites // Gezrites // the Amalekites // as thou goest

am 2948, bc 1056, An, Ex, Is, 435

the Geshurites : Jos 13:2, Jos 13:13; 2Sa 13:37, 2Sa 13:38, 2Sa 14:23, 2Sa 14:32, 2Sa 15:8; 1Ch 2:23

Gezrites : or, Gerzites, These people seem to be the Gerrhenians (2; Mac 13:24) whose chief city, Gerrha, is mentioned by Strabo as lying between Gaza and Pelusium in Egypt.

the Amalekites : Jos 16:10; Jdg 1:29; 1Ki 9:15-17

as thou goest : 1Sa 15:7, 1Sa 15:8, 1Sa 30:1; Exo 17:14-16

TSK: 1Sa 27:9 - left neither // and the camels

left neither : 1Sa 15:7; Gen 16:7, Gen 25:18; Exo 15:22

and the camels : 1Sa 15:3; Deu 25:17-19; Jos 6:21

TSK: 1Sa 27:10 - Whither // And David // Against // the Jerahmeelites // Kenites

Whither : etc. or, Did you not make a road

And David : 1Sa 21:2; Gen 27:19, Gen 27:20, Gen 27:24; Jos 2:4-6; 2Sa 17:20; Psa 119:29, Psa 119:163; Pro 29:25; Gal 2:11-13; Eph 4:25

Against : David here meant the Geshurites, and Gezrites, and Amalekites, which people occupied that part of the country which lies to the south of Judah. But Achish, as was intended, understood him in a different sense, and believed that he had attacked his own countrymen. David’ s answer, therefore, though not an absolute falsehood, was certainly an equivocation intended to deceive, and therefore incompatible with that sense of truth and honour which became him as a prince, and a professor of true religion. From these, and similar passages, we may observe the strict impartiality of the Sacred Scriptures. They present us with the most faithful delineation of human nature; they exhibit the frailties of kings, priests, and prophets, with equal truth; and examples of vice and frailty, as well as of piety and virtue, are held up, that we may guard against the errors to which the best men are exposed.

the Jerahmeelites : 1Ch 2:9, 1Ch 2:25

Kenites : 1Sa 15:6; Num 24:21; Jdg 1:16, Jdg 4:11, Jdg 5:24

TSK: 1Sa 27:11 - Lest

Lest : 1Sa 22:22; Pro 12:19, Pro 29:25

TSK: 1Sa 27:12 - utterly to abhor

utterly to abhor : Heb. to stink, 1Sa 13:4; Gen 34:30

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Sa 27:1 - I shall now perish one day by the hand of Saul // There is nothing better for me than that I should speedily escape into the land of the Philistines

I shall now perish one day by the hand of Saul I see by this late experience his restless and implacable hatred against me, and how little heed is to be given to all his pretences of repentance or friendship.

There is nothing better for me than that I should speedily escape into the land of the Philistines: but this was certainly a very great mistake and fault in David; for,

1. This proceeded from gross distrust of God’ s promise and providence; and that after such repeated demonstrations of God’ s peculiar care over him, which gave hint cause to conclude quite contrary to what is here said.

2. He forsakes the place where God had settled him, 1Sa 22:5 , and given him both assurance and experience of his protection there.

3. He voluntarily runs upon that rock which he cursed his enemies for throwing him upon, 1Sa 26:19 , and upon many other snares and dangers, as the following history will show; and withal, deprives the people of the Lord of those succours which he might have given them, in case of a battle. But it pleased God to leave David to himself in this, as well as in other particulars, that these might be sensible demonstrations of the infirmities of the best men; and of the necessity of God’ s grace, and daily direction and assistance; and of the freeness and richness of God’ s mercy, in passing by such great offences. And besides, God hereby designed to accomplish his own counsel, to withdraw David from the Israelites, that Saul and they might fall by the hand of the Philistines, without any reproach or inconvenience to David, whom God had put into a safe place.

Poole: 1Sa 27:2

It might seem a bold adventure; but,

1. He thought himself forced to it by Saul’ s inveterate rage, and continued resolutions to persecute him.

2. It is probable he had sent some persons to treat with him, and had agreed upon conditions, and received assurance of his safe and peaceable abode with him.

3. David reasonably thought that Achish would gladly receive him, as indeed he did; partly, because he saw Saul’ s implacable enmity against him; partly, because by this means he should be freed from the most formidable enemy which he had in all Israel, who might do him most mischief in the battle; which it seems at this time he designed; and partly, because he came not now alone, as he did before, but brought with him sufficient pledges of his fidelity to Achish; namely, all his soldiers, and his and their wives, 1Sa 27:3 .

Poole: 1Sa 27:4

By which it is implied that he would have gone on in persecuting David, if he had continued in his dominions.

Poole: 1Sa 27:5 - Why should thy servant dwell in the royal city with thee?

A prudent desire. Hereby David designed,

1. To preserve his people, both from the idolatry and other vices which conversation with the Philistines would have exposed them to; and from that envy, and malice, and mischief, which diversity of religion, or other prejudices, might have caused.

2. That he might have opportunity of enterprising something against God’ s enemies, without the knowledge or observation of the Philistines.

Why should thy servant dwell in the royal city with thee? which is too great an honour for me, and too burdensome to thee, and may be an occasion of suspicion and offence to thy people, and of many other inconveniences.

Poole: 1Sa 27:6 - Gave him Ziklag // Pertaineth unto the kings of Judah // Unto this day

Gave him Ziklag not only to inhabit, but to possess it as his own; which he did, to lay the greater obligations upon David, whom he knew so able to serve him.

Pertaineth unto the kings of Judah: it was given to the tribe of Judah before, Jos 15:31 , and afterwards to the tribe of Simeon, Jos 19:5 , whose inheritance was given them within the inheritance of the children of Judah, Jos 19 .

1. But the Philistines kept the possession of it till this time, and were hitherto permitted to do so. And being now given by them to David, it now belonged not to the people of the tribe of Judah, to whom it was allotted before; but to the king of Judah, David and his heirs for ever.

Unto this day: this and some such clauses seem to have been added by some sacred writers after the main substance of the several books was written.

Poole: 1Sa 27:7

Heb. days and four months ; days being put for a year ; as Lev 25:29 . Or, some days and four months , i.e. some days above four months. Or, some days and (for even , or that is , the conjunction and being oft so used, as hath been proved above) four months .

Poole: 1Sa 27:8 - The Gezrites // The Amalekites

The Gezrites were anciently seated in other places, Jos 12:12 16:3 , but for some reasons not now known they changed their seats, as was then very usual, and seated themselves, and had for some considerable time lived, near the Amalekites.

The Amalekites the remnant of those whom Saul destroyed, 1Sa 15 , who fled from his sword, and retired into remote and desert places.

Poole: 1Sa 27:9 - Left neither man nor woman alive

Left neither man nor woman alive to wit, in that part where he came; but there were more of the Amalekites yet left in another part of that land, 1Sa 30:1 .

Poole: 1Sa 27:10 - Against the south of Judah // And against // The Jerahmeelites // Kenites

Against the south of Judah: these and the following words are ambiguous; for they may be understood, either of the southern parts from Judah, &c., which he would have Achish understand; or of another country lying southward from Judah, &c., which David meant, and which was the truth. So though it was not a downright lie; yet it was an equivocation, with an intention to deceive, which is the formality of a lie, and was contrary to that simplicity which became David, both as a prince, and as an eminent professor of the true religion.

And against for that is against ; for in the following words he particularly expresseth what part of the south of Judah he went against, even that which was inhabited by the Jerahmeelites, and by the Kenites.

The Jerahmeelites the posterity of Hezron, a family of Judah, 1Ch 2:9,25 . The

Kenites the posterity of Jethro, which chose to dwell in the south of Judah, Jud 1:16 . See Num 24:21 .

Poole: 1Sa 27:11 - Lest they should tell on us

Lest they should tell on us that the tidings of this action against this people (who were, it seems, either tributaries to or confederates with Achish) might neither come quickly nor certainly to Achish’ s court; which he might the rather promise himself, because Achish and all his men were now busily employed in their warlike preparations against the Israelites; and if any flying rumour came thither, he thought by his interest and artifices he could easily discredit and dash it. Besides, the consideration of God’ s curse denounced against the people whom he had now destroyed, and of God’ s particular promises made to him, and of his special providence which he constantly experienced watching over him, made him more secure and confident in this and in many other hazardous attempts.

Poole: 1Sa 27:12 - Achish believed David

Achish believed David partly, because of his confidence in David’ s authority and fidelity; partly, because most men easily believe what they heartily wish to be true; and partly, from God’ s providence, which blinded him in this and in divers other particulars relating to David’ s coming hither, and abiding here.

Haydock: 1Sa 27:1 - Hands

Hands. God requires that we should act with prudence. (Du Hamel) ---

David probably consulted the Lord, and sent ambassadors to Achis, before he went into his dominions, (Menochius) where he had been in such danger before. (Du Hamel)

Haydock: 1Sa 27:2 - Maoch

Maoch, or Maacha, 3 Kings ii. 29. This king had perhaps seen David, when he counterfeited madness. But now he was convinced that, by granting him protection, he would greatly annoy Saul, and draw many brave men out of his dominions.

Haydock: 1Sa 27:3 - Household

Household. They were aware of the cruelty of Saul. The names of these valiant men are specified, 1 Paralipomenon xii. 1., &c.

Haydock: 1Sa 27:5 - Country // With thee

Country, less peopled, and more remote from the sea. ---

With thee. David was attended like a king, so that he wished to avoid giving umbrage to Achis, and, at the same time, keep his own men at a greater distance from the contagious morals of the idolaters.

Haydock: 1Sa 27:6 - Day // Siceleg

Day. This was written some time after the death of Samuel. ---

Siceleg belonged at first to Juda, and was afterwards given to the tribe of Simeon, till it fell into the hands of the Philistines, and being restored by them to David, was considered afterwards as the property of the kings of Juda. It lay not far from Horma, Josue xix. 4.

