Text -- 1 Samuel 29:1-3 (NET)

David Is Rejected by the Philistine Leaders

29:1 The Philistines assembled all their troops at Aphek, while Israel camped at the spring that is in Jezreel. 29:2 When the leaders of the Philistines were passing in review at the head of their units of hundreds and thousands, David and his men were passing in review in the rear with Achish. 29:3 The leaders of the Philistines asked, “What about these Hebrews?” Achish said to the leaders of the Philistines, “Isn’t this David, the servant of King Saul of Israel, who has been with me for quite some time? I have found no fault with him from the day of his defection until the present time!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 29:2

As the life - guard of Achish. Achish being, as it seems, the general of the army.

Wesley: 1Sa 29:3

The Lords of the other eminent cities, who were confederate with him in this expedition.

Wesley: 1Sa 29:3

That is, did I say days? I might have said years. He hath now been with me a full year and four months, 1Sa 27:7, and he was with me some years ago, 1Sa 21:10, and since their time hath been known to me. And it is not improbable, but David, after his escape from thence, might hold some correspondence with Achish, as finding him to be a man of a more generous temper than the rest of the Philistines, and supposing that he might have need of him for a refuge, in case Saul continued to seek his life.

Wesley: 1Sa 29:3

Revolted, or left his own king to turn to me.

JFB: 1Sa 29:1

(Jos 12:8), in the tribe of Issachar, and in the plain of Esdraelon. A person who compares the Bible account of Saul's last battle with the Philistines, with the region around Gilboa, has the same sort of evidence that the account relates what is true, that a person would have that such a battle as Waterloo really took place. Gilboa, Jezreel, Shunem, En-dor, are all found, still bearing the same names. They lie within sight of each other. Aphek is the only one of the cluster not yet identified. Jezreel on the northern slope of Gilboa, and at the distance of twenty minutes to the east, is a large fountain, and a smaller one still nearer; just the position which a chieftain would select, both on account of its elevation and the supply of water needed for his troops [HACKETT, Scripture Illustrated].

JFB: 1Sa 29:2

As the commander of the lifeguards of Achish, who was general of this invading army of the Philistines.

JFB: 1Sa 29:3

He had now been with the Philistines a full year and four months (1Sa 27:7), and also some years before. It has been thought that David kept up a private correspondence with this Philistine prince, either on account of his native generosity, or in the anticipation that an asylum in his territories would sooner or later be needed.

Clarke: 1Sa 29:1

To Aphek - This was a place in the valley of Jezreel, between Mounts Tabor and Gilboa

Clarke: 1Sa 29:1

Pitched by a fountain - To be near a fountain, or copious spring of water, was a point of great importance to an army in countries such as these, where water was so very scarce. It is supposed, as William of Tyre says, that it was at this same fountain that Saladin pitched his camp, while Baldwin, king of Jerusalem, pitched his by another fountain between Nazareth and Sephoris; each being anxious to secure that without which it was impossible for their armies to subsist.

Clarke: 1Sa 29:2

By hundreds, and by thousands - They were probably divided, as the Jewish armies, by fifties, hundreds, and thousands; each having its proper officer or captain.

Clarke: 1Sa 29:3

These days, or these years - I suppose these words to mark no definite time, and may be understood thus: "Is not this David, who has been with me for a considerable time?"

TSK: 1Sa 29:1

the Philistines : 1Sa 28:1, 1Sa 28:2

Aphek : 1Sa 4:1; Jos 19:30; 1Ki 20:30

Jezreel : 1Sa 28:4; Jos 19:18; Jdg 6:33; 1Ki 18:45, 1Ki 18:46, 1Ki 21:1, 1Ki 21:23; 2Ki 9:36; Hos 1:4-11

TSK: 1Sa 29:2

the lords : 1Sa 29:6, 1Sa 29:7, 1Sa 5:8-11, 1Sa 6:4; Jos 13:3

but David : 1Sa 28:1, 1Sa 28:2

TSK: 1Sa 29:3

Is not this David : These words seem to mark no definite time; and may be understood thus: ""Is not this David, the servant of Saul the king of Israel, who has been with me for a considerable time?"

these days : 1Sa 27:7

found : 1Sa 25:28; Dan 6:5; Joh 19:6; Rom 12:17; 1Pe 3:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 29:1

A fountain - Probably, the fine spring Ain-Jalud. It is impossible to say what the special circumstances were which led to the struggle between Israel and the Philistines taking place so far north as the plain of Jezreel. Possibly it was connected with some movements of the Aramaic tribes to the north of Palestine. See 2 Sam. 8.

Barnes: 1Sa 29:2

The lords - See Jdg 3:3 note, as distinguished from ordinary "princes"1Sa 29:3. The military divisions of the Philistine army were by hundreds and by thousands, like those of the Israelites 1Sa 8:12. David and his men formed a body-guard to Achish 1Sa 28:2.

Barnes: 1Sa 29:3

He fell unto me - The regular word for deserting and going over to the other side. See Jer 37:13; Jer 38:19.

Poole: 1Sa 29:1

Aphek either, that in the tribe of Asher, Jos 19:30 , or rather another town of that name in Issachar, though not mentioned elsewhere in Scripture; this being the case of many places, to be but once named.

Poole: 1Sa 29:2

i.e. As the life-guard of Achish, as he had promised, 1Sa 28:2 , Achish being, as it seems, the general of the army.

Poole: 1Sa 29:3

The princes of the Philistines the lords of the other eminent cities and territories, who were confederate with him in this expedition.

