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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.
Therefore Achis gave him on that day Siceleg, etc. Siceleg is interpreted as the purification of a raised voice; but to purify a voice is to bring a voice to itself, with careful discretion, to inquire which speech smells of truth, which of falsehood. Therefore, the believers from the Gentiles gave to Christ, to dedicate their dwelling, which is understood as the Church, throngs of souls who, coming to themselves from the voices of preachers, knew how to discern, by reason, and to separate the purity of the apostolic voice from the dregs of the philosophical or pagan voice. For this reason, such assemblies of souls, having been withdrawn from gentile ceremonies, have become subject in perpetuity to the authority of the apostles. This sense, I believe, is also aided by the history of Josephus in the Antiquities (Book XVI, Chapter 13), which says: "To whom the king gave a certain village called Siceleg. This village he so loved, that when David reigned, he and his men honored it as their own possession."
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SUMMARY
1 Samuel 27:6 marks a significant turning point in David's prolonged exile from King Saul, recording the strategic grant of Ziklag to David by Achish, the Philistine king of Gath. This act, a calculated political maneuver by Achish and a necessary stratagem by David, provided David and his loyal followers with a vital, independent base of operations. Crucially, the verse highlights the lasting historical and territorial significance of this event, establishing Ziklag as a permanent possession that would subsequently belong to the kings of Judah, thereby underscoring God's sovereign orchestration of David's path to the throne amidst complex and often morally ambiguous circumstances.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning and impact. The most prominent is the Narrative Gloss or Editorial Comment, specifically the phrase "unto this day." This is a common biblical convention where the narrator steps out of the immediate story to provide historical context, confirm the enduring reality of an event or custom, or authenticate a claim for the audience contemporary with the writing of the book. It serves to validate the historical claim regarding Ziklag's permanent attachment to the kings of Judah. Furthermore, there is a strong element of Foreshadowing present. David's acquisition of Ziklag, a city originally within Judah's tribal inheritance but under Philistine control, subtly foreshadows his eventual kingship over Judah and his crucial role in reclaiming and consolidating Israelite territory. The entire narrative of David's time in Philistine territory, culminating in the grant of Ziklag, also carries a profound degree of Irony: the future king of Israel, God's anointed, is forced to seek refuge with Israel's sworn enemies, and even receives a territorial grant from them. Yet, this seemingly contradictory situation is ultimately used by God to prepare, protect, and position David for his divine calling, demonstrating God's ability to work through unconventional means.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 27:6 powerfully illustrates the intricate ways in which God's sovereign plan unfolds, often through human choices that are far from perfect and circumstances that appear contradictory. David's desperate flight to the Philistines, an act born of fear and strategic necessity, was nonetheless incorporated into God's overarching purpose to protect and prepare His anointed king. This passage reminds us that God is not limited by our imperfections or the complexities of our circumstances; rather, He works through them, shaping individuals and events to accomplish His divine will. Ziklag became a crucible for David, a place of both deception and divine provision, where he honed his leadership skills, built his army, and ultimately prepared for the responsibilities of kingship, demonstrating God's faithfulness even when His servants walk on precarious paths. This period of testing and preparation, though fraught with moral ambiguity, was essential for David's maturation as a leader and a man after God's own heart.
REFLECTION AND APPLICATION
The narrative of David in Ziklag offers profound insights into the nature of divine providence and human responsibility. It challenges us to consider how God might be working in our own lives, even through periods of uncertainty, exile, or seemingly compromised situations. Like David, we may find ourselves in "Ziklags"—places of refuge that are not ideal, where our choices are complex, and our path is unclear. Yet, it is often in these very spaces of struggle and dependence that God refines our character, teaches us to trust Him more deeply, and prepares us for future callings. This passage encourages us to look beyond immediate circumstances and trust in God's overarching plan, recognizing that His sovereign hand can redeem and utilize even our imperfect decisions for His glory and our ultimate good. It calls us to seek God's guidance consistently, even when our human strategies seem necessary, and to remember that true security and destiny come from Him alone. We are reminded that God's faithfulness is not contingent on our perfection, but rather His ability to work through our imperfections to bring about His perfect will.