Haydock: 1Sa 27:7 - Months

Months. Hebrew, "days and four months." The former expression denotes a year; though some would have it, that David remained "four months and a few days" in the country. He probably continued so many months at Geth, (ver. 9, 11,) and about a year at Siceleg. (Calmet) ---

Septuagint have "days, four months;" and Salien adopts that term. (Haydock) See chap. xxix. 3. (Du Hamel)

Haydock: 1Sa 27:8 - Pillaged Gessuri

Pillaged Gessuri, &c. These probably were enemies of the people of God; and some, if not all of them, were of the number of those whom God had ordered to be destroyed; which justifies David's proceedings in their regard. Though it is to be observed here, that we are not under an obligation of justifying every thing that he did: for the Scripture, in relating what was done, doth not say that it was well done. And even such as are true servants of God, are not to be imitated in all they do. (Challoner) ---

The nations of Chanaan, who inhabited as far as Egypt, and the Amalecites, who had escaped the arms of Saul, were devoted to destruction, Exodus xvii., &c. In such cases, any man might fall upon them, without any other formal declaration of war. (Calmet) ---

There was another Gessuri of Syria, in the tribe of Manasses, across the Jordan. (Menochius) ---

The country which these people inhabited, to the south of Palestine, was afterwards depopulated by the kings of Egypt and of Syria, in their continual wars, so that many of the cities which are mentioned in Scripture, were never known to profane geographers. (Calmet) ---

St. Jerome, (Trad.) Sa, and others, think that David attacked some of the Philistines. But it is as probable at least that he would abstain from molesting them, whom had so generously afforded him an asylum. Salien concludes, that he did not attack the other nations, (except the Amalecites, who were sufficiently marked out for destruction, Deuteronomy xxv. 19,) without consulting the Lord, by the high priest, as he was accustomed to do in every difficulty. (Salien, the year of the world 2979) (Menochius) ---

They all dwelt in part of the land of Chanaan, (Worthington) which was sufficient. (Haydock)

Haydock: 1Sa 27:9 - Apparel

Apparel. Saul alone had been ordered to destroy all the property of Amalec. (Abulensis)

Haydock: 1Sa 27:10 - Jerameel // Ceni

Jerameel, the son of Esron, inhabited the most southern part of Juda. ---

Ceni, or the Cinites, descendants of Jethro, (Calmet) who dwelt at Arad and the environs. The words of David might signify that he attacked these people of Israel, as Achis understood him; or that he made inroads upon those who dwelt to the south of them, which was really the case. (Haydock) ---

At his return, he passed by Siceleg, where he left the spoil, carrying some of the choicest things, as a present, to Achis. (Menochius) ---

But he suffered none of the human race to be carried away captive, lest any of them might disclose the true state of affairs to the king, who might have apprehended that the injured nations would make an attack upon his dominions. (Salien)

Haydock: 1Sa 27:12 - Harm

Harm. Hebrew, "he hath made himself stinking (an object of horror) to his people." A strong expression used, Genesis xxxiv. 30., and Exodus v. 21. (Calmet) ---

Septuagint, "he is quite covered with confusion." Achis supposed that David had thus forfeited all his pretensions to dwell among, much less, to reign over Israel: so that he might keep him always in his service. (Haydock) ---

In the mean time, Saul was exterminating the people of Gabaon, which brought a pestilence on Israel, 40 years later. (Theodoret) ---

He perhaps supposed that the oath of Josue had not been yet put in execution, as it ought to be, herein indulging too much his cruel temper. (Salien)

Gill: 1Sa 27:1 - And David said in his heart // I shall now one day perish by the hand of Saul // there is nothing better for me than that I should speedily escape into the land of the Philistines // and Saul shall despair of me, to seek me any more in any coast of Israel // so shall I escape out of his hand

And David said in his heart,.... Within himself, and to himself; while he was pondering things in his own mind, and considering the circumstances in which he was, and things appearing, very gloomy to him, he falls into a fit of unbelief and thus addresses himself:

I shall now one day perish by the hand of Saul; for though he was returned to his place, he knew he was restless and uneasy, very inconstant and unstable, and not at all to be depended on; yea, he might conclude that Saul, observing that God was with him in protecting and defending him, and by delivering him into his hands once and again, he would be the more jealous of him, and envious at him, and seek all opportunities and advantages against him; and he feared that one time or another such would offer, and would be taken, and so he should perish by him: this was a strange fit of unbelief he was sunk into, and very unaccountable and unreasonable it was, had he but considered his being anointed king by the Lord, the promise of God to him, which could not fail, and the providence of God that watched over him from time to time:

there is nothing better for me than that I should speedily escape into the land of the Philistines; which may seem strange, when he was advised by the Prophet Gad to depart from the land of Moab, and go into the land of Judah, 1Sa 22:5, and where he had been so wonderfully preserved; and when he was in so much danger, when in the land of the Philistines before, insomuch that he was obliged to feign himself mad, 1Sa 21:13; and seeing this also was the very thing he lately dreaded, and cursed the men that should be the cause of his going out of his own land into an idolatrous one:

and Saul shall despair of me, to seek me any more in any coast of Israel; hearing that he was gone into a foreign country, would seek for him no more in any part of the land of israel, and so despair of ever getting him into his hands, would lay aside all thoughts about him for the future:

so shall I escape out of his hand; and be for ever safe: these were the carnal reasonings of his mind, under the prevalence of unbelief; and shows what poor weak creatures the best of men are, and how low their graces may sink as to exercise, when left to themselves.

Gill: 1Sa 27:2 - And David arose // and he passed over // with the six hundred men that were with him // unto Achish, the son of Maoch, king of Gath

And David arose,.... From the place where he was:

and he passed over; the borders of land of Canaan:

with the six hundred men that were with him; having neither lost any, nor had any added to him, since he was at Keilah, 1Sa 23:13,

unto Achish, the son of Maoch, king of Gath; whether this was the same Achish David was with before, 1Sa 21:10, is not certain; it seems as if he was not the same, since he is described as the son of Maoch, as if it was to distinguish him from him; though it is not improbable that he was the same person. Some think ^a that he is described not from his father, but from his mother, whose name was Maacha. The circumstances of David were now very much altered from what they were when he went to Gath before; then he went secretly, now openly; then as a person unknown, now as well known; then alone, now with six hundred men; then when discovered he was seized by the princes of Gath, and brought before the king, and was driven from his presence; but now he came either at the invitation of Achish, hearing how he had been treated by Saul, and thinking to attach him to his interest, and make him more and more the enemy of Saul, and so free himself from a very powerful one, and of whose wisdom and prudence, and military skill, and courage, and valour, he might hope to avail himself; or David sent an embassy to him, to treat with him about his coming into his country, and settlement in it, and terms to mutual satisfaction were agreed upon.

Gill: 1Sa 27:3 - And David dwelt with Achish at Gath // he and his men, every man with his household // even David with his two wives, Ahinoam the Jezreelitess and Abigail the Carmelitess, Nabal's wife

And David dwelt with Achish at Gath,.... The metropolis of his kingdom, called, 1Sa 27:5, the royal city:

he and his men, every man with his household; or family; which they brought with them, to secure them from the malice of Saul; who in their absence might have destroyed them, as being the families of traitors and fugitives, and might be the more readily received by Achish, as he might hope for some advantage front them; and besides were pledges of their fidelity to him, and of their design to continue with him:

even David with his two wives, Ahinoam the Jezreelitess and Abigail the Carmelitess, Nabal's wife; who had been the wife of Nabal; of these See Gill on 1Sa 25:43.

Gill: 1Sa 27:4 - And it was told Saul that David was fled to Gath // and he sought no more again for him

And it was told Saul that David was fled to Gath,.... Who very probably had his spies out to watch his motions, and report to him where he was, and what he was doing:

and he sought no more again for him; by which it seems as if he would have sought after him again, had he continued in the land of Israel; but now being gone, and in an enemy's country, and having nothing to fear from him while there, he laid aside all thoughts of seeking after him.

Gill: 1Sa 27:5 - And David said unto Achish // if I have now found grace in thine eyes // let them give me a place in some town in the country, that I may dwell there // for why should thy servant dwell in the royal city with thee

And David said unto Achish,.... After he had been some time with him:

if I have now found grace in thine eyes; or was in favour, as he thought himself to be, by various instances of respect shown him:

let them give me a place in some town in the country, that I may dwell there: he does not ask for a city or town, but a place in one of them, though one was given him; but of whom he asks it, it is not easy to say; though it is certain that Achish gave it him, 1Sa 27:6. Perhaps he might desire it might be given him by Achish, with the consent of his princes and nobles, or at least of his privy council; that so it might be to general satisfaction, and the grant more authentic; though it may be impersonally read, as in the Vulgate Latin version, "let there be given me", &c. David's view in this might be partly to prevent the envy of the courtiers of Achish, who might think that David was too near the king, and might have too great an interest in him, and receive too many of his favours, and become his chief confidant and prime minister; and partly to preserve himself and people from all temptations to idolatry, and corruptions in religion; as also that ho might have an opportunity, without the knowledge of Achish, to fall upon the enemies of Israel; though the excuse he made was as follows:

for why should thy servant dwell in the royal city with thee? for so Gath was; and six hundred men and their families might seem to crowd the city; and this reasoning of his might suggest, that he and his men were a straitening of him, and a burden on him; and it might seem as if he was a rival with him in state and dignity, when he was no other than a servant of his.

Gill: 1Sa 27:6 - Then Achish gave him Ziklag that day // wherefore Ziklag pertaineth unto the kings of Judah unto this day

Then Achish gave him Ziklag that day,.... A city which in the division of the land was given to the tribe of Judah, and after that to the tribe of Simeon, Jos 15:31; though it seems not to have been possessed by either of them, at least not long, but soon came into the hands of the Philistines, who kept it till this time, and now it returned to its right owners; according to Bunting ^g it was twelve miles from Gath:

wherefore Ziklag pertaineth unto the kings of Judah unto this day; not to the tribe of Judah, though it originally belonged to it, but to the kings of it, it, being granted to David, who quickly after this became king of Judah; and this was annexed to the crown lands, and ever after enjoyed by the kings, of the house of Judah; for this was not given for a temporary habitation, but for perpetual possession. This clause seems to be added by the continuator of this history, after the death of Samuel; who might be Gad or Nathan; some say Ezra, and Abarbinel that Jeremiah was the writer of it.

Gill: 1Sa 27:7 - And the time that David dwelt in the country of the Philistines // was a full year and four months

And the time that David dwelt in the country of the Philistines,.... At Gath and Ziklag:

was a full year and four months; or "days and four months"; days being sometimes put for a year, Jdg 17:10; though some interpret it not of a year, but of some few days out of the fifth month, besides the four months; so Jarchi and Kimchi; and Josephus ^h makes his abode to be four months and twenty days; but, according to the Septuagint and Vulgate Latin versions, it was only four months; and so it may be rendered, "days, that is, four months"; for according to the Jewish chronology ⁱ Samuel died four months before Saul, and this flight of David was after the death of Samuel, and when Saul died he left the land of the Philistines, and took the throne of Judah; See Gill on 1Sa 25:1.

