1 Samuel (Written)

Artwork by Douglas Kallerson

1 Samuel 31:1-13
And He Died, Saul

(Typed 8 June 2026) Israel is in a real pickle with God. They rejected Jesus and continued living under the law, seeking to establish their own righteousness apart from Christ, something demonstrably impossible.

From the time of Moses until the coming of Jesus, a period of about fourteen hundred and fifty years of law, not a single person was able to perfectly perform what God expected.

They have missed this point, and to this day they continue to reject the offer of God in Christ. The epitome of irony is that these ancient stories found in the Old Testament time and again picture Israel when the bad guys are presented.

Amalek has pictured Israel, the Philistines have pictured Israel, Edom has pictured Israel, etc. At times, I read articles from Israel, and they refer to groups of people today and equate them to Amalek, the Philistines, or Edom. I think, “If only you knew what God has been trying to tell you in your own Scriptures.”

It is a sad situation when God says plainly in His word that those who are the circumcision are not those circumcised in the flesh, but in the heart. Israel is so inwardly focused that they have not been able to perceive that what they hold to is just the opposite of what God expects.

Text Verse: “And he died, Saul, in his treachery which he treacherized in Yehovah, upon ‘word, Yehovah’ which not he guarded, and also to ask in the necromancer to inquire. And not he inquired in Yehovah. And He caused to kill him, and He caused to revolve the kingdom to David, ‘son, Jesse’.” 1 Chronicles 10:13, 14 (CG)

In these verses from 1 Samuel, the failings of Saul are ascribed to his own downfall. He failed to honor the Lord, so his kingdom was taken from him and given to David. Because this text verse was on my mind, I had a major stumbling block in trying to figure out what God is telling us in 1 Samuel 31.

Nothing made sense to me as I sat for almost five hours, reading and re-contemplating what is presented in the verses. Only by putting aside my presuppositions and contemplating every possible interpretation I could think of did the contents of the chapter finally come into focus. I was thoroughly surprised at what they are telling us.

I hope you have enjoyed the book of 1 Samuel as much as I have. I have learned so much, and I have an entirely new appreciation for what God is telling us in the matter of law versus grace. It has been an amazing book. This final chapter is no different.

Great truths, such as God’s infinite grace, are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. You Must Outpull Your Sword (verses 1-6)

Now the Philistines fought against Israel;

u-ph_elishtim nilkhamim b_eyisrael – “And Philistines ‘being battled in Israel.” Without any review of the events, the narrative abruptly returns to the engagement between the Philistines and Israel mentioned in 28:1 and 29:1. The use of the participle, being battled, resumes the narrative, passing over the intervening accounts as if they weren’t there.

Philistine means Weakener. Israel means He Strives with God.

The battle is engaged, likely somewhere in the great open plain…

^{1 (con’t)} and the men of Israel fled from before the Philistines,

vayanusu anshe Yisrael mip_ene ph_elishtim – “And they fled, ‘mortals, Israel’, from ‘faces, Philistines’.” Without any details of the battle, the narrator states Israel’s retreat as a fact. Things didn’t go well. The army of Israel turned and fled, heading back to where they were encamped, as recorded in verse 28:4…

^{1 (con’t)} and fell slain on Mount Gilboa.

vayip_elu khalaim b_ehar ha’gilboa – “And they fell, pierced, in ‘Mount, the Gilboa’.” The Philistines overran Israel and slaughtered the army as they retreated, even into their camp.

In Scripture, the har, mountain, signifies a lot of something gathered. In typology, it is synonymous with a large but centralized group of people. Gilboa is from gal, something rolled and thus a heap, and baah, to gush over and thus to swell. As such, it is The Rolling Fountain.

² Then the Philistines followed hard after Saul and his sons.

vayadb_equ ph_elishtim eth shaul v_eeth banav – “And they caused to impinge, Philistines, Saul and his sons.” Eventually, the Philistines caught up to and engaged Saul and his sons on the mountain. With the men of Israel falling in the battle, the outcome for Saul was inevitable. He already knew this would happen because Samuel had told him –

“And He will give, Yehovah, also Israel with you, in ‘hand, Philistines’. And tomorrow, you and your sons – with me. Also, ‘camp, Israel’ He will give, Yehovah, in ‘hand, Philistines’.” 1 Samuel 28:19

Saul means Asked. Without the later added vowel points, his name is identical in spelling to the word Sheol, the place of the dead.

^{2 (con’t)} And the Philistines killed Jonathan, Abinadab, and Malchishua, Saul’s sons.

vayaku ph_elishtim eth y_ehonathan v_eeth avinadav v_eeth malkishua b_ene shaul – “And they caused to strike, Philistines, Jehonathan, and Abinadab, and Malki-shua, ‘sons, Saul’.” Saul outlived his sons. It is the final tragedy of his tragic rule since the day he disobeyed the word of the Lord, failing to honor Him as instructed.

Jehonathan means Yah Has Given. In this account, the letter hey is added to his name as has been seen in other accounts. Hey is the fifth letter of the aleph-bet and means look, reveal, and breath.

Abinadab comes from av, father, and nadav, willing, as in “willing to share,” generous, etc. It means Father of Liberality. Malki-shua is derived from melekh, king, and one of several possible roots. And so, it means something like King of Salvation, King of Help, My King Is Opulence, or King of Wealth.

³ The battle became fierce against Saul.

vatikhbad ha’milkhamah el shaul – “And it enweighed, the battle, unto Saul.” The meaning is that the battle was heavy, like a crushing weight being pressed toward and upon Saul. Eventually, the pressure of the attack overtook him completely…

^{3 (con’t)} The archers hit him,

The Hebrew is more graphic: vayimtsauhu ha’morim anashim baqasheth – “And they found him, the ‘causing to flow mortals’ in the bow.” Those who use the bow and arrow cause the arrows to flow through the air. They aimed at Saul and hit their target. In hitting him, it says…

^{3 (con’t)} and he was severely wounded by the archers.

vayakhel m_eod meha’morim – “And he whirled, vehemently, from the ‘flowers’.” The word khul means to twist or whirl in a circular or spiral manner. It is used to describe dancing, convulsing, trembling, the pains of birth, etc. In this case, Saul was hit, spinning him around from the shock of the wounds as the arrows pierced him. It may even mean he convulsed from the wounds.

Eventually, he gathered himself together enough to either lean on his spear or lock his knees in order to keep himself standing while giving his final command as the king of Israel…

⁴ Then Saul said to his armorbearer, “Draw your sword, and thrust me through with it,

vayomer shaul l_enose khelav sh_eloph kharbekha vedaq_ereni vah – “And he said, Saul, to ‘lifter, his vessels’, ‘You must outpull your sword, and you must stab me in her.’” The final order of the failed king is to have his own vessel-bearer end his life for him, as he was unwilling to do it himself. He then follows up with an explanation for his order…

^{4 (con’t)} lest these uncircumcised men come and thrust me through and abuse me.”

pen yavou ha’arelim haeleh u-d_eqaruni vehital_elu vi – “lest they will come, the foreskinned, the these, and they will stab me, and they will glean themselves in me.’” The word alal signifies to effect thoroughly. It is specifically used concerning the gleaning process, where a person thoroughly picks every grain or every grape, leaving nothing behind.

Saul’s concern is that they will work him over, abuse him, and taunt him until his final breath. If he survived the arrow wounds, they could take him captive and put him on display as they did Samson. Either way, it would not be a pretty ending for Saul.

He was the king of Israel. The Philistines were foreskinned and unclean. He could not bear them having a say over his final moments. Despite his order and his explanation, a negative response comes back…

^{4 (con’t)} But his armorbearer would not, for he was greatly afraid. Therefore Saul took a sword and fell on it.

v_elo avah nose khelav ki yare m_eod vayiqakh shaul eth ha’kherev vayipol aleha – “And not he acquiesced, ‘lifter, his vessels’, for he feared vehemently. And he took, Saul, the sword, and he fell upon her.” The use of the article before sword is argued by many scholars to mean the sword of the vessel-lifter.

That is possible, but it seems likely that it is referring to Saul’s sword. Either way, the lifter of his vessels would normally be a younger, inexperienced soldier, not yet ready to face battle on his own.

Jewish tradition is that this was Doeg the Edomite. Thus, the sword would supposedly have been the one used to kill the priests of Nob. This seems like a convenient excuse to do away with Doeg as well as Saul’s guilt in such a manner, but it is unlikely.

First, Doeg was a seasoned killer and would have done as he was told. Second, he would not have been an armor bearer. He would have been a soldier in his own right. And third, the text would have clearly identified him by name if this were so.

Such Jewish traditions attempt to absolve the nation of guilt or remove enemies who are unfavorable to their standing in the overall body of Scripture. Quite often, they have no resemblance to the reality of what the text presents.

This vessel-lifter’s job was to follow behind his master and finish off anyone injured but not dead as his master continued to battle. He could not bring himself to do to Saul what he was expected to do to others. Because of the vessel-lifter’s unwillingness to act, Saul had to man up and do the job himself…

⁵ And when his armorbearer saw that Saul was dead, he also fell on his sword, and died with him.

vayar nose khelav ki meth shaul vayipol gam hu al kharvo vayamath imo – “And he saw, ‘lifter, his vessels’, that he died, Saul, and he fell, also he, upon his sword, and he died with him.” Saying “his sword,” meaning the vessel-lifter’s own sword, negates the thought that this was the same sword Saul died on.

The rabbis’ attempts to align this sword as Doeg’s is an unnecessary stretch of the text. With Saul dead, a concluding thought to the battle in relation to Saul is given…

⁶ So Saul, his three sons, his armorbearer, and all his men died together that same day.

vayamath shaul u-sh_eloshet banav v_enose khelav gam kal anashav bayom ha’hu yakhdav – “And he died, Saul, and ‘three, his sons’, and ‘lifter, his vessels’. Also, all his mortals in the day, the it, unitedly.” These words confirm the prophecy given by Samuel the previous day, demonstrating that it was the Lord who spoke through him as he conveyed the details to Saul.

Three stands for that which is solid, real, substantial, complete, and entire. Bullinger expands on that and says –

“The number three, therefore, must be taken as the number of Divine fulness. It signifies and represents the Holy Spirit as taking of the things of Christ and making them real and solid in our experience. It is only by the Spirit that we realise spiritual things. Without Him and His gracious operation, all is surface work: all is what a plane figure is to a solid (John 3:6). He it is who has wrought all our works in us, and by whom alone we can serve or worship (John 4:24).”

The phrase “Also, all his mortals…” refers to those of Saul’s house, not the entire army. That is made clear in 1 Chronicles 10:6.

Don’t rejoice over the death of Saul
He was one seeking the truth
To rejoice over that is a sad call
But some have done it from their youth

Something is true if it corresponds with reality
To turn from that is not a smart choice
For such an action there will be a penalty
So don’t be smug and don’t rejoice

Those who have found the truth
Will be raised to live some glorious day
Christ’s resurrection is the for-sure proof
God has ordained that it shall be this way

II. House, Ashtaroth (verses 7-13)

⁷ And when the men of Israel who were on the other side of the valley, and those who were on the other side of the Jordan,

Rather: vayiru anshe Yisrael asher b_eever ha’emeq vaasher b_eever ha’yarden – “And they saw, ‘mortals, Israel’, who in ‘side, the valley,’ and who in ‘side, the Jordan’.” Out of about forty translations that I checked, only Darby correctly identified the location –

“And when the men of Israel that were on this side of the valley, and [they] that were on this side of the Jordan.” Darby

All other translations say, “other side,” “beyond,” “across,” etc. That is incorrect. The word is b’ever, “in side.” It can mean either side, depending on the reference. Multiple examples of this are seen elsewhere.

In this case, it is referring to the area extending from the eastern side of the valley of Jezreel to the western shore of the Jordan River. Most scholars have this wrong as well.

Verse 11 provides evidence that it is referring to this side, as does 1 Chronicles 10:7. You can correct your Bible with a margin note and update your brain squiggle accordingly. A+ and hats off to John Darby.

The Jordan means the Descender. As for what the men saw…

^{7 (con’t)} saw that the men of Israel had fled and that Saul and his sons were dead,

ki nasu anshe Yisrael v_ekhi methu shaul u-vanav vayaazvu eth hearim vayanusu – “that they fled, ‘mortals, Israel’, and that they died, Saul and his sons. And they relinquished the cities, and they fled.” This shows that not all the soldiers in battle died. The words of verse 6 are limited to Saul, his family, and the men of his house. Because of what transpired, those in this area between the eastern edge of the valley until the western side of the Jordan…

^{7 (con’t)} they forsook the cities and fled; and the Philistines came and dwelt in them.

vayavou ph_elishtim vayesh_evu bahen – “And they came, Philistines, and they sat in them.” This is expected after such a battle, and has been seen since before Israel crossed the Jordan in the book of Joshua. The soldiers stake a claim within the conquered territory, expanding the borders of their empire in the process.

