1 Samuel 27:3

KJV

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.

KJV (with Strong's)

And David {H1732} dwelt {H3427} with Achish {H397} at Gath {H1661}, he and his men {H582}, every man {H376} with his household {H1004}, even David {H1732} with his two {H8147} wives {H802}, Ahinoam {H293} the Jezreelitess {H3159}, and Abigail {H26} the Carmelitess {H3762}, Nabal's {H5037} wife {H802}.

Complete Jewish Bible

David lived with Akhish, he and his men, each man with his household - including David with his two wives Achino'am from Yizre'el and Avigayil from Karmel, Naval's widow.

Berean Standard Bible

David and his men settled in Gath with Achish. Each man had his family with him, and David had his two wives: Ahinoam of Jezreel and Abigail of Carmel, the widow of Nabal.

American Standard Version

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.

Commentary

### SUMMARY
1 Samuel 27:3 vividly portrays David's desperate flight from King Saul, compelling him to seek asylum in the Philistine city of Gath under the protection of King Achish. This verse underscores the extreme circumstances David faced, detailing his relocation with his entire retinue, including his two wives, Ahinoam and Abigail, and their households. It marks a significant and morally complex turning point in David's journey, revealing the lengths to which he was driven to ensure the survival and security of those under his care, even if it meant dwelling among Israel's traditional adversaries.

### CONTEXT
* **Literary Context:** This verse immediately follows David's somber realization in [1 Samuel 27:1](/1_samuel/27-1 "1 Samuel 27:1 - David's Decision to Flee to the Philistines") that he would "perish one day by the hand of Saul" and his subsequent resolve to escape to the land of the Philistines. [1 Samuel 27:2](/1_samuel/27-2 "1 Samuel 27:2 - David's Arrival in Gath") then describes David's departure with his 600 loyal men. The detailed mention of his wives and their households in verse 3 emphasizes the comprehensive and long-term nature of this relocation, signaling a profound break from his life in Israel. This pivotal move sets the stage for the morally ambiguous period of David's life in Philistine territory, where he engages in deceptive military campaigns against other nations, as further elaborated in the subsequent narratives of [1 Samuel 27](/1_samuel/27 "1 Samuel 27 - David in Philistine Territory") and [1 Samuel 28](/1_samuel/28 "1 Samuel 28 - Saul and the Medium of En-dor").
* **Historical & Cultural Context:** David's decision to seek asylum in Gath was an extraordinary and perilous act, given that the Philistines were Israel's most formidable and persistent enemies. Gath itself held deep significance as the hometown of Goliath, the very giant David had famously slain in [1 Samuel 17:4](/1_samuel/17-4 "1 Samuel 17:4 - Goliath of Gath"). This was not David's first encounter with King Achish; he had previously feigned madness in Gath to escape capture (cf. [1 Samuel 21:10-15](/1_samuel/21-10 "1 Samuel 21:10-15 - David Feigns Madness in Gath")). His return, this time with a substantial retinue, suggests a calculated and desperate risk, likely predicated on the hope that Achish might perceive value in harboring a skilled warrior who was an enemy of Saul. The explicit mention of David's "two wives" reflects the polygamous practices common among powerful men and leaders in the ancient Near East, a societal norm that, while prevalent, stood in tension with God's original design for a monogamous union as established in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - One Flesh Union").
* **Key Themes:** This verse powerfully illustrates the theme of **exile and desperation** in David's life. Driven from his homeland by Saul's relentless pursuit, he is forced to seek refuge among his people's historical enemies, highlighting the intense pressure and danger that defined this period. It also underscores the complex interplay between **human pragmatism and divine providence**. While David's strategic move to Gath appears rational from a human perspective, it raises profound questions about his complete reliance on God's protection within the promised land, especially in light of the moral compromises that would follow. Furthermore, the verse subtly touches upon **David's developing leadership and the formation of his household**. It portrays him not merely as a warrior but as a responsible leader, providing protection and care not only for his 600 men but also for their families, including his own. The specific inclusion of Abigail, identified as "Nabal's wife," serves as a literary reminder of the events in [1 Samuel 25](/1_samuel/25 "1 Samuel 25 - David, Nabal, and Abigail"), emphasizing David's expanding influence and the intricate ways in which his personal and domestic life were interwoven with his public destiny.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Dwelt (Hebrew, _yâshab'_):** This primitive root signifies "to sit down, remain, settle, inhabit, or abide." In this context, it implies a more permanent and established residence rather than a fleeting visit. David did not merely pass through Gath; he "dwelt" there, indicating a deliberate intention to establish a prolonged stay and, to some extent, integrate into the Philistine community. This choice underscores the depth of his desperation and his perceived finality of his break with Saul's kingdom, highlighting a settled, albeit precarious, existence.
* **Achish (Hebrew, _ʼĂkîysh'_):** The Philistine king of Gath. His name, of uncertain derivation, possibly carries connotations of "serpent" or "venomous," subtly adding a layer of symbolic danger and moral ambiguity to David's choice of refuge. The profound irony of David, the slayer of Goliath, finding protection under the king of Gath—the very city of his most infamous enemy—underscores the paradoxical nature of David's predicament. Achish represents the unlikely, yet essential and precarious, ally in David's desperate flight.
* **Household (Hebrew, _bayith'_):** Derived from a root possibly meaning "to build," this term broadly refers to a "house" but extends to encompass an entire "family" or "household" in its widest sense. Here, it signifies not just David's immediate family but the collective families of his men, including wives and children. The use of "household" highlights David's comprehensive responsibility as a leader, emphasizing that his relocation was a communal act, involving the complete transplantation of a significant community that had formed around him during his fugitive period.