Gill: 1Sa 27:8 - And David and his men went up // and invaded the Geshurites // and the Gezrites // and the Amalekites // for these nations were of old the inhabitants of the land // as thou goest to Shur, even unto the land of Egypt

And David and his men went up,.... From Ziklag, where they dwelt:

and invaded the Geshurites; some of the old inhabitants of the land of Canaan, the remains of the Amorites, whose land was given to the half tribe of Manasseh, but could never be expelled; and therefore David had a just right to invade them, and, if he could, either expel or destroy them; see Deu 3:14; these are the Geshurites which are joined with the Philistines, Jos 13:2,

and the Gezrites; the inhabitants of Gezer, which place fell to the tribe of Ephraim; but that tribe could not drive out the inhabitants of it, and therefore David now fell upon them as the enemies of Israel, and seized on their country, as belonging to them, Jos 16:3,

and the Amalekites; the sworn and implacable enemies of Israel, and whose memory they were laid under obligation to root out. These were such as had escaped the sword of Saul, and had fled to the more distant parts, against whom David now went; and perhaps these had fled to and mixed themselves with the people here mentioned:

for these nations were of old the inhabitants of the land; of the land of Canaan:

as thou goest to Shur, even unto the land of Egypt; see 1Sa 15:7.

Gill: 1Sa 27:9 - And David smote the land // and left neither man nor woman alive // and took away the sheep, and the oxen, and the asses, and the camels // and the apparel, and returned, and came to Achish

And David smote the land,.... In which the above mentioned people dwelt, that is, the inhabitants of it:

and left neither man nor woman alive; for these being the old Canaanites and Amalekites, according to the law of God were not to be spared, but utterly destroyed; which may be observed to remove the charge of cruelty that might be brought against David on this account, Deu 7:2; though this must be understood of such that came within his reach; for it is certain there were people of these several names after this; see 1Sa 30:1,

and took away the sheep, and the oxen, and the asses, and the camels,

and the apparel, and returned, and came to Achish; at Gath, to make a report of what he had been about and done; and what he brought was a good booty for the support of his men and their families.

Gill: 1Sa 27:10 - And Achish said, whither have ye made a road today // and David said, against the south of Judah // and against the south of the Jerahmeelites // and against the south of the Kenites

And Achish said, whither have ye made a road today?.... Or whither had they rushed in, or poured in and spread themselves? or where had they made their excursion to fetch in the prey and booty they now brought?

and David said, against the south of Judah; he meant against some people that lay to the south of the land of Judah, without it; but expressed himself so, that Achish might think he meant the southern parts of Judah within the country; which, though not a downright lie, was an equivocation, and made with a design to deceive; and was by no means agreeably to the character of David, nor to be defended nor imitated:

and against the south of the Jerahmeelites; these were the descendants of Jerahmeel, the son of Hezron, the grandson of Judah, and so inhabited in the tribe of Judah, and very probably in the southern part of it, 1Ch 2:9,

and against the south of the Kenites; the posterity of Jethro; these, at least some of them, at the first seating of the children of Israel in the land of Canaan, went with the children of Judah into the wilderness of Judah, which lieth in the south of Arad, Jdg 1:16.

Gill: 1Sa 27:11 - And David saved neither man nor woman alive to bring tidings to Gath // saying, lest they should tell on us, saying, so did David // and so will be his manner all the while he dwelleth in the country of the Philistines

And David saved neither man nor woman alive to bring tidings to Gath,.... How David had fallen upon these people, and destroyed great numbers of them, and carried off their substance; which would have given great offence to Achish, and caused him to have driven him out of his country once more; though Abarbinel is of opinion that these Geshurites, &c. were haters and enemies of Achish, and therefore were smitten and spoiled by David; or otherwise it would have been such a piece of perfidy, rebellion, and ingratitude, as mast have made the name of David to stink, since it could not but be known sooner or later; but being the enemies of Achish, no notice was taken of it afterwards, nor inquiry made about it, nor complaint made of it, by any of their neighbours: nor does he suppose they were all cut off, and much less that this was done that it might not be told in Gath what destruction he had made; but that the sense is, that he did not carry the captives to Gath, to be disposed of there; for they would have told from whence they came, and so have contradicted what David said, and what he would have Achish understand, as if he had been out against and smote some of the cities of Judah, that he might place the greater confidence in him; which end would not have been answered, if he had brought any of them to Gath; and so the words may be read without the supplement we make, "spared neither man nor woman alive to bring to Gath": and so could tell no tales. Though Josephus expressly says ^k that David spared the men, and abstained from the slaughter of them, fearing lest they should declare to the king what he had done in plundering them:

saying, lest they should tell on us, saying, so did David: in such and such places, such numbers of people he destroyed, and such quantities of cattle and goods he carried off:

and so will be his manner all the while he dwelleth in the country of the Philistines: this is what may be expected will be done by him in one place or another, as long as he stays here; nothing will be heard of but desolation and destruction, in some part of the country of the Philistines or another; or among those that were tributaries to them; so that it was not safe that he should be allowed to abide in it.

Gill: 1Sa 27:12 - And Achish believed David // saying, he hath made his people Israel utterly to abhor him // therefore he shall be my servant for ever

And Achish believed David,.... As he would have him understand his story; imposing upon him by ambiguous terms, insinuating he had been against the southern parts of Judah, when he had been against foreign nations that lay to the south of Judah:

saying, he hath made his people Israel utterly to abhor him; they shall never forgive him the destruction of their cities, and the inhabitants of them, and the plunder of their goods and cattle; his name will be had in the utmost detestation and abhorrence, and he must never return thither any more:

therefore he shall be my servant for ever: would be glad to continue with him as a servant, and be obliged to serve him faithfully and truly, since his own people, and even those of his own tribe, would never more receive him; it being, as he understood it, the south of Judah that he had been plundering.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 1Sa 27:1

¹ tn Heb “said to his heart.”

NET Notes: 1Sa 27:3

¹ tn Heb “a man and his house.”

NET Notes: 1Sa 27:7

¹ tn Heb “the number of the days.”

² tn Heb “days.” The plural of the word “day” is sometimes used idiomatically to refer specifically to a year. In addition to this occurrence in v. 7 see also 1 Sam 1:3, 21; 2:19; 20:6; Lev 25:29; Judg 17:10.

NET Notes: 1Sa 27:8

¹ tn Heb “from where you come.”

NET Notes: 1Sa 27:9

¹ tn Heb “the land.”

NET Notes: 1Sa 27:10

¹ tc The translation follows the LXX (ἐπι τίνα, epi tina) and Vulgate (in quem) which assume אֶל מִי (’el mi, “to whom”) rather than the MT אַל (’al, “not”). The MT makes no sense here. Another possibility is that the text originally had אַן (’an, “where”), which has been distorted in the MT to אַל. Cf. the Syriac Peshitta and the Targum, which have “where.”

NET Notes: 1Sa 27:11

¹ tn Heb “all the days.”

NET Notes: 1Sa 27:12

¹ tn Heb “saying.”

² tn Heb “he really stinks.” The expression is used figuratively here to describe the rejection and ostracism that David had experienced as a result of Saul’s hatred of him.

³ tc Many medieval Hebrew mss lack the preposition “in.”

⁴ tn Heb “permanently.”

Geneva Bible: 1Sa 27:1

And David said in his heart, I shall now ^{( a )} perish one day by the hand of Saul: [there is] nothing better for me than that I should speedily escape into the land of the Philistines; and Saul shall despair of me, to seek me any more in any coast of Israel: so shall I escape out of his hand.

^{( a )} David distrusts God's protection and therefore flees to the idolaters, who were enemies to God's people.

Geneva Bible: 1Sa 27:3

And David ^{( b )} dwelt with Achish at Gath, he and his men, every man with his household, [even] David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal's wife.

^{( b )} Thus God by his providence changes the enemies hearts, and makes them favour his in their need.

Geneva Bible: 1Sa 27:5

And David said unto Achish, If I have now found grace in thine eyes, ^{( c )} let them give me a place in some town in the country, that I may dwell there: for why should thy servant dwell in the royal city with thee?

^{( c )} Let your officers appoint me a place.

Geneva Bible: 1Sa 27:8

And David and his men went up, and invaded the ^{( d )} Geshurites, and the Gezrites, and the Amalekites: for those [nations were] of old the inhabitants of the land, as thou goest to Shur, even unto the land of Egypt.

^{( d )} These were the wicked Canaanites, whom God had appointed to be destroyed.

Geneva Bible: 1Sa 27:10

And Achish said, Whither have ye made a road to day? And David said, Against the south of Judah, and against the south of the ^{( e )} Jerahmeelites, and against the south of the Kenites.

^{( e )} A family of the tribe of Judah, (1Ch 2:9).

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: 1Sa 27:1-7

Unbelief is a sin that easily besets even good men, when without are fightings, and within are fears; and it is a hard matter to get over them. Lord, increase our faith! We may blush to think that the word of a Philistine should go further than the word of an Israelite, and that the city of Gath should be a place of refuge for a good man, when the cities of Israel refuse him a safe abode. David gained a comfortable settlement, not only at a distance from Gath, but bordering upon Israel, where he might keep up a correspondence with his own countrymen.

MHCC: 1Sa 27:8-12

While David was in the land of the Philistines, he attacked some remains of the devoted nations. The people whom he cut off were long before doomed to destruction. It is often wisdom to shun public notice, but we must in no situation be idle. We must always try to do somewhat in the cause of God. This expedition David hid from Achish. But an equivocation which serves the purpose of a lie, is as like to it as a hypocrite is to a profane person, it is only better in appearance, therefore more dangerous. Yet, though believers often manifest imperfections, they can never be prevailed upon to renounce the service of God, and to unite interests with his enemies, or finally to become the servants of sin and Satan. But what a train of evils follow from unbelief! When we forget the Lord's past mercies, and his gracious assurances, we shall be overwhelmed with desponding fears, and probably be led to adopt some dishonourable method to get rid of our troubles. Nothing can so effectually establish us in holy tempers and practices, and preserve us from perplexities, as firm, unshaken dependence upon the promises of God in Christ Jesus.

Matthew Henry: 1Sa 27:1-7

Here is, I. The prevalency of David's fear, which was the effect of the weakness of his faith (1Sa 27:1): He said to his heart (so it may be read), in his communings with it concerning his present condition, I shall now perish one day by the hand of Saul. He represented to himself the restless rage and malice of Saul (who could not be wrought into a reconciliation) and the treachery of his own countrymen, witness that of the Ziphites, once and again; he looked upon his own forces, and observed how few they were, and that no recruits had come in to him for a great while, nor could he perceive that he got any ground; and hence, in a melancholy mood, he draws this dark conclusion: I shall one day perish by the hand of Saul. But, O thou of little faith! wherefore dost thou doubt? Was he not anointed to be king? Did not that imply an assurance that he should be preserved to the kingdom? Though he had no reason to trust Saul's promises, had he not all the reason in the world to trust the promises of God? His experience of the particular care Providence took of him ought to have encouraged him. He that has delivered does and will. But unbelief is a sin that easily besets even good men. When without are fightings, within are fears, and it is a hard matter to get over them. Lord, increase our faith!