⁸ So it happened the next day, when the Philistines came to strip the slain,

vayhi mimakhorath vayavou ph_elishtim l_ephashet eth ha’khalalim – “And it was, from morrow, and they came, Philistines, to strip the pierced.” The battle probably consumed the majority of the day. Thus, the plundering took place the next day. This is what always occurs after a battle. Anything of value would be stripped from the fallen enemy, including weapons, garments, gold, other precious items, etc.

If the camp was left abandoned, all of the animals, food, tents, war wagons, and other items would be rounded up and plundered as well. While engaged in plundering Israel, it says…

^{8 (con’t)} that they found Saul and his three sons fallen on Mount Gilboa

vayimts_eu eth shaul v_eeth sh_eloshet banav noph_elim b_ehar ha’gilboa – “And they found Saul and ‘three, his sons’, fallen in ‘Mount, the Gilboa’.” This would be a great and notable part of the victory celebration, lording their achievement over Israel with shouts and taunts…

⁹ And they cut off his head and stripped off his armor,

vayikr_ethu eth rosho vayaphshitu eth kelav – “And they cut his head, and they caused to strip his vessels.” The head was all they needed for a victory parade. In fact, it would improve the shock value of any public display. After all such public displays, it says in 1 Chronicles 10 that Saul’s vessels were put in the house of their gods, and his head was fastened in the house of Dagon.

^{9 (con’t)} and sent word throughout the land of the Philistines, to proclaim it in the temple of their idols and among the people.

vayshal_ekhu veerets p_elishtim saviv l_evaser beith atsabehem v_eeth ha’am – “And they sent in ‘land, Philistines’ around to announce – ‘house, their carvings’, and the people.” This may be connected to the previous words, as in “they sent his head and his armor to announce,” or it may refer to sending runners to proclaim the victory throughout Philistia.

The latter is probably the case, simply because this is what runners were for. They spread the news of victory or defeat to the people as quickly as possible. A new word is seen here, the noun atsav, an image (literally, a carving), coming from the verb atsav, to carve.

It is equivalent to saying, “News of the battle was proclaimed through the churches and among the people of the U.S.” People would be in their temples praying and petitioning. Thus, the word would go to them as well as to the general public, such as in town squares and at the gates of the cities.

¹⁰ Then they put his armor in the temple of the Ashtoreths,

Rather: vayasimu eth kelav beith ashtaroth – “And they put his vessels – ‘house, Ashtaroth’.” This explains the note above from 1 Chronicles 10 about the “house of their gods.” The general word there is given for the specific word in this verse.

The etymology of the word ashtaroth is rather complicated, but Abarim defines it as Unity of Instruction or Clusters of One Law. Samuel continues, saying…

^{10 (con’t)} and they fastened his body to the wall of Beth Shan.

v_eeth g_eviyato taq_eu bekhomath beith shan – “And his body, they slapped in ‘rampart, Beth Shan’.” The word taqa signifies to slap (as with the hands being slapped together). It is used of pitching a tent, blowing a trumpet, slapping hands in a pledge, etc. The sense is forcefully driving pegs through him to fasten him to the khomah, rampart, a wall of protection.

Depending on the root, several possible meanings for Beth Shan are House of Security, House of Perpetuity, House of Sharpness, House of the Tooth, or House of Rest. Outside of the books of Samuel, the location is spelled Beth Shean, with an aleph included. Here and in 2 Samuel it is spelled without the aleph.

¹¹ Now when the inhabitants of Jabesh Gilead heard what the Philistines had done to Saul,

vayishmeu elav yosh_eve yavesh gilad eth asher asu ph_elishtim l_eshaul – “And they heard, unto it, ‘sitting Jabesh Gilead’ what they did, Philistines, to Saul.” This tells us that the earlier translation of the “other side of the Jordan” is incorrect.Jabesh Gilead is on the other side of the Jordan. If those translations were correct, there would be a contradiction in what is said. Rather, these men heard about what happened in the area on the western side of the river and they determined to act.

Jabesh comes from the verb yavesh, to be dry, dried up, or withered. It is used to describe the drying up of a river, land, bones, etc. It also applies to the withering of grass. Gilead means Perpetual Fountain. Thus, Jabesh Gilead means Dry Perpetual Fountain.

Jabesh Gilead is east of the Jordan in the tribal allotment of Manasseh. Beth Shan is west of the Jordan in the other half of Manasseh’s allotment. They probably received the word of what happened from the Manassites who fled from their homes after the battle. As for the matter…

¹² all the valiant men arose and traveled all night, and took the body of Saul and the bodies of his sons from the wall of Beth Shan;

vayaqumu kal ish khayil vayel_ekhu khal halaylah vayiqkhu eth g_eviyath shaul v_eeth g_eviyoth banav mekhomath beith shan – “And they arose, all ‘man, valorous’, and they walked all the night, and they took ‘body, Saul’, and ‘bodies, his sons’ from ‘rampart, Beth Shan’.” This was a brave thing for these men to do. The Philistines controlled the area, and they would be highly motivated to get whoever did it.

Despite that, they were willing to cover the national disgrace of Saul and his sons being exposed on a wall by heroically taking them down and out of the control of the Philistines. The same people remembered the heroic deed of Saul who saved them from Nahash the Ammonite in 1 Samuel 11, and they were willing to expend themselves in Saul’s honor because of it.

^{12 (con’t)} and they came to Jabesh and burned them there.

vayavou yaveshah vayisrephu otam sham – “And they came Jabesh-ward, and they burned them there.” So much for the teaching that they didn’t practice cremation in Israel. It’s a silly argument, I know, but it permeates Christian thinking to the point where it is believed in some cults that you can’t be saved if you are cremated. Pssssh.

Once they were cremated, their bones were buried. In 2 Samuel 2:5, David complimented them for what they did. If burning a body was an offence, David would have struck them, not thanked them. As for the bones of Saul and his sons…

¹³ Then they took their bones and buried them under the tamarisk tree at Jabesh,

vayiqkhu eth atsmotehem vayiqb_eru takhath ha’eshel b_eyaveshah – “And they took their bones, and they interred under the tamarisk tree in Jabesh-ward.” This is the third of three times the eshel, tamarisk, is seen in the Bible.

The first was in Genesis 21:33 when Abraham planted a tamarisk and called on the Lord, the Everlasting God. In Chapter 22, Saul sat under a tamarisk while determining matters of the kingdom. Because of the narrative in Genesis 21, it can be inferred that the significance of the tamarisk is permanence and reliability.

In 1 Chronicles 10, this same tree will be called elah, often translated as oak. The word signifies strength. Thus, it refers to a strong tree, regardless of type. Next, it says…

^{13 (con’t)} and fasted seven days.

vayatsumu shivath yamim – “And they fasted seven days.” The word tsum signifies to cover the mouth. Think of the mouth as covered when one fasts, keeping anything from coming in. This was in honor of their king and the person who faithfully defended them, keeping them from disaster at the hands of Nahash.

Seven is the number of spiritual perfection.

How terrible, a life without Christ!
Even when people think that they have all the facts
But Jesus alone is how our souls are priced
Without Him, they walk the wrong tracks

Jesus is the path to return to God’s glory
He alone is the way, the truth, and the life
Man cannot come to God apart from the gospel’s story
What is left is only enmity and strife

The fountain is dry, and there is no hope
To reject Jesus is to never find true life
So, come to Him. Don’t be a dope
Living your life against God, in enmity and strife

III. Law or Grace

1 Samuel ends on a sad note theologically. It takes the reader back to an earlier time in Israel’s history, after Christ’s coming and the results of His coming among the people from a spiritual standpoint.

In verse 1, it said that the Philistines, Weakeners, were being battled in Israel, He Strives with God, and that the men of Israel fled from before them. As they fled, they were cut down in Mount the Gilboa. The name signifies “the gathering in the Rolling Fountain.”

A mount signifies a large but centralized group of people. The Rolling Fountain reflects the giving of the Spirit. The Philistines, those who weaken the faith of others through law observance, prevailed over Israel. It is the Judaizers who eventually led Israel away from the truth, also cutting down those who believed until there was none left.

Verse 2 noted that the Weakeners impinged on Saul and his sons. As this is the closing chapter about Saul, we can assume that he no longer pictures man destined for Sheol as in the previous doctrine sermons concerning Sheol, but that he once again reflects those seeking the truth, as he did before Chapter 15. This should be obvious. Sheol doesn’t die, even if it someday has an ending.

The three sons that died with Saul are Jehonathan, Yah Has Given, with the additional hey, indicating the presence of the Spirit. Next is Abinadab, Father of Liberality. In Chapter 7, the name was seen as a reference to the willing and generous nature of the Father to share the work of His Son with all –

“For the Scripture says, ‘Whoever believes on Him will not be put to shame.’ ¹² For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. ¹³ For ‘whoever calls on the name of the Lord shall be saved.’” Romans 10:11-13

Third was Malki-shua. Apart from his name being given in genealogical listings, there is nothing to pin down the meaning of his name based on several possible roots. However, a likely candidate, King of Salvation, seems appropriate. If so, all three names point to a state of salvation.

In verse 3, Saul was overwhelmed in the battle, and he was shot by the “flowers” with the bow. The word “flower” is yarah. At times it is used to indicate pointing something out (as with the finger) and thus, to teach. It is the root of the word moreh, teacher.

Saul was taught by the Philistines, the Weakeners, and their doctrine overwhelmed him. In verse 4, Saul told his vessel-lifter to pull out his sword and stab him, not wanting the foreskinned Weakeners to come and thoroughly affect him.

The Weakeners are those who use the law to attack the faith of others. This shows that those who hold to law observance are considered uncircumcised, just as Paul says in Romans 2 –

“For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision. ²⁶ Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision? ²⁷ And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law? ²⁸ For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; ²⁹ but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.” Romans 2:25-29

In Philippians 3:3, Paul reaffirms this when contrasting those of faith against those who are only cut in the flesh, saying, “we are the circumcision, who worship God in the Spirit.”

When Saul realized his vessel-lifter wouldn’t help him, it says he took “the sword,” and he fell upon her. Those seeking the truth in Israel died by the law. That is the state that Israel remains in. There was hope in the early church, but the Judaizers and Israel’s leadership eventually killed off searching for the truth in Christ.

After that, Saul’s vessel-lifter took his own sword and fell on it, dying with Saul. The implements of seeking the truth, such as studying the New Testament, were killed off as well.

Verse 6 noted that Saul, his three sons, his armorbearer, and all his men died together. Instead of just saying “his sons,” it specifically mentioned three sons. Saul had more than three sons.

As Bullinger noted concerning the number, it “signifies and represents the Holy Spirit as taking of the things of Christ and making them real and solid in our experience. It is only by the Spirit that we realise spiritual things.”

In Israel, after Jesus came, the message of Him was crushed. There was nothing left for the Holy Spirit to do to share the things of Christ with the people.

In verse 7, it said that when those of Israel between the valley and the Jordan saw that Saul and his sons were dead, they fled. Then the Philistines came and dwelt in their cities. The Jordan pictures the time of Christ’s incarnation.

The valley, meaning the valley of Jezreel, refers to the end of the tribulation. Therefore, this covers the entire period between the coming of Christ and the tribulation. As such, this is a note that Israel, during that entire period, will be without Christ.

In verse 8, on the next day, the Philistines, the Weakeners, came to strip the slain. At this time, they found Saul and his three sons fallen on Mount Gilboa (the gathering in the Rolling Fountain), specifically mentioning the three sons again.

Being a son signifies a similar identity. Those seeking the truth and those who have found it will be completely overwhelmed during this period in Israel’s history. There will be nothing of the Spirit to take the things of Christ and make them real and tangible in the lives of the people.

In verse 9, it said that the Philistines cut off Saul’s head. The Topical Lexicon notes that head speaks of that which is first, highest, and most important. Thus, it speaks of primacy, superiority, and the place from which something proceeds.

David cut off Goliath’s head, demonstrating complete victory over his foe. The Philistines, the Weakeners who use law to weaken the faith of others, have done this to Saul, the king of Israel. He represents those seeking the truth at the time of Christ’s coming.

The head of this movement was cut off, demonstrating complete victory over the Philistines’ foe. Because of this, they announced it as their good news in their image houses and among the people. That corresponds to their synagogues and the culture.

But more, in verse 10, it said that they put Saul’s vessels in the house of the Ashtaroth. This is similar to what happened when Goliath’s sword was placed behind the ephod in the sanctuary. The Ashtaroth, Unity of Instruction, was seen in Chapter 7 to indicate the Law of Moses, One Law.

Saul’s implements for pursuing and gaining victory over the truth have been taken over by the Philistines of Israel, completely eliminating Jesus and the message of truth from the people among the collective body. After that, they slapped Saul’s body to the rampart of Beth Shan.

The name Beth Shan is a contracted form of Beth Shean, where the aleph is dropped out –

בית שן
בית־שאן

Abarim insightfully says of this, “perhaps the author contracted this name to indicate that this House Of Rest became House Of Sharpness when it hosted the humiliation of Saul and his sons and in effect the monarchy of Israel at large.”

