1 Samuel 27

1 Samuel 27

Wiersbe - David was still a deceiver, and “faith is living without scheming.” He deceived Achish concerning three matters: the request for a city, the raids his men conducted, and the desire to fight the king’s battles. James Smith - DAVID AMONG THE PHILISTINES 1 Samuel 27–29 “In the natural desert of rocks and sands, or in the populous moral desert of selfishness and baseness, to such temptation are we all called.”—CARLYLE. Of all the moral deserts or quagmires into which a Christian may be driven by the force of temptation none is more horrible than that of selfishness. Such self-centred lives are scandals on earth and heart-griefs in Heaven. But let him that is without sin cast the first stone. Have we not all at times, in our own hearts’ affections, played the prodigal in taking a journey into the far country? Or have we never, like David, while in a fit of cowardliness, sought the comfort and help of the uncircumcised? David finding rest among the Philistines is a greater marvel to us than Saul among the prophets. It is a melancholy spectacle to see the Lord’s anointed one depending on a heathen king for protection, or a child of God turning aside to the pleasures of this world for refreshing. Let us note— I. Why He Went. He was tempted to take this false step because— 1. HE FEARED MAN. “He said in his heart, I shall perish one day by the hand of Saul” (1Sa 27:1). “The fear of man bringeth a snare.” When David said this in his heart he was denying the holy anointing (1 John 2:24). This is dangerous ground. It was here where Saul was when he fell from the favour of God (1 Sam. 15:24). 2. HE FORGOT GOD. If this had not been so, how could he ever have said, “There is nothing better for me than that I should speedily escape into the land of the Philistines.” Is there nothing better for a child of God in the day of distress than to seek the help of the ungodly? Hath not he said, “I will never leave thee nor forsake thee, so that we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me” (Heb. 13:5, 6). Is that not much better? In Psalm 109:4 we see David on his better behaviour. II. How He Succeeds. He— 1. ESCAPED PERSECUTION. “Saul sought no more again for him” (1Sa 27:4). This is not always an unmixed blessing (1 Peter 4:13). There are always two ways by which we may escape persecution. The one is by the interposition of God on our behalf (Acts 5:19; 12:7), the other is by our backsliding into the ways of the world. The world loves its own. 2. GOT YOKED WITH AN UNBELIEVER. How this came about is very clear, and was very natural. He first of all “found grace in the eyes” of the king of Gath (1Sa 27:5). Then he acknowledged himself as “thy servant,” and so was promoted as “the keeper of the king’s head” (1Sa 28:2). In this way, by denying his true character as the servant of God, and submitting himself to another master, did David become unequally yoked with an unbeliever. It was when the prodigal had forsaken his father, and sought relief in the “far country,” that he was constrained to “join himself” to a citizen of that country. The backsliding in heart will soon be found backsliding in conduct. It is an infallible evidence that we are “living after the flesh” when we are more ready to consider what would be “better for me” (1Sa 27:1) than what would be better for Christ and His kingdom. III. WAS COMPELLED TO ACT IN A DECEITFUL MANNER. He and his men had invaded some of the nomadic tribes up about the borders of Egypt; and when Achish asked him, “Whither have ye made a road to-day?” David said, “Against the south of Judah.” This was a deliberate falsehood (1Sa 27:8–12). Was he not again playing the deceiver when he pretended to the king of Gath that he desired to go and fight with the Philistines against the Israelites? (1Sa 29:8). Was he not, in his heart, glad of this providential way of escape out of the desperate dilemma into which he had brought himself through fear and faithlessness? This is the wretched, double-dealing kind of life that a man is compelled to live who has experienced the saving grace of God, and been made a partaker of the Holy Ghost, when he backslides into the ways of the world and seeks to avoid all suffering for Christ. If he would please men he must act the hypocrite, for down in the deeper depths of his being the true light hath shined, although he is inwardly conscious that he is not walking in the light. No man, after receiving the holy anointing, as David did, can ever be the same as he was before the anointing, no matter how far he may fall from the enjoyment and power of it. Even salt without its savour is still savourless salt. “Wherefore take unto you the whole armour of God, that ye be able to withstand in the evil day” (Eph. 6:13). 