These days or these years : q.d. Did I say days ? I might have said years; either because he hath now been with me a full year and four months , 1Sa 27:7 , or because he was with me some years ago, 1Sa 21:10 , and since that time hath been known to me. And it is not improbable but David, after his escape from thence, might hold some correspondence with Achish, as finding him to be a man of more generous temper than the rest of the Philistines, and supposing that he might have need of him for a refuge in case Saul continued to seek his life. Since he fell into me , i. e. since he revolted or left his own king to turn to me; for that sense Achish put upon this escape of David, (as it is called 1Sa 27:1 ) and so is the phrase of falling to a party elsewhere used, Jer 37:13,14 .

Haydock: 1Sa 29:1

Aphec. Hence they proceeded to Sunam, and attacked Saul, near the fountain, which were all places in the vale of Jezrahel. The sacred writer thus leaves the two armies ready to engage, being intent on giving the particulars of David's history, and only relating the affairs of Saul, &c., in as much as they may refer to him. (Calmet) ---

David had retired from the army of the Philistines before Saul went to Endor, and some of the tribe of Manasses went after him, and were present in the battle, in which the Amalecites were slain and plundered, 1 Paralipomenon xii. 19. (Salien)

Haydock: 1Sa 29:2

Thousands, making the troops pass in review, as the Hebrew insinuates. Their army seems to have been divided, in the same manner as that of the Israelites, each company of 10, 50, &c., having its respective officer, under the five lords. ---

Were. Hebrew, "passed." David's band was connected with the troops of Achis, yet so that they might be easily distinguished by their dress, &c. (Calmet) ---

The Roman Triarii, who were esteemed the bravest soldiers, occupied the rear. (Menochius) ---

Josephus gives us to understand that Achis was the commander in chief. (Antiquities vi. 14.) (Tirinus)

Haydock: 1Sa 29:3

Know David. It seems they were not unacquainted with him, since they knew that Achis had given him a place, (ver. 4,) or city. (Haydock) ---

But they prudently judged that it would be very hazardous to employ him on this occasion. Providence thus brought him honourably out of the scrape, as he could not have remained even inactive, among the troops of the Philistines, without rendering himself suspected both to them and to his own people. (Calmet) ---

Years. Abulensis thinks that Achis told an untruth, to persuade the lords that he had been long witness of David's fidelity. He might also allude to the first time, when he came to his court, or the four months specified [in] chap. xxvii. 9, might fall into different years. Septuagint, "he has been with us days, this is the second year." (Menochius) ---

Syriac, "two years (Arabic, "one year," and some months." (Calmet) ---

The true term was only four months. (Worthington)

Gill: 1Sa 29:1

Now the Philistines gathered together all their armies to Aphek,.... Not the city in the tribe of Judah of that name, Jos 15:53; where the Philistines had a camp in the time of Samuel, 1Sa 4:1; but rather that in the tribe of Asher, Jos 19:30; unless there was one of this name in the tribe of Issachar, not mentioned, since it seems to have been near Jezreel and Shunem, which were both in that tribe, Jos 19:18,

and the Israelites pitched by a fountain which is in Jezreel; in the valley of Jezreel; of which See Gill on Jos 19:18 and See Gill on Hos 1:5.

Gill: 1Sa 29:2

And the lords of the Philistines passed on by hundreds, and by thousands,.... Not that there were so many lords, for there were but five of them; but these marched, some at the head of hundreds with them, and others at the head of thousands:

but David and his men passed on in the rereward with Achish; who being the generalissimo brought up the rear, and David, whom he had appointed captain of his bodyguards, attended him with his men, which in point of gratitude he could not refuse; and yet was in the greatest strait and difficulty how to act, it being both against his conscience and his interest to fight against Israel, and was waiting and hoping for some appearance of Providence to deliver him out of this dilemma, and which was quickly seen; but Abarbinel thinks David had no other notion in going to the battle, but of being the bodyguard of Achish, and accompanying him, and that he should not fight against Israel, nor for the Philistines: neither harm the one, nor help the other.

Gill: 1Sa 29:3

Then said the princes of the Philistines,.... To Achish; not those of the court of Achish, who were his subjects, but the confederate princes with him in this war, the lords of the other principalities, as appears by the freedom they took with him, 1Sa 29:4,

what do these Hebrews here? or Jews, as the Targum; what hast thou to do with them, or they to be with thee? men of another nation and religion, and known enemies to the Philistines:

and Achish said unto the princes of the Philistines; in order to soften them, and reconcile them to these men, and their being with him:

is not this David the servant of Saul the king of Israel; between whom there had been a quarrel, and the former had fled from the latter to him:

which hath been with me these days, or these years; had been with him many days, and he might say years, as he had been with him one whole year, and part of another, see 1Sa 27:7; and he might have known him longer, if he was the same Achish David first fled to; Kimchi interprets it, that he knew him as well as if he had been with him as many years as days:

and I have found no fault in him since he fell unto me unto this day? the affair of David's going against the Geshurites, &c. not being yet known by him, or, if it was, he approved of it, they being enemies of his; this shows that David behaved with a great deal of prudence to have such a character as this from a king of the Philistines.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 29:1

¹ tn Heb “camps.”

NET Notes: 1Sa 29:2

¹ tn Heb “passing by with respect to hundreds and thousands.” This apparently describes a mustering of troops for the purpose of inspection and readiness.

NET Notes: 1Sa 29:3

¹ tn Heb “these days or these years.”

² tn Heb “from the day of his falling [away] until this day.”

Geneva Bible: 1Sa 29:2

And the lords of the Philistines passed on by ^{( a )} hundreds, and by thousands: but David and his men passed on in the rereward with Achish.

^{( a )} According to their bands, or ensigns.