I’m not sure how they deduced that, but it is exactingly realized in the nation of Israel to this day.

Verse 11 referred to the inhabitants of Jabesh Gilead (Dry Perpetual Fountain) hearing what happened. As seen previously, being on the other side of the Jordan (it is understood, though not stated) signifies the state of those on that side in relation to the timing of the advent of Christ.

For example, even though Christ has come, the people of Israel today would be reflected as being east of the Jordan because they, as a nation, have not yet come to Christ.

Also, it has been previously seen that there is a difference between ha’gilad, the Gilead, and Jabesh Gilead. When the article is used with Gilead (the Perpetual Fountain), it refers to the Holy Spirit. However, Gilead, without the accompanying definite article, speaks of Israel, Perpetual Fountain.

To grasp the meaning, one must think of Israel as the means of providing the Fountain, regardless of whether individuals are included in its transmission or not (Ephesians 2:12). The Spirit is the Mode by which one is included.

During the church age, Gentiles are brought into the commonwealth of Israel along with Jews. However, not all people receive it. Israel is Perpetual Fountain, not The Perpetual Fountain (meaning the Holy Spirit). The use of the article or its lack defines this.

Therefore, Dry Perpetual Fountain reflects those who have no means of providing the Fountain. There is no connection to the Spirit, and thus no ability to provide it. It refers to Israel without the Spirit.

In verse 12, the men of Jabesh Gilead traveled all night to take the bodies of Saul and his sons from the rampart of Beth Shan. After that, they took them to Jabesh, Dry, and burned them there.

In verse 13, it said that they then took their bones and buried them under the tamarisk tree in Jabesh-ward, thus “toward the Dry.” The tamarisk is a symbol of permanence and reliability.

The hope of seeking Christ in Israel was essentially taken from them to a time before the incarnation (the other side of the Jordan) and burned. From there, the bones left over from the immolation were buried under a tamarisk, a permanent and reliable state that still exists in Israel.

After they buried the bones of Saul and his sons, they fasted seven days, the number of spiritual perfection. There is no spiritual food for Israel to eat throughout the duration of their time under punishment. They are in a state of fasting from the truth of God in Christ while their punishment is executed seven times over (Leviticus 26) for their rejection of Christ.

It is a sad way to end the book of 1 Samuel, but it is not the end of the story for Israel. However, it is a sad state in a sad chapter of their existence as a nation. Someday, their blinders will be removed, and they will see what they currently cannot.

Despite being a sad passage, it is an appropriate way for the book to end. The whole book of 1 Samuel has dealt continuously with the issue of law versus grace. Grace is the preeminent key in Scripture when dealing with a relationship with God.

From the first words uttered to man in the Garden of Eden to the last words of Scripture penned by John, this is the main focus of God’s attention on our relationship with Him. Will we trust Him and, by faith, reach out to Him, or will we try to work our way back to Him?God allows us the choice. May we be wise and choose the good path that leads to salvation through faith in the full, final, finished, and forever work of Jesus Christ the Lord? Indeed, may we be wise and choose Jesus.

By faith alone,
not by my works!
I’m saved by GRACE,
not on my own.

Not by my deeds,
but by His blood,
for Jesus died
to give me Life.

And life everlasting,
freedom from my sins
was purchase on the cross
the moment I believed.

Not by my hands,
not by my works!
But by the Blood
of Christ the Lord.

So be not afraid!
Only BELIEVE,
that Jesus died
as a payment for your sins.

By faith alone
your are truly SAVED.
So live by faith
for by the GRACE
SALVATION came.
12 Feb 2022

Closing Verse: We who are Jews by nature, and not sinners of the Gentiles, ¹⁶ knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. Galatians 2:15, 16

Next Week: 2 Samuel 1:1-16 (I Killed ‘Anointed, Yehovah’) (1^st 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 31:1-13 (CG)

31 And Philistines ‘being battled in Israel. And they fled, ‘mortals, Israel’, from ‘faces, Philistines’. And they fell, pierced, in ‘Mount, the Gilboa’. ²And they caused to impinge, Philistines את Saul and את his sons. And they caused to strike, Philistines את Jehonathan, and את Abinadab, and את Malki-shua, ‘sons, Saul’. ³And it enweighed, the battle, unto Saul. And they found him, the ‘causing to flow mortals’ in the bow. And he whirled, vehemently, from the ‘flowers’.

⁴And he said, Saul, to ‘lifter, his vessels’, “You must outpull your sword, and you must stab me in her, lest they will come, the foreskinned, the these, and they will stab me, and they will glean themselves in me.”

And not he acquiesced, ‘lifter, his vessels’, for he feared vehemently. And he took, Saul את the sword, and he fell upon her. ⁵And he saw, ‘lifter, his vessels’, that he died, Saul. And he fell, also he, upon his sword, and he died with him. ⁶And he died, Saul, and ‘three, his sons’, and ‘lifter, his vessels’. Also, all his mortals in the day, the it, unitedly.

⁷And they saw, ‘mortals, Israel’, who in ‘side, the valley’, and who in ‘side, the Jordan’ that they fled, ‘mortals, Israel’, and that they died, Saul and his sons. And they relinquished את the cities, and they fled. And they came, Philistines, and they sat in them. ⁸And it was, from morrow, and they came, Philistines, to strip את the pierced. And they found את Saul and את ‘three, his sons’ fallen in ‘Mount, the Gilboa’. ⁹And they cut את his head, and they caused to strip את his vessels. And they sent in ‘land, Philistines’ around to announce – ‘house, their carvings’, and את the people. ¹⁰And they put את his vessels – ‘house, Ashtaroth’. And את his body, they slapped in ‘rampart, Beth Shan’.

¹¹And they heard, unto it, ‘sitting Jabesh Gilead’~ את they did, Philistines, to Saul. ¹²And they arose, all ‘man, valorous’, and they walked all the night, and they took את ‘body, Saul’, and את ‘bodies, his sons’, from ‘rampart, Beth Shan’. And they came Jabesh-ward, and they burned את them there. ¹³And they took את their bones, and they interred under the tamarisk in Jabesh-ward. And they fasted seven days.

1 Samuel 31:1-13 (NKJV)

Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell slain on Mount Gilboa. ² Then the Philistines followed hard after Saul and his sons. And the Philistines killed Jonathan, Abinadab, and Malchishua, Saul’s sons. ³ The battle became fierce against Saul. The archers hit him, and he was severely wounded by the archers.

⁴ Then Saul said to his armorbearer, “Draw your sword, and thrust me through with it, lest these uncircumcised men come and thrust me through and abuse me.”

But his armorbearer would not, for he was greatly afraid. Therefore Saul took a sword and fell on it. ⁵ And when his armorbearer saw that Saul was dead, he also fell on his sword, and died with him. ⁶ So Saul, his three sons, his armorbearer, and all his men died together that same day.

⁷ And when the men of Israel who were on the other side of the valley, and those who were on the other side of the Jordan, saw that the men of Israel had fled and that Saul and his sons were dead, they forsook the cities and fled; and the Philistines came and dwelt in them. ⁸ So it happened the next day, when the Philistines came to strip the slain, that they found Saul and his three sons fallen on Mount Gilboa. ⁹ And they cut off his head and stripped off his armor, and sent word throughout the land of the Philistines, to proclaim it in the temple of their idols and among the people. ¹⁰ Then they put his armor in the temple of the Ashtoreths, and they fastened his body to the wall of Beth Shan.

¹¹ Now when the inhabitants of Jabesh Gilead heard what the Philistines had done to Saul, ¹² all the valiant men arose and traveled all night, and took the body of Saul and the bodies of his sons from the wall of Beth Shan; and they came to Jabesh and burned them there. ¹³ Then they took their bones and buried them under the tamarisk tree at Jabesh, and fasted seven days.

Artwork by Douglas Kallerson

1 Samuel 30:21-31
Wadi, the Besor, Part III

(Typed 1 June 2026) In Matthew 20, Jesus gives what is known as the Parable of the Workers in the Vineyard. That parable has interesting parallels to what is typologically revealed in this Chapter of 1 Samuel.

The Superior Word commentary on this parable was published in late May and early June, at the same time I typed this sermon. It wasn’t planned. It just worked out that way. The parable says –

“For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. ² Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. ³ And he went out about the third hour and saw others standing idle in the marketplace, ⁴ and said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went. ⁵ Again he went out about the sixth and the ninth hour, and did likewise. ⁶ And about the eleventh hour he went out and found others standing idle, and said to them, ‘Why have you been standing here idle all day?’ ⁷ They said to him, ‘Because no one hired us.’ He said to them, ‘You also go into the vineyard, and whatever is right you will receive.’

⁸ “So when evening had come, the owner of the vineyard said to his steward, ‘Call the laborers and give them their wages, beginning with the last to the first.’ ⁹ And when those came who were hired about the eleventh hour, they each received a denarius. ¹⁰ But when the first came, they supposed that they would receive more; and they likewise received each a denarius. ¹¹ And when they had received it, they complained against the landowner, ¹² saying, ‘These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.’ ¹³ But he answered one of them and said, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? ¹⁴ Take what is yours and go your way. I wish to give to this last man the same as to you. ¹⁵ Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?’ ¹⁶ So the last will be first, and the first last. For many are called, but few chosen.”

Text Verse: “And he said, ‘Listen, all you of Judah and you inhabitants of Jerusalem, and you, King Jehoshaphat! Thus says the Lord to you: ‘Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God’s.’” 2 Chronicles 20:15

In the battle that David led against Amalek, David said essentially the same thing about the battle being the Lord’s –

“But David said, ‘My brethren, you shall not do so with what the Lord has given us, who has preserved us and delivered into our hand the troop that came against us.’” 1 Samuel 30:23

How does that tie in with Jesus’ teaching about the workers in the vineyard? It all comes down to the marvelous five-letter word: GRACE.

We can’t earn it, and we shouldn’t be upset when others receive it. Rather, we should accept it humbly and be glad when others receive it as well.

It is a certain truth that is found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Unitedly, They Will Apportion (verses 21-31)

²¹ Now David came to the two hundred men who had been so weary that they could not follow David,

vayavo David el matayim ha’anashim asher pig_eru milekheth akhare David – “And he came, David, unto ‘two hundreds, the mortals’ who they death-spent from walking after David.” These men were mentioned in verse 10 –

“And he pursued, David, he and four hundreds man. And they stood, two hundreds man whom they ‘death-spent’ from traversing ‘Wadi, the Besor’.” 1 Samuel 30:10 (CG)

The men had been going constantly since they left the Philistines who were preparing for battle. They returned to Ziklag and found their families and possessions plundered. They wailed in anguish until they couldn’t weep anymore. Then they picked up their arms and went in pursuit of the plunderers.

By the time they got to Wadi, the Besor, they were spent. Therefore, they stayed at the wadi while the rest of the soldiers pressed on after the raiders.

David means Beloved. He has pictured accepting the doctrines of Christ. Two hundred is the number of insufficiency.

^{21 (con’t)} whom they also had made to stay at the Brook Besor.

vayoshivum b_enakhal ha’b_esor – “and they caused to ‘sit’ them in ‘Wadi, the Besor’.” Because David is referred to in verse 10 and this verse, many manuscripts say, “and he caused to ‘sit’ them in ‘Wadi, the Besor’.” It is more likely the text would be changed from the more difficult “they” to the seemingly more understandable “he.”

However, the next verse gives a good reason why the word “they” is correct. Either way, it was understood these men were more of a liability than a help.

Besor is from basar, to be fresh and thus full. That word was introduced in 1 Samuel 4:17, where it described the person “announcing” what occurred in the battle.

It gives the sense of announcing good news. As such, Strong defines the name of Besor as Cheerful. Abarim sees the root as possibly basar, flesh. Thus, they provide an option of Place of Flesh or Place of Glad Tidings. Jones and Young go with an Arabic nuance, saying Cold or Cool Brook.

The word translated as wadi, nakhal, signifies a winter torrent where the waters rush through it after the rains. During the times of no rain, it remains an empty bed. It is derived from the verb nakhal, to inherit. The connection is that the waters “inherit” the land where they flow.

These depleted men were left at the wadi while the rest continued the pursuit…

^{21 (con’t)} So they went out to meet David and to meet the people who were with him.

vayets_eu liqrath David v_eliqrath ha’am asher ito – “And they went out to encounter David, and to encounter the people who ‘with him’.” The size of the band returning from plundering the raiders was immense. There would be a seemingly endless line of animals followed by all of the captives who were retrieved, along with a great amount of plunder.