II. The resolution he came to hereupon. Now that Saul had, for this time, returned to his place, he determined to take this opportunity of retiring into the Philistines' country. Consulting his own heart only, and not the ephod or the prophet, he concludes, There is nothing better for me than that I should speedily escape into the land of the Philistines. Long trials are in danger of tiring the faith and patience even of very good men. Now, 1. Saul was an enemy to himself and his kingdom in driving David to this extremity. He weakened his own interest when he expelled from his service, and forced into the service of his enemies, so great a general as David was, and so brave a regiment as he had the command of. 2. David was no friend to himself in taking this course. God had appointed him to set up his standard in the land of Judah, 1Sa 22:5. There God had wonderfully preserved him, and employed him sometimes for the good of his country; why then should he think of deserting his post? How could he expect the protection of the God of Israel if he went out of the borders of the land of Israel? Could he expect to be safe among the Philistines, out of whose hands he had lately escaped so narrowly by feigning himself mad? Would he receive obligations from those now whom he knew he must not return kindness to when he should come to be king, but be under an obligation to make war upon? Hereby he would gratify his enemies, who bade him go and serve other gods that they might have wherewith to reproach him, and very much weaken the hands of his friends, who would not have wherewith to answer that reproach. See what need we have to pray, Lord, lead us not into temptation.

III. The kind reception he had at Gath. Achish bade him welcome, partly out of generosity, being proud of entertaining so brave a man, partly out of policy, hoping to engage him for ever to his service, and that his example would invite many more to desert and come over to him. No doubt he gave David a solemn promise of protection, which he could rely upon when he could not trust Saul's promises. We may blush to think that the word of a Philistine should go further than the word of an Israelite, who, if an Israelite indeed, would be without guile, and that the city of Gath should be a place of refuge for a good man when the cities of Israel refuse him a safe abode. David, 1. Brought his men with him (1Sa 27:2) that they might guard him, and might themselves be safe where he was, and to recommend himself the more to Achish, who hoped to have service out of him. 2. He brought his family with him, his wives and his household, so did all his men, 1Sa 27:2, 1Sa 27:3. Masters of families ought to take care of those that are committed to them, to protect and provide for those of their own house, and to dwell with them as men of knowledge.

IV. Saul's desisting from the further prosecution of him (1Sa 27:4): He sought no more again for him; this intimates that notwithstanding the professions of repentance he had lately made, if he had had David in his reach, he would have aimed another blow. But, because he dares not come where he is, he resolves to let him alone. Thus many seem to leave their sins, but really their sins leave them; they would persist in them if they could. Saul sought no more for him, contenting himself with his banishment, since he could not have his blood, and hoping, it may be (as he had done, 1Sa 18:25), that he would, some time or other, fall by the hand of the Philistines; and, though he would rather have the pleasure of destroying him himself, yet, if they do it, he will be satisfied, so that it be done effectually.

V. David's removal from Gath to Ziklag.

1. David's request for leave to remove was prudent and very modest, 1Sa 27:5. (1.) It was really prudent. David knew what it was to be envied in the court of Saul, and had much more reason to fear in the court of Achish, and therefore declines preferment there, and wishes for a settlement in the country, where he might be private, more within himself, and less in other people's way. In a town of his own he might have the more free exercise of his religion, and keep his men better to it, and not have his righteous soul vexed, as it was at Gath, with the idolatries of the Philistines. (2.) As it was presented to Achish it was very modest. He does not prescribe to him what place he should assign him, only begs it may be in some town in the country, where he pleased (beggars must not be choosers); but he gives this for a reason, " Why should thy servant dwell in the royal city, to crowd thee, and disoblige those about thee?"Note, Those that would stand fast must not covet to stand high; and humble souls aim not to dwell in royal cities.

2. The grant which Achish made to him, upon that request, was very generous and kind (1Sa 27:6, 1Sa 27:7): Achish gave him Ziklag. Hereby, (1.) Israel recovered their ancient right; for Ziklag was in the lot of the tribe of Judah (Jos 15:31), and afterwards, out of that lot, was assigned, with some other cities, to Simeon, Jos 19:5. But either it was never subdued, or the Philistines had, in some struggle with Israel, made themselves masters of it. Perhaps they had got it unjustly, and Achish, being a man of sense and honour, took this occasion to restore it. The righteous God judgeth righteously. (2.) David gained a commodious settlement, not only at a distance from Gath, but bordering upon Israel, where he might keep up a correspondence with his own countrymen, and whither they might resort to him at the revolution that was now approaching. Though we do not find that he augmented his forces at all while Saul lived (for, 1Sa 30:10, he had but his six hundred men ), yet, immediately after Saul's death, that was the rendezvous of his friends. Nay, it should seem, while he kept himself close because of Saul, multitudes resorted to him, at least to assure him of their sincere intentions, 1 Chr. 12:1-22. And this further advantage David gained, that Ziklag was annexed to the crown, at least the royalty of it pertained to the kings of Judah, ever after, 1Sa 27:6. Note, There is nothing lost by humility and modesty, and a willingness to retire. Real advantages follow those that flee from imaginary honours. Here David continued for some days, even four months, as it may very well be read (1Sa 27:7), or some days above four months: the Septuagint reads it, some months; so long he waited for the set time of his accession to the throne; for he that believeth shall not make haste.

Matthew Henry: 1Sa 27:8-12

Here is an account of David's actions while he was in the land of the Philistines, a fierce attack he made upon some remains of the devoted nations, his success in it, and the representation he gave of it to Achish. 1. We may acquit him of injustice and cruelty in this action because those people whom he cut off were such as heaven had long since doomed to destruction, and he that did it was one whom heaven had ordained to dominion; so that the thing was very fit to be done, and he was very fit to do it. It was not for him that was anointed to fight the Lord's battles to sit still in sloth, however he might think fit, in modesty, to retire. He desired to be safe from Saul only that he might expose himself for Israel. He avenged an old quarrel that God had with these nations, and at the same time fetched in provisions for himself and his army, for by their swords they must live. The Amalekites were to be all cut off. Probably the Geshurites and Gezrites were branches of Amalek. Saul was rejected for sparing them, David makes up the deficiency of his obedience before he succeeds him. He smote them, and left none alive, 1Sa 27:8, 1Sa 27:9. The service paid itself, for they carried off abundance of spoil, which served for the subsistence of David's forces. 2. Yet we cannot acquit him of dissimulation with Achish in the account he gave him of this expedition. (1.) David, it seems, was not willing that he should know the truth, and therefore spared none to carry tidings to Gath (1Sa 27:11), not because he was ashamed of what he had done as a bad thing, but because he was afraid, if the Philistines knew it, they would be apprehensive of danger to themselves or their allies by harbouring him among them and would expel him from their coasts. It would be easy to conclude, If so he did, so will be his manner, and therefore he industriously conceals it from them, which, it seems, he could do by putting them all to the sword, for none of their neighbours would inform against him, nor perhaps would soon come to the knowledge of what was done, intelligence not being so readily communicated then as now. (2.) He hid it from Achish with an equivocation not at all becoming his character. Being asked which way he had made his sally, he answered, Against the south of Judah, v. 13. It was true he had invaded those countries that lay south of Judah, but he made Achish believe he had invaded those that lay south in Judah, the Ziphites for example, that had once and again betrayed him; so Achish understood him, and thence inferred that he had made his people Israel to abhor him, and so riveted himself in the interest of Achish. The fidelity of Achish to him, his good opinion of him, and the confidence he put in him, aggravate his sin in deceiving him thus, which, with some other such instances, David seems penitently to reflect upon when he prays, Remove from me the way of lying.

Keil-Delitzsch: 1Sa 27:1-7

The result of the last affair with Saul, after his life had againbeen spared, could not fail to confirm David in his conviction that Saulwould not desist from pursuing him, and that if he stayed any longer in theland, he would fall eventually into the hands of his enemy. With thisconviction, he formed the following resolution: " Now shall I be consumedone day by the hand of Saul: there is no good to me (i.e., it will not be wellwith me if I remain in the land), but ( כּי after a negative) I will fleeinto the land of the Philistines; so will Saul desist from me to seek mefurther (i.e., give up seeking me) in the whole of the territory of Israel, andI shall escape his hand ."

1Sa 27:2

Accordingly he went over with the 600 men who were with himto Achish, the king of Gath. Achish , the son of Maoch , is in all probabilitythe same person not only as the king Achish mentioned in 1Sa 21:11,but also as Achish the son of Maachah (1Ki 2:39), since Maoch and Maachah are certainly only different forms of the same name; and a fiftyyears' reign, which we should have in that case to ascribe to Achish, it notimpossible.

1Sa 27:3-4

Achish allotted dwelling-places in his capital, Gath, for Davidand his wives, and for all his retinue; and Saul desisted from any furtherpursuit of David when he was informed of his flight to Gath. The Chethibh יוסף is apparently only a copyist's error for יסף .

1Sa 27:5-6

In the capital of the kingdom, however, David felt cramped, andtherefore entreated Achish to assign him one of the land (or provincial)towns to dwell in; whereupon he gave him Ziklag for that purpose. Thistown was given to the Simeonites in the time of Joshua (Jos 19:5), butwas afterwards taken by the Philistines, probably not long before the timeof David, and appears to have been left without inhabitants inconsequence of this conquest. The exact situation, in the western part ofthe Negeb, has not been clearly ascertained (see at Jos 15:31). Achishappears to have given it to David. This is implied in the remark," Therefore Ziklag came to the kings of Judah (i.e., became their property) unto this day ."

1Sa 27:7

The statement that David remained a year and four months in theland of the Philistines, is a proof of the historical character of the wholenarrative. The ימים before the "four months"signifies a year ;strictly speaking, a term of days which amounted to a full year (as in Lev 25:29 : see also 1Sa 1:3, 1Sa 1:20; 1Sa 2:19).