Geneva Bible: 1Sa 29:3

Then said the princes of the Philistines, What [do] these Hebrews [here]? And Achish said unto the princes of the Philistines, [Is] not this David, the servant of Saul the king of Israel, which hath been with me these days, ^{( b )} or these years, and I have found no fault in him since he fell [unto me] unto this day?

^{( b )} Meaning, a long time, that is, four months and certain days, (1Sa 27:7).

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 29:1-11

1 David marching with the Philistines,

3 is disallowed by their princes.

6 Achish dismisses him, with commendations of his fidelity.

Maclaren: 1Sa 29:3

1 Samuel 29:3

I have put these two verses together, not only because of their identity in form, though that is striking, but because they bear upon one and the same subject, as will appear, if, in a word or two, I set each of them in its setting. David was almost at the lowest point of his fortunes when he fled into foreign territory, and for awhile took service under one of the kings of the Philistines. He served him faithfully, and so, when the last great fight, in which Saul lost his life, was about to be waged between Philistia and Israel, David and his men came as a contingent to the army of the former. The Philistine commanders, very naturally, were suspicious of these allies, just as Englishmen would have been if, on the night before Waterloo, a brigade of Frenchmen had deserted and offered their help to fight Napoleon. So the question What do these Hebrews here?'--amongst our ranks--was an extremely natural one, and it was answered in the only possible way, by the subsequent departure of David and his men from the unnatural and ill-omened alliance.

Now, that suggests to us that Christian people are out of their places, even in the eyes of worldly people, when they are fighting shoulder to shoulder with them in certain causes; and it suggests the propriety of keeping apart. Come ye out from among them, and be ye separate, saith the Lord.' What do these Hebrews here?' is a question that Philistia often asks.

But now turn to the other question. Elijah had fallen into the mood of depression which so often follows great nervous tension. He had just offered the sacrifice on Carmel, and brought all Israel back to the Lord, and Jezebel had flamed out and threatened his life. The usually undaunted prophet, in the reaction after his great effort, was fearful for his life and deserted his work, flung himself into solitude and shook the dust off his feet against Israel. Was that not just doing what I have been saying that Christian people ought to do--separating himself from the world? In a sense, yes, but the voice came, What dost thou here, Elijah?' Go back to your work; to Ahab, to Jezebel. Go back to death if need be. Do not shirk your duty on the pretence of separating yourself from the world.'

So we put the two questions together. They limit one another, and they suggest the via media, the course between, and lead me to say one or two plain things about that duty of Christian separation from an evil world.

I. The Inevitable Intermingling,

The first thing that I would suggest to you is the inevitable intermingling, which is the law of God, and therefore can never be broken with impunity.

Christ's parable about the Kingdom of Heaven in the world being like a man that sowed good seed in his field, which sprung up intermingled with tares, contains the lesson, not so much of the purity or non-purity of the Church as of the inseparable intertwining in the world of Christian people with others. The roots are matted together, and you cannot pull up a tare without danger of pulling up a wheat-stalk that has got interlaced with it. That is but to say that Society at present, and the earthly form of the Kingdom of God, are not organized on the basis of religious affinity, but upon a great many other things, such as family, kindred, business, a thousand ties of all sorts which mat men together, and make it undesirable, impossible, contrary to God's intention, that the good people should club themselves together, and leave the bad ones to rot and stink. The two are meant to be in close contact. Let both grow together till tile harvest.' If any Christian man were to do as the monks of old did, fly into solitude to look after his own soul, then the question which came to Elijah would be suitable to him, What doest thou here?' Is there not work enough for you out there, in that wicked world? Is that not the place for you? Where is the place for the salt'? Where the meat is in danger of putrefaction. Rub it in! That is what it was meant for. Ye are the light of the world.' That suggests the picture of a lamp upon a pedestal that it may send out its rays, but itself remains apart. But the companion metaphor suggests the closest possible contact, and such contact is duty for us Christian people. Elijah ran away from his work. There are types of Christian life to-day unwholesomely self-engrossed, and too much occupied with their own spiritual condition, to realize and discharge the duty of witnessing in the world. Wherever you find a Christian man--whether he is a monk with bare foot, and a rope round his brown robe, and shaven head, or whether he is in the garb of modern Protestantism--that tries more to keep himself apart, in the enjoyment and cultivation of his own religious life, than to fling himself into the midst of the world's worst evil, in order to fight and to cure it, you get a man who is sharing in Elijah's transgression, and needs Elijah's rebuke. The intermingling is inevitable in the present state of things; and family, kindred, business, social and political movements, all require that Christian people should work side by side with men who are not possessors of like precious faith.' If ever there have been individuals or communities that have tried to traverse that law, they have developed narrowness and bitterness and stunted growth, and a hundred evils that we all know.

II. The Imperative Separation.

And now let me say a word about the second thing, and that is--the imperative separation.

What do these Israelites here?' is the question. Much of all our lives lies outside these necessary connections with the world, of which I have been speaking. And the question for each of us is, What do we do when we are left to do as we like? Where do we go? When the iron weight fastened by the bit of string is taken off the sapling, it starts back to its original uprightness. Is that what your Christianity does for you? When you are left to yourself, when you have done all the work that Ss required, and you are free, where do you turn naturally? It is of no use to lay down special regulations. There has been far too much regulation and red-tape in our Christianity all along. Do not let us put so much stress upon individual acts. Let us look at the spirit. Whither do I turn? What do I like to do? Who are my chosen companions? What are my recreations? Is my life of such a sort as that the world will point to me, and say, What! you here a professing Christian; what are you doing here?'