1 Samuel 27:4 Now it was told Saul that David had fled to Gath, so he no longer searched for him. searched for him: 1Sa 26:21 1 Samuel 27 Resources - Multiple Sermons and Commentaries SAUL CEASES SEARCH Now it was told Saul that David had fled to Gath, so he no longer searched for him - David's sojourn to Philistine country marked the end of Saul's manhunt for David. The text does not say that David was aware that all his "wanted posters" in Israel had been taken down (so to speak)! Given Saul's cessation of seeking David's life, one might look at David's trip to Gath as a good move, for finally he did not need to keep "looking over his shoulder" as he did as long as he remained on Saul's "soil." This time King Achish accepts David but we must question why? Achich surely has gotten word that Saul is after David to kill him and has recently slaughtered the priests at Nob, so Achish realizes that Saul is David's enemy (David never called Saul his enemy though). And the enemy (David) of my (Achish's) enemy (Saul/Israel) is my friend (David) (See Wikipedia note) What is sad is that in going to Israel's enemy, David invoked an other saying that the "the friend (David) of my (Israel's) enemy (Philistines) is my (Israel's) enemy! David in effect made himself an enemy of Israel. "Accomplishing His Short-sighted Objective Provides David with a False Sense of Security" (Paul Apple) THOUGHT - Does a temporary peace always confirm you are in the middle of God's will? That's a rhetorical question. Sometimes it may but clearly not always as proven in the case with David's sojourn to the pagan lands! In the Christian life, when we are actively involved in offensive warfare (teaching, preaching, praying, discipling, etc), we can expect significant opposition, but when we take the foot off of the gas pedal (spiritually speaking), we often begin to experience a sense of calm and peace. The attacks tend to dissipate and even disappear. The adversary has us where he wants us, in a sense of false peace, off the front lines of the ongoing spiritual battles. We need to remember Paul's wise warning to Timothy " Indeed, all who desire to live godly (HOW IS IT POSSIBLE TO LIVE GODLY? ONLY ONE WAY) in (LOCATIVE OF SPHERE) Christ Jesus (HERE'S THE PROMISE YOU WON'T FIND IN THE LITTLE BOOKS ON "GOD'S PROMISES!") will be persecuted." (2Ti 3:12+). Ray Pritchard elaborates on this principle of peace experienced with disobedience - On the surface, it looks like David made a wise decision. You could argue that God is blessing David for going to the Philistines. For a period of weeks or maybe months I’m sure he felt vindicated. Things were going well. He gets up in the morning about nine, reads the Ziklag Gazette, goes down to the aerobics center to work out with the boys, in the afternoon he raids a nearby village, and in the evening maybe there’s a feast. Not a bad life. There is a clear biblical principle at work here. Disobedience often results in a temporary lessening of pressure. We remember that Hebrews 11 speaks of “the pleasures of sin for a season.” (Hebrews 11:25+) Sure, David felt better for a while. Don’t ever let anyone tell you that sin isn’t fun. The exact opposite is true. Sin is lots of fun and compromise is exciting. That’s why so many Christians do it! (Ziklag is Burning) Alan Redpath points out, “Notice a very interesting thing. At first sight, it seems that it pays to give in to the devil. ‘And it was told Saul that David had fled to Gath, and he sought no more again for him.’ The battle was off; the pressure is released; the enemy withdraws, and for the moment what might seem to be peace but in fact is only stupor descends upon the soul. The peace which is the outcome of taking drugs is one thing; the peace which is the outcome of overcoming in the battle is another. Give in to the devil and I promise you without any possible doubt the enjoyment of peace immediately. If you want that kind of stupifying drug, you can have it. Only move as David moved into enemy-occupied territory, and Satan will get off your back. There will be three cheers in hell, and you’ll have a lovely sense of freedom for a time.” 1 Samuel 27:5 Then David said to Achish, "If now I have found favor in your sight, let them give me a place in one of the cities in the country, that I may live there; for why should your servant live in the royal city with you?" a place in one of the cities: Ge 46:34 2Co 6:17 1 Samuel 27 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 6:14-18+ Do not be bound together (present imperative with a negative see our need to depend on the Holy Spirit to obey) with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? 15 Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? 16 Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. 17 “Therefore, COME OUT (aorist imperative see our need to depend on the Holy Spirit to obey) FROM THEIR MIDST AND BE SEPARATE (aorist imperative see our need to depend on the Holy Spirit to obey),” says the Lord. “AND DO NOT TOUCH (present imperative with a negative see our need to depend on the Holy Spirit to obey) WHAT IS UNCLEAN; And I will welcome you. 18 “And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty. (WHAT SHOULD THESE INCREDIBLE TRUTHS MOTIVATE AND ENERGIZE US TO PURSUE - See 2Cor 7:1). Living with the Heathen Contradicts God’s Design of Holiness. -- Paul Apple 1 Chronicles 12:1-7 Now these are the ones who came to David at Ziklag, while he was still restricted because of Saul the son of Kish; and they were among the mighty men who helped him in war. 2 They were equipped with bows, using both the right hand and the left to sling stones and to shoot arrows from the bow; they were Saul’s kinsmen from Benjamin. 