As such, the two hundred at the wadi would have seen them coming from a great distance. Realizing it was David and his men, they went out to meet them…

^{21 (con’t)} And when David came near the people, he greeted them.

vayigash David eth ha’am vayishal lahem l_eshalom – “And he neared, David, the people, and he asked to them to peace.” David’s first concern is their situation. Were they faring well? Was their health restored? There was no sense of bragging or lording it over those who were left behind. Rather, David shared concern about them. Some of the others, however, weren’t so forgiving…

²² Then all the wicked and worthless men of those who went with David

vayaan kal ish ra u-v_eliyaal mehaanashim asher hal_ekhu im David – “And he answered, all ‘man evil, and worthlessness’ from the mortals who they walked with David.” As has been seen before, the singular, he, refers to a collective. They are lumped into a single unit termed ra, evil, and beliyaal, worthlessness.

They may have been outstanding warriors, tireless and able to continue while others couldn’t, but they lacked the ability to empathize with those others. Because of their strength and endurance, they saw the others as unworthy of receiving recompense. They…

^{22 (con’t)} answered and said, “Because they did not go with us, we will not give them any of the spoil that we have recovered,

vayom_eru yaan asher lo hal_ekhu imi lo niten lahem meha’shalal asher hitsalnu – “and they said, ‘Because which not they walked with me, not we will give to them from the booty which we caused to snatch.” The collective “me” is used, followed by the plural “we.” They have cumulatively pitted themselves against the whole, including David, to strengthen their position.

This would be like one guy coming forward and saying, “I went out to the battle while these guys stayed behind. Therefore, none of us will give them anything.” These men, speaking unitedly, are probing to see what David will do by speaking for everyone who engaged in the battle.

To me, this discourse bolsters the argument that “they” is the correct translation in verse 21, “and they caused to ‘sit’ them in ‘Wadi, the Besor’.” These worthless fellows agreed that the worn-out men should stay behind, plotting that when they came back with the spoil, they would not share any of it.

In other words, they were already planning on keeping the booty from the men at the wadi while encouraging them to stay behind and rest. It explains why they are so evil and worthless. They wanted nothing to be given to the others…

^{22 (con’t)} except for every man’s wife and children, that they may lead them away and depart.”

The words are direct and curt: ki im ish eth ishto v_eeth banav v_eyinhagu v_eyelekhu – “for if man his wife and his sons. And they will drive, and they will walk.’” It is equivalent to, “Let them take their wives and their sons and beat it.” They had agreed to let these men stay at the wadi and protect the supplies. However, with the battle behind them, their lying sympathies of the previous days have become arrogant vociferations…

²³ But David said, “My brethren, you shall not do so with what the Lord has given us,

vayomer David lo thaasu khen ekhai eth asher nathan Y_ehovah lanu – “And he said, David, ‘Not you will do thus, my brothers, with what He gave, Yehovah, to us.” David brilliantly introduces the Lord’s role in the matter, while at the same time calling them “brothers.” His determination is tempered with the affection of a soldier toward his comrades.

The side of the evil, worthless men is pitted against the Lord. Once Yehovah was mentioned, they could not claim the victory was theirs without losing all credibility in the eyes of the people.

The victory was a gift. A gift is an act of grace. If they received grace, then those who stayed with the supplies deserve the same grace. To bolster the scope of what occurred, David continues…

^{23 (con’t)} who has preserved us and delivered into our hand the troop that came against us.

vayishmor othanu vayithen eth ha’g_edud haba alenu b_eyadenu – “and He guarded us, and He gave the cohort, the ‘coming upon us,’ in our hand.” None of the men were at Ziklag when the attack took place. If they had been, they may have been overwhelmed in the attack.

When they returned to Ziklag, David consulted the ephod, and they were assured of finding the attackers and of victory over them. Just what the Lord said would occur is what transpired.

During the battle, as many lads as there were in David’s entire army escaped on camels, meaning the number they defeated was enormous. Only the Lord could effect such a magnificent victory. Therefore, any claims to the contrary would have to be weighed against what was predetermined by the Lord. In being weighed, they would be found wanting.

²⁴ For who will heed you in this matter?

umi yishma lakhem ladavar ha’zeh – “And who, he will hear to you to the word, the this?” David uses this same type of speech elsewhere. The men pitted their view against David. In turn, David pits his view against them. However, as seen, he has done so only in conjunction with invoking the name of the Lord.

His argument could fail only if the men he challenged denied the Lord, something that would not happen. Therefore…

^{24 (con’t)} But as his part is who goes down to the battle, so shall his part be who stays by the supplies; they shall share alike.”

ki k_ekheleq ha’yored bamilkhamah u-k_ekhehleq ha’yoshev al ha’kelim yakhdav yakhaloqu – “For according to portion the ‘descending in the battle,’ and according to portion the ‘sitting upon the vessels’, unitedly, they will apportion.” An army is a unit. Its various parts all work together to form a whole. To reject the effort of one part is to damage the whole. This is seen by Paul in 1 Corinthians 12.

There he refers to the various parts of the body which form a whole, a metaphor for the body of Christ. He says –

“But God composed the body, having given greater honor to that part which lacks it, ²⁵ that there should be no schism in the body, but that the members should have the same care for one another. ²⁶ And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it.” 1 Corinthians 12:24-26

David wisely used this same logic concerning the army under his command…

²⁵ So it was, from that day forward;

vayhi mehayom ha’hu vama_elah – “And it was, from the day, the it, and upward.” The word maal, upward, is used for the first time in this manner. It was misunderstood by the Jewish sage Rashi (as cited by Gill) to mean “back to the time of Abraham, after the battle where Lot was rescued.” That is a wholly inept conclusion.

Rather, this is the first time in the Bible that this upward language is used as a temporal formula concerning an event. Consider the ruling beginning at that point and ascending onward from there. Future events are treated as higher than present events because they accumulate from that day forward.

This is a vertical way of saying that from that point onward, the statute continued. It is also used to indicate age, such as “twenty years old and upward.”

This does not mean that time goes upward or downward. Rather, Hebrew more commonly views time through before/after language, where the ancient or former are “before,” and what follows comes “after.”

The point of the text is that David’s ruling rose from that day onward as a standing ordinance in Israel. That is seen in the next words…

^{25 (con’t)} he made it a statute and an ordinance for Israel to this day.

vaysimekha l_ekhoq u-l_emishpat l_eyisrael ad ha’yom ha’zeh – “And he put it to enactment and to verdict to Israel until the day, the this.” This is where the thought of ascension takes place. Each new instance is piled upon the previous one, forming a mountain of fulfilled verdicts concerning David’s first precedent-setting decision. The narrative continues…

²⁶ Now when David came to Ziklag, he sent some of the spoil to the elders of Judah,

vayavo David el tsiqlag vayshalakh mehashalal l_eziqne Y_ehudah – “And he came, David, unto Ziklag, and he sent from the booty to ‘aged, Judah’.” This is the ‘booty, David’ referred to in verse 20. All of the livestock that was captured in the battle, except for what belonged to the men and was previously plundered from them, was given to David.

This was his personal portion of the spoil. Instead of retiring and settling down as a rancher, he had other designs for the animals. It is his way of making or solidifying alliances with groups, some of whom were probably plundered by Amalek.

Ziklag is derived first from tsuq, to pour out or melt, or to oppress or distress, such as to put pressure on someone to give up information or to lay siege to a city. The second part is from log, a small amount poured into a hollow, like the hand. Thus, it signifies Measure of Pressure or Measure of Pouring.

Judah is from yadah, to use the hand. In the case of Judah, it signifies raising the hands as a means of praise. Hence, it is rendered Praise.

^{26 (con’t)} to his friends, saying, “Here is a present for you from the spoil of the enemies of the Lord”—

Rather: l_ereehu lemor hineh lakhem berakhah mish_elal oy_eve Y_ehovah – “to his associate, to say, ‘Behold! To you benediction from booty, ‘hatings, Yehovah’.’” Despite every translation I checked, the word associate is singular. This either means that David sent the spoil to one friend who was instructed to parcel the present out to the elders, or the word “associate” is being used collectively. As he is in Ziklag, the former seems likely.  Next, he gives…

²⁷ to those who were in Bethel, those who were in Ramoth of the South, those who were in Jattir,

laasher b_evieth el v_elaasher v_eramoth negev v_elaasher b_eyatir – “To whom in Bethel, and to whom in ‘Ramoth, Parchedland’, and to whom in Jattir.” The Bethel mentioned here is unlikely to be the Bethel seen in so many other passages. Rather, it is probably the location called Bethul in Joshua 19:4 and Kesil mentioned in Joshua 15:30.

Bethel means House of God. Ramoth means Heights or High Places. Jattir is from yatar, to jut over or exceed. Thus, it is defined as Redundant, Superfluity (CG), Preeminence, or Lofty.

²⁸ those who were in Aroer, those who were in Siphmoth, those who were in Eshtemoa,

v_elaasher baaroer v_elaasher b_esiphmoth v_elaasher b_eesht_emoa – “And to whom in Aroer, and to whom in Siphmoth, and to whom in Eshtemoa.” Aroer means Stripped, Bare, or Naked. Siphmoth is found only here in the Bible. Its root is debated. Abarim says it means Fence Keepers. Strong has it coming from saphah, to abrade, and thus bare. As such, it would mean Bare Spots. Eshtemoa comes from shama, to hear. It means Hearing but in the sense of Obedience.

²⁹ those who were in Rachal, those who were in the cities of the Jerahmeelites, those who were in the cities of the Kenites,

velaasher b_erakhal v_elaasher b_eare hay_erakhm_eeli v_elaasher b_eare ha’qeni – “And to whom in Rachal, and to whom in ‘cities, the Jerahmeelite’, and to whom in ‘cities, the Kenite.’” Rachal is also found only here. It is from rakhal, to travel for trading, as in a spice merchant. Thus it would mean Traders or Place of Traffic.

The Jerahmeelite was mentioned in Chapter 27. The name means He Will Obtain Mercy of God. Kenite means Acquire.

³⁰ those who were in Hormah, those who were in Chorashan, those who were in Athach,

v_elaasher b_ekhar_emah v_elaasher b_evor-ashan v_elaasher baatakh – “And to whom in Hormah, and to whom in Bor-ashan, and to whom in Athach.” Hormah means Anathema. Bor-ashan is seen only here in the Bible as well. The problem with the name is that the letters beth and kaph are similar-looking. As such, depending on the translation, it is either a b or c (with a k sound).

The word ashan signifies smoke. If it is preceded by bor, it would be Pit of Smoke (Smoking Pit). If by kor, it would be Furnace of Smoke (Smoking Furnace). Athach is also only found here. Strong has it coming from an unused root meaning to sojourn. Thus, it would be Sojourn or Sojourning. Young says Lodging or Inn.

*^{31 (fin)} those who were in Hebron, and to all the places where David himself and his men were accustomed to rove.

v_elaasher b_ekhevron u-l_ekhal ham_eqomoth asher hithhalekh sham David hu vaanashav – “And to whom in Hebron, and to all the places which he walked himself there, David, he and his mortals.” The NKJV gives the sense. In each place David walked, he sent his benediction. Hebron means Alliance.

The chapter ends without any fanfare. The list is provided to reveal how David made his early alliances, preparing his support base for when he would rule over Judah. Depending on when the battle between Saul and the Philistines took place, Saul may already be dead when these gifts were sent out.

Amalek has been attacking all along
Taking plunder wherever they go
Their way of life and actions have been wrong
Many have been taken, as we know

But none that belonged to the Lord will be lost
While the ages have unfolded before us
Each dispensation has revealed the cost
That has been paid for them by Jesus

In the end, the Lord will recover all
It is a truth found in His word
All who upon the Lord did call
Can be certain that He has heard

He will deliver them to eternal life
In a land free from Amalekite strife

II. All Will Be Recovered

In verse 1, David, accepting the doctrines of Christ, came to Ziklag, Measure of Pressure on the third day. Ziklag indicates the time of the tribulation, described in the New Testament with the Greek word thlipsis, pressure.

The number three signifies that which is solid, real, substantial, complete, and entire. In essence, it refers to divine perfection. Expanding on that, Bullinger says –

“The number three, therefore, must be taken as the number of Divine fulness. It signifies and represents the Holy Spirit as taking of the things of Christ and making them real and solid in our experience. It is only by the Spirit that we realise spiritual things. Without Him and His gracious operation, all is surface work: all is what a plane figure is to a solid (John 3:6).”

The tribulation will be the time of divine fullness concerning the redemptive plans of those who hold to the doctrines of Christ. Arriving at Ziklag, they found that the Amalekites, the People Who Wring Off, had invaded the parchedland as far as Ziklag, burning it with fire. The Amalekites are those who are disconnected from the body and who strive to disconnect the body.

The Amalekites have been wringing people off the body, those who hold to the doctrines of Christ, from the earliest times that the gospel was preached, all the way through until the tribulation (pictured by Ziklag, Measure of Pressure).

In verse 2, it said they took all the women in the city, and they did not kill any man. Instead, they were all driven away in subjugation. In verses 3 and 4, when the men arrived in Ziklag and found all their families gone, they wept until they had no more strength to continue.