I remember that in the autobiography of Mr. Spurgeon, there is a story told about what he did when a child, and living with his grandfather, the pastor of a little country church. There was a very prominent member of that church who was in the habit of going into the public-house occasionally; and the small boy stepped into the sanded parlor where this inconsistent man was sitting, walked up to him, and said, What doest thou here, Elijah?' It was the turning-point of the man's life. That is the question that I desire us all to ask ourselves--where do we go, and what sort of lives do we live in the moments when our own voluntary choice determines our action?

A man is known by the company he keeps,' says an old Latin proverb, and I am bound to say that I do not think that it Ss a good sign of the depth of a Christian professor's religion if he feels himself more at home in the company of people who do not share his religion than in the company of those that do. I do not wish to be strait-laced and narrow, but I do not wish, either, to be so broad as to obliterate altogether the distinction between Christian people and others. The fact of the case is this, dear friends; if we are Christ's servants we have more in common with the most uncongenial Christians than we have with the most congenial man who is not a Christian. And if we were nearer our Master we should feel that it was so. Being let go they went to their own company.' Where do you go when you can make your choice?

I am not going to speak in detail about occupations or recreations. I can quite believe that the theatre might be made an instrument of morality. I can quite believe that a race-course might be a perfectly innocent place. I can quite believe that there may be no harm in a dance. All that I say is that there are two questions which every Christian professor ought to ask himself about such subjects. One is, Can I ask God to bless this thing, and my doing it? And the other is, Does this help or hinder my religion? If we will take these two questions with us as tests of conduct and companionship, I do not think that we shall go far wrong, either in the choice of our companions, or in the choice of our surroundings of any kind, or in the choice of our recreations and our occupations. But if we do not, then I am quite sure that we shall go wrong in them all. What communion hath light with darkness?' What agreement hath the temple of God with idols? Come ye out from among them, and be ye separate, saith the Lord.'

The main question is, do I grasp the aim of life with clearness and decision as being to make myself by God's help such a character as God has pleasure in? If I do I shall regulate all these things thereby.

III. The Double Questioning That We Shall Have To Stand.

Now there is one last suggestion that I wish to make, and that is the double questioning that we shall have to stand.

The lords of the Philistines said, What do these Hebrews here?' They saw the inconsistency, if David and his men did not. They were sharp to detect it, and David and his band did not rise in their opinion, but decidedly went down, when they saw them marching there, in such an unnatural place as behind Achish,' and ready to flesh their swords in the blood of their brethren. So let me tell you, you will neither recommend your religion nor yourselves to men of the world, by inconsistently trying to identify yourselves with them. There are a great many professing Christians nowadays whose mouths are full of the word' liberality,' and who seem to try to show how absolutely identical with a godless man's a God-fearing one's life may be made. Do you think that the world respects that type of Christian, or regards his religion as the kind of thing to be admired? No; the question that they fling at such people is the question which David was humiliated by having pitched at his head--What do these Hebrews here?' Let them go back to their mountains. This is no place for them.' The world respects an out-and-out Christian; but neither God nor the world respects an inconsistent one.

But there is another question, and another Questioner--What doest thou here, Elijah?' God did not ask Elijah the question because he did not know the answer; but because he wished to make Elijah put his mood into words, since then Elijah would understand it a little better, and, when he found the tremendous difficulty of making a decent excuse, would begin to suspect that the conduct that wanted so much glozing was not exactly the conduct fit for a prophet. And so let us think that God is looking down upon us, in all our occupation of our free time, and that He is wishing us to put into words what we are about, and why we are where we are.

What do you think you would say if, in some of these moments of unnecessary intermingling with questionable things and doubtful people, you were brought suddenly to this, that you had to formulate into some kind of plausibility your reason for being there? I am afraid it would be a very lame and ragged set of reasons that many of us would have to give. Well! better that we should now have to answer the question What doest thou here?' than that we should have to fail in answering the future question, after we have done with the world: What didst thou there?'

Dear brethren, let us cleave to Christ, and that will separate us from the world. If we cleave to the world, that will separate us from Christ. I do not insist on details of conduct, but I do beseech you, professing Christians, to recognize that you are set in the world in order to grow like your Master, and that their tendency to help you to that likeness is the one test of all occupations, recreations, and companionships, by which we may know whether we are in or out of the place that pleases Him. And if we are in it, that blessed hope which is held forth in the parable to which I have already referred, will come full of sweetness and of strength to us, that, yonder, men will be grouped according to their moral and religious character; that the tares will be taken away from the wheat, and, that as Christ says, Then shall the righteous flame as the sun in their heavenly Father's Kingdom.'

MHCC: 1Sa 29:1-5

David waited with a secret hope that the Lord would help him out of his difficulty. But he seems to have been influenced too much by the fear of man, in consenting to attend Achish. It is hard to come near to the brink of sin, and not to fall in. God inclined the princes of the Philistines to oppose David's being employed in the battle. Thus their dislike befriended him, when no friend could do him such a kindness.