3 The chief was Ahiezer, then Joash, the sons of Shemaah the Gibeathite; and Jeziel and Pelet, the sons of Azmaveth, and Beracah and Jehu the Anathothite, 4 and Ishmaiah the Gibeonite, a mighty man among the thirty, and over the thirty. Then Jeremiah, Jahaziel, Johanan, Jozabad the Gederathite, 5 Eluzai, Jerimoth, Bealiah, Shemariah, Shephatiah the Haruphite, 6 Elkanah, Isshiah, Azarel, Joezer, Jashobeam, the Korahites, 7 and Joelah and Zebadiah, the sons of Jeroham of Gedor. DAVID FOUND FAVOR WITH A PAGAN KING Then David said to Achish, "If now I have found favor (chen; Lxx = charis) in your sight, let them give me a place in one of the cities in the country, that I may live there - David clearly had found favor in the eyes of the Philistine king, which is fascinating for why should your servant (ebed; Lxx - doulos) live in the royal city with you? - What did David just say? Your charis! Amazing, not amazing grace but amazing abandonment of grace! Servant of a pagan king! David had referred to himself as "His (God's) servant" in 1Sa 25:39! David has suffered a major faith failure, forgetting he is servant of the Most High King, not a lowly pagan king! Achish is also deceived for later he says "he will be my servant forever" (1Sa 27:12)! Woodhouse on found favor - The assumption of these words, of course, was that he had “found favor” in the eyes of Achish. There is irony in the fact that once David had “found favor in the eyes of” Saul (1 Samuel 16:22)!12 There is at least an apparent scandal in the idea that David had found “favor in the eyes of” the Philistine king. On the assumption that the friend of my enemy is my enemy, this would make David Israel’s enemy! (1 Samuel: Looking for a Leader) Favor (grace) (02580) chen/hen from verb chanan = to favor) means favor (acts which display one’s fondness or compassion for another), grace (acts of kindness displaying one’s pleasure with an object, which benefit the object of pleasure), acceptance. The idea is that a person finds favor in the sight of another person or acceptance by the person. This word plays a major role in helping us understand God's relationship with sinful men as shown in the first use in Genesis 6:8 with those wonderful words "And Noah found favor (grace) in the eyes of the Lord." The result of this favor was that he was delivered by God from His judgment of the world through the Flood. In a similar vein, the nation of Israel was granted by God to receive "favor in the sight of the Egyptians." (Ex 3:21, 11:3, 12:36). Meanings include - Favor, grace, charm, graciousness, kindness, beauty, pleasantness, attractiveness, loveliness, affectionate regard. Chen is translated in the Septuagint by the Greek word charis which is usually translated grace in the NT. Chen in 1 Samuel -2 Chronicles - 1 Sam. 1:18; 1 Sam. 16:22; 1 Sam. 20:3; 1 Sam. 20:29; 1 Sam. 25:8; 1 Sam. 27:5; 2 Sam. 14:22; 2 Sam. 15:25; 2 Sam. 16:4; 1 Ki. 11:19 Uses of chen in 1 Samuel - note every use in the Septuagint is translated with the great NT word charis usually rendere "grace." 1 Samuel 1:18 She said, “Let your maidservant find favor in your sight.” So the woman went her way and ate, and her face was no longer sad. 1 Samuel 16:22 Saul sent to Jesse, saying, “Let David now stand before me, for he has found favor in my sight.” 1 Samuel 20:3 Yet David vowed again, saying, “Your father knows well that I have found favor in your sight, and he has said, ‘Do not let Jonathan know this, or he will be grieved.’ But truly as the LORD lives and as your soul lives, there is hardly a step between me and death.” 1 Samuel 25:8 ‘Ask your young men and they will tell you. Therefore let my young men find favor in your eyes, for we have come on a festive day. Please give whatever you find at hand to your servants and to your son David.’” Servant (05650) 'ebed from 'abad = work in any sense) means a slave or bondservant. Slavery in Israel amounted to indentured servitude. A fellow Israelite could not be held indefinitely against his will. In fact, his time of service was limited to 6 yr (Ex 21:2). The master could be punished if evil intent against the slave was proven (Ex 21:14) or if the slave died (Ex 21:20). These types of servants held a position of honor (Ge 24:2ff; 41:12, 15:2). Ebed in First Samuel - 1 Sam. 3:9; 1 Sam. 3:10; 1 Sam. 8:14; 1 Sam. 8:15; 1 Sam. 8:16; 1 Sam. 8:17; 1 Sam. 12:19; 1 Sam. 16:15; 1 Sam. 16:16; 1 Sam. 16:17; 1 Sam. 17:8; 1 Sam. 17:9; 1 Sam. 17:32; 1 Sam. 17:34; 1 Sam. 17:36; 1 Sam. 17:58; 1 Sam. 18:5; 1 Sam. 18:22; 1 Sam. 18:23; 1 Sam. 18:24; 1 Sam. 18:26; 1 Sam. 18:30; 1 Sam. 19:1; 1 Sam. 19:4; 1 Sam. 20:7; 1 Sam. 20:8; 1 Sam. 21:7; 1 Sam. 21:11; 1 Sam. 21:14; 1 Sam. 22:6; 1 Sam. 22:7; 1 Sam. 22:8; 1 Sam. 22:9; 1 Sam. 22:14; 1 Sam. 22:15; 1 Sam. 22:17; 1 Sam. 23:10; 1 Sam. 23:11; 1 Sam. 25:8; 1 Sam. 25:10; 1 Sam. 25:39; 1 Sam. 25:40; 1 Sam. 25:41; 1 Sam. 26:18; 1 Sam. 26:19; 1 Sam. 27:5; 1 Sam. 27:12; 1 Sam. 28:2; 1 Sam. 28:7; 1 Sam. 28:23; 1 Sam. 28:25; 1 Sam. 29:3; 1 Sam. 29:8; 1 Sam. 29:10; 1 Sam. 30:13 1 Samuel 27:6 So Achish gave him Ziklag that day; therefore Ziklag has belonged to the kings of Judah to this day. Ziklag: 1Sa 30:1,14 19:5 2Sa 1:1 1Ch 4:30 1Ch 12:1,20 Ne 11:28 1 Samuel 27 Resources - Multiple Sermons and Commentaries Related Passages: 1 Chronicles 12:1 Now these are the ones who came to David at Ziklag, while he was still restricted because of Saul the son of Kish; and they were among the mighty men who helped him in war. 1 Chronicles 12:20 As he went to Ziklag there defected to him from Manasseh: Adnah, Jozabad, Jediael, Michael, Jozabad, Elihu and Zillethai, captains of thousands who belonged to Manasseh. Ziklag ACHISH'S GIFT OF A CITY TO DAVID So Achish gave him Ziklag that day therefore Ziklag has belonged to the kings of Judah to this day - Ziklag was in territory God promised to Israel, but territory from which they failed to drive out the idol worshipping pagans. In a somewhat bizarre twist of events, David now receives the city and it would remain in Israel's hands (to this day means the time of the writing of First Samuel). 