Questions for Reflection
FAQ
Why did Achish give David Ziklag, and what was its significance?
Answer: Achish, the Philistine king of Gath, granted Ziklag to David primarily for strategic reasons. He likely saw David as a valuable vassal, a skilled warrior who could serve his interests against Israel and potentially destabilize King Saul's kingdom. By giving David a separate city, Achish also kept David and his large band of men out of Gath itself, preventing any internal Philistine unrest while still benefiting from David's military prowess. For David, Ziklag was immensely significant: it provided a secure base away from Saul's relentless pursuit and Achish's direct oversight, allowing him to operate with a degree of independence. From Ziklag, David conducted raids on non-Israelite peoples (e.g., the Geshurites, Girzites, and Amalekites, as detailed in 1 Samuel 27:8-9), while deceiving Achish into believing he was attacking Judah. This period in Ziklag was crucial for David to consolidate his forces, train his men, and prepare for his eventual kingship.
What is the meaning and importance of the phrase "unto this day" in this verse?
Answer: The phrase "unto this day" (Hebrew: ‘ad hayyōm hazzeh) is a common narrative device or editorial gloss found throughout the Old Testament. It indicates that a particular custom, place, or situation described in the narrative continued to exist at the time the book of Samuel was written or compiled. In 1 Samuel 27:6, its importance is twofold: Firstly, it serves as a historical authentication, confirming to the original audience that Ziklag indeed became a permanent possession of the Davidic monarchy and remained so. Secondly, it underscores the enduring legacy of David's actions and the divine plan for his kingdom, emphasizing that this seemingly minor grant from a Philistine king had lasting territorial and political consequences for the future kings of Judah, solidifying the boundaries and possessions of the Davidic line.
Was David's decision to seek refuge with the Philistines a righteous one?
Answer: David's decision to seek refuge with the Philistines is a complex ethical question and is not explicitly condemned in the biblical text. It reflects David's desperation and reliance on human strategy to escape Saul's relentless pursuit. While it placed him in a morally precarious position, requiring deception and alliance with Israel's enemies, the narrative implicitly shows that God's providence continued to work through these circumstances. David's actions, though imperfect, were part of a larger divine plan to protect him and prepare him for the throne. The Bible often portrays its heroes with their flaws, demonstrating that God uses imperfect people and works through unconventional means to accomplish His purposes. This period in Ziklag, despite its moral ambiguities, ultimately served to refine David's leadership and position him for his future role as king of Judah and all Israel, demonstrating God's sovereignty over human choices.
CHRIST-CENTERED FULFILLMENT
The narrative of David's exile and his reception of Ziklag from a foreign king, though born of desperation and human strategy, profoundly foreshadows the person and work of Jesus Christ, the ultimate Son of David. Just as David, God's anointed king, was rejected by his own people (Saul's Israel) and forced into a period of exile, so too was Jesus, the true King of Israel, rejected by His own people and became a "man of sorrows, acquainted with grief" (Isaiah 53:3). David found a temporary "kingdom" in Ziklag, a place of preparation and gathering of followers, even from among the Gentiles (Philistines). Similarly, Christ, though rejected by the religious establishment of His day, established His spiritual kingdom not of this world (John 18:36), gathering to Himself a diverse people, including Gentiles, who would become His church, His body (Ephesians 1:22-23). The "unto this day" aspect of Ziklag's possession by the kings of Judah points to the enduring, eternal nature of Christ's reign, for He is the King whose kingdom will have no end (Luke 1:32-33), and He has received all authority in heaven and on earth (Matthew 28:18). David's experience in Ziklag, a place of testing and growth before his full enthronement, ultimately points to Christ's own journey of suffering, death, resurrection, and ascension, through which He was perfectly prepared and exalted to His eternal throne, establishing a kingdom that truly "pertaineth unto" Him forever, a kingdom of which His followers are now citizens (Philippians 3:20).