Matthew Henry: 1Sa 29:1-5

Here is, I. The great strait that David was in, which we may suppose he himself was aware of, though we read not of his asking advice from God, nor of any project of his own to get clear of it. The two armies of the Philistines and the Israelites were encamped and ready to engage, 1Sa 29:1. Achish, who had been kind to David, had obliged him to come himself and bring the forces he had into his service. David came accordingly, and, upon a review of the army, was found with Achish, in the post assigned him in the rear, 1Sa 29:2. Now, 1. If, when the armies engaged, he should retire, and quit his post, he would fall under the indelible reproach, not only of cowardice and treachery, but of base ingratitude to Achish, who had been his protector and benefactor and had reposed a confidence in him, and from whom he had received a very honourable commission. Such an unprincipled thing as this he could by no means persuade himself to do. 2. If he should, as was expected from him, fight for the Philistines against Israel, he would incur the imputation of being an enemy to the Israel of God and a traitor to his country, would make his own people hate him, and unanimously oppose his coming to the crown, as unworthy the name of an Israelite, much more the honour and trust of a king of Israel, when he had fought against them under the banner of the uncircumcised. If Saul should be killed (as it proved he was) in this engagement, the fault would be laid at David's door, as if he had killed him. So that on each side there seemed to be both sin and scandal. This was the strait he was in; and a great strait it was to a good man, greater to see sin before him than to see trouble. Into this strait he brought himself by his own unadvisedness, in quitting the land of Judah, and going among the uncircumcised. It is strange if those that associate themselves with wicked people, and grow intimate with them, come off without guilt, or grief, or both. What he himself proposed to do does not appear. Perhaps he designed to act only as keeper to the king's head, the post assigned him (1Sa 28:2) and not to do any thing offensively against Israel. But it would have been very hard to come so near the brink of sin and not to fall in. Therefore, though God might justly have left him in this difficulty, to chastise him for his folly, yet, because his heart was upright with him, he would not suffer him to be tempted above what he was able, but with the temptation made a way for him to escape, 1Co 10:13.

II. A door opened for his deliverance out of this strait. God inclined the hearts of the princes of the Philistines to oppose his being employed in the battle, and to insist upon his being dismissed. Thus their enmity befriended him, when no friend he had was capable of doing him such a kindness. 1. It was a proper question which they asked, upon the mustering of the forces, " What do these Hebrews here? 1Sa 29:3. What confidence can we put in them, or what service can we expect from them?"A Hebrew is out of his place, and, if he has the spirit of a Hebrew, is out of his element, when he is in the camp of the Philistines, and deserves to be made uneasy there. David used to hate the congregation of evil doers, however he came now to be among them, Psa 26:5. It was an honourable testimony which Achish, on this occasion, gave to David. He looked upon him as a refugee, that fled from a wrongful prosecution in his own country, and had put himself under his protection, whom therefore he was obliged, in justice, to take care of, and thought he might in prudence employ; "for (says he) he has been with me these days, or these years, "that is, a considerable time, many days at his court and a year or two in his country, and he never found any fault in him, nor saw any cause to distrust his fidelity, or to think any other than that he had heartily come over to him. By this it appears that David had conducted himself with a great deal of caution, and had prudently concealed the affection he still retained for his own people. We have need to walk in wisdom towards those that are without, to keep our mouth when the wicked is before us, and to be upon the reserve. 3. Yet the princes are peremptory in it, that he must be sent home; and they give good reasons for their insisting on it. (1.) Because he had been an old enemy to the Philistines; witness what was sung in honour of his triumphs over them: Saul slew his thousands, and David his ten thousands, 1Sa 29:5. "It will be a reproach to us to harbour and trust so noted a destroyer of our people; nor can it be thought that he will now act heartily against Saul who then acted so vigorously with him and for him."Who would be fond of popular praise or applause when, even that may, another time, be turned against a man to his reproach? (2.) Because he might be a most dangerous enemy to them, and do them more mischief then all Saul's army could (1Sa 29:4): "He may in the battle be an adversary to us, and surprise us with an attack in the rear, while their army charges us in the front; and we have reason to think he will do so, that, by betraying us, he may reconcile himself to his master. Who can trust a man who, besides his affection to his country, will think it his interest to be false to us?"It is dangerous to put confidence in a reconciled enemy.

Keil-Delitzsch: 1Sa 29:1-5

Whilst Saul derived no comfort from his visit to the witch at Endor, butsimply heard from the mouth of Samuel the confirmation of his rejectionon the part of God, and an announcement of his approaching fate, Davidwas delivered, through the interposition of God, from the danger of havingto fight against his own people.

1Sa 29:1

The account of this is introduced by a fuller description of theposition of the hostile army. " The Philistines gathered all their armiestogether towards Aphek, but Israel encamped at the fountain in (at) Jezreel ."This fountain is the present Ain Jalûd (or Ain Jalût , i.e., Goliath'sfountain, probably so called because it was regarded as the scene of thedefeat of Goliath), a very large fountain, which issues from a cleft in therock at the foot of the mountain on the north-eastern border of Gilboa,forming a beautifully limpid pool of about forty or fifty feet in diameter,and then flowing in a brook through the valley (Rob. Pal . iii. p. 168). Consequently Aphek , which must be carefully distinguished from thetowns of the same name in Asher (Jos 19:30; Jdg 1:31) and upon themountains of Judah (Jos 15:53) and also at Ebenezer (1Sa 4:1), is to besought for not very far from Shunem , in the plain of Jezreel; according toVan de Velde's Mem ., by the side of the present el Afûleh , though thesituation has not been exactly determined. The statement in the Onom .,"near Endor of Jezreel where Saul fought,"is merely founded upon theSeptuagint, in which בּעין is erroneously rendered ἐν Ἐνδώρ .

1Sa 29:2-3

When the princes of the Philistines ( sarne , as in Jos 13:3)advanced by hundreds and thousands (i.e., arranged in companies ofhundreds and thousands), and David and his men came behind with Achish(i.e., forming the rear-guard), the (other) princes pronounced against theirallowing David and his men to go with them. The did not occur at the timeof their setting out, but on the road, when they had already gone somedistance (compare 1Sa 29:11 with 1Sa 30:1), probably when the five princes(Jos 13:3) of the Philistines had effected a junction. To the inquiry," What are these Hebrews doing? "Achish replied, "Is not this David, theservant of Saul the king of Israel, who has been with me days already, oryears already? and I have found nothing in him since his coming over untothis day." מאוּמה , anything at all that could render hissuspicious, or his fidelity doubtful. נפל , to fall away and go overto a person; generally construed with אל (Jer 37:13; Jer 38:19, etc.) or על (Jer 21:9; Jer 37:14; 1Ch 12:19-20), but here absolutely, as themore precise meaning can be gathered from the context.