1 Chronicles 12:1,20 informs us that during this period a great many of Saul’s soldiers defected to David in Ziklag. QUESTION - Ziklag, a town on the southernmost boundary of Judea, is first mentioned in the Bible as part of the inheritance of the tribe of Judah (Joshua 15:31). Ziklag was assigned to the tribe of Simeon (ED: See land allocated to Simeon in map above) within Judah (Joshua 19:5) but appears not to have been conquered by the Israelites before the time of David. Ziklag was still under Philistine control when Saul reigned as king. For many years King Saul sought to harm David. After the death of Samuel, David fled for his life with six hundred men and their households to Philistine territory. While there, Achish, the Philistine king of Gath, gave Ziklag to David at his request: “‘Then David said to Achish, ‘If I have found favor in your eyes, let a place be assigned to me in one of the country towns, that I may live there. Why should your servant live in the royal city with you?’ So on that day Achish gave him Ziklag, and it has belonged to the kings of Judah ever since” (1 Samuel 27:5–6). Achish awarded Ziklag to David most likely to ensure David’s continued neutrality. David ruled over Ziklag for 16 months, during which he made the town his base of operations for military exploits against the Amalekites. Many of Israel’s disillusioned warriors flocked to join forces with David’s private army there (1 Chronicles 12:1–22). While David and his men were away attempting to join the Philistine army to fight against Saul, Amalekite raiders attacked Ziklag. When the Philistines refused to let David and his men fight with them, David returned to Ziklag and found his city had been burned down and all its inhabitants taken hostage: “David and his men reached Ziklag on the third day. Now the Amalekites had raided the Negev and Ziklag. They had attacked Ziklag and burned it, and had taken captive the women and everyone else in it, both young and old. They killed none of them, but carried them off as they went on their way. When David and his men reached Ziklag, they found it destroyed by fire and their wives and sons and daughters taken captive” (1 Samuel 30:1–3). In a daring rescue, David and his men pursued and defeated the raiders, recovering all that had been taken, including David’s two wives, Ahinoam and Abigail (verses 16–31). David was living in Ziklag when he received the news of Saul’s death (2 Samuel 4:10). After that, David moved to Hebron to become the king of Judah. The exact location of Ziklag is debated. Some scholars associate it with Tell esh-Sharia, about 15 miles southeast of Gaza. Others pinpoint it at Tell el-Khuweilfeh, about 10 miles northeast of Beersheba. Ziklag remained in Israelite possession until the end of the monarchy and is last mentioned in the Bible as one of the cities inhabited by Jews after returning from exile in Babylon (Nehemiah 11:28). What is the significance of Ziklag in the Bible? ANSWER - GotQuestions.org 1 Samuel 27:7 The number of days that David lived in the country of the Philistines was a year and four months. year 1Sa 29:3 1 Samuel 27 Resources - Multiple Sermons and Commentaries DAVID'S SOJOURN IN ZIKLAG The number of days that David lived in the country of the Philistines was a year and four months - Sojourn is defined as a temporary stay, and while it was temporary, 16 months is a relatively long time for a man after God's own heart to be away from the land of God and from the God of the land. As noted this chapter has not mention of God, no mention of prayer and there is no evidence that David wrote any psalms during this 16 month sojourn! It is a sad chapter in his life, but praise God it did not preclude him for becoming a man after God's own heart. THOUGHT - Dear brother or sister in Christ, you may reading this commentary and thinking "I can identify with David's lengthy sojourn. My quiet times have been very quiet. My Bible has more dust than my floors. My prayers have been few and far between. Etc." As we will see the story unfold, David does return to His LORD after this dry time in a distant land. And God would say to you words like he uttered in Joel 2:12-13 "Yet even now, return to Me with all your heart, and with fasting, weeping and mourning; and rend your heart and not your garments.” Now return to the LORD your God, for He is gracious and compassionate, slow to anger, abounding in lovingkindness and relenting of evil." Laney points out, “The 16 months he spent in Philistine territory prepared David for later Philistine wars by giving him the opportunity to become familiar with the geography of Philistia.” (Borrow First and Second Samuel) 1 Samuel 27:8 Now David and his men went up and raided the Geshurites and the Girzites and the Amalekites; for they were the inhabitants of the land from ancient times, as you come to Shur even as far as the land of Egypt. Geshurites: Jos 13:2,13 2Sa 13:37,38 2Sa 14:23,32 15:8 1Ch 2:23 Amalekites: Jos 16:10 Jdg 1:29 1Ki 9:15-17 as you come: 1Sa 15:7,8 30:1 Ex 17:14-16 1 Samuel 27 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 17:14-16+ Then the LORD said to Moses, “Write this in a book as a memorial and recite it to Joshua, that I will utterly blot out the memory of Amalek from under heaven.” 