Verse 5 specifically mentioned that David’s wives Ahinoam (Kindred to Sweetness), the Jezreelitess (God Sows), and Abigail (Father of Joy, meaning the source of Joy), the wife of Nabal (Dolt) the Carmelite (Vineyard of God) were taken.

In Chapter 25, they represented those of the church who missed the rapture (married to a Dolt), and those of Israel who entered the tribulation, but will come to a saving knowledge of Christ. Together, they will form the whole of those whom God calls during the tribulation.

Because their families were taken (verse 6), the men spoke of stoning David because they grieved “man upon his son, and upon his daughters.” The singular, son, highlights the matter. It was as if following the doctrines of Christ had caused their continuance to be cut short, something that would be expected during the tribulation.

Despite that, David, accepting the doctrines of Christ, seized himself in Yehovah his God. There is total trust that the Lord will get them through this ordeal. After reestablishing himself, David had Abiathar the priest (Father of Superfluity), the son of Ahimelech, bring the ephod near (verse 7).

It was previously seen that Abiathar’s name comes from a word that signifies an excess, but not as unwanted or without a purpose. It is that which goes beyond the needs of the original thing. He represents the law, which, despite being obsolete, still serves a purpose, even to this day.

He was noted as the son of Ahimelech, My Brother Is King, signifying the law anticipating Christ. Christ came, fulfilling the law. It is annulled and done (Ahimelech’s death), but it still serves a purpose in its issue (Abiathar). It is used as a tutor to lead people to Christ.

This is just what can be expected from the tribulation, where the temple is restored in contradiction to Israel calling on Jesus. And yet, because of the temple and all the trouble it will bring on Israel, it will be the necessary tutor to finally lead them to Him.

In verse 8, David inquired of the Lord if he should pursue the troop, asking if he would reach them. The Lord responded that he would reach the Amalekites, and he and his men would recover all that was lost.

Verse 9 noted that David and six hundred men went after them. It is the number of man, fallen man, in a cycle where nothing is wanting and the whole cycle is complete.

Still in verse 9, they came to Wadi, the Besor. The wadi signifies an inheritance. Besor, coming from basar, means to be fresh and thus full. In 1 Samuel 4:17, it was used to describe the person “announcing” what occurred in the battle. It is a word used throughout the Old Testament in announcing good news –

“How beautiful upon the mountains
Are the feet of him who brings good news,
Who proclaims peace,
Who brings glad tidings [m_ebaser: announcing] of good things,
Who proclaims salvation,
Who says to Zion,
‘Your God reigns!’” Isaiah 52:7

Abarim defines the Besor as the Place of Glad Tidings. Stated more simply (as in the 1 Samuel 4 sermons), it indicates the Gospel. Hence, wadi ha’besor would indicate Inheritance of the Gospel. A portion of them was left behind (‘being remained’), too death-spent to engage the battle.

Despite that (verse 10), David and four hundred men continued the pursuit. Four hundred is a derivative of four, the number of creation and the world (and city) number, and ten, which signifies “Completeness of order, marking the entire round of anything. … It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

It is also a derivative of forty and ten. Bullinger says of forty –

“It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where forty relates to a period of evident probation. But where it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10, and in harmony with their signification.”

The number two hundred signifies insufficiency. These two hundred were described by a word found only in this chapter, pagar, “death-spent.” The word comes from peger, a carcass.

One can see that during the tribulation, a spiritual battle takes place that leads to revival and renewal, while at the same time, there are those who will die during the tribulation because of their faith in the gospel, having no opportunity to engage in the battle.

Of note is that the same numbers as seen in 1 Samuel 25 are seen here. Two hundred remain with the supplies and four hundred go out for battle. The difference is that in Chapter 25, it was not the will of the Lord. In this chapter, the Lord was consulted and said they would prevail.

In verse 11, it mentioned that David’s men found an Egyptian (Double Trouble) man in the field. Man is born in sin, and he cannot redeem himself. Thus, he is in double trouble (Egypt). The field represents the world. He was of no value to the Amalekites, those who attempt to sever the head from the body, so they discarded him.

They gave this guy bread, water, a slice of fig-cake, and two raisin-cakes. Together, these speak of God’s provision for restoring and sustaining a person. Despite having no sustenance for three days, the period of divine fullness, he still revived. As it said, “it returned, his spirit, unto him.”

This means that even those who never knew about God, unlike those in the church who were left behind and the Jews who pursued Him incorrectly, can also be saved at any time during the tribulation. This Egyptian represents those mentioned in Revelation 7 –

“After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, ¹⁰ and crying out with a loud voice, saying, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’” Revelation 7:9, 10

Verse 13 was the Egyptian’s detailed explanation of himself, carefully distancing himself from Amalek, despite being a servant of one of them.

In verse 14, the Egyptian explained where they had stripped the land. First was in the parchedland of the Cherethite. The name indicates cutting. I defined it as the Cutter. It points to those of Israel before Christ’s coming with whom the Lord cut the Mosaic Covenant.

They next stripped Judah. That would be Israel after the exile of the ten tribes. They then stripped the parchedland of Caleb. Caleb has consistently pictured the Gentiles. Thus, this represents those in the Gentile-led church but who missed the rapture because they never really believed.

Last, they stripped Ziklag, Measure of Pressure, meaning the tribulation, which was burned with fire. Peter speaks of that as occurring during the tribulation –

“But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. ¹¹ Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, ¹² looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat?” 2 Peter 3:10-12

Thus, it speaks of the impact of Amalek throughout all time, from the calling of Israel, throughout the church age, right through the tribulation.

In verse 15, David instructed the Egyptian to take him down to Amalek’s location. The Egyptian agreed as long as David swore not to kill him or hand him over to his lord.

In verse 16, David found the Amalekites having a giant party with all of the booty they had taken “from ‘land, Philistines’, and from ‘land, Judah’.” That revealed that the Cherethite, the Cutter, was located in Philistine territory.

This makes complete sense when considering that those of the Law of Moses were always hemmed in by Weakeners. It is like their default position.

In verse 17, David attacked Amalek from “the breeze and until the evening to their morrow.” It means the entire duration of the lighted day. The day is when man works and goes about his business, as noted by Jesus in John 9:4 and 11:9.

In the battle, it said none escaped except four hundred lads who rode upon camels and fled. The symbolism of the camel is to treat fully or adequately deal with a matter. Thus, these escapees represent that in the world (four) nothing is wanting, the whole cycle is complete (ten), and the matter has been adequately dealt with (camel).

Verse 18 noted that David, accepting the doctrines of Christ, recovered all that the Amalekites had carried away, including rescuing his two wives. These two represent those of the church who missed calling on Jesus, and those of Israel who together enter the tribulation and then call on Jesus.

Verse 19 reiterated that nothing was lacking and that everything had been recovered. In verse 20, it noted that all the tson, flock, and baqar, cattle, became David’s booty.

The two speak of migrating through the word, checking out what it says, and seeking out and inquiring as to what is in it. All of those they represent became David’s booty, leading the way before the rest of the entourage.

In verse 21, David came to the two hundred who were death-spent and had stayed at Wadi, the Besor (Inheritance of the Gospel). David greeted them and asked about their peace.

In verse 22, the wicked and worthless who went into the battle with David said that because the two hundred didn’t go with them, they should not get any of the spoil, and they should only be allowed to keep what was theirs. After that, they should beat it.

In verse 23, David explained that the entire scenario was a gift of grace and protection by the Lord. Even if the two hundred had engaged in the battle and the other four hundred hadn’t, those not fighting were entitled to an equal portion.

David proclaimed that all who descended to the battle would get the same portion as those who stayed with the vessels. With that stated, verse 25 noted that this became a statute from that day forward. As seen, the word maal was used in a new way.

It was as if the edict caused the results to accumulate in an ascending pile from that point on. After that, verse 26 began a list of names of those with whom David shared his spoil when he got to Ziklag.

If Ziklag, Measure of Pressure, represents the tribulation, and if the battle is complete, then this is the benediction of that period, meaning at the end of the tribulation.

The first share was to the aged of Judah, Praise. There it said “to his associate” in the singular. One can see that Judah, the land where Jesus came from, is cumulatively considered an associate in accepting the doctrines of Christ.

Along with that, thirteen other names are mentioned: Bethel, Ramoth of the Parchedland, Jattir, Aroer, Siphmoth, Eshtemoa, Racal, the cities of the Jerahmeelite, the cities of the Kenite, Hormah, Borashan, Athach, and Hebron. Along with them, it said, “and to all the places he walked himself there, David, he and his mortals.”

I attempted to discern a pattern or meaning from these places, but was unable to do so. What we have seen here is a real battle that pictures the spiritual battle that began all the way back at the Exodus and which continues through the tribulation.

It noticeably skips over the saved of the church. Amalek, those who attempt to sever the head from the body, have been at war with those who hold to the doctrines of Christ since Israel was brought out of Egypt.

That is because the gospel was preached to Abraham, as seen in Galatians 3:8. Since that time, people have trusted the promises of the Lord. The Amalekites have steadily worked against this doctrine through law observance and other means, attempting to sever the head from the body.

However, the story today tells us that none of them, throughout all of those ages, will be lost, as summed up in the words of verse 19 –

“And not it was arranged to them from the diminutive and until the great, and until sons, and daughters, and booty, and until all which they took to them. The ‘all’, he caused to return, David.”

At the end of the tribulation, all the faithful souls of this era will be brought out of the bondage of death, including those who die during the tribulation. The verses that explain this are –

“And many of those who sleep in the dust of the earth shall awake,
Some to everlasting life,
Some to shame and everlasting contempt.
³ Those who are wise shall shine
Like the brightness of the firmament,
And those who turn many to righteousness
Like the stars forever and ever.” Daniel 12:2, 3

&

“And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. ⁵ But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection.” Revelation 20:4, 5

The church is not seen in this chapter. That is because the church is dealt with separately at the rapture. It is a sweet nudge to the doctrine of the rapture, and a confirmation of a pre-tribulation rapture, something highlighted in an earlier 1 Samuel sermon.

The matter of the four hundred soldiers as opposed to the two hundred who stayed behind at the wadi is an exact parallel to Jesus’ parable of the workers in the vineyard from Matthew 20. The same portion that belongs to those who do the main laboring is given to those who do nothing but guard the supplies. The meaning is that one cannot merit the Lord’s grace.

David set forth the precept in 1 Samuel 30, and it continues to ascend on the pile of God’s salvation benefits. The overarching message of this passage is that all who hold to the doctrines of Christ, regardless of when (with the exception of the church age, which will be dealt with in a separate way), will be saved. None will be lost.

A good example of this precept is found in Luke 21 –

“Therefore settle it in your hearts not to meditate beforehand on what you will answer; ¹⁵ for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist. ¹⁶ You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death. ¹⁷ And you will be hated by all for My name’s sake. ¹⁸ But not a hair of your head shall be lost. ¹⁹ By your patience possess your souls.” Luke 21:14-19

Jesus says that some in the future will be put to death, and yet not a hair of their heads will be lost. Jesus will recover all that belong to Him. The chapter is a necessary portion of the doctrine that has been presented since 1 Samuel 17.

It is intended to solidify several key doctrines, such as the church not replacing Israel, that there will be a rapture, and that it will be pretribulation. That all of the saints who held to the doctrines of Christ will be raised by the Lord after the tribulation, and that none of them will be lost.

It is a marvelous section of the doctrinal journey that began in 1 Samuel 17. In the next chapter, Saul and his household will die, and more information conveying details of the ongoing biblical narrative will take place.

God has meticulously described what will happen while Sheol reigns over those who have placed their faith in the doctrines of Christ. In 2 Samuel, even after Saul’s death, his dynasty will continue for a while. Eventually, David will rule over all Israel. Exciting stories and insights into God’s redemptive plans and purposes will be seen as the life of David continues.

Closing Verse: “So when evening had come, the owner of the vineyard said to his steward, ‘Call the laborers and give them their wages, beginning with the last to the first.’ ⁹ And when those came who were hired about the eleventh hour, they each received a denarius.” Matthew 20:8, 9

Next Week: 1 Samuel 31:1-13 It’s his final stride, then that’s all… (And He Died, Saul) (65^th and final 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 30:21-31 (CG)

²¹And he came, David, unto ‘two hundred, the mortals’ who they ‘death-spent’ from walking after David, and they caused to sit them in ‘Wadi, the Besor’. And they went out to encounter David, and to encounter the people who ‘with him’. And he neared, David, the people, and he asked to them to peace. ²²And he answered all ‘man, evil and worthlessness’ from the mortals who they walked with David, and they said, “Because which not they walked with me, not we will give to them from the booty which we caused to snatch, for if man his wife and his sons. And they will drive, and they will walk.”

²³And he said, David, “Not you will do thus, my brothers, with what He gave, Yehovah, to us, and He guarded us, and He gave the cohort, the ‘coming upon us,’ in our hand.” ²⁴And who, he will hear to you to the word, the this? For according to portion the ‘descending in the battle’, and according to portion the ‘sitting upon the vessels’, unitedly, they will apportion. ²⁵And it was from the day, the it, and upward. And he put it to enactment and to verdict to Israel until the day, the this.