1Sa 29:4

But the princes, i.e., the four other princes of the Philistines, notthe courtiers of Achish himself, were angry with Achish, and demanded," Send the man back, that he may return to his place, which thou hastassigned him; that he may not go down with us into the war, and may notbecome an adversary ( satan ) to us in the war; for wherewith could heshow himself acceptable to his lord (viz., Saul), if not with the heads ofthese men? " הלוא , nonne , strictly speaking, introduces a newquestion to confirm the previous question. "Go down to the battle:" thisexpression is used as in 1Sa 26:10; 1Sa 30:24, because battles were generallyfought in the plains, into which the Hebrews were obliged to come downfrom their mountainous land. "These men," i.e., the soldiers of thePhilistines, to whom the princes were pointing.

1Sa 29:5

To justify their suspicion, the princes reminded him of their song with which the women in Israel had celebrated David's victory over Goliath (1Sa 18:7).

Constable: 1Sa 16:1--31:13

IV. SAUL AND DAVID 1 Sam. 16--31

The basic theme in Samuel, that blessing, and in particular fertility of all kinds, follows from faithful commitment to God's revealed will, continues in this section. However another major motif now becomes more prominent. We might call it the theme of the Lord's anointed.

"The theological thread running through Samuel and Kings is God's choice of a leader to represent Him as He implements His covenants with Israel."¹⁶⁸

Saul had been God's anointed vice-regent, but with Saul's rejection David began to move into that position. These chapters record the gradual transition and slow transformation of the nation as the Israelites and others increasingly realized that David was now God's anointed. Saul remained the Lord's anointed as long as he lived. Part of the reason David succeeded was he recognized this and related to Saul accordingly. However, David too was God's anointed though God was still preparing him to take leadership and mount the throne. While the hero of this last half of 1 Samuel is David, Saul is also prominent. Saul declined as the old anointed as David arose as the new anointed.

"There will be many twists in the story of David's progress towards the throne, and not a few crisis-points, yet all is told in the knowledge that God can put his men where he wants them to be, whether the route is direct, or ever so circuitous."¹⁶⁹

Chronology of David's Life170
Event	Date	Age	Reference
Birth	1041	0	2 Sam. 5:4-5
Anointing by Samuel	1029	12	1 Sam. 16:1-13
Defeat of Goliath	1024	17	1 Sam. 17
Exile from Saul	1020-1011	21-30	1 Sam. 21-31
Anointing as King over Judah	1011	30	2 Sam. 2:1-4
Anointing as King over all Israel	1004	37	2 Sam. 5:1-3
Philistines Wars	1004	37	2 Sam. 5:17-25
Conquest of Jerusalem	1004	37	2 Sam. 5:6-10
Mephibosheth's Move to Jerusalem	996	45	2 Sam. 9:1-13
The Three Year Famine	996-993	45-48	2 Sam. 21:1-14
The Ammonite Wars	993-990	48-51	2 Sam. 10-12
Adultery and Murder	992	49	2 Sam. 11
Birth of Solomon	991	50	2 Sam. 12:24-25
Rape of Tamar	987	54	2 Sam. 13:1-22
Death of Amnon	985	56	2 Sam. 13:23-36
Exile of Absalom	985-982	56-59	2 Sam. 13:37-39
Absalom's Return to Jerusalem	982-980	59-61	2 Sam. 14:21-24
Construction of Palace	980-978	61-63	1 Chron. 15:1
Construction of Tabernacle	977	64	1 Chron. 15:1
Move of Ark to Jerusalem	977	64	2 Sam. 6:12-19
Absalom's Rebellion and David's Exile	976	65	2 Sam. 15-18
Rebellion of Sheba	976	65	2 Sam. 20:1-22
The Census	975	66	2 Sam. 24:1-17
Purchase of Temple Site	973	68	2 Sam. 24:18-25
The Davidic Covenant	973	68	2 Sam. 7
Co-regency with Solomon	973-971	68-70	1 Chron. 23:1
Rebellion of Adonijah	972	69	1 Kings 1:5-37
Coronation of Solomon	971	70	1 Chron. 29:22-23
Death	971	70	1 Kings 2:10-11

Constable: 1Sa 21:1--30:31

C. David in Exile chs. 21-30

In chapters 21-30 we see David's forces growing stronger and stronger while Saul's forces get weaker and weaker. This is a further demonstration of the fertility theme. However these chapters also develop the motif of the proper response to Yahweh's anointed.

Interesting, too, are the parallels between David's experiences as the Lord's anointed and Jesus Christ's as the Lord's anointed. Rejection preceded acceptance, and suffering preceded reigning in both cases. God blessed both of these servants personally, and they became a blessing to others because of their commitment to Yahweh and His Law.

"The true servant of God must willingly suffer affliction with the full assurance that God is performing His purposes. Positions of prominence and prestige are not to be sought and worked for. Rather, the leader who desires Christ's blessing must wait patiently on Him for advancement and promotion to opportunities of greater service."²²⁶

Several of the Psalms have their backgrounds in these chapters (Ps. 18; 34; 52; 54; 56; 57; 63; 124; 138; 142; and possibly others).

Constable: 1Sa 27:1--31:13

4. The end of Saul's reign chs 27-31

David's commitment to God resulted in his continuing to be God's instrument of blessing to the Israelites and His instrument of judgment to Israel's enemies. This was true in spite of David's failure to seek guidance from the Lord before moving back into Philistine territory. David's strength continued to grow as Saul's continued to wane. In these last chapters of 1 Samuel the writer moved back and forth first describing David's activities, and then Saul's, then David's, and then Saul's. This technique puts the fates of the two men in stark contrast side by side. Thus the book closes with the narrative contrast technique with which it opened in which the writer contrasted Samuel and Eli's sons.