15 Moses built an altar and named it The LORD is My Banner; 16 and he said, “The LORD has sworn; the LORD will have war against Amalek from generation to generation.” Joshua 13:13+ But the sons of Israel did not dispossess the Geshurites or the Maacathites; for Geshur and Maacath live among Israel until this day. DAVID'S RAIDS ON THE RAIDERS Now David and his men went up and raided the Geshurites and the Girzites and the Amalekites; for they were the inhabitants of the land from ancient times, as you come to Shur even as far as the land of Egypt - While we cannot be dogmatic regarding the Geshurites and the Girzites, we can be dogmatic regarding the Amalekites. David is fully justified in carrying out raids against the Amalekites for Moses wrote "The LORD has sworn; the LORD will have war against Amalek from generation to generation.” (Ex 17:16+) Thus David's raids on the Amalekites are carrying out the LORD'S war against Amalek. Furthermore, lest one think that David is being cruel in wiping out the Amalekite men, women and children, he is doing the LORD'S will for He Himself had clearly stated "that I will utterly blot out the memory of Amalek from under heaven." (Ex 17:14+). Regarding the Geshurites we can draw a similar conclusion, for in Joshua 13:13+ the implication is that Israel had been commanded to dispossess the Geshurites. You may be saying that you agree with that statement, but that it is one thing to dispossess and another to utterly destroy the people. Here is where the Septuagint translation of Joshua 13:13+ helps resolve this issue (to my satisfaction because I consider the Septuagint to be a reliable source of Biblical truth), because it translates the Hebrew verb for dispossess (yarash) with the strong Greek verb exolothreuo which means (you guessed it!) to utterly destroy. Peter uses this same verb is Acts 3:23+ declaring "And it will be that every soul that does not heed that prophet (MESSIAH - Acts 3:22+ > Dt 18:15, 18-19+) shall be utterly destroyed (exolothreuo) from among the people." In context of course Peter is talking about eternal destruction. In sum, David is biblically justified in utterly destroying the Amalekites and the Geshurites. I can only extrapolate that the Girzites are guilty by association! THOUGHT - The godless "-ites" which God condemned clearly indicate that while pretending to be a mercenary for the Philistines, David was still loyal to Yahweh. Raided (06584)(pashat) means to strip off and has two basic meanings (1) To "strip off" (clothing, armor of a fallen warrior) and (2) To invade. Of the fifty-two occurrences of pāshaṭ, twenty-three times the meaning is "to strip, remove, make naked." It can mean to "skin" in the sense of "to flay, dismember" (Leviticus 1:6; 2 Chron. 29:34; 2 Chron. 35:11; Micah 3:3). Gilbrant - Pāshat is both transitive and intransitive in its use (for example, the Philistines stripped the dead, 1 Sam. 31:8; they "invaded," 1 Sam. 23:27). The verb is found in the Qal stem twenty-four times where it has two common meanings, "to strip or remove clothing" and "to invade." This verb is identified in Akkadian pasatu, "to expunge," "to obliterate." An Aramaic cognate means "to stretch out," "to make straight." The Arabic basata means "to spread out," "to extend," "to make level." Often when an attack is in view, pāshat is followed by the prepositions ʾel, "toward"; be, "in"; and ʿal, "upon," "against." These focus upon or delineate the objective. ʾel is used with reference to the raids by David directed against the Geshurites, Girzites and Amalekites, while in the service of Achish (1 Sam. 27:8). Shortly after David's ascendancy to the throne, the Philistines "raided the valley" (1 Chr. 14:13, NIV). Abimelech "set upon the city" (Jdg. 9:33). The Philistines "invaded the land" (1Sa 23:27). On the first day of Job's trouble, the Chaldeans "fell upon the camels" and killed his servants (Job 1:17). After his troops failed on three occasions to capture David at Naioth at Ramah, Saul went there himself. When the Spirit came upon him, he removed his clothes and prophesied with the prophets (1 Sam. 19:24). In an oracle against Trye, Ezekiel predicts that rulers will step down from their thrones and lay aside their garments. Overwhelmed by the city's fall, nations would mourn the event (Ezek. 26:16). In an allegory of unfaithful Jerusalem, Judah, which has prostrated itself spiritually, would be stripped of its finery. The prophetic perfect presents this event as certain, a completed action (Ezek. 16:39). In a somber moment, Moses was commanded by Yahweh to "strip Aaron of his garments" for the high priest was to die (Num. 20:26). After the battle at Gibeah in which Saul and Jonathan were killed, the Philistines returned to strip the dead, removing their clothing/armor (1 Sam. 31:8; 1 Chr. 10:8). Having removed her robe, the beloved wonders if she should put it back on (S.S. 5:3). In the Hiphil (causative) stem, pāshat is sometimes used with reference to the skinning or flaying of animals for sacrifice. The bull intended for the burnt offering was first skinned and cut up, prior to being placed on the altar (Lev. 