Keil-Delitzsch: 1Sa 27:8-9

From Ziklag David made an attack upon the Geshurites, Gerzites, andAmalekites, smote them without leaving a man alive, and returned withmuch booty. The occasion of this attack is not mentioned, as being amatter of indifference in relation to the chief object of the history; but it isno doubt to be sought for in plundering incursions made by these tribesinto the land of Israel. For David would hardly have entered upon such awar in the situation in which he was placed at that time without some suchoccasion, seeing that it would be almost sure to bring him into suspicionwith Achish, and endanger his safety. ויּעל , "he advanced," theverb being used, as it frequently is, to denote the advance of an armyagainst a people or town (see at Jos 8:1). At the same time, the tribeswhich he attacked may have had their seat upon the mountain plateau inthe northern portion of the desert of Paran, so that David was obliged tomarch up to reach them. פּשׁט , to invade for the purpose ofdevastation and plunder. Geshuri is a tribe mentioned in Jos 13:2 as living in the south of theterritory of the Philistines, and is a different tribe from the Geshurites inthe north-east of Gilead (Jos 12:5; Jos 13:11, Jos 13:13; Deu 3:14). These are theonly passages in which they are mentioned. The Gerzites , or Gizrites according to the Keri , are entirely unknown. Bonfrere and Clericussuppose them to be the Gerreni spoken of in 2 Macc. 13:24, whoinhabited the town of Gerra , between Rhinocolura and Pelusium (Strabo,xvi. 760), or Gerron (Ptol. iv. 5). This conjecture is a possible one, but isvery uncertain nevertheless, as the Gerzites certainly dwelt somewhere inthe desert of Arabia. At any rate Grotius and Ewald cannot be correct intheir opinion that they were the inhabitants of Gezer (Jos 10:33). The Amalekites were the remnant of this old hereditary foe of the Israelites,who had taken to flight on Saul's war of extermination, and had nowassembled again (see at 1Sa 15:8-9). "For they inhabit the land, whereyou go from of old to Shur, even to the land of Egypt." The עשׁר before מעולם may be explained from the fact that בּואך is not adverbial here, but is construed according to its form as aninfinitive: literally, "where from of old thy coming is to Shur." עשׁר cannot have crept into the text through a copyist's mistake, as sucha mistake would not have found its way into all the MSS. The fact that theearly translators did not render the word proves nothing against itsgenuineness, but merely shows that the translators regarded it assuperfluous. Moreover, the Alexandrian text is decidedly faulty here, and עולם is confounded with עלם , ἀπὸ Γελάμ . Shur is thedesert of Jifar , which is situated in front of Egypt (as in 1Sa 15:7). These tribes were nomads, and had large flocks, which David took withhim as booty when he had smitten the tribes themselves. After his return,David betook himself to Achish, to report to the Philistian king concerninghis enterprise, and deceive him as to its true character.

Keil-Delitzsch: 1Sa 27:10-11

Achish said, " Ye have not made an invasion to-day, have ye? " אל ,like μὴ , is an interrogative sense; the ה has dropped out: vid., Ewald , §324, b. David replied, "Against the south of Judah, and the southof the Jerahmeelites, and into the south of the Kenites,"sc., we have madean incursion. This reply shows that the Geshurites, Gerzites, andAmalekites dwelt close to the southern boundary of Judah, so that Davidwas able to represent the march against these tribes to Achish as a marchagainst the south of Judah, to make him believe that he had been making anattack upon the southern territory of Judah and its dependencies. TheNegeb of Judah is the land between the mountains of Judah and the desertof Arabia (see at Jos 15:21). The Jerahmeelites are the descendants ofJerahmeel, the first-born of Hezron (1Ch 2:9, 1Ch 2:25-26), and therefore oneof the three large families of Judah who sprang from Hezron. Theyprobably dwelt on the southern frontier of the tribe of Judah (vid., 1Sa 30:29). The Kenites were protégés of Judah (see at 1Sa 15:6, and Jdg 1:16). In 1Sa 27:11 the writer introduces the remark, that in his raid David leftneither man nor woman of his enemies alive, to take them to Gath, becausehe thought "they might report against us, and say, Thus hath David done."There ought to be a major point under דּוד עשׂה , as thefollowing clause does not contain the words of the slaughtered enemies,but is a clause appended by the historian himself, to the effect that Davidcontinued to act in that manner as long as he dwelt in the land of thePhilistines. משׁפּט , the mode of procedure; lit. the right whichhe exercised (see 1Sa 8:9).

Keil-Delitzsch: 1Sa 27:12

1Sa 27:12 is connected with 1Sa 27:10; Achish believed David's words, and said (tohimself), " He hath made himself stinking (i.e., hated) among his ownpeople, among Israel, and will be my servant (i.e., subject to me) for ever ."

Constable: 1Sa 16:1--31:13

IV. SAUL AND DAVID 1 Sam. 16--31

The basic theme in Samuel, that blessing, and in particular fertility of all kinds, follows from faithful commitment to God's revealed will, continues in this section. However another major motif now becomes more prominent. We might call it the theme of the Lord's anointed.

"The theological thread running through Samuel and Kings is God's choice of a leader to represent Him as He implements His covenants with Israel."¹⁶⁸

Saul had been God's anointed vice-regent, but with Saul's rejection David began to move into that position. These chapters record the gradual transition and slow transformation of the nation as the Israelites and others increasingly realized that David was now God's anointed. Saul remained the Lord's anointed as long as he lived. Part of the reason David succeeded was he recognized this and related to Saul accordingly. However, David too was God's anointed though God was still preparing him to take leadership and mount the throne. While the hero of this last half of 1 Samuel is David, Saul is also prominent. Saul declined as the old anointed as David arose as the new anointed.

"There will be many twists in the story of David's progress towards the throne, and not a few crisis-points, yet all is told in the knowledge that God can put his men where he wants them to be, whether the route is direct, or ever so circuitous."¹⁶⁹

Chronology of David's Life170
Event	Date	Age	Reference
Birth	1041	0	2 Sam. 5:4-5
Anointing by Samuel	1029	12	1 Sam. 16:1-13
Defeat of Goliath	1024	17	1 Sam. 17
Exile from Saul	1020-1011	21-30	1 Sam. 21-31
Anointing as King over Judah	1011	30	2 Sam. 2:1-4
Anointing as King over all Israel	1004	37	2 Sam. 5:1-3
Philistines Wars	1004	37	2 Sam. 5:17-25
Conquest of Jerusalem	1004	37	2 Sam. 5:6-10
Mephibosheth's Move to Jerusalem	996	45	2 Sam. 9:1-13
The Three Year Famine	996-993	45-48	2 Sam. 21:1-14
The Ammonite Wars	993-990	48-51	2 Sam. 10-12
Adultery and Murder	992	49	2 Sam. 11
Birth of Solomon	991	50	2 Sam. 12:24-25
Rape of Tamar	987	54	2 Sam. 13:1-22
Death of Amnon	985	56	2 Sam. 13:23-36
Exile of Absalom	985-982	56-59	2 Sam. 13:37-39
Absalom's Return to Jerusalem	982-980	59-61	2 Sam. 14:21-24
Construction of Palace	980-978	61-63	1 Chron. 15:1
Construction of Tabernacle	977	64	1 Chron. 15:1
Move of Ark to Jerusalem	977	64	2 Sam. 6:12-19
Absalom's Rebellion and David's Exile	976	65	2 Sam. 15-18
Rebellion of Sheba	976	65	2 Sam. 20:1-22
The Census	975	66	2 Sam. 24:1-17
Purchase of Temple Site	973	68	2 Sam. 24:18-25
The Davidic Covenant	973	68	2 Sam. 7
Co-regency with Solomon	973-971	68-70	1 Chron. 23:1
Rebellion of Adonijah	972	69	1 Kings 1:5-37
Coronation of Solomon	971	70	1 Chron. 29:22-23
Death	971	70	1 Kings 2:10-11

Constable: 1Sa 21:1--30:31

C. David in Exile chs. 21-30

In chapters 21-30 we see David's forces growing stronger and stronger while Saul's forces get weaker and weaker. This is a further demonstration of the fertility theme. However these chapters also develop the motif of the proper response to Yahweh's anointed.

Interesting, too, are the parallels between David's experiences as the Lord's anointed and Jesus Christ's as the Lord's anointed. Rejection preceded acceptance, and suffering preceded reigning in both cases. God blessed both of these servants personally, and they became a blessing to others because of their commitment to Yahweh and His Law.

"The true servant of God must willingly suffer affliction with the full assurance that God is performing His purposes. Positions of prominence and prestige are not to be sought and worked for. Rather, the leader who desires Christ's blessing must wait patiently on Him for advancement and promotion to opportunities of greater service."²²⁶

Several of the Psalms have their backgrounds in these chapters (Ps. 18; 34; 52; 54; 56; 57; 63; 124; 138; 142; and possibly others).

Constable: 1Sa 27:1--31:13

4. The end of Saul's reign chs 27-31

David's commitment to God resulted in his continuing to be God's instrument of blessing to the Israelites and His instrument of judgment to Israel's enemies. This was true in spite of David's failure to seek guidance from the Lord before moving back into Philistine territory. David's strength continued to grow as Saul's continued to wane. In these last chapters of 1 Samuel the writer moved back and forth first describing David's activities, and then Saul's, then David's, and then Saul's. This technique puts the fates of the two men in stark contrast side by side. Thus the book closes with the narrative contrast technique with which it opened in which the writer contrasted Samuel and Eli's sons.

Constable: 1Sa 27:1-7

David's relocation to Ziklag 27:1-7

Was it God's will for David to leave Israel and move to Philistia? The text does not say, but there are indications that lead me to believe that he should not have done this even though he must have felt almost forced to do so. First, there is the statement that David consulted with himself, but he had previously asked God for guidance in prayer (cf. 23:2, 4). Second, David said he believed he would die if he remained in Israel. Yet Samuel had anointed him as Israel's next king (16:13), Jonathan had said twice that David would be king (18:4; 23:17), as had Saul (24:20; 26:25), and so had Abigail (25:30). Saul's most recent statement about this occurs in the verse immediately preceding verse one. Third, the name of God does not appear in this chapter suggesting that David did not get his guidance from the Lord. David's faith in God's ability to keep him safe seems to have lapsed temporarily. The stress and strain of his hide-and-seek existence with no end in view seem to have worn on David. In addition, he had another wife to take care of now (25:42). This led him to seek refuge from Saul in Philistia again (cf. 21:10-15). This was only a weakness in trust, however, not disobedience to the revealed will of God.

Why would David have been welcome in Philistia? Probably Achish and the other Philistine lords rejoiced to see the rift that existed between David and Saul.

"Without David, Saul lacked military leadership sufficient to eliminate the Philistine threat; without Saul, David lacked a power base from which to operate."²⁶⁸

"Secondly, Achish realized that as soon as David did attack his own people, he would lose for ever the possibility of changing sides."²⁶⁹

Consequently Achish was willing for David and his men to live in Philistia apparently as mercenaries (cf. 2 Sam. 10:6; 15-18-22). Gath stood about 27 miles west-northwest of Ziph. David's move was a fairly major relocation of his forces and his family (v. 3); he evidently planned to stay in Philistia until God disposed of Saul. Since David now enjoyed Philistine protection, Saul no longer searched for him. Saul would have had to take on the Philistines to get to David, and Saul did not want to do that. David must have looked like the frustrated leader of an ineffective coup d'état to Achish. Anyone who was the enemy of Saul was the friend of Achish. David pretended to be more of a servant to Achish than he really was (v. 5).

