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Commentary on 1 Samuel 21 verses 10–15
David, though king elect, is here an exile - designed to be master of vast treasures, yet just now begging his bread - anointed to the crown, and yet here forced to flee from his country. Thus do God's providences sometimes seem to run counter to his promises, for the trial of his people's faith, and the glorifying of his name, in the accomplishment of his counsels, notwithstanding the difficulties that lay in the way. Here is, 1. David's flight into the land of the Philistines, where he hoped to be hid, and to remain undiscovered in the court or camp of Achish king of Gath, Sa1 21:10. Israel's darling is necessitated to quit the land of Israel, and he that was the Philistine's great enemy (upon I know not what inducements) goes to seek for shelter among them. It should seem that as, though the Israelites loved him, yet the king of Israel had a personal enmity to him, which obliged him to leave his own country, so, though the Philistines hated him, yet the king of Gath had a personal kindness for him, valuing his merit, and perhaps the more for his killing Goliath of Gath, who, it may be, had been no friend to Achish. To him David now went directly, as to one he could confide in, as afterwards (Sa1 27:2, Sa1 27:3), and Achish would not have protected him but that he was afraid of disobliging his own people. God's persecuted people have often found better usage from Philistines than from Israelites, in the Gentile theatres than in the Jewish synagogues. The king of Judah imprisoned Jeremiah, and the king of Babylon set him at liberty. 2. The disgust which the servants of Achish took at his being there, and their complaint of it to Achish (Sa1 21:11): "Is not this David? Is not this he that has triumphed over the Philistines? witness that burden of the song which was so much talked of, Saul has slain his thousands, but David, this very man, his ten thousands. Nay, Is not this he that (if our intelligence from the land of Israel be true) is, or is to be, king of the land?" As such, "he must be an enemy to our country; and is it safe or honourable for us to protect or entertain such a man?" Achish perhaps had intimated to them that it would be policy to entertain David, because he was now an enemy to Saul, and he might be hereafter a friend to them. It is common for the outlaws of a nation to be sheltered by the enemies of that nation. But the servants of Achish objected to his politics, and thought it not at all fit that he should stay among them. 3. The fright which this put David into. Though he had some reason to put confidence in Achish, yet, when he perceived the servants of Achish jealous of him, he began to be afraid that Achish would be obliged to deliver him up to them, and he was sorely afraid (Sa1 21:12), and perhaps he was the more apprehensive of his own danger, when he was thus discovered, because he wore Goliath's sword, which, we may suppose, was well known in Gath, and with which he had reason to expect they would cut off his head, as he had cut off Goliath's with it. David now learned by experience what he has taught us (Psa 118:9), that it is better to trust in the Lord than to put confidence in princes. Men of high degree are a lie, and, if we make them our hope, they may prove our fear. It was at this time that David penned Psalm 55 (Michtam, a golden psalm), when the Philistines took him in Gath, where having shown before God his distresses, he resolves (Psa 55:3), "What time I am afraid I will trust in thee; and therefore (Psa 55:11) will not be afraid what man can do unto me, no, not the sons of giants." 4. The course he took to get out of their hands: He feigned himself mad, Sa1 21:13. He used the gestures and fashions of a natural fool, or one that had gone out of his wits, supposing they would be ready enough to believe that the disgrace he had fallen into, and the troubles he was now in, had driven him distracted. This dissimulation of his cannot be justified (it was a mean thing thus to disparage himself, and inconsistent with truth thus to misrepresent himself, and therefore not becoming the honour and sincerity of such a man as David); yet it may in some degree be excused, for it was not a downright lie and it was like a stratagem in war, by which he imposed upon his enemies for the preservation of his own life. What David did here in pretence and for his own safety, which made it partly excusable, drunkards do really, and only to gratify a base lust: they made fools of themselves and change their behaviour; their words and actions commonly are either as silly and ridiculous as an idiot's or as furious and outrageous as a madman's, which has often made me wonder that ever men of sense and honour should allow themselves in it. 5. His escape by this means, Sa1 21:14, Sa1 21:15. I am apt to think Achish was aware that the delirium was but counterfeit, but, being desirous to protect David (as we find afterwards he was very kind to him, even when the lord of the Philistines favoured him not, Sa1 28:1, Sa1 28:2; Sa1 29:6), he pretended to his servants that he really thought he was mad, and therefore had reason to question whether it was David or no; or, if it were, they need not fear him, what harm could he do them now that his reason had departed from him? They suspected that Achish was inclined to entertain him: "Not I," says he. "He is a madman. I'll have nothing to do with him. You need not fear that I should employ him, or give him any countenance." He humours the thing well enough when he asks, "Have I need of madmen? Shall this fool come into my house? I will show him no kindness, but then you shall do him no hurt, for, if he be a madmen, he is to be pitied." He therefore drove him away, as it is in the title of Ps. 34, which David penned upon this occasion, and an excellent psalm it is, and shows that he did not change his spirit when he changed his behaviour, but even in the greatest difficulties and hurries his heart was fixed, trusting in the Lord; and he concludes that psalm with this assurance, that none of those that trust in God shall be desolate, though they may be, as he now was, solitary and distressed, persecuted, but not forsaken.