1:6). At Hezekiah's Passover celebration, so many animals were offered that the priests had to enlist the Levites for assistance (2 Chr. 29:34). They also assisted in this way at Josiah's great Passover (2 Chr. 35:11). Micah uses pāshat figuratively of Israelites who abused or mistreated their fellowmen, "and flay their skin from off them" (Mic. 3:3). Pashat - dashed(2), invaded(1), made a raid(5), made...raid(1), put off(1), raid(2), raided(2), removed(1), rush(1), rushed(1), skin(2), skinned(1), strip(8), strip the off(1), strip off(2), stripped(6), stripped off(2), strips(1), take off(2), taken off(1). Gen. 37:23; Lev. 1:6; Lev. 6:11; Lev. 16:23; Num. 20:26; Num. 20:28; Jdg. 9:33; Jdg. 9:44; Jdg. 20:37; 1 Sam. 18:4; 1 Sam. 19:24; 1 Sam. 23:27; 1 Sam. 27:8; 1 Sam. 27:10; 1 Sam. 30:1; 1 Sam. 30:14; 1 Sam. 31:8; 1 Sam. 31:9; 2 Sam. 23:10; 1 Chr. 10:8; 1 Chr. 10:9; 1 Chr. 14:9; 1 Chr. 14:13; 2 Chr. 25:13; 2 Chr. 28:18; 2 Chr. 29:34; 2 Chr. 35:11; Neh. 4:23; Job 1:17; Job 19:9; Job 22:6; Cant. 5:3; Isa. 32:11; Ezek. 16:39; Ezek. 23:26; Ezek. 26:16; Ezek. 44:19; Hos. 2:3; Hos. 7:1; Mic. 2:8; Mic. 3:3; Nah. 3:16 Amalakites Genesis 36:12; Timna was a concubine of Esau’s son Eliphaz and she bore Amalek to Eliphaz. These are the sons of Esau’s wife Adah. Numbers 13:28-29; “Nevertheless, the people who live in the land are strong, and the cities are fortified and very large; and moreover, we saw the descendants of Anak there. 29 “Amalek is living in the land of the Negev and the Hittites and the Jebusites and the Amorites are living in the hill country, and the Canaanites are living by the sea and by the side of the Jordan.” Numbers 24:20 And he looked at Amalek and took up his discourse and said, “Amalek was the first of the nations, But his end shall be destruction.” Deuteronomy 25:17-19 “Remember what Amalek did to you along the way when you came out from Egypt, 18 how he met you along the way and attacked among you all the stragglers at your rear when you were faint and weary; and he did not fear God. 19 “Therefore it shall come about when the LORD your God has given you rest from all your surrounding enemies, in the land which the LORD your God gives you as an inheritance to possess, you shall blot out the memory of Amalek from under heaven; you must not forget. 1 Samuel 15:2-3, 5-9, 32-33 “Thus says the LORD of hosts, ‘I will punish Amalek for what he did to Israel, how he set himself against him on the way while he was coming up from Egypt. 3 ‘Now go and strike Amalek and utterly destroy all that he has, and do not spare him; but put to death both man and woman, child and infant, ox and sheep, camel and donkey.’”.... 5 Saul came to the city of Amalek and set an ambush in the valley. 6 Saul said to the Kenites, “Go, depart, go down from among the Amalekites, so that I do not destroy you with them; for you showed kindness to all the sons of Israel when they came up from Egypt.” So the Kenites departed from among the Amalekites. 7 So Saul defeated the Amalekites, from Havilah as you go to Shur, which is east of Egypt. 8He captured Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. 9But Saul and the people spared Agag and the best of the sheep, the oxen, the fatlings, the lambs, and all that was good, and were not willing to destroy them utterly; but everything despised and worthless, that they utterly destroyed......32-33 Then Samuel said, “Bring me Agag, the king of the Amalekites.” And Agag came to him cheerfully. And Agag said, “Surely the bitterness of death is past.” 33 But Samuel said, “As your sword has made women childless, so shall your mother be childless among women.” And Samuel hewed Agag to pieces before the LORD at Gilgal. 1 Samuel 27:9 David attacked the land and did not leave a man or a woman alive, and he took away the sheep, the cattle, the donkeys, the camels, and the clothing. Then he returned and came to Achish. did not leave a man or a woman alive: 1Sa 15:3,7 Ge 16:7 25:18 Ex 15:22 and the camels: 1Sa 15:3 De 25:17-19 Jos 6:21 1 Samuel 27 Resources - Multiple Sermons and Commentaries Related Passage: 1 Samuel 15:3+ (CONTRAST DAVID SAVING THE LIVESTOCK, ETC IN HIS RAIDS) ‘Now go and strike Amalek and utterly destroy all that he has, and do not spare him; but put to death both man and woman, child and infant, ox and sheep, camel and donkey.’” DAVID'S UTTER DESTRUCTION OF ISRAEL'S ENEMIES David attacked the land and did not leave a man or a woman alive, and he took away the sheep, the cattle, the donkeys, the camels, and the clothing - Compare to God's word through Moses to utterly destroy the Canaanites, et al (Nu 33:50–56; Dt 7:1–5; Dt 20:16–18). David's utter obliteration of the Amalekite he raided is what Yahweh had called King Saul do carry out. It was King Saul's failure to carry this out that God interpreted as rejection of His Word and for which He rejected him as king of Israel. So certainly total destruction of the Amalekites was within the scope of God's will. Presumably the same would apply to the other "--ites" mentioned. Then he returned and came to Achish - He would give Achish a "cut" of the plunder further ingratiating himself to the pagan king. As we shall see later, David's success would soon get him in quite "a pretty pickle!" Ray Pritchard - There’s a third result of David’s compromise. It led him into further sin. Here’s the other side of the coin. First there was discouragement, then