Ziklag evidently stood on the southwestern edge of Philistia about 27 miles south-southwest of Gerar, but its exact site is not certain.²⁷⁰ It continued under Israelite control from the time David moved there until David incorporated it into his kingdom. This town became David's headquarters until he moved to Hebron 16 months later (v. 7; cf. 2 Sam. 1:1). In Ziklag David could come and go without constant observation by the Philistines who lived mainly to the north of Ziklag.

Constable: 1Sa 27:8-12

David's raids to the south 27:8-12

David used his opportunity to defeat and to annihilate the common enemies of Israel and the Philistines that lived to Israel's southwest. David did not leave any survivors, as the Lord had commanded (Deut. 3:18-20; Josh. 1:13). He was clearing the Promised Land of foreign foes so the Israelites could occupy it. David walked a thin line of deception but was able to convince Achish that his victories were for the welfare of the Philistines and the detriment of Israel. Really he was conquering Israel's surrounding enemies, but he gave Achish the impression that his raids were against the southern portions in Judah. David continued to subdue Israel's enemy neighbors later when he became king (2 Sam. 8). Achish believed that David had alienated himself from the Israelites and would therefore be loyal to him from then on (v. 12; cf. 17:9).

"Like Nabal [in 25:10], Achish seriously underestimates David by regarding him as a servant or slave."²⁷¹

Guzik: 1Sa 27:1-12 - David Flees to the Philistines

1 Samuel 27 - David Flees to the Philistines

A. David joins with the Philistine leader Achish.

1. (1) David's discouraged decision.

And David said in his heart, "Now I shall perish someday by the hand of Saul. There is nothing better for me than that I should speedily escape to the land of the Philistines; and Saul will despair of me, to seek me anymore in any part of Israel. So I shall escape out of his hand."

a. David said in his heart: The sad story of 1 Samuel 27 begins with something David said in his heart. He may have never said it out loud; he may have never said it to anyone else; he may have never said it to God. But David said it in his heart. What we say in our heart has a tremendous power to shape our thinking, our actions, even our whole destiny.

i. If someone says in their heart, "God doesn't care about me," it will make a difference in their life. If someone says in their heart, "I deserve better than this," it will make a difference in their life. If someone says in their heart, "I come before others," it will make a difference in their life. By the same principle, if someone says in their heart, "God loves me and I don't have to earn His love," it will make a difference. If they say in their heart, "I am grateful for every blessing I have," it will make a difference. If someone says, "Others come first," it will make difference in their life. What we say in our heart has great power for good or evil, for blessing or cursing.

b. What did David say in his heart? Now I shall perish someday by the hand of Saul. That was a word of discouragement, coming from a heart that was tired of trusting God for His continued deliverance. God had protected David so many times before, why wouldn't He continue to protect him from the hand of Saul? But in his discouragement, David forgets God's past deliverance.

i. "This was a very hasty conclusion: God had so often interposed in behalf of his life, that he was authorized to believe the reverse." (Clarke <Clarke.htm>)

ii. David could have asked himself for a different opinion. Previously, David declared his great trust in God against all enemies (1 Samuel 17:45-47). The David of 1 Samuel 27 should listen to the David of 1 Samuel 17!

iii. "I remember on one occasion, to my shame, being sad and doubtful of heart, and a kind friend took out a paper and read to me a short extract from a discourse upon faith. I very soon detected the author of the extract; my friend was reading to me from one of my own sermons. Without saying a word he just left it to my own conscience, for he had convicted me of committing the very fault against which I had so earnestly declaimed." (Spurgeon <Spurgeon.htm>)

c. What did David say in his heart? There is nothing better for me than that I should speedily escape to the land of the Philistines. David is actually telling himself to leave the land of Israel and go live among the idol worshipping Philistines.

i. In this, David tells himself to do what he feared in 1 Samuel 26:19: For they have driven me out this day from abiding in the inheritance of the LORD, saying, 'Go, serve other gods.' This temptation, these words in David's heart, had been working their way in for quite a while. Now, David considers something he would have never considered before - leaving the land of God's people, the land of promise, to go and live among the Philistines!

ii. Nothing better? Was there nothing better for David in Israel among God's people than among the ungodly? Is not the love of the LORD, and His kindness, goodness, and mercy something better? But David doubted God's care for him.

iii. "To doubt the lovingkindness of God is thought by some to be a very small sin; in fact, some have even exalted the doubts and fears of God's people into fruits and grace, and evidences of great advancement in experience. It is humiliating to observe that certain ministers have pampered and petted men in unbelief and distrust of God, being in this matter false to their Master, and to the souls of his people. Far be it from me to smite the feeble of the flock; but their sins I must and will smite, since it is my firm conviction, that to doubt the kindness, the faithfulness, and the love of God, is a very heinous offense." (Spurgeon <Spurgeon.htm>)

d. What did David say in his heart? Saul will despair of me, to seek me anymore in any part of Israel. So I shall escape out of his hand. Before, David trusted in the LORD to protect him from the hand of Saul. Now, David gives up trusting in the LORD, and will instead leave the land of promise, leave the people of God, and find "protection" among the Philistines.

i. Saul will despair: What? Will Saul despair if David leaves the land of promise? Will Saul despair if David forsakes the people of God and joins the ungodly? No, Saul will rejoice! It is David who is in despair, not Saul.

ii. In his discouraged despair, David is at a place that many find themselves at some point in their lives. He says, "I give up. I can't take this anymore. The stress of trusting God is too much, and I have to find protection somewhere else."

iii. Saul could never drive David to the Philistines. If Saul were to tell David, "You must leave the people of God and go live among the Philistines," David would never bow to it. But discouragement and despair are more powerful enemies than even Saul was. Discouragement and despair will drive David to do something that Saul could never make him do.

iv. All of these are reasons to deal with what we say in our hearts, to deal with discouragement and despair instead of simply ignoring them. When we don't deal with them, they can build and drive us to far worse places.

e. At this point, David looked at Saul, not at God. David listened to himself, not to God. This will always end in trouble.

i. "Always be afraid of being afraid. Failing faith means failing strength. Do not regard despondency as merely a loss of joy, view it as draining away your spiritual life. Struggle against it, for it often happens that when faith ebbs sin comes to the flood. He who does not comfortably trust God will soon seek after comfort somewhere else." (Spurgeon <Spurgeon.htm>)

2. (2-4) David goes over to Achish, leader of Gath.

Then David arose and went over with the six hundred men who were with him to Achish the son of Maoch, king of Gath. So David dwelt with Achish at Gath, he and his men, each man with his household, and David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal's widow. And it was told Saul that David had fled to Gath; so he sought him no more.

a. David arose and went over with the six hundred men: David's discouraged and despairing heart didn't only affect himself; he led six hundred men out of the land of promise, over to live with the ungodly. Before David sunk into his pit of discouragement and despair, he would have never dreamed of doing this!

i. 1 Samuel 27:3 makes it even worse: Each man with his household. David's defection to the Philistines touched even more than the six hundred men, it touched all of their families. It directly touched David's household also, because Ahinoam and Abigail were with him.

b. So David dwelt with Achish at Gath: Previously (recorded in 1 Samuel 21:10-15), David had briefly gone over to Achish of the Philistines, believing there might be a place of refuge for him there. God allowed that experience to quickly turn sour, and David pretended to be a madman so he could escape. In his discouragement and despair, built upon what David said in his heart, David will go down a road of sin he has been down before.

i. Why does Achish receive him this time, when he would not in 1 Samuel 21:10-15? First, it is clear now when it wasn't clear before that David and Achish both share the same enemy, Saul. Second, now David brings with him 600 fighting men, whom Achish can use as mercenaries.

c. It was told Saul that David had fled to Gath; so he sought him no more: David accomplished his immediate goal, because now Saul has stopped pursuing him. But now David is in a place of compromise that will leave him worse off than before. He is actually submitting to a Philistine master!

i. We have no record of any Psalms that David wrote during this time. This was not a high point in his spiritual life; he wasn't writing sweet Psalms unto the LORD.

ii. "The sweet singer was mute. He probably acquired a few new strains of music, or even mastered some fresh instruments, while sojourning at Gath, a memory of which is perpetuated in the term Gittith, a term which frequently occurs in the inscriptions of the psalms composed afterward. But who would barter a song for a melody, a psalm for a guitar? It was a poor exchange." (Meyer <Meyer.htm>)

iii. David left Israel and went among the ungodly because he badly needed a sense of security from Saul's unrelenting attacks. But where was David more secure: in Israel and in God's will, or among the Philistines and out of God's will?

iv. "It is impossible to see David taking refuge in Gath, without recognizing that he had lost for the time being the clear vision of God which made him strong against Goliath." (Morgan)

B. David becomes a bandit.

1. (5-7) David receives the city of Ziklag.

Then David said to Achish, "If I have now found favor in your eyes, let them give me a place in some town in the country, that I may dwell there. For why should your servant dwell in the royal city with you?" So Achish gave him Ziklag that day. Therefore Ziklag has belonged to the kings of Judah to this day. Now the time that David dwelt in the country of the Philistines was one full year and four months.

a. David said to Achish, "If I have now found favor in your eyes." When did David care about finding favor in the eyes of a Philistine ruler? What a change in David!

b. Why should your servant dwell in the royal city with you? It smarts to hear David say to a Philistine ruler, "your servant." But why did David want his own city? "From every point of view it was good that David should move away from Achish's capital, but especially because he needed freedom to operate his own independent policy without being observed too closely." (Baldwin <Baldwin.htm>)

c. Let them give me a place . . . that I may dwell there: In David's mind, this isn't just a visit to the Philistines. He may say to himself that he will someday return to Israel, but he isn't planning on a short stay among the ungodly. He wants to dwell there, and he did for one full year and four months.

i. Now David, his 600 men and their families lived in a completely new situation. They lived in a fortified city, a formal place of defense. No more finding refuge in the wilderness! But apart from God, they aren't safer in the city.

2. (8-9) David's new occupation: a roving bandit.

And David and his men went up and raided the Geshurites, the Girzites, and the Amalekites. For those nations were the inhabitants of the land from of old, as you go to Shur, even as far as the land of Egypt. Whenever David attacked the land, he left neither man nor woman alive, but took away the sheep, the oxen, the donkeys, the camels, and the apparel, and returned and came to Achish.

a. David and his men went up and raided: The Hebrew word raided comes from the verb to strip, with especially the idea of stripping the dead for loot. David would attack these villages or encampments, kill some of the men, strip their bodies for treasure or armor, and rob the people of the village or encampment. Is this a way of life for a man after God's own heart?

b. The Geshurites, the Girzites, and the Amalekites: David hasn't totally turned against God and His people. For now, he only attacks the enemies of Israel. This probably gave David some comfort, but it is a small consolation to know that you aren't as bad as you possibly could be.

c. He left neither man nor woman alive, but took away: Even though he is attacking the enemies of Israel, David is nothing more than an armed robber and a murderer. He kills all the people of the village or encampment he attacks, takes all the spoil, and does all of this without the approval or guidance of God. He now fights wars for profit, instead of for God's honor.