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, "My beloved ate and drank, and was enlarged and became fat, and kicked." [Deuteronomy 32:15] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]
For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why are you grieved, and why is your countenance fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [Genesis 4:3-8] You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother [Genesis 27:41-45]. Envy made Joseph be persecuted unto death, and to come into bondage. [Genesis 37:18-28] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, "Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday?" [Exodus 2:14] On account of envy, Aaron and Miriam had to make their abode without the camp. [Numbers 12:14-15] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [Numbers 16:33] Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. [1 Samuel 21:10-15]
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SUMMARY
1 Samuel 21:10 vividly portrays a pivotal moment in David's life as a hunted fugitive, detailing his desperate flight from King Saul. Driven by profound fear for his life, the anointed future king makes the astonishing and counter-intuitive decision to seek refuge in Gath, a major Philistine city and the very home of Goliath, underscoring the extreme pressure and perilous circumstances he faced. This act marks a new, more dangerous phase in his exile, forcing him into the territory of his sworn enemies.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey David's desperate plight. Irony is profoundly prominent, as David, the celebrated slayer of Goliath and Israel's champion against the Philistines, is now forced to seek refuge in the very heart of enemy territory, specifically in Gath, Goliath's hometown. This dramatic reversal of fortune highlights the depth of his desperation and the tragic absurdity of his circumstances. Pathos is also powerfully evoked, as the explicit mention of David fleeing "for fear of Saul" elicits deep sympathy for the anointed king-in-waiting, revealing his profound vulnerability and the human cost of Saul's escalating madness. Furthermore, the narrative choice to have David go to Gath serves as significant foreshadowing, setting the stage for his subsequent feigned madness in 1 Samuel 21:13 and his later, more strategic, albeit still precarious, interactions with the Philistines during his extended exile, as chronicled in 1 Samuel 27:1-12.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 21:10 offers a stark portrayal of human vulnerability and the intensity of fear, even for those chosen by God. David, despite his anointing and past triumphs, is not exempt from the crushing weight of terror. This episode reminds us that faith does not negate human emotion or the reality of danger. However, it also subtly underscores God's sovereign hand, even in David's seemingly misguided and fear-driven decisions. This period of exile and hardship, though born of desperation, served as a crucible for David, refining his character, teaching him dependence on God, and preparing him for the immense responsibilities of kingship. It demonstrates that God can work through our weaknesses and even our moments of panic, guiding us through perilous paths to fulfill His purposes.
REFLECTION AND APPLICATION
David's flight to Gath, driven by raw fear, offers a profoundly relatable image of a person at their breaking point. It reminds us that even the most courageous and divinely appointed individuals can experience overwhelming terror and make desperate, human choices. This narrative invites us to cultivate empathy for those in leadership, recognizing their shared humanity and susceptibility to fear. More importantly, it challenges us to consider our own responses when faced with overwhelming threats or seemingly insurmountable obstacles. While David's initial impulse was fear, his subsequent actions (feigning madness, composing psalms) demonstrate a continued, albeit imperfect, reliance on God's providence. We are called to remember that God's presence is unwavering, even in our moments of weakness or when our choices are less than ideal. Our ultimate refuge is not in strategic maneuvering or unlikely alliances, but in the steadfast love and power of God, who can work through any circumstance, refining our character and guiding us toward His ultimate purposes.
Questions for Reflection
FAQ
Was David's decision to flee to Gath a sign of a lack of faith?
Answer: While David's flight was explicitly "for fear of Saul," indicating a very human response of terror, it's more complex than a simple lack of faith. It represents a moment of extreme desperation where survival instincts took over. However, even in this seemingly unspiritual act, God's providence was at work. This period of exile and hardship, including his time in Gath, served to humble David, teach him reliance on God in dire circumstances, and prepare him for his future kingship. It's a testament to God's ability to work through imperfect human choices and even moments of weakness. David's subsequent actions, such as composing psalms that reflect on God's deliverance during this time (e.g., Psalm 34 and Psalm 56), demonstrate that his underlying trust in God remained, even amidst his fear.
CHRIST-CENTERED FULFILLMENT
David's desperate flight to Gath, an enemy city, for fear of Saul, foreshadows a deeper theological truth about refuge and the nature of kingship. David, the anointed king, is rejected by his own people's reigning monarch and forced into exile, seeking safety in the most unlikely and dangerous of places. This mirrors, in a profound way, the ultimate King, Jesus Christ. While David fled in fear, Jesus, the true Son of David, willingly entered a world hostile to Him, not out of fear, but out of perfect love and obedience to the Father's will, as described in Philippians 2:6-8. He became a "man of sorrows, and acquainted with grief," as prophesied in Isaiah 53:3, often having "nowhere to lay his head" (Matthew 8:20). Unlike David, who experienced fear and made imperfect choices, Jesus faced the ultimate terror of Gethsemane (Matthew 26:39) with perfect trust and obedience, submitting to the Father's will even unto death on the cross. He is the ultimate refuge, the one who took on our fears and weaknesses (Hebrews 4:15) so that we might find true peace and safety in Him, the King who conquers not by fleeing, but by perfectly fulfilling God's redemptive plan (John 14:27).