there was desperation, then defection, and now further disobedience that leads to deceit and needless death. Verses 8-11 describe raiding parties David would undertake while he was living at Ziklag. You need to know a little geography to get the picture. Ziklag was a tiny village off in the wilderness between Gaza and Beersheba. David would take his men and raid the villages to the south and southwest of Ziklag. But when Achish asked, “Where did you go raiding today?” David would answer, “I’ve been to the Negev of Judah,” which was south and east. The implication of David’s answer was that he had been raiding his own people Israel. Actually he had been going the opposite direction. But the deception served the purpose of convincing Achish that he was truly loyal to him. That doesn’t seem like such a big deal until you read verse 11. “He did not leave a man or woman alive to be brought to Gath, for he thought, ‘They might inform on us and say, ‘This is what David did.’” So what started as a plundering party ended in a bloody slaughter. After all, dead men tell no tales. But are you surprised? That’s what happens to all of us when discouragement leads us to compromise. When David attacked those villages, he did it without God’s permission, without provocation, under false pretenses, and with unnecessary cruelty. David is caught in a terrible downward spiral and the worst is still to come. (Ziklag is Burning) Woodhouse - The first thing to notice about this behavior of David is that he did not attack Philistines. He attacked people who would have been hostile to the Philistines. In doing so he could be seen as a true servant of Achish! In other words, the conduct of David in itself offered no reassurances to those who may have had concerns about his collaboration with the Philistines. The narrator, however, points us in another direction: “… for these were the inhabitants of the land from of old, as far as Shur, to the land of Egypt” (v. 8b). The implication is that the peoples David attacked were, when all is said and done, “the inhabitants of the land”20 whom the Israelites were told by God, through Moses, to “devote to complete destruction” (see Numbers 33:50–56; Deuteronomy 7:1–5; 20:16–18). The astonishing thing is that here is a possible explanation, perhaps even exoneration, of David’s behavior. Was he, after all, fighting the battles of the Lord (cf. 1 Samuel 18:17; 25:28)? Under the guise of serving Achish, was he in reality fighting Israel’s battles (cf. 1 Samuel 8:20)? What is astonishing is that the writer drops the hint of this possible explanation but does not elaborate. (1 Samuel: Looking for a Leader) (See multiple notes on this difficult topic in Deuteronomy 7:2)The NIV Study Bible has an excellent article related to David's annihilation of the peoples they raided... The Conquest, War, and Genocide Jos 6:24 Many readers of Joshua (and other OT books) are deeply troubled by the role that warfare plays in Joshua’s account of God’s dealings with his people. Not a few relieve their ethical scruples by ascribing the author’s perspective to a pre-Christian (and sub-Christian) stage of moral development that the Christian, in the light of Christ’s teaching, must repudiate and transcend. Hence the main thread of the narrative line of Joshua is an offense to them. It must be remembered, however, that the book of Joshua does not address itself to the abstract ethical question of war as a means for gaining human ends. It can only be understood in the context of the history of redemption unfolding in the Pentateuch, with its interplay of divine grace and judgment. Of that story it is the direct continuation. Joshua is not an epic account of Israel’s heroic generation or the story of Israel’s conquest of Canaan with the aid of their national deity. It is rather the story of how God, to whom the whole world belongs, at one stage in the history of redemption reconquered a portion of the earth from the powers of this world that had claimed it for themselves, defending their claims by force of arms and reliance on their false gods. It tells how God commissioned his people to serve as his army under the leadership of his servant Joshua, to take Canaan in his name out of the hands of the idolatrous and dissolute Canaanites (whose measure of sin was now full; see Ge 15:16 and note). It further tells how he aided them in the enterprise and gave them conditional tenancy in his land in fulfillment of the ancient pledge he had made to Israel’s ancestors—Abraham, Isaac, and Jacob. Joshua is the story of the kingdom of God breaking into the world of nations at a time when national and political entities were viewed as the creation of the gods and living proofs of their power. Thus the Lord’s triumph over the Canaanites testified to the world that the God of Israel is the one true and living God, whose claim on the world is absolute. It was also a warning to the nations that the irresistible advance of the kingdom of God would ultimately disinherit all those who opposed it, giving place in the earth only to those who acknowledge and serve the Lord. At once an act of redemption and judgment, it gave notice of the outcome of history and anticipated the final destiny of humankind and the creation. The battles for Canaan were therefore the Lord’s war, undertaken at a particular time in the program of redemption. God gave his people under