3. (10-12) David lies to Achish.

Then Achish would say, "Where have you made a raid today?" And David would say, "Against the southern area of Judah, or against the southern area of the Jerahmeelites, or against the southern area of the Kenites." David would save neither man nor woman alive, to bring news to Gath, saying, "Lest they should inform on us, saying, 'Thus David did.' " And thus was his behavior all the time he dwelt in the country of the Philistines. So Achish believed David, saying, "He has made his people Israel utterly abhor him; therefore he will be my servant forever."

a. And David would say, "Against the southern area of Judah." David didn't lie to Achish because he was ashamed of what he did. He lied to gain favor with Achish. He knew that this Philistine leader would be pleased to hear that David raided his own people of Israel.

b. David would save neither man nor woman alive, to bring news to Gath: In his raids, David killed all the men and the women, so his lie to Achish would not be exposed.

i. Much later in his life, David will have a far more notorious season of sin with Bathsheba, and end up killing Bathsheba's husband Uriah to cover his sin. Though that later event is far more famous, the root of sin that nourished it began way back in 1 Samuel 27. Here, many years before David killed Uriah to cover his sin, he kills these men and women in his raids to cover his sin. The roots of sin must be dealt with, or they come back with greater strength.

c. So Achish believed David, saying, "He has made his people Israel utterly abhor him; therefore he will be my servant forever." Achish felt he was in a good place. David was trapped in a web, and Achish was the spider. Achish believed that David had burned all his bridges with the people of God. It all looks pretty dark; but David had not - and could not - burn his bridge with God.

4. (28:1-2) David takes sides with the Philistines against Israel.

Now it happened in those days that the Philistines gathered their armies together for war, to fight with Israel. And Achish said to David, "You assuredly know that you will go out with me to battle, you and your men." And David said to Achish, "Surely you know what your servant can do." And Achish said to David, "Therefore I will make you one of my chief guardians forever."

a. Achish said to David, "You assuredly know that you will go out with me to battle, you and your men." David had lied to Achish, telling him that he raided the people of Israel. But now, David is forced to live the lie he gave to Achish.

b. David said to Achish, "Surely you know what your servant can do." Here, David seems completely surrendered to the ungodly Achish. He will fight for the Philistines, against Israel! We might wish that David was really operating as a "double agent," and he planned to turn on the Philistines in the midst of battle. But the text gives us no reason for such an optimistic perspective. David has come to a very low place!

c. Remember the roots of David's condition: this was a genuine crisis of faith, when he started trusting more in what he said in his heart (1 Samuel 27:1) than in what the LORD God said to him. David believed the lie that he was safer with the world than he was with God.

i. To some degree, most every Christian has been where David is at in this back sliding state. We can understand what David is doing; but it is still wrong, and very dangerous.

d. Is this the man after God's own heart? Yes. Being a man or a woman after God's own heart doesn't mean that you never sin. It means that when you do sin, you come to see it and move on. The Bible is honest enough to show is that even its heroes did not go just from one level of glory to the next. But this account of David was given for our instruction, so that we might avoid some of the traps he fell into.

i. "I undertake no defence of this conduct of David; it is all bad, all defenceless; God vindicates him not . . . it is false to say that, because these things are recorded, therefore they are approved." (Clarke <Clarke.htm>)

ii. "But it pleased God to leave David to himself in this, as well as in other particulars, that those might be sensible demonstrations of the infirmities of the best men; and of the necessity of God's grace, and daily direction and assistance; and of the freeness and riches of God's mercy, in passing by such great offences. (Poole <biblio.htm>)

iii. Wonderfully, God did not bless David where he was at. But neither did God take away David's calling or destiny to be the next king of Israel. God gave to David some of the mercy David showed to Saul.

© 2001 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 1 Samuel (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Garis Besar)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Pendahuluan Kitab)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 27 (Pendahuluan Pasal)

Overview

1Sa 27:1, Saul, hearing David to be in Gath, seeks no more for him; 1Sa 27:5, David begs Ziklag of Achish; 1Sa 27:8, He, invading other countries, persuades Achish he fought against Judah.

Poole: 1 Samuel (Pendahuluan Kitab)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 27 (Pendahuluan Pasal)

SAMUEL CHAPTER 27

David with his six hundred men, and all his faith, goeth to king Achish, and abideth there a while; Saul pursueth no more after him, 1Sa 27:1-4 . He obtaineth Ziklag of Achish to dwell in, 1Sa 27:5-7 . He invadeth neighbor nations; leaves no man alive to complain; persuadeth Achish he fought against Judah, 1Sa 27:8-12 .

MHCC: 1 Samuel (Pendahuluan Kitab)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 27 (Pendahuluan Pasal)

(1Sa 27:1-7) David retires to Gath.

(1Sa 27:8-12) David deceives Achish.

Matthew Henry: 1 Samuel (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 27 (Pendahuluan Pasal)

David was a man after God's own heart, and yet he had his faults, which are recorded, not for our imitation, but for our admonition; witness the story of this chapter, in which, though, I. We find, to his praise, that he prudently took care of his own safety and his family's (1Sa 27:2-4) and valiantly fought Israel's battles against the Canaanites (1Sa 27:8-9), yet, II. We find, to his dishonour, 1. That he began to despair of his deliverance (1Sa 27:1). 2. That he deserted his own country, and went to dwell in the land of the Philistines (1Sa 27:1, 1Sa 27:5-7). 3. That he imposed upon Achish with an equivocation, if not a lie, concerning his expedition (1Sa 27:10-12).

Constable: 1 Samuel (Pendahuluan Kitab)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Garis Besar)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

Bibliography

Ackroyd, Peter R. The First Book of Samuel. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1971.

_____. "The Verb Love--'Aheb in the David-Jonathan Narratives--A Footnote." Vetus Testamentum 25:2 (April 1975):213-14.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Ahlstrom, G. W. "I Samuel 1, 15." Biblica 60:2 (1979):254.

_____. "The Travels of the Ark: A Religio-Political Composition." Journal of Near Eastern Studies 43 (1984):141-49.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "What Were the Cherubim?" Biblical Archaeologist 1:1 (1938):1-3.

"Annotated Bibliography on I Samuel." Biblical Viewpoint 14:2 (November 1980):144-49.

Ap-Thomas, D. R. "Saul's Uncle.'" Vetus Testamentum 11 (1961):241-45.

Archer, Gleason L, Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Barker, Kenneth L. "The Antiquity and Historicity of the Patriarchal Narratives." In A Tribute to Gleason Archer, pp.131-39. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Beuken, W. A. M. "1 Samuel 28: The Prophet as Hammer of Witches.'" Journal for the Study of the Old Testament 6 (1978):3-17.

Birch, Bruce C. "The Choosing of Saul at Mizpah." Catholic Biblical Quarterly 37:4 (1975):447-54.

Blaikie, William G. The First Book of Samuel. 1887; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Block, Daniel Isaac. The Gods of the Nations: Studies in Ancient Near Eastern National Theology. Jackson: Evangelical Theological Society, 1988.

Boogaart, T. A. "History and Drama in the Story of David and Goliath." Reformed Review 38:3 (1985):204-14.

Brauner, Ronald A. "To Grasp the Hem' and 1 Samuel 15:27." Journal of Near Eastern Studies 6 (1974):135-38.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. The Hard Sayings of Jesus. Downers Grove, Ill.: InterVarsity Press, 1983.

Brueggemann, Walter. "I Samuel 1: A Sense of a Beginning," Zeitschrift für die Alttestamentliche Wissenschaft 102:1 (1990):33-48.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Antony F. The Ark Narrative [1 Sam 4-6; 2 Sam 6]: A Form-Critical and Traditio-Historical Study. Missoula, Mont.: Scholars Press, 1975.

_____. "Yahweh and the Ark: A Case Study in Narrative." Journal of Biblical Literature 98:1 (1979):31-43.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Chaney, Marvin L. "Systemic Study of the Israelite Monarchy." Semeia 37 (1986):53-76.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Claassen, W. T. "1 Sam. 3:19 - A Case of Context and Semantics." Journal of Northwest Semitic Languages 8 (1980):1-9.

Clark, R. E. D. "The Large Numbers of the Old Testament." Journal of Transactions of the Victoria Institute 87 (1955):82-92.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

"David Won Against Goliath Because of Giant's Eyesight?" Albuquerque, N.Mex., newspaper, May 1974.

Davies, P. R. "The History of the Ark in the Books of Samuel." Journal of Northwest Semitic Languages 5 (1977):9-18.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

Davis, John J. and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Deem, Ariella. "And the Stone Sank Into His Forehead': A Note on 1 Samuel xvii 49." Vetus Testamentum 28:3 (1978):349-51.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

_____. The Bible and the Ancient Near East. Garden City, N.Y.: Doubleday and Co., 1967.

Demsky, Aaron. "Geba, Gibeah, and Gibeon--An Historico-Geographic Riddle." Bulletin of the American School of Oriental Research 212 (December 1973):26-31.

Dothan, Trude. "Ekron of the Philistines. Part I: Where They Came From, How They Settled Down, and the Place They Worshiped In." Biblical Archaelolgy Review 16:1 (1990):26-36.

_____. The Philistines and Their Material Culture. New Haven, Conn.: Yale University Press, 1982.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duplaix, Nicole. "Fleas: The Lethal Leapers." National Geographic 173:5 (May 1988):672-94.

Eastwood, John H. "Hannah, the Woman Who Prayed." Presbyterian Journal, 9 February 1983, pp. 11, 18.

Edelmann, Diane. "Saul's Battle Against Amaleq (1 Sam. 15)." Journal for the Study of the Old Testament 35 (June 1986):71-84.

_____. "Saul's Rescue of Jabesh-Gilead (I Sam 11:1-11): Sorting Story from History." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):195-209.

Edwards, Gene. A Tale of Three Kings: A Study in Brokenness. Auburn, Maine: Christian Books, 1980.

Eichrodt, Walther. Theology of the Old Testament. 2 vols. Translated by J. A. Baker. Philadelphia: Westminster Press, 1961.

Eslinger, Lyle. Kingship of God in Crisis: A Close Reading of 1 Samuel 1-12. Bible and Literature monograph 10. Sheffield, Eng.: Almond, 1985.

_____. "Viewpoints and Point of View in 1 Samuel 8-12." Journal for the Study of the Old Testament 26 (June 1983):61-76.

Eves, Terry L. "One Ammonite Invasion or Two? 1 Sam 10:27-11:2 in the Light of 4QSama." Westminster Theological Journal 44:2 (Fall 1982):308-26.

Fensham, F. Charles. "Did a Treaty Between the Israelites and the Kenites Exist?" Bulletin of the American Schools of Oriental Research 175 (October 1964):51-54.