#### Verse Breakdown
* **"And David dwelt with Achish at Gath":** This opening clause establishes the central action and setting of the verse. It starkly presents David, the anointed future king of Israel, in a position of dependence, residing in the capital city of Israel's long-standing and formidable enemy. This act is a direct consequence of King Saul's unrelenting persecution, forcing David into an alliance that would have been utterly unthinkable under normal circumstances, revealing the profound depths of his desperation.
* **"he and his men, every man with his household":** This phrase powerfully emphasizes the comprehensive nature of David's migration. It was not merely David alone, but his entire retinue of 600 fighting men, accompanied by their wives and children. This crucial detail highlights David's profound responsibility as a leader for the welfare and security of his followers and their families, indicating the formation of a significant, self-contained community that had coalesced around him during his fugitive years.
* **"[even] David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal's wife":** The specific mention of David's wives underscores his personal circumstances and the growing complexity of his domestic life. Ahinoam was David's first recorded wife after Michal was taken from him (cf. [1 Samuel 25:43](/1_samuel/25-43 "1 Samuel 25:43 - David Marries Ahinoam")). Abigail, the widow of Nabal, was taken by David after God's judgment upon Nabal (cf. [1 Samuel 25:39-42](/1_samuel/25-39 "1 Samuel 25:39-42 - David Marries Abigail")). Their presence signifies the establishment of David's own burgeoning household within this foreign land, a microcosm of the future royal court. The geographical descriptors ("Jezreelitess," "Carmelitess") serve to ground the narrative in specific Israelite regions, subtly reminding the reader of David's origins and the land he has been compelled to abandon.

#### Literary Devices
The verse employs several significant literary devices that enrich its meaning and impact. **Irony** is profoundly evident, as David, the celebrated hero who famously slew Goliath of Gath, now finds himself seeking asylum in Goliath's very hometown, under the protection of the king he had previously deceived. This dramatic reversal of fortunes powerfully underscores David's desperate plight and the unexpected, often paradoxical, turns of divine providence. There is also a subtle **foreshadowing** of David's subsequent moral compromises and the profound challenges of leading a people caught between conflicting loyalties, as his prolonged stay in Philistine territory would involve deceptive military campaigns. The detailed **characterization** of David is skillfully achieved, portraying him not merely as a formidable warrior but as a responsible and compassionate leader, diligently caring for his entire extended "household." Furthermore, the specific naming of his wives, particularly Abigail with her past association with Nabal, functions as a powerful form of **allusion**, drawing the reader's attention back to previous narratives and highlighting the intricate and complex tapestry of David's personal history.

### THEOLOGICAL AND THEMATIC CONNECTIONS
David's dwelling in Gath represents a profound theological tension point in his journey. On one hand, it showcases David's remarkable human ingenuity and pragmatism in seeking survival amidst extreme duress. On the other hand, it inevitably raises questions about the completeness of his trust in God's protection within the promised land of Israel, the very land God had sovereignly given to His people. Yet, even in this seemingly unideal and morally ambiguous situation, the pervasive hand of God's sovereignty is undeniably evident. David's period in Gath, despite its inherent moral compromises and the difficult choices it necessitated, served as an unexpected "training ground" for his future kingship. It allowed him to hone his leadership skills, refine his military strategies, and develop his ability to manage a diverse community, all without direct interference from Saul. This episode powerfully illustrates that God, in His infinite wisdom and patience, can work through and even redeem human choices—even those born of fear, desperation, or imperfection—to further His ultimate purposes, meticulously preparing His chosen instrument for the throne of Israel.