Constable: 1Sa 29:1-11

Yahweh's providential protection of David ch. 29

As Saul reached the depth of his fortunes, David attained the height of his popularity thus far. This chapter seems to antedate the previous one slightly. The writer appears to have incorporated it in his narrative here to highlight the contrasts between Saul and David in chapters 27-31.

Constable: 1Sa 29:1-5

The Philistine commanders' fear of David 29:1-5

The lords or commanders of the Philistine city-states mustered their troops and marched north to the town of Aphek.²⁸⁰ Aphek stood near Philistia's northern border with Israel. The Philistine lords were on their way to the Jezreel Valley to battle King Saul. Jezreel was a town on the northwestern slope of Mt. Gilboa about three miles south of Shunem (cf. 28:4). David and his 600 mercenaries were bringing up the rear in the Philistine procession. The Philistine lords noticed David and his men and asked each other why Hebrew soldiers were accompanying them since they were going to war against the Israelites.²⁸¹ Achish, whom David had deceived into thinking that he was no longer loyal to Saul, came to his defense. David had lived in Philistia now for almost one year and four months (cf. 27:7). The other Philistine kings could hardly believe how naive Achish was being. They saw that David would probably turn against them in the upcoming battle to regain acceptance with his lord, Saul. They proceeded to use the same phrase Achish had used to defend David, "Is this not David?" to impress on their gullible comrade what a danger David posed to them. David had not only slain many of Israel's enemies, including many Philistines, but he also enjoyed solidarity with Saul in the minds of all the people, which the song they quoted implied.²⁸²

Guzik: 1Sa 29:1-11

1 Samuel 29 - The Philistines Reject David

A. The Philistine rulers object to David's presence among the Philistine army.

1. (1-3) Achish defends David in the face of accusations from the other leaders Philistines.

Then the Philistines gathered together all their armies at Aphek, and the Israelites encamped by a fountain which is in Jezreel. And the lords of the Philistines passed in review by hundreds and by thousands, but David and his men passed in review at the rear with Achish. Then the princes of the Philistines said, "What are these Hebrews doing here?" And Achish said to the princes of the Philistines, "Is this not David, the servant of Saul king of Israel, who has been with me these days, or these years? And to this day I have found no fault in him since he defected to me."

a. Then the Philistines gathered together all their armies: The battle lines were drawn in the previous chapter, when the Philistines made a deep incursion into Israelite territory. The Philistines were intent on delivering a death-blow to Israel, and the two armies square off in anticipation of battle.

i. Where is Saul? The night before, Saul sought the help of a spirit medium, wanting to hear from God. Through a strange appearance of the prophet Samuel, God told Saul he would die the next day in battle. Instead of humbling himself in repentance before the LORD, Saul simply resigned himself to this fate.

b. The lords of the Philistines passed in review . . . David and his men passed in review at the rear: What is David doing among the Philistines? David, in the midst of great discouragement, left the people of God and the land of Israel, and cast his lot with the Philistines instead (1 Samuel 27).

i. David now finds himself in a place he thought he would never be: among the ungodly, ready to fight against God's people! When we sin, when we backslide, when we turn away from the things of God, we may soon find ourselves in a place we never thought we would be.

c. What are these Hebrews doing here: Leaders among the Philistines looked at David and his men, and said, "They aren't one of us. They are Hebrews. The worship another God. They live in the land God promised to them. We don't belong together!"

i. The Philistine leaders could see what David was blinded to. David had started to think and act like a Philistine, and was ready to fight with them against the people of God. But the Philistine leaders could see that this wasn't right, even when David couldn't!

ii. The Philistine leaders knew who David really was - that is, a Hebrew, a part of God's people. David seems to have forgotten this, but the Philistine leaders knew. David would have never slipped into this sinful place if he had remembered who he really was, and what His destiny was. This is a sad example of a time when we wish David had the wisdom of the Philistines!

iii. "It is very terrible when the children of the world have a higher sense of Christian propriety and fitness than Christians themselves, and say to one another, 'What do these Hebrews here?'" (Meyer <Meyer.htm>)

d. Is this not David . . . who has been with me these days, or these years? And to this day I have found no fault in him since he defected to me: It is a sad thing that a Philistine ruler will defend David so confidently! David has identified himself so much with the ungodly, that Achish knows he has David in his pocket.

i. Hearing these words from Achish should have grieved David. To hear an ungodly ruler say, "David has been with me" and "I have found no fault in him" and "he defected to me" should have been a great wake-up call to David. It would be as if an ungodly coworker insisted to others that you really weren't a Christian after all, because they had seen how you live! God was speaking to David through this, but was David listening?

ii. It is also important to see that Achish wasn't just making this up. David had said as much in 1 Samuel 28:1-2 and Achish had every reason to believe that David would fight on his side.

2. (4-5) The Philistine leaders reject David.

But the princes of the Philistines were angry with him; so the princes of the Philistines said to him, "Make this fellow return, that he may go back to the place which you have appointed for him, and do not let him go down with us to battle, lest in the battle he become our adversary. For with what could he reconcile himself to his master, if not with the heads of these men? Is this not David, of whom they sang to one another in dances, saying: 'Saul has slain his thousands, And David his ten thousands'?"

a. But the princes of the Philistines were angry with him: The other Philistine leaders were not in agreement with Achish at all. They didn't trust David, and they feared he would turn against the Philistines in battle, to bring himself back into Saul's favor.

b. Is this not David, of whom they sang to one another in dances, saying: The faith-filled victory over Goliath seemed like a distant, distant memory for a backslidden David, but the Philistines remembered it well! The song of David's victory has come back to haunt him again.