²⁶And he came, David, unto Ziklag, and he sent from the booty to ‘aged, Judah’, to his associate, to say, “Behold! To you benediction from booty, ‘hatings, Yehovah’.” ²⁷To whom in Bethel, and to whom in ‘’Ramoth, Parchedland, and to whom in Jattir, ²⁸and to whom in Aroer, and to whom in Siphmoth, and to whom in Eshtemoa, ²⁹and to whom in Rachal, and to whom in ‘cities, the Jerahmeelite’, and to whom in ‘cities, the Kenite’, ³⁰and to whom in Hormah, and to whom in Bor-ashan, and to whom in Athach, ³¹and to whom in Hebron, and to all the places which he walked himself there, David, he and his mortals.

 

1 Samuel 30:21-31 (NKJV)

²¹ Now David came to the two hundred men who had been so weary that they could not follow David, whom they also had made to stay at the Brook Besor. So they went out to meet David and to meet the people who were with him. And when David came near the people, he greeted them. ²² Then all the wicked and worthless men of those who went with David answered and said, “Because they did not go with us, we will not give them any of the spoil that we have recovered, except for every man’s wife and children, that they may lead them away and depart.”

²³ But David said, “My brethren, you shall not do so with what the Lord has given us, who has preserved us and delivered into our hand the troop that came against us. ²⁴ For who will heed you in this matter? But as his part is who goes down to the battle, so shall his part be who stays by the supplies; they shall share alike.” ²⁵ So it was, from that day forward; he made it a statute and an ordinance for Israel to this day.

²⁶ Now when David came to Ziklag, he sent some of the spoil to the elders of Judah, to his friends, saying, “Here is a present for you from the spoil of the enemies of the Lord”— ²⁷ to those who were in Bethel, those who were in Ramoth of the South, those who were in Jattir, ²⁸ those who were in Aroer, those who were in Siphmoth, those who were in Eshtemoa, ²⁹ those who were in Rachal, those who were in the cities of the Jerahmeelites, those who were in the cities of the Kenites, ³⁰ those who were in Hormah, those who were in Chorashan, those who were in Athach, ³¹ those who were in Hebron, and to all the places where David himself and his men were accustomed to rove.

Artwork by Douglas Kallerson

1 Samuel 30:13-20
Wadi, the Besor, Part II

(Typed 25 May 2026 – Memorial Day) There are promised blessings and assured curses in the law concerning Israel. It says in Leviticus 26:7, “You will chase your enemies, and they shall fall by the sword before you.”

That was a promise when Israel was obedient to the Lord. Another word from the books of Moses said, “Then the Lord said to Moses, ‘Write this for a memorial in the book and recount it in the hearing of Joshua, that I will utterly blot out the remembrance of Amalek from under heaven.’” Exodus 17:14

Taken together, with the Lord’s promise to David when he consulted the ephod to determine the Lord’s will, it was certain that David would prevail in this battle.

We read such words, look at their fulfillment in the Bible, and we applaud God for His faithfulness. We also remark about David’s confidence in the Lord.

And yet, what is our outlook on life as we live it? When a loved one is taken from us, do we get upset at God? If we suffer physical or emotional distress, do we blame Him?

And what happens to our walk when we stumble and do something so incredibly stupid that we fear God might pull His love from us or decide to stop saving us?

Text Verse: “For by You I can run against a troop;
By my God I can leap over a wall.” 2 Samuel 22:30

We are in a lifelong battle against the biggest spiritual troop imaginable. Satan is hot on our heels, trying to trip us up. He is working to steal our joy, cause us to question God’s goodness, and whisper in our ears that we are deluded to think that God loves us and will never forsake us.

He is a miserable foe, always putting obstacles in our way to stop us from advancing in any and every area.

Unless we want to be a part of the defeated masses, we should bolster our walk with Bible reading, increase our stamina by consulting properly handled analyses of His word, and stay doggedly in prayer, communicating with Him over every aspect of our lives.

Avoiding Bible studies for a week or two makes it easier to find something else to fill our time dedicated to that. Skipping a day of reading the word will quickly lead to not reading the word at all. Anything positive that we do with and for the Lord will find something to easily replace it if we allow ourselves to be redirected from it.

David engaged the battle against a troop, and he tirelessly jumped over the obstacles that got in his way. Yes, he failed the Lord at times. Those failures are recorded for our benefit, because when he failed, he gathered himself up, redoubled his efforts in the proper direction, and got back on track.

Church may seem less exciting than Sunday morning at the beach, but it is where you will be fed, reminding you of what is really important. You have eternity to sit on the beach, or do whatever it is God has in store for us.

Spend your time wisely, and may your efforts be properly directed all the days that you walk before the Lord who saved you. Let this be a reminder to you to hold fast to such truths that are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Eating, and Drinking, and Roundelaying (verses 13-16)

¹³ Then David said to him, “To whom do you belong, and where are you from?”

vayomer lo David l_emi atah v_ee mizeh atah – “And he said to him, David, ‘To whom, you? And where, from this, you?’” Verse 11 already identified this person as an Egyptian. That was either an advanced note by the chronicler, or he was identifiable by some characteristic which the men recognized when they found him.

Either way, David interrogates him to find out if there is any connection between him and those taken from Ziklag. David means Beloved. He has typologically been used to refer to accepting the doctrines of Christ. The man responds to David carefully…

^{13 (con’t)} And he said, “I am a young man

vayomer naar – “And he said, ‘Lad.’” The word lad seems odd to apply to oneself. Translations say “youth”, “boy”, “young man,” etc. Some translations skip over the word, as if it is out of place. Others incorrectly give up on it as being part of his words and make it a part of the introduction: “‘I’m from Egypt,’ the young man answered.”

The reason it is odd is that anyone looking at him would know his general age. Thus, it seems like a superfluous addition. At times, the word naar, lad, is rendered as a servant, such as –

“Now the donkeys of Kish, Saul’s father, were lost. And Kish said to his son Saul, ‘Please take one of the servants [naar] with you, and arise, go and look for the donkeys.’” 1 Samuel 9:3

There are instances where this word is used of a servant old enough to have his own sons. However, naar is not used in the sense of a servant here. This is because he specifically calls himself a servant as he continues. He next says…

^{13 (con’t)} from Egypt,

mitsri – “Egyptian.” As noted, he has already been identified as an Egyptian. He would probably look like an Egyptian, and unless he was a servant for an extended period, his accent would sound Egyptian as well. Egypt means Double Trouble. Next, he says…

^{13 (con’t) …}

anokhi – “I myself.” There are different ways to identify oneself. The simplest is to have the verb carry a first-person identifier, such as taking the word adon, lord, and making it possessive, adoni, my lord. There is also the word ani, I. It is always plain: ani Charlie, “I, Charlie.” It is the common word used in Israel today.

A third way is to use anokhi, a fuller/heavier form. Quite often, it appears where the speaker’s personal presence, identity, responsibility, or distinction from another party is prominent. In this case, it signals that this Egyptian lad’s presence in relation to the surrounding narrative is at issue.

So, taken with the last word, he is setting himself apart from the surrounding situation, mitsri anokhi – “I myself, Egyptian.” He continues his carefully chosen words…

^{13 (con’t)} servant

eved – “servant.” Saying eved here means he could not have used naar, lad, in any other sense than a purposeful use similar to, “I’m just a young guy.” Adding in that he is a servant is like having a pity party, “I’m just a young guy, a servant. I am unimportant.” This has all been introduced before getting to his next words…

^{13 (con’t)} of an Amalekite;

l_eish amaleqi – “to ‘man, Amalekite’.” He could have just said “to an Amalekite”, but he adds in “man” to reflect a distinction between his being a lad and the one he was a servant to who is a man. As odd as his response may sound, each word has been carefully chosen because of the last word, Amalekite.

As a servant of an Amalekite, he understood that they were at constant war with Israel. It would be a part of their culture and conversation. This person is standing among Hebrews, and he is doing everything in his power to elicit sympathy and to distinguish himself from those with whom he was, until just recently, allied.

He is trying to absolve himself of responsibility. Step back and look at the whole thing. He is a youth identified by nationality, “Egyptian,” and only then by servile association, “servant to a man, an Amalekite.”

Thus, he is connected to the Amalekite company, but he is not an Amalekite. The use of anokhi helps bring his personal identity to the front: “An Egyptian lad — I myself.”

Amalek is derived from am, people, and malaq, to nip or wring off the head of a bird with or without severing it from the body. They are The People Who Wring Off. They are those who are disconnected from the body and who strive to disconnect the body.

The lad’s response to David has been carefully worded thus far. He continues, saying…

^{13 (con’t)} and my master left me behind, because three days ago I fell sick.

vayaazveni adoni ki khalithi ha’yom sh_eloshah – “And he relinquished me, my lord, for I rubbed, the day, three.” Whatever he was hoping to convey previously, here he tries to elicit maximum pity from those who have found him. In essence, “I am such a miserable person that by simply falling sick, my master abandoned me.”

This may be true. The Amalekites may have abandoned him as too much trouble when he fell sick. It would show extreme coldness of heart. It would also show that he was not a valued servant or that he wasn’t worth any inconvenience at all.

As will be seen, the plunderers will be engaged, and there will be a great slaughter. Despite this, four hundred will get away on camels. That means the camp of plunderers would be in the thousands. Along with them, they had camels and all other types of animals. And yet, they didn’t bother to sling him over a donkey and take him along.

There is another possibility which cannot be known, but which may account for his careful separation of himself from those he was with. He could have attempted an escape from their camp, gotten lost in the wilderness, and run out of water. If so, his excuses are a fabrication to keep him from being considered a deserter.

As for the word khalah, rubbed, it is used in various contexts. When something is rubbed, it can show favor, like rubbing someone’s face. It can show sickness, like being worn down in health, as in this case. It can also apply in a spiritual sense, like being worn down in spirit, grieved, etc. He continues…

¹⁴ We made an invasion of the southern area of the Cherethites,

His words bear emphasis: anakhnu pashatnu negev ha’k_erethi – “We, we stripped ‘parchedland, the Cherethite’.” He adamantly includes himself in the plundering, noting that the band of raiders he was with “stripped” the southern area of the Cherethite.

The idea is that of a person having all his clothing stripped off or a person or an animal being skinned. It is a raid where everything that can be plundered is taken. In this case, it is the Cherethite, a new designation in Scripture.

The name, depending on the context, is derived from karath, to cut off, or from the name of Crete. Without the vowel points, the words Cherethite and Cretan are the same.

Various options for the meaning of the name are Executioners, Exiles, Cretans, or Outcasts. It is the same word as when one cuts a covenant, so I would call ha’k_erethi, the Cutter.

This group dwelt on the seacoast in the south of the land. They are thought to be either Philistine or from the same general group as the Philistines.

When David was stripping the land, it never said he came against these people. Later, when he is king, he will have them as his own warriors along with the Pelethites, as noted in 2 Samuel

It is possible that he met them during his time in Ziklag and was impressed with their military capabilities. As for the plundering, it was also…

^{14 (con’t)} in the territory which belongs to Judah,

v_eal asher lihudah – “and upon ‘which to Judah’.” This area was east of the Cherethite. The land grant of the southern area of Judah included where the Cherethite was and continued east. Judah is from yadah, to use the hand. In the case of Judah, it signifies raising the hands as a means of praise. Hence, it is rendered Praise. Next, he says…

^{14 (con’t)} and of the southern area of Caleb;

v_eal negev kalev – “and upon ‘parchedland, Caleb’.” The area of Caleb is further east. He was granted the land around Hebron because of his faithfulness to the Lord when the other spies who went into Canaan gave a bad report of the land.

In Joshua 15, that area was designated as his. Hebron itself was designated as a priestly city, but all of the surrounding area belonged to Caleb. The parchedland of Caleb would include the area granted to Caleb’s daughter Achsah, as also seen in Joshua 15.

Caleb means dog. In the passages where he was mentioned, he was consistently used as a picture of the Gentiles, being faithful like dogs.

Having carefully set a distinction between himself and his Amalekite master, he admits he was a part of the company that came against David’s city…

^{14 (con’t)} and we burned Ziklag with fire.”

v_eeth tsiqlag saraphnu baesh – “and Ziklag we burned in the fire.” Ziklag is the city where David and his men lived with their families. This is the only city the lad mentions as being burned with fire. David knew it was burned, and the Egyptian couldn’t deny it, so he openly states that he was among those who did it.

As noted in 1 Samuel 27, Ziklag signifies Measure of Pressure. With the information he needs at hand to regain his people and his goods, David sees his opportunity to act…

¹⁵ And David said to him, “Can you take me down to this troop?”

