1 Samuel 29

It must be confessed, however, that the text speaks of Samuel himself as appearing, and addressing Saul; and such was certainly the opinion of the early Jews, particularly of the author of the book of Ecclesiasticus, written about three hundred years before Christ, who, speaking of Samuel, says, “After his death he prophesied, and showed to the king his end,” &c. Eccles. xlvi. 20.

Chap. XXIX. Ver. 1—11. The Philistines collect their forces, and Achish takes David and his men with him—but dismisses them.—The princes of the Philistines no sooner see David and his men with Achish, than they very naturally inquire, “What do these Hebrews here?” Achish pleads for David, as a faithful servant, all the time he had been with him; but the Philistine lords judged very wisely in sending him back to Ziklag.

David, however, affects to be hurt at this suspicion of his integrity, though inwardly he must have rejoiced at being thus providentially rescued from a dilemma into which he had been brought by his own folly. For, had he fought for Israel, he must have been a traitor to the hospitable Achish; and if he had fought for the Philistines, he must have been a traitor to God and to his country. From the language of Achish it should appear that through his connexion with David he had obtained some knowledge of the God of Israel—at least enough to swear by his name! which is unhappily all that too many military men, even among Christians, know of the Almighty. The tenth verse we are disposed to consider, not as the language of Achish himself, but rather as that of the Philistine lords, who seem therein severely to reproach David as having excited to revolt the servants of his late master, Saul.

Yet David is not sent back to Judea, but to Ziklag, where he had left his family, and where he reaps the fruit of his former errors.

Chap. XXX. Ver. 1—31. David, on his return, finds Ziklag burnt, and all his property carried off with the women and the children.—While the army of the Philistines was pushing forward into Judea, David returns to Ziklag, and finds that the Amalekites, against whom he had just before made a predatory excursion, ((1 Samuel 27:8).) had taken the advantage of his absence, to burn and plunder the town which Achish had given him. It is probable, however, that this party had not heard of David’s cruelty toward their countrymen, but a few days back, or they would have retaliated in a manner no less cruel.

David, when he came to reflect, might now see how one error led on to another. Had he not distrusted the providence of God, and said, ‘I shall one day perish by the hand of Saul!’ he would not have sought refuge among the enemies of his country and his God. Had he not gone to reside among the Philistines, he might not have been necessitated to make predatory excursions to support his troops; nor have been driven to falsehood and prevarication to satisfy Achish. Had it not been for these tales of pretended valour against his own nation, it is likely Achish would not have thought of incorporating his men with the Philistine army, and if he had not marched with them, the Amalekites had never have attacked Ziklag.

These considerations probably forced themselves on his attention, while he and all his people were [mournful] over their misfortunes; and to increase his troubles, the people laid all the blame on him, and even thought of stoning him. David’s soul was now greatly distressed, and he returns to seek to know the mind of the Lord as he had formerly done, and thus encouraged himself in Jehovah his God, who appears to have been forgotten since he had sojourned among idolaters. Encouraged by the answers received in some unknown way through the ephod of Abiathar (to which was doubtless attached the mysterious breast-plate with Urim and Thummim,) he pursues the Amalekites and overtakes them while drinking, and dancing, and feasting upon the spoil.

In this situation they become an easy prey, and David, after retaking his wives and children, with those of his companions, makes a great slaughter among them, and brings back all his flocks and herds. In the course of this expedition, out of the 600 men with [him]…

Notes on the verses

Chap. XXIX. Ver. 4. Make this fellow return.—(The princes reasoned wisely, according to the common practice of mankind; and it was well for David that they were such good politicians: it was ordered by a gracious Providence that they refused to let David go with them to this battle, in which he must have been either an enemy to his country, or false to his friends and to his trust. Had he fought for the Philistines, he would have fought against God and his country; and had he in the battle gone over to the Israelites he would have deceived and become a traitor to the hospitable Achish. God therefore delivered him from such disgrace; and by the same kind Providence his people, he was sent back to rescue his wives, and the wives and children from captivity.

]—Bagster.; Ver. 8. What have I done?—{Whatever David’s intentions might be as to the part he was to take in the approaching battle, it is evident, by the ambiguous language which he employs, that he intended to persuade Achish that he would fight against Israel: such insincerity and disingenuity are wholly indefensible.}—Bagster. Ver. 11, Jezreel.—[Jezreel, or Esdraelon, was a city of Issachar, afterwards celebrated as the residence of the kings of Israel, delightfully situated in the extensive and fertile plain of the same name, which extends from Scythopolis or Bethshan on the east to mount Carmel on the west. Eusebius and Jerome inform us, that it was in their time a place of considerable consequence, lying between Scythopolis on the east, and Legio on the west; and the latter informs us, that it was pretty near Maximianopolis.

The Jerusalem Itinerary places it ten miles west from Scythopolis; and William of Tyre, says it was called Little Gerinwm in his time, and that there was a fine fountain in it, whose waters fell into the Jordan near Scythopolis. See verse 1.)—Bagster. Chap., XXX. Ver. 1. On the third day.—(This was the third day after he had left the Philistine army at Aphek, from which place Calmet supposes Ziklag was distant more than 30 leagues.)—Bagster. Ver. 10. Two hundred abode behind.—Those who were too weak to proceed farther, stopped to guard the baggage.—Brook Besor.—(This brook or torrent, it is evident from the circumstances of the history, must be in the south west part of Judea, and must empty itself into the Mediterranean sea.

In the more particular situation of it writers are not agreed. Some suppose it to be between Gaza and Rhinocorura; but Jerome places it between Rhinocorura and Egypt. It is supposed by some to be the same as the river of the wilderness, ((Amos 6:14).) and the river of Egypt, (Joshua 15:4).)—Bagster. Ver. 13. My master left me… because I ‘fell sick.—This is one of the bitterest ingredients in the cup of slavery. (Though they had booty enough, and this poor sick slave might have been carried on an ass or a camel, yet they cruelly left him to perish, but, in the righteous providence of God, this cruelty was the occasion of their destruction; whilst David’s kindness to a perishing stranger and slave was the means of his success, and proved the truest policy.

)—Bagster. Ver. 14. Cherethites.—{Calmet and others suppose that these people, who inhabited the same district as the Philistines, were the Aborigines of the island of Crete, from which they derived their name.}