B. David heads back to Ziklag.

1. (6-7) Achish tells David to go home.

Then Achish called David and said to him, "Surely, as the LORD lives, you have been upright, and your going out and your coming in with me in the army is good in my sight. For to this day I have not found evil in you since the day of your coming to me. Nevertheless the lords do not favor you. Therefore return now, and go in peace, that you may not displease the lords of the Philistines."

a. "As the Lord lives is unexpected in a Philistine oath; can it be that Achish has committed himself to David's Lord, or is he being courteous to David in not swearing by Philistine gods? The latter is perhaps more likely." (Baldwin <Baldwin.htm>)

b. Nevertheless, the lords do not favor you: David thought he couldn't be happy or at peace in the land of Israel (Now I shall perish someday by the hand of Saul. There is nothing better for me than that I should speedily escape to the land of the Philistines, 1 Samuel 27:1). Now he finds that his "Philistine friends" won't accept him either. David has no home; he is trying to live in both worlds, so he has a home in neither world.

i. No doubt, David didn't like being rejected by the Philistine rulers. Not many people like rejection. But God would use the rejection of ungodly people in David's life. Many people are hesitant to live out-and-out for Jesus Christ because they are afraid of the rejection of the ungodly. How much better it is to be all out for Jesus, and to trust that if the ungodly reject us, God will use it for good - for our good and for theirs.

c. In many ways, David is in the worst place for any child of God. He has too much of the world in him to be at peace in the LORD, and he has too much of the LORD in him to be at peace in the world. God is speaking to David through this, but is David listening?

d. That you may not displease the lords of the Philistines: David used to displease the lords of the Philistines all right; he used to be a mighty warrior for the cause of God, and he used to strike fear in the heart of every enemy of God. Now, David is concerned about displeasing the lords of the Philistines!

i. Is this the same David who fought Goliath? Could you imagine someone coming to David before that battle, and saying, "Excuse me David, I don't think you should do that. You might displease the lords of the Philistines." What do you think David's response would be? He might say, "Of course I will displease the lords of the Philistines! I want to displease the lords of the Philistines! I can't wait to displease the lords of the Philistines! Let me know if I ever stop displeasing the lords of the Philistines!" But all of that is a distant, distant memory, in this time of backsliding and compromise for David.

2. (8-10) David appeals to Achish.

So David said to Achish, "But what have I done? And to this day what have you found in your servant as long as I have been with you, that I may not go and fight against the enemies of my lord the king?" Then Achish answered and said to David, "I know that you are as good in my sight as an angel of God; nevertheless the princes of the Philistines have said, 'He shall not go up with us to the battle.' Now therefore, rise early in the morning with your master's servants who have come with you. And as soon as you are up early in the morning and have light, depart."

a. But what have I done? David seems genuinely disappointed that he will not be able to fight for the Philistines against Israel.

b. He shall not go up with us to the battle . . . as soon as you are up early in the morning and have light, depart: David wanted to fight with the Philistines against Israel, but God wouldn't let him. David's heart is in a bad place, but God hasn't abandoned him! We should praise God for the times when He kept us from sinning as bad as we wanted to sin!

3. (11) David returns to Ziklag and the Philistines army prepares to meet Saul.

So David and his men rose early to depart in the morning, to return to the land of the Philistines. And the Philistines went up to Jezreel.

a. To return to the land of the Philistines: The Holy Spirit makes it clear. All of this that happened in this chapter should have waked David up. He should have heard God speaking in many ways, but he didn't. Instead, he made his return to the land of the Philistines. What will it take to bring David around? Because God loves David, He will do what it takes.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 29 (Chapter Introduction)

Overview

1Sa 29:1, David marching with the Philistines, 1Sa 29:3, is disallowed by their princes; 1Sa 29:6, Achish dismisses him, with commendations of his fidelity.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 29 (Chapter Introduction)

SAMUEL CHAPTER 29

David marching with the Philistines, is disallowed by their princes: Achish pleadeth for him and against his will dismisseth him, 1Sa 29:1-7 . He expostulateth with Achish, 1Sa 29:8 , his answer, 1Sa 29:9,10 . David departeth, 1Sa 29:11 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 29 (Chapter Introduction)

(1Sa 29:1-5) David objected to by the Philistines.

(1Sa 29:6-11) He is dismissed by Achish.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 29 (Chapter Introduction)

How Saul, who was forsaken of God, when he was in a strait was more and more perplexed and embarrassed with his own counsels, we read in the foregoing chapter. In this chapter we find how David, who kept close to God, when he was in a strait was extricated and brought off by the providence of God, without any contrivance of his own. We have him, I. Marching with the Philistines (1Sa 29:1, 1Sa 29:2). II. Excepted against by the lords of the Philistines (1Sa 29:3-5). III. Happily dismissed by Achish from that service which did so ill become him, and which yet he knew not how to decline (1Sa 29:6-11).

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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_____. "Saul's Meningitis According to Targum 1 Samuel XIX 24" Vetus Testamentum 37:1 (January 1987):39-49.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 29 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 29

This chapter gives an account of David's going forth with the armies of the Philistines, 1Sa 29:1; of his being objected to by the princes of the Philistines, who insisted upon his being sent back, 1Sa 29:3; of the report Achish made of it to David, and the discourse that passed between them upon it, 1Sa 29:6; whereby David had a way unexpectedly opened for him to be freed from this service, which he gladly embraced, 1Sa 29:11.