Rather: vayomer elav David hathorideni el ha’g_edud ha’zeh – “And he said unto him, David, ‘You will cause to descend me unto the cohort, the this.’” It is not a question. Rather, it is an order. David knows that he can use this person to direct him to the plunderers. And so, he speaks determinedly that this is what will happen.

There is natural reticence on the part of the Egyptian though…

^{15 (con’t)} So he said, “Swear to me by God that you will neither kill me

vayomer hishav_eah li belohim im t_emiteni – “And he said, “You must be (surely) sevened to me in God if you will cause to kill me.” Before he will agree to take them, he wants a solemn oath that David or his men will not kill him.

The Aramaic versions known as the Peshitta and the Lamsa say Lord JEHOVAH and Lord respectively instead of God. That seems unlikely. As an Egyptian, this lad would probably not be a follower of the Lord or know anything about the Lord.

He wants a general vow based on the God David followed as an assurance that he will be protected. He understands that being a part of the raiders, David and his men would be inclined to kill him. But he is equally concerned about another possibility…

^{15 (con’t)} nor deliver me into the hands of my master,

v_e’im tasgireni b_eyad adoni – “and if you will cause to shut me in ‘hand, my lord’.” Not knowing David’s intentions, the lad wants an oath that he will not be delivered into the hand of his lord. If he escaped from his master, his request is something the law prescribed as well –

“You shall not give back to his master the slave who has escaped from his master to you. ¹⁶ He may dwell with you in your midst, in the place which he chooses within one of your gates, where it seems best to him; you shall not oppress him.” Deuteronomy 23:15, 16

He told David that he fell sick and was abandoned, so this verse may not apply. But based on his treatment, it should. Either way, he worries that his life will be severely shortened or incomprehensibly misery-filled if he were to be given back to his owner. Thus, in making an oath concerning these two conditions…

^{15 (con’t)} and I will take you down to this troop.”

v_eoridkha el ha’g_edud ha’zeh – “And let me cause to descend you unto the cohort, the this.’” The word gedud, cohort, was used in verse 8 when David asked the Lord if he would overtake the raiders. It is used twice in this verse and one more time in verse 23.

In the stories of David’s life, the only other two times it is used will be in relation to his men as they are arranged into cohorts. This makes it likely that the text verse, which is repeated in Psalm 18:29, is probably written about this account.

David was likely told about the size of the force, their tactics, the specialties of fighters they had, and so forth. All of this is omitted from the narrative, but it would have all been disclosed before the attack.

And more, it has already been acknowledged by the Lord that David would prevail in this endeavor –

“And he asked, David, in Yehovah, to say, I will pursue after the cohort, the this? I will cause to reach him?
And He said to him, You must pursue, for causing to reach, you will cause to reach, and causing to snatch, you will cause to snatch.’” 1 Samuel 30:8 (CG)

The lad uses a jussive (let me cause to descend you), indicating his firm resolve to perform the action if his requests are granted. Without noting David’s acceptance, it is implied in the next words…

¹⁶ And when he had brought him down,

vayoridehu – “And he caused to descend him.” With obvious assurances made in accord with his petitions, the Egyptian was able to follow the track he knew would take them to the plunderers. Being marauders, they probably didn’t have a city. Rather, they would spread out in tents in an area they claimed as home. With this understanding, the narrative next notes…

^{16 (con’t)} there they were, spread out over all the land,

vehineh netushim al p_ene khal ha’arets – “And behold! Let-go upon ‘faces, all the land’.” The word natash, signifies to pound. By implication, it signifies to disperse, as if something is expanding because of being pounded. Saying “let-go” suits the various contexts of all forty uses in the Old Testament.

They were spread out all over the place, covering all the land where they holed up after raiding. They were…

^{16 (con’t)} eating and drinking and dancing,

okh_elim veshotim v_ekhog_egim – “eating, and drinking, and roundelaying.” The Amalekites stripped communities across a vast swath of land extending from the Mediterranean practically to the Dead Sea. They would have tons of supplies, including livestock, harvested goods, people, and everything else one could imagine.

Knowing they could go out and plunder more anytime they needed, they got right into the business of consuming their spoil. The word khagag was used when Israel went into the wilderness to hold a feast to the Lord in Exodus.

It was also used of the mandated feasts of the Lord in Leviticus, Numbers, and Deuteronomy. It signifies “to move in a circle.” In the case of a feast of the Lord, it would be a sacred procession. To understand a comparable use today, one might think of the Muslims when they go to Mecca and circle around their black idol stone, the Kaaba.

In the case of these raiders, they too would be doing what people do at celebrations. In the US, we call it a circle dance, but the more official term is a roundelay. The people would be a’drinkin’, a’hootin’ n’ a’hollerin’, and a’kickin’ up the dust in excited roundelays. This was…

^{16 (con’t)} because of all the great spoil which they had taken from the land of the Philistines and from the land of Judah.

b_ekhol ha’shalal ha’gadol asher laq_ehu meerets p_elishtim u-meerets Y_ehudah – “in all the ‘booty, the great’, which they took from ‘land, Philistines’, and from ‘land, Judah’.” This tells us that the Cherethite people belonged within Philistine territory.

At the time, this would have included Ziklag. After David returned to Judah, Ziklag would be considered Judah’s territory. In this excited state of partying, the raiders left themselves open to trouble. Ironically, the Egyptian lad they left behind as worthless was the impetus for their downfall…

Satan has taken what belonged to us
A life of goodness and fellowship with God
To snatch it back from him, God sent Jesus
To share in that, give the gospel a favorable nod

Through Jesus’ cross, the victory is gained
He prevailed over sin, opening the way
Through His work, access to heaven is attained
Now comes the anticipation of that glorious day

 Reconciliation with God with joy and peace
Eternity in His presence because of Jesus
Come to the cross and find release
See what great things God has done for us

II. The ‘All’, He Caused to Return, David (verses 17-20)

¹⁷ Then David attacked them from twilight until the evening of the next day.

vayakem David mehanesheph v_ead ha’erev l_emakhoratham – “And he caused to strike them, David, from the breeze and until the evening to their morrow.” A new word is seen, nesheph, a breeze. By implication, it refers to dusk or dawn when the breeze blows because of the temperature change from hot to cool or cool to hot.

It is derived from nashaph, to blow up fresh. That is seen only twice when the Lord is said to blow, such as at the parting of the Red Sea in Exodus 15. Of the word nesheph, the Topical Lexicon says –

“Scripture employs this liminal moment to underscore vulnerability, secrecy, expectancy, and the suddenness of divine intervention.”

The word “twilight” is misleading because it can refer to either the dawning light or the evening light, but it generally signifies the evening light. This was probably the early morning light, meaning that the people were partying all night long.

Many of them would be incredibly drunk. Others would have passed out from fun or exhaustion. Those still awake would be in no shape to effectively engage in battle.

Thus, they were strategically attacked by David and his men in the very earliest hours, with the battle lasting the entire day, as it says, “to their morrow.” The evening is the biblical beginning of the next day.

Some scholars, such as Keil, disagree with this, saying that the battle was over 24 hours long. Keil says, “Nesheph signifies the evening twilight here, not the dawn, – a meaning which is not even sustained by Job 7:4.” That is completely incorrect. Job 7:4 says –

“If I laid, and I will say, ‘When I will arise and it will be fluttered evening, and I will sate tossing until breeze [nesheph].” Job 7:4 (CG)

In other words, Job went to bed, and he wondered how long he would toss and turn until the time of the morning breeze. Keil notably left out Psalm 119, which also speaks of this time of day –

“I arose in the breeze [nesheph] and I (surely) helpcalled.
To your words [k.], I waited.” Psalm 119:147 (CG)

One gets up in the morning. This is what the psalmist did, crying out to God for help, pouring out his heart and looking to the promises of the Lord for the new day.

The number of those slain in the battle must have been incredible based on the next words…

^{17 (con’t)} Not a man of them escaped, except four hundred young men who rode on camels and fled.

v_elo nimlath mehem ish ki im arba meoth ish naar asher rakh_evu al ha’g_emalim vayanusu – “And not he was eluded from them man, for if four hundreds man – lad, whom they rode upon the camels, and they fled.” If four hundred got away on camels, there must have been thousands in the camp.

This also tells us the battle commenced at the beginning of the day, not in the darkening night. If they fought all night, nobody would have seen people fleeing.

As for the number four hundred, it is a derivative of four, the number of creation and the world (and city) number. Ten signifies “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger).

Four hundred is also a derivative of forty and ten. Bullinger says of forty –

“It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where forty relates to a period of evident probation. But where it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10, and in harmony with their signification.”

The gamal, camel, comes from the verb gamal, to deal fully or adequately with. Thus, it can mean to wean, repay, require, reward, ripen, and so forth. It refers to the treatment, either well or ill, that a person will receive.

With the battle complete and the enemy subdued…

¹⁸ So David recovered all that the Amalekites had carried away, and David rescued his two wives.

vayatsel David eth kal asher laq_ekhu amaleq v_eeth sh_ete nashav hitsil David – “And he caused to snatch, David, all which they took, Amalek. And ‘two, his wives’, he caused to snatch, David.” Using the word natsal, to snatch, gives the mental image of David snatching his goods and wives from whatever catastrophe, such as selling off, that they would otherwise have faced.

This is a general statement of complete success for David’s men. Nothing that was raided and hoped to be retrieved was lost. One might say, “What about all the partying, drinking, and eating?”

The answer is that these raiders had gone over an entire swath of land. The portion belonging to David would have been an insignificant part of the total booty taken. This will be seen later as the chapter ends. The total scope of recovery is reiterated…

¹⁹ And nothing of theirs was lacking, either small or great,

v_elo nedar lahem ha’qaton v_ead hagadol – “And not it was arranged to them from the diminutive and until the great.” A new word is seen: adar, to arrange, such as in a battle. In this case, nothing was arranged, meaning lacking, as if they had to rearrange their possessions to form a new arrangement. This included…

^{19 (con’t)} sons or daughters, spoil or anything which they had taken from them; David recovered all.

v_ead banim u-vanoth u-mishalal v_ead kal asher laq_ekhu lahem ha’kol heshiv David – “and until sons, and daughters, and booty, and until all which they took to them. The ‘all’, he caused to return, David.” The list is all-inclusive. Boys weren’t used for target practice or sold on the road as slaves. Daughters were spared from being sold off in forced marriages or some other horror, etc.

Of everything entrusted to David as the leader, nothing was lost.

²⁰ Then David took all the flocks and herds

Where to separate the clauses of this verse is confusing: vayiqakh David eth kal ha’tson v_eha’baqar – “And he took, David, all the flock and the cattle.” Even if the clause division is complicated, the words are readily understandable.

It means that all of the captured livestock, which would have been an immense amount taken from all over the southern areas that were raided, was taken by David. Although the animals were valuable, it was more favorable to the men than if he had taken all the gold and silver.

David probably told them what he planned to do with the flocks, which would have been well received by them. As will be seen later, he wasn’t keeping them for himself. With this much understood, it next says…

^{20 (con’t)} they had driven before those other livestock,

nahagu liphne ha’miqneh ha’hu – “They drove to ‘faces, the livestock’, the it.” It seems like there is a word missing. The KJV adds the word “which”, something some scholars argue against, along with the word “other”. The NKJV drops the “which” and keeps the “other.”

Both words seem ok. Taken together, the meaning is probably, “And David took all the flock and the cattle that they drove before the livestock which was theirs.”

The only exception to all of the animals David got was what belonged to the men of Ziklag. They had their animals separated. Those, meaning David’s plunder, were driven before the livestock of the men of Ziklag.

The unstated meaning is that everything else would have been divided up as spoil between all the men. That would include people, gold, silver, and whatever else was of value that had been stripped by the raiders. It would have been an incredible haul.

As for the animals mentioned, the tson, flock, is from a root meaning to migrate. The baqar, cattle, is from the verb baqar, to plow, but by extension, to search, seek out, inquire, etc. The livestock is from qanah, to acquire.

To explain why David’s animals were out front, the final clause says…

*^{20 (fin)} and said, “This is David’s spoil.”

vayom_eru zeh sh_elal David – “they said, ‘This ‘booty, David’.’” Think of an army coming home from battle with all their spoil, but the leader’s spoil being on display in front of everything else. That is what the structure of the words conveys.

David secured everything that was taken, while at the same time, he amassed an incredible amount of booty. Also, the enemy was completely defeated. For four hundred men, it would have been an astonishing victory.

Nothing is said about how many of his men may have been injured or killed in the battle. Instead, the verses focus on the magnitude of the victory, not mentioning the casualties.

Without determining any typology, we can still make a sound connection between these verses and life in Christ. The enemy, the devil, came between God and man. He plundered humanity and took the best of what was intended for us.

However, God in Christ came to lead the battle and bring restoration of everything lost, as seen in verses 18 and 19 –

“And he caused to snatch [natsal], David, all which they took, Amalek. And ‘two, his wives’, he caused to snatch, David. ¹⁹And not it was arranged to them from the diminutive and until the great, and until sons, and daughters, and booty, and until all which they took to them. The ‘all’, he caused to return [shuv], David.”