* [Psalm 57:1](/psalms/57-1 "Psalm 57:1 - David's Prayer for Deliverance in the Cave"): David's heartfelt prayer for refuge, "Be merciful to me, O God, be merciful to me! For my soul trusts in You; And in the shadow of Your wings I will make my refuge, Until these calamities have passed by," reflects his deeper, underlying trust in God, even when his immediate actions (like fleeing to Gath) might appear to contradict it.
* [Proverbs 21:1](/proverbs/21-1 "Proverbs 21:1 - The King's Heart in the Lord's Hand"): This proverb profoundly reminds us that "The king's heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes," suggesting that even Achish's seemingly independent decision to host David was ultimately within the sovereign control of God's overarching plan.
* [Psalm 118:8](/psalms/118-8 "Psalm 118:8 - Trusting in the Lord over Man"): "It is better to trust in the Lord than to put confidence in man." This verse provides a subtle yet potent commentary on David's choice, highlighting the inherent risks of relying on human alliances and underscoring the ultimate superiority and unwavering security found in divine reliance.

### REFLECTION AND APPLICATION
David's flight to Gath serves as a profound and sobering reminder that even the most devout figures of faith, those chosen and anointed by God, are not immune to the crushing weight of fear, the pangs of desperation, and the necessity of making morally complex choices under intense duress. His story encourages us to look with honesty and humility at our own lives, recognizing that extreme pressure and seemingly insurmountable circumstances can lead us to seek unconventional or even questionable solutions for security and survival. While David's pragmatism in this instance ensured his physical preservation, his subsequent actions in Philistine territory reveal the profound spiritual dangers and moral compromises that can arise when security is prioritized over unwavering conviction. For us today, this passage challenges us to critically examine where we place our ultimate trust when all human options appear exhausted. Do we, like David, seek refuge in our own "Gath"—in worldly solutions, expedient compromises, or alliances that might offer temporary relief but ultimately pull us away from God's ideal path and perfect will? Or do we, even in the midst of the most terrifying storms, cling steadfastly to the conviction that God's protection, provision, and faithfulness are always sufficient, even if it means enduring hardship or uncertainty within the confines of His sovereign plan? David's journey, with all its imperfections, ultimately teaches us about God's boundless patience and unwavering faithfulness, demonstrating His ability to work through flawed people in imperfect situations to accomplish His perfect and redemptive purposes.

#### Questions for Reflection
* **In what "Gath" might you be tempted to seek refuge when facing extreme pressure, fear, or a perceived lack of options, rather than fully trusting in God's sovereign provision and guidance?**
* **How does David's decision to bring his entire household to Gath reflect his profound leadership responsibilities and his commitment to those under his care, and what practical lessons can we draw from this about caring for those under our influence today?**
* **Where do you personally discern the tension between human pragmatism and unwavering divine trust in your own life, and what spiritual disciplines or practices help you navigate this complex dynamic?**
* **What does David's story here reveal about God's remarkable ability to work through imperfect people and flawed circumstances to achieve His overarching redemptive purposes, and how does this truth offer you comfort or challenge?**

### FAQ
**Why did David go to Gath, of all places, given his history with Goliath?**

Answer: David's decision to flee to Gath, the very hometown of Goliath whom he had famously slain, was a desperate and extraordinarily risky strategic move. He had seemingly exhausted all viable options within Israel, concluding that he would inevitably "perish one day by the hand of Saul" ([1 Samuel 27:1](/1_samuel/27-1 "1 Samuel 27:1 - David's Reasoning for Fleeing")). His previous, brief encounter with Achish (where he feigned madness to escape capture in [1 Samuel 21:10-15](/1_samuel/21-10 "1 Samuel 21:10-15 - David's First Encounter with Achish")) might have provided him with some insight into Achish's character or a perceived vulnerability. Achish, in turn, likely saw a unique opportunity to gain a powerful warrior and strategically disrupt Saul's kingdom by harboring David, an enemy of his own enemy. It was a calculated risk born of extreme desperation, highlighting David's resourcefulness, but also his profound sense of having no other viable alternatives.

