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Commentary on 1 Samuel 27 verses 1–7
Here is, I. The prevalency of David's fear, which was the effect of the weakness of his faith (Sa1 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, Sa1 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 (Sa1 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, Sa1 27:2, Sa1 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 (Sa1 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, Sa1 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, Sa1 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 (Sa1 27:6, Sa1 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, Sa1 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, Sa1 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 (Sa1 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.
But David said to Achis, "If I have found favor in your eyes," etc. The Lord said through his disciples to the Gentile people: "If the doctrine of truth, which I preach, and the life which I promise, are pleasing to you, let a humble heart of the listeners be given to my words in the firm unity of the faithful, where I dwell by the grace of the Holy Spirit."
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SUMMARY
David, having secured asylum with the Philistine king Achish of Gath, shrewdly requests permission to reside in a rural town rather than remaining in the royal capital. This calculated petition, articulated with deferential language, was designed to gain greater operational autonomy for himself and his 600 men, enabling him to act with reduced oversight from his Philistine overlord while continuing his evasion of King Saul and subtly advancing Israelite interests.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse masterfully employs several literary devices to reveal David's strategic cunning and the underlying complexities of his situation. Irony is profoundly present, as David, the anointed future king of Israel, adopts a posture of subservience to a Philistine monarch, using deferential language ("thy servant," "found grace in thine eyes") while secretly formulating plans that would ultimately benefit Israel and undermine its enemies. His request for a "town in the country" is presented as an act of humility, yet it functions as a shrewd euphemism for seeking operational autonomy and a strategic base from which to conduct raids (though presented to Achish as raids against Israelite towns). The rhetorical question, "for why should thy servant dwell in the royal city with thee?", serves as a powerful tool of persuasion, subtly guiding Achish to accept the proposal by making it appear logical and unassuming rather than a demand for independence. This entire interaction is a prime example of dramatic irony, as the reader is fully aware of David's true intentions and his divinely ordained destiny, while King Achish remains oblivious to the strategic depth of David's request.
THEOLOGICAL AND THEMATIC CONNECTIONS
David's calculated request in this verse vividly illustrates the complex interplay between human strategy and divine providence, particularly in morally ambiguous circumstances. While David's actions involve a degree of deception and a temporary alliance with an enemy, the broader biblical narrative consistently portrays God's unwavering hand preserving him and meticulously preparing him for his destined kingship. This period serves as a profound demonstration that God can and does work through imperfect human choices and challenging, even compromised, situations to accomplish His overarching purposes, refining His chosen instruments through trials and testing their faith and resourcefulness. It powerfully underscores the theological truth that even when believers find themselves navigating difficult, ethically complex, or seemingly ungodly environments, God remains utterly sovereign, capable of orchestrating events for their ultimate good and for the advancement of His divine plan.
REFLECTION AND APPLICATION
David's strategic request to Achish, born from a desperate need for survival and tactical advantage, offers profound insights into navigating complex and challenging life circumstances. It reminds us that true wisdom often involves discerning when to adapt, when to exercise humility, and when to strategically seek space for maneuver. In our own lives, we may encounter situations where direct confrontation is unwise, and a more subtle, diplomatic, or indirect approach is required to achieve a desired outcome or protect our interests. This verse encourages us to think critically about our environments, to identify opportunities for greater autonomy, influence, or safety, and to present our needs or desires in a way that respects the authority and perspective of others, even when our underlying motives or ultimate goals may differ. It also implicitly challenges us to consider the ethical boundaries of such strategies, prompting self-reflection on how we balance self-preservation with integrity, honesty, and our ultimate trust in divine provision and guidance.
Questions for Reflection
FAQ
Why did David not want to stay in the royal city of Gath?
Answer: David's request to reside outside the royal city of Gath was a highly strategic and calculated move. Remaining in Gath, the capital, would have placed him and his 600 men under constant, direct Philistine surveillance and control by King Achish. David desperately needed operational freedom to maintain his true identity and loyalty to Israel, even while feigning allegiance to Achish. By living in a separate, more remote town (which turned out to be Ziklag, as granted in 1 Samuel 27:6), David could conduct raids against non-Israelite enemies—such as the Geshurites, Girzites, and Amalekites, as described in 1 Samuel 27:8-9)—while deceptively reporting to Achish that he was raiding Israelite towns. This elaborate deception allowed him to sustain his men, protect his true mission, and avoid becoming fully integrated into Philistine society or being forced to fight against his own people.
Was David's decision to live among the Philistines a sign of a lack of faith?
Answer: This period of David's life is a complex and often debated topic among biblical scholars. While fleeing to the Philistines was undoubtedly a desperate and morally ambiguous act for an Israelite leader, it is crucial to view it within the broader context of David's relentless pursuit by King Saul. David explicitly states in 1 Samuel 27:1 that he believed he would eventually "perish by the hand of Saul" if he remained in Israelite territory. His actions, though involving deception and a temporary alliance with an enemy, can be seen as a resourceful and pragmatic survival strategy in extreme circumstances. Throughout this period, God's providence is still remarkably evident in protecting David and continuing to prepare him for kingship, demonstrating that God can work through imperfect human choices and challenging situations. While it may not represent an act of perfect, unwavering faith, it highlights David's human struggle, fear, and pragmatic decision-making, yet God remains faithful to His promises and purposes despite human imperfections.
CHRIST-CENTERED FULFILLMENT
While 1 Samuel 27:5 details David's strategic maneuvering during a period of exile and peril, it subtly foreshadows profound aspects of Christ's incarnation and redemptive mission. David, the anointed king-in-waiting, finds himself in a foreign land, seemingly compromised, yet ultimately working out God's sovereign purposes. Similarly, Jesus, the true and eternal King of Israel, "found grace" not by seeking an earthly kingdom but by emptying Himself, taking on the humble form of a servant, and dwelling among us, not in a royal palace but in the "country" of human existence, a world hostile to Him (Philippians 2:6-8). He did not cling to the "royal city" of heavenly glory but strategically positioned Himself in a fallen world to accomplish His mission of redemption. Just as David's actions, despite their moral ambiguity, ultimately served to preserve the lineage and future of Israel's monarchy, Christ's dwelling among humanity, enduring suffering, rejection, and ultimately death, was the ultimate strategic act that secured salvation for all who believe (Hebrews 2:14-18). He became, in a sense, an "exile" from His heavenly glory to reconcile humanity to God, fulfilling the divine purpose that no human strategy, no matter how clever or cunning, could ever achieve (John 1:14).