Satan took away man’s chance at life, fellowship with God, and existence without pain, suffering, sadness, or loss. Jesus, through His ministry and on His cross, was able to snatch right from the devil’s hands everything Satan plundered from us.

And He didn’t just get it and keep it for Himself! He returned it to the masses of humanity willing to follow Him in the spiritual battle being played out in redemptive history. All are welcome to participate by simple belief in what Jesus has done.

Through accepting the premise of the gospel, we have full rights to everything Jesus accomplished. From there, we are given the right to decide what we will do with that gift. Will you sit on your hands and wait for the rapture (or your death) to come? That is your right.

Or, will you share the gospel, become a missionary, or seek ordination and preach the word? There are opportunities for everyone to do something. Churches need members doing the business of the church.

Without reliable support, missionaries cannot just get up and go, expecting things to fall into place. Waitresses may never hear the gospel unless someone opens his mouth and speaks or leaves behind a tract.

The battle for restoration by Christ is done. Who will be a part of it? The answer is largely up to us. We are to be the hands and feet of sharing the good news that there are restoration and reconciliation. Let us be about the business of doing our part.

Closing Verse: “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? ¹⁵ And how shall they preach unless they are sent? As it is written:
‘How beautiful are the feet of those who preach the gospel of peace,
Who bring glad tidings of good things!’” Romans 10:14, 15

Next Week: 1 Samuel 3:21-31 Big fun ahead, that’s for shore, just wait and see... (Wadi, the Besor, Part III) (64^th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 30:13-20 (CG)

And he said to him, David, “To whom, you? And where, from this, you?”

And he said, “Lad, Egyptian, I myself, servant to ‘man, Amalekite’. And he relinquished me, my lord, for I rubbed, the day, three. ¹⁴We, we stripped ‘parchedland, the Cherethite’, and upon ‘which to Judah’, and upon ‘parchedland, Caleb’, and Ziklag we burned in the fire.”

¹⁵And he said unto him, David, “You will cause to descend me unto the cohort, the this.”

And he said, “You must be (surely) sevened to me in God if you will cause to kill me, and if you will cause to shut me in ‘hand, my lord’. And let me cause to descend you unto the cohort, the this.”

¹⁶And he caused to descend him. And behold! Let-go upon ‘faces, all the land’, eating, and drinking, and roundelaying in all the ‘booty, the great’, which they took from ‘land, Philistines’, and from ‘land, Judah’. ¹⁷And he caused to strike them, David, from the breeze and until the evening to their morrow. And not he was eluded from them man, for if four hundreds man – lad, who they rode upon the camels and they fled. ¹⁸And he caused to snatch, David, all which they took, Amalek. And ‘two, his wives’, he caused to snatch, David. ¹⁹And not it was arranged to them from the diminutive and until the great, and until sons, and daughters, and booty, and until all which they took to them. The ‘all’, he caused to return, David. ²⁰And he took, David, all the flock and the cattle they drove to ‘faces, the livestock’, the it. And they said, “This ‘booty, David’.”

 

1 Samuel 30:13-20 (NKJV)

¹³ Then David said to him, “To whom do you belong, and where are you from?”

And he said, “I am a young man from Egypt, servant of an Amalekite; and my master left me behind, because three days ago I fell sick. ¹⁴ We made an invasion of the southern area of the Cherethites, in the territorywhich belongs to Judah, and of the southern area of Caleb; and we burned Ziklag with fire.”

¹⁵ And David said to him, “Can you take me down to this troop?”

So he said, “Swear to me by God that you will neither kill me nor deliver me into the hands of my master, and I will take you down to this troop.”

¹⁶ And when he had brought him down, there they were, spread out over all the land, eating and drinking and dancing, because of all the great spoil which they had taken from the land of the Philistines and from the land of Judah. ¹⁷ Then David attacked them from twilight until the evening of the next day. Not a man of them escaped, except four hundred young men who rode on camels and fled. ¹⁸ So David recovered all that the Amalekites had carried away, and David rescued his two wives. ¹⁹ And nothing of theirs was lacking, either small or great, sons or daughters, spoil or anything which they had taken from them; David recovered all. ²⁰ Then David took all the flocks and herds they had driven before those other livestock, and said, “This is David’s spoil.”

Artwork by Douglas Kallerson

1 Samuel 30:1-12
Wadi, the Besor, Part I

(Typed 18 May 2026) Years ago, I went to Alaska for a summer to mine gold. The work was on the Forty Mile River, and the claim was in the middle of nowhere. Bears were a problem. Despite that, we never had any run-ins with them.

Some years later, I went bear hunting in Idaho. It was a pretty exciting experience, and it gave me a chance to get more personal with bears than I had in Alaska. We hunted them with a pack of specially bred hunting dogs.

They were amazing animals that could sniff out a bear and chase it up a tree with seemingly no effort at all. They were obedient to a T, and the guy who owned them was a master of his art. He took great care of his dogs and treated them like family, even though he had many of them.

What amazed me, however, was the distinction that he made between them, and between them and the bears. If a dog wouldn’t learn, the guy that I walked with said, “That dog was done.” One can imagine what that means. Bear hunting is a business, and an incompetent dog is as worthless as most politicians.

One time, he told a bit about his best hunting dog. The thing took off after a bear. When the bear jumped into a river to get away, the dog went after him. That was a mistake. Bears and dogs in the water together mean the bear has the advantage.

The dog had a collar to track him, and his owner found the sad remnants of the duel. He still broke down in tears over his dog when the story was told. It seemed contradictory to me at first. He shoots bears all season, and hunts other animals as well. And if he had a stupid dog, it was “done.”

And yet, that one dog still moved him to tears…

Text Verse: “Therefore say to them, ‘Thus says the Lord of hosts: “Return to Me,” says the Lord of hosts, “and I will return to you,” says the Lord of hosts.” Zechariah 1:3

The reason for the bear and dog story is that familiarity breeds affection. In today’s passage, we have David and his war-hardened men returning to their city, Ziklag, and being literally overcome with anguish at what they returned to: total loss.

And yet, these are the same men of whom it said in Chapter 27 –

“Whenever David attacked the land, he left neither man nor woman alive, but took away the sheep, the oxen, the donkeys, the camels, and the apparel, and returned and came to Achish.” 1 Samuel 27:9

Such accounts seem contradictory until the “familiarity” equation is introduced. Once we realize that we treat those with whom we are more closely associated or more in tune with differently than we would treat others, the brutal side fades away.

Think of Israel. Despite being in the same state of disobedience to God that the rest of the people of the world are in, the Lord continued to call to them to return. There was the familiarity of the covenant, the fathers, and the promise of the Messiah.

Because of such things, the Lord was willing to tolerate so much from them that He would not tolerate from the world at large. And this continues today.

As a nation seeking the Lord, they are as far from being right with Him as were Sodom and Gomorrah. And, truthfully, they are further from Him in that regard because they have the covenant, the fathers, and the since-arrived Messiah.

The Mosaic covenant has brought them all the disaster they have faced, and yet, that covenant has been what has kept them as a people, despite their conduct.

When we look at Israel, we should consider ourselves. We have the greater and surer covenant, with more precious promises, and yet, what is our conduct like? It may be, depending on who we are, that we deserve a sterner hand than Israel.

But because of Jesus, we are given continued grace. I, for one, am eternally grateful. Where would I be today or any given day without it? Thank God for Jesus.

The Bible is the book where we find Him. Yes, great things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. And He Seized Himself, David (verses 1-6)

Now it happened, when David and his men came to Ziklag, on the third day,

vayhi bavo David vaanashav tsiqlag bayom ha’sh_elishi – “And it was, in ‘coming’, David and his mortals – Ziklag, in the day, the third.” This is based on what was said in verse 28:1 or 29:10 –

“And it was, in the days, the those, and they assembled, Philistines, their camps to the host to be fought in Israel. And he said, Achish, unto David, “Knowing, you must know, that with me, you will go out in the camp, you and your mortals.” 1 Samuel 28:1 (CG)

“And now you must cause to rise early in the morning, and ‘servants, your lord’, who they came with you. And you caused to rise early in the morning, and it lighted to you, and you must walk.” 1 Samuel 29:10 (CG)

The first verse was when Achish and David were ready to join the Philistines while still in Gath. The latter is when Achish dismissed David because the Philistines did not want David to turn on them during the coming battle. It is hard to pin down which fits the timeline.

Either way, if they came to Ziklag on the third day, they did not march all the way to Shunem, where the battle was to be engaged against Saul. That is about ninety miles away. Thus, the march back would have been longer than three days.

In Scripture, the number three signifies that which is solid, real, substantial, complete, and entire. In essence, it refers to divine perfection. Expanding on that, Bullinger says –

“The number three, therefore, must be taken as the number of Divine fulness. It signifies and represents the Holy Spirit as taking of the things of Christ and making them real and solid in our experience. It is only by the Spirit that we realise spiritual things. Without Him and His gracious operation, all is surface work: all is what a plane figure is to a solid (John 3:6).”

David means Beloved. He has pictured accepting the doctrines of Christ. Ziklag is derived first from tsuq, to pour out or melt, or to oppress or distress, such as putting pressure on someone to give up information or to lay siege to a city. It is used in Job 29 –

“When my steps were bathed with cream,
And the rock poured [tsuq] out rivers of oil for me!” Job 29:6

The second part is from log, a small amount poured into a hollow, like the hand. Thus, it signifies Measure of Pressure or Measure of Pouring.

Upon their return to Ziklag, it says…

^{1 (con’t)} that the Amalekites had invaded the South and Ziklag, attacked Ziklag and burned it with fire,

vaamaleqi phash_etu el negev v_eel tsiqlag vayaku eth tsiqlag vayisr_ephu otah baesh – “and Amalekite, they stripped unto parchedland, and unto Ziklag, and they caused to strike Ziklag, and they burned her in the fire.” Once again, the ancient enemy of Israel, Amalek, raises his head against Israel.

It is possible that they heard of the coming battle between the Philistines and Israel, figured the fighting men from both sides were heading north to the battle, and saw an opportunity to plunder the villages in that area.

Therefore, they headed northward to the southern areas of Judah, which was in the area of Ziklag to strip is to plunder. It is what David did to the surrounding people groups, as noted in 1 Samuel 27. He would plunder the villages, leaving no person alive for word to get back to Achish.

Amalek is derived from am, people, and malaq, to nip or wring off the head of a bird with or without severing it from the body. They are The People Who Wring Off. They are those who are disconnected from the body and who strive to disconnect the body.

The negev, parchedland, comes from an unused root signifying being parched, as occurs when the south wind blows.

Ziklag, David’s city granted to him by Achish, was raided by Amalek and then burned. This may have been purposeful destruction of the city against David in retaliation for his battles against them, as noted in 1 Samuel 27:8.

Unlike David, who killed all those he raided to protect himself from being exposed, the Amalekites did not have such worries. The people were an asset to them. Therefore, they spared them.

The next two verses provide information about the event, and then the narrative will continue in verse 4.

² and had taken captive the women and those who were there, from small to great;

vayisbu eth ha’anashim asher bah miqaton v_ead gadol – “And they subjugated the women who in her, from diminutive and until great.” All the women were taken captive, spoil of the attack. Their lives, from that time on, would be unhappy ones unless they were rescued. And more…

^{2 (con’t)} they did not kill anyone, but carried them away and went their way.

lo hemitu ish vayinhagu vayel_ekhu l_edarkam – “Not they caused to kill man. And they drove, and they walked to their road.” None of the men were killed either. There was no need to kill them all as David did. Therefore, these men, from little boy to old man, could be put into slavery. Their futures would likewise not be happy ones.

³ So David and his men came to the city, and there it was, burned with fire;

vayavo David vaanashav el ha’ir v_ehineh s_erupha baesh – “And he came, David, and his mortals, unto the city. And behold, burned in the fire!” The repetition sets the stage for what is coming in the next verses. There is the shock value of coming to the city and seeing it burned. Thus, the thoughts of the men would be shock and horror at such a scene. And more…

^{3 (con’t)} and their wives, their sons, and their daughters had been taken captive.

u-n_eshehem u-v_enehem u-v_enothehem nishbu – “And their wives, and their sons, and their daughters, they were subjugated.” Seeing that everyone was gone from the city would be as terrible as finding all their dead bodies. In one sense, it may be worse as the people pondered the fate of their loved ones with no closure.

The horrors of them being taken captive would be known to each man. To consider what their loved ones would go through in the days and years ahead would be torture in itself. Next, the words of verse 1 pick up at this point…

⁴ Then David and the people who were with him lifted up their voices and wept, until they had no more power to weep.

vayisa David v_eha’am asher ito eth qolam vayivku ad asher ein bahem koakh livkoth – “And he lifted, David, and the people who with him, their voices. And they wept until which ‘naught in them vigor to weep’.” This is a situation that has been repeated