Finkelstein, Emunah. "An Ignored Haplography in Samuel." Journal of Semitic Studies 4:4 (October 1959):356-57.

Fretheim,Terence E. "Divine Foreknowledge, Divine Constancy, and the Rejection of Saul's Kingship." Catholic Biblical Quarterly 47:4 (October 1985):595-602.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Geyer, John B. "Mice and Rites in 1 Samuel V-VI." Vetus Testamentum 31:3 (July 1981):293-304.

Gnuse, Robert Karl. The Dream Theophany of Samuel: Its Structure in Relation to Ancient Near Eastern Dreams and Its Theological Significance. Lanham, Md.: University Press of America, 1984.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

_____. "David's Rise and Saul's Demise: Narrative Analogy in 1 Samuel 24-26." Tyndale Bulletin 31 (1980):37-64.

_____. "Saul's Meningitis According to Targum 1 Samuel XIX 24" Vetus Testamentum 37:1 (January 1987):39-49.

_____. 1 & 2 Samuel, A Commentary. Exeter, England: Paternoster Press, 1986.

Gottwald, Norman K. The Tribes of Yahweh, A Sociology of the Religion of Liberated Israel, 1250-1050 B. C. E. London: S C M Press, 1980.

Graesser, Carl F. "Standing Stones in Ancient Palestine." Biblical Archaeologist 35:2 (1972):34-63.

Greenhow, Peter N. "Did Samuel Sin?" Grace Journal 11:2 (1970):34-40.

Greenstein, Edward L. "To Grasp the Hem' in Ugaritic Literature." Vetus Testamentum 32:2 (April 1982):217-18.

Gunn, David M. The Fate of King Saul: An Interpretation of a Biblical Story. Journal for the Study of the Old Testament Supplement 14. Sheffield, Eng.: Journal for the Study of the Old Testament, 1980.

_____. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

_____. "Traditional composition in the Succession Narrative.'" Vetus Testamentum 26:2 (1976):214-29.

Haley, John W. An Examination of the Alleged Discrepancies of the Bible. Reprint ed. Grand Rapids: Baker Book House, 1958.

Harris, Scott L. "1 Samuel VIII 7-8." Vetus Testamentum 31:1 (January 1981):79-80.

Harton, George M., "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____ "Young David and the Practice of Wisdom." In Integrity of Heart, Skillfulness of Hands, pp. 50-61. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1971.

Hodges, Zane C. "The Salvation of Samuel." Grace Evangelical Society News 9:3 (May-June 1994):1, 3-4.

_____. "The Salvation of Saul." Grace Evangelical Society News 9:4 (July-August 1994):1, 3.

Hoffner, Harry A., Jr. "A Hittite Analogue to the David and Goliath Contest of Champions?" Catholic Biblical Quarterly 30 (1968):220-25.

Horner, Tom. Jonathan Loved David: Homosexuality in Biblical Times. Philadelphia: Westminster Press, 1978.

Howard, David M., Jr. "The Transfer of Power From Saul to David in 1 Sam 16:13-14." Journal of the Evangelical Theological Society 32:4 (1989):473-83.

Humphreys, W. Lee. "From Tragic Hero to Villain: A Study of the Figure of Saul and the Development of 1 Samuel." Journal for the Study of the Old Testament 22 (February 1982):95-117.

_____. "The Rise and Fall of King Saul: A Study of an Ancient Narrative Stratum in 1 Samuel." Journal for the Study of the Old Testament 18 (October 1980):74-90.

_____. "The Tragedy of King Saul: A Study of the Structure of 1 Samuel 9-31." Journal for the Study of the Old Testament 6 (February 1978):18-27.

Janzen, J. Gerald. "Samuel Opened the Doors of the House of Yahweh' (I Samuel 3.15)." Journal for the Study of the Old Testament 26 (June 1983):89-96.

Jobling, David. "Saul's Fall and Jonathan's Rise: Tradition and Redaction in 1 Sam 14:1-46." Journal of Biblical Literature 95:3 (1976):367-76.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kessler, Martin. "Narrative Technique in 1 Sm 16, 1-13." Catholic Biblical Quarterly 32:4 (October 1970):543-54.

Kirkpatrick, A. F. The First Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1891.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

Klein, Ralph W. I Samuel. Word Biblical Commentary series. Waco: Word Books, 1983.

Kochavi, Moshe, and Aaron Demsky. "An Israelite Village from the Days of the Judges." Biblical Archaelolgy Review 4:3 (1978):19-21.

Kohler, Ludwig. Old Testament Theology. Translated by A. S. Todd. Philadelphia: Westminster Press, 1957.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "1 Samuel 25 as Literature and as History." Catholic Biblical Quarterly 40 (1978):11-28.

Luck, G. Coleman. "The First Glimpse of the First King of Israel." Bibliotheca Sacra 123:489 (January-March 1966):60-66.

_____. "The First Meeting of Saul and Samuel." Bibliotheca Sacra 124:495 (July-September 1967):254-61.

_____. "Israel's Demand for a King." Bibliotheca Sacra 120:477 (January-March 1963):56-64.

Mackie, G. M. Bible Manners and Customs. New York: Fleming H. Revell, 1898.

Martin, John A. "Studies in 1 and 2 Samuel. Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September 1984):209-22; 564 (October-December 1984):303-14.

Mathewson, Steven D. "Guidelines for Understanding and Proclaiming Old Testament Narratives." Bibliotheca Sacra 154:616 (October-December 1997):410-35.

Mavrodes, George I. "David, Goliath, and Limited War." Reformed Journal 33:8 (1983):6-8.

Mazar, Benjamin. "The Military elite of King David." Vetus Testamentum 13 (1963):10-20.

McCarter, P. Kyle, Jr. I Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1980.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Mendelsohn, I. "Samuel's Denunciation of Kingship in the Light of the Akkadian Documents from Ugarit." Bulletin of the American Schools of Oriental Research 143 (October 1956):17-22.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "1 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 431-55. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 405 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Milgrom, Jacob. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

Miller, J. Maxwell. "Saul's Rise to Power: Some Observations Concerning 1 Sam 9:1-10:16; 10:26-11:15 and 13:2-14:46." Catholic Biblical Quarterly 36:2 (1974):157-74.

Miller, Patrick D., Jr. and J. J. M. Roberts. The Hand of the Lord: A Reassessment of the "Ark Narrative" of 1 Samuel. Baltimore: Johns Hopkins Press, 1977.

Miscall, Peter D. 1 Samuel: A Literary Reading. Bloomington: Indiana University Press, 1986.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Munn-Rankin, J. M. "Diplomacy in Western Asia in the Early Second Millennium B.C." Iraq 18 (1956):68-110.

New Bible Dictionary, 1962 ed. S.v. "Dagon," by Kenneth A. Kitchen.

Newsome, James D., Jr., ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, David F. I & II Samuel. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "Saul and the Changing Will of God." Bibliotheca Sacra 129:516 (October-December 1972):321-25.

Pell, Peter J., Jr. First Samuel Bible Class Notes. Grand Rapids: Gospel Folio Press, n.d.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Ridout, Samuel. King Saul. Bible Truth Library series. New York: Loizeaux Brothers, n.d.

Roberts, J. J. M. "The Hand of Yahweh." Vetus Testamentum 21:2 (1971):244-51.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Sellers, Ovid R. "Sling Stones in Biblical Times." Biblical Archaeologist 2:4 (1939):41-44.

Sewall, R. B. The Vision of Tragedy. New Haven, Conn.: Yale University Press, 1962.

Sharpe, Norvelle Wallace. "David, Elhanan, and the Literary Digest." Bibliotheca Sacra 86 (July 1929):319-26.

Shaviv, Shemuel. "Nabi and Nagid in 1 Samuel IX 1 - X 16." Vetus Testamentum 34:1 (January 1984):108-13.

Simon, Uriel. "Samuel's Call To Prophecy: Form Criticism with Close Reading." Prooftexts 1:2 (May 1981):119-32.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Stek, John. The Former Prophets: A Syllabus. Unpublished, 1985.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sturdy, John. "The Original Meaning of Is Saul Also Among the Prophets?' (1 Samuel X 11, 12; XIX 24)." Vetus Testamentum 20:2 (April 1970):206-13.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomas, D. Winton. "A Note on noda' in I Samuel XXII. 6." Journal of Theological Studies 21:2 (October 1970):401-2.

Thomson, Clive A. "Samuel, the Ark, and the Priesthood." Bibliotheca Sacra 118:417 (July-September 1961):259-63.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October 1974):505-7.

Tsevat, Matitiahu. "Studies in the Book of Samuel." Hebrew Union College Annual 32 (1961):191-216; 33 (1962):107-18; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Unger's Bible Dictionary, 1957 ed. S.v. "Armor."

Walters, S. D. "The Light and the Dark." In Ascribe to the Lord: Biblical and Other Studies in Memory of Peter C. Craigie, pp. 567-89. Edited by Lyle Eslinger and Glen Taylor. Sheffield, Eng.: Journal for the Study of the Old Testament, 1988.

Wells, H. G. The History of Mr. Polly. New York: The Press of the Reader's Club, 1941.

Wenham, John W. The Enigma of Evil: Can We Believe in the Goodness of God?. Grand Rapids: Zondervan Publishing House, 1985.

_____. "Large Numbers in the Old Testament. Tyndale Bulletin 18 (1967):19-53.

West, Stuart A. "The Nuzi Tablets." Bible and Spade 10:3-4 (Summer-Autumn 1981):70.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Wiebe, Donald W. "The Structure of 1 Sam 3: Another View." Biblische Zeitschrift 30:2 (1986):256-58.

Wiseman, D. J. "Alalakh." In Archaeology and Old Testament Study, pp. 119-35. Edited by D. Winton Thomas. Oxford: Clarendon Press, 1967.

_____. "Is it peace?'--Covenant and diplomacy." Vetus Testamentum 32:3 (1982):311-26.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Ark of the Covenant from the Conquest to Kingship. Philadelphia: Presbyterian and Reformed Publishing Co., 1965.

_____. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

_____. Faith of Our Fathers. Glendale, Calif.: Regal Books, 1976.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Pendahuluan Kitab)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Pendahuluan Kitab)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 27 (Pendahuluan Pasal)

INTRODUCTION TO FIRST SAMUEL 27

David, fearing he should perish by the hand of Saul at one time or another, went into the land of the Philistines, which Saul hearing of, sought no more after him, 1Sa 27:1; and finding favour in the eyes of the king of Gath, desired a place in his country might be given him to reside in; and accordingly Ziklag was given him, 1Sa 27:5; from whence he made excursions into the land of the Amalekites, and others, and utterly destroyed them; but imposed on the king of Gath, pretending he had made his road into the southern parts of Judah, 1Sa 27:8.