Joshua no commission or license to conquer the world with the sword but a particular, limited mission. The conquered land itself would not become Israel’s national possession by right of conquest. Instead, it belonged to the Lord. So the land had to be cleansed of all remnants of paganism. Its people and their wealth were not for Israel to seize as the spoils of war from which to enrich themselves (as Achan tried to do, ch. 7) but were placed under God’s ban (were to be devoted to God to dispense with as he pleased). On that land Israel was to establish a commonwealth faithful to the righteous rule of God and thus be a witness (and a blessing) to the nations. If Israel became unfaithful and conformed to Canaanite culture and practice, it would in turn lose its place in the Lord’s land—as Israel almost did in the days of the judges, and as it eventually did in the exile. No less than twelve factors make it unlikely that the battles in Joshua were part of genocide (the destruction of an entire race or nation of people) or even attempted genocide. (1) Israel did not actually kill a large percentage of the Canaanites. (Jos 13 and all of Judges depict how many were left.) (2) The language of total conquest in Jos 10–12 must therefore be that of hyperbole. Language of total destruction, including men, women and children, and of leaving no survivors was similar to exaggerated claims of other ancient Near Eastern people and should probably not be taken any more literally. (3) Archaeology suggests that several of the cities Joshua attacked were more like armed encampments of soldiers, their families and support personnel, much like military bases today, rather than entire cities (cf. especially Jericho and Ai). (4) The immorality of these cultures, complete with child sacrifice, was arguably as sordid as any in world history. (5) God had already given them over 400 years to repent (Ge 15:13–16). (6) The Gibeonites’ ruse (Jos 9) was presumably available to anyone who wanted to save their lives. (7) The whole land had already heard of Israel’s exploits and were cowering in fear (Jos 2:9), so that an even better option for them was to turn to the God of Israel, as Rahab did. (8) Another option always available to the Canaanites was to flee the land that God had originally promised to Israel; in fact, 3:10 suggests that the Israelites’ primary task was to “drive out” the people of the land, not exterminate them (cf. 13:6; 14:12; 17:18; 23:5). (9) This makes sense, because their ancestors had likewise covenanted to allow the Israelites to live in the land that they were now denying them (e.g., Ge 20:15; 26:26–31). (10) This is the only war in the Bible that God ever commanded. Later individual battles in Judges and Samuel that Israel initiates are a continuation of “unfinished business” here (ED: THIS THOUGHT WOULD CERTAINLY APPLY IN DAVID'S ATTACKS AGAINST THE AMALEKITES). All other combat involving Israel was defensive rather than offensive. (11) Progressive revelation suggests that Christ’s full atonement for the world’s sin means that he would never again command his people to initiate a war like Joshua’s. Christians may debate pacifism vs. just war, but they have no right to claim they know God instituted any war they may fight. (12) If, after all these qualifications, we still struggle with the conquest narratives, it is probably because God in his mercy withholds the reality that death is the just punishment for sin the vast majority of the time (Ro 6:23). War is a terrible curse that the human race brings on itself as it seeks to possess the earth by its own unrighteous ways. But it pales before the curse that awaits all those who do not heed God’s testimony to himself or his warnings—those who oppose the rule of God and reject his offer of grace. The God of the second Joshua (Jesus) is the God of the first Joshua also. Although now for a time he reaches out to the whole world with the gospel (and commissions his people urgently to carry his offer of peace to all nations), the sword of his judgment waits in the wings—and his second Joshua will wield it (Rev 19:11–16; see notes there). 1 Samuel 27:10 Now Achish said, "Where have you made a raid today?" And David said, "Against the Negev of Judah and against the Negev of the Jerahmeelites and against the Negev of the Kenites." And David: 1Sa 21:2 Ge 27:19,20,24 Jos 2:4-6 2Sa 17:20 Ps 119:29,163 Pr 29:25 Ga 2:11-13 Eph 4:25 Jerahmeelites: 1Ch 2:9,25 Kenites: 1Sa 15:6 Nu 24:21 Jdg 1:16 4:11 5:24 1 Samuel 27 Resources - Multiple Sermons and Commentaries DAVID'S DECEPTION OF KING ACHISH Now Achish said, "Where have you made a raid today?" And David said, "Against the Negev of Judah and against the Negev of the Jerahmeelites and against the Negev of the Kenites." - The Negev of Judah would be the southern portion of the territory allotted to the tribe of Judah. The Jerahmeelites were descendants of Judah through Hezron (1 Ch 2:9, 25). Wycliffe Bible Commentary on the Negev - The Negev. Literally, the dry country. It was the name of the waterless district to the south of Jerusalem, between the hills of Judah and the actual desert. The various regions of the south were known as: the Negev of Judah, including the cities mentioned in Josh 15:21-32; the Negev of the Jerahmeelites; the Negev of the Kenites; the Negev of the Cherethites; the Negev of Caleb; and the Negev of Arad. (Borrow) David