**What does the mention of his two wives tell us about David's household and the culture of the time?**

Answer: The explicit mention of David's two wives, Ahinoam and Abigail, clearly indicates his polygamous status, a practice that was common and socially accepted among kings and powerful men in the ancient Near East, though it stood in tension with God's original design for marriage (cf. [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The Institution of Marriage")). Ahinoam was David's first recorded wife after Michal was taken from him (cf. [1 Samuel 25:43](/1_samuel/25-43 "1 Samuel 25:43 - David Marries Ahinoam")). Abigail, notably identified as "Nabal's wife," was married by David after Nabal's death, highlighting David's rapidly growing influence and the intricate ways in which his domestic life was intertwined with his public and political trajectory (cf. [1 Samuel 25:39-42](/1_samuel/25-39 "1 Samuel 25:39-42 - David Marries Abigail")). This detail not only provides a glimpse into the complex social norms of the era but also shows David as a leader responsible for a developing household, even in the precarious circumstances of exile.

**Was David's decision to go to Gath an act of faith or fear?**

Answer: David's decision to go to Gath appears to be a complex and intertwined blend of both profound fear and a pragmatic, albeit imperfect, faith. His statement in [1 Samuel 27:1](/1_samuel/27-1 "1 Samuel 27:1 - David's Fear of Saul") clearly articulates a deep-seated fear of Saul's relentless and murderous pursuit. However, his actions also reflect an underlying belief that God would still preserve him, even if it necessitated taking unconventional, morally ambiguous, and highly risky measures. While this was certainly not an ideal act of faith, as it subsequently led to moral compromises and deceptive actions later in [1 Samuel 27](/1_samuel/27 "1 Samuel 27 - David's Deceptive Raids"), God's divine providence continued to work through David's choices, meticulously preparing him for the throne. This episode highlights that even great figures of faith can act out of mixed motives and human weakness, yet God remains sovereign and can still accomplish His ultimate purposes through them.

### CHRIST-CENTERED FULFILLMENT
David's exile in Gath, a place of both profound danger and unexpected refuge, serves as a poignant and multifaceted foreshadowing of Christ's own redemptive journey. David, the anointed king-elect, is unjustly forced to flee his own land and people, seeking asylum among enemies due to the relentless rejection and persecution by the reigning, yet illegitimate, king Saul. In a parallel yet infinitely superior manner, Jesus, the true and eternal King of Israel, experienced a profound form of "exile" and ultimate rejection by His own people, which culminated in His suffering and sacrificial death outside the city gates of Jerusalem (cf. [Hebrews 13:12](/hebrews/13-12 "Hebrews 13:12 - Jesus Suffered Outside the Gate")). David's reliance on an imperfect, worldly king like Achish for temporary protection starkly contrasts with Christ, who is Himself the perfect, ultimate, and eternal refuge for all who are persecuted, oppressed, or in desperate need of salvation (cf. [Psalm 46:1](/psalms/46-1 "Psalm 46:1 - God is Our Refuge and Strength")). While David's time in Gath was marked by moral ambiguities, human cunning, and a reliance on deceptive strategies, Jesus perfectly trusted His Heavenly Father, even when that trust led Him directly to the agony of the cross, thereby becoming the true "Lamb of God who takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). David's period of "hiding" and providential preparation in a foreign land ultimately led to his rightful enthronement as king, just as Christ's suffering, death, and resurrection led to His glorious ascension and ultimate enthronement as Lord over all creation, offering eternal refuge, perfect peace, and complete salvation to all who believe in His name (cf. [Philippians 2:9-11](/philippians/2-9 "Philippians 2:9-11 - Christ's Exaltation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 25:42

And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that went after her; and she went after the messengers of David, and became his wife.

1 Samuel 25:43

David also took Ahinoam of Jezreel; and they were also both of them his wives.

1 Samuel 30:3

So David and his men came to the city, and, behold, [it was] burned with fire; and their wives, and their sons, and their daughters, were taken captives.

1 Samuel 30:5

And David's two wives were taken captives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite.

1 Samuel 25:3

Now the name of the man [was] Nabal; and the name of his wife Abigail: and [she was] a woman of good understanding, and of a beautiful countenance: but the man [was] churlish and evil in his doings; and he [was] of the house of Caleb.

1 Samuel 25:18

¶ Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched [corn], and an hundred clusters of raisins, and two hundred cakes of figs, and laid [them] on asses.

1 Samuel 25:35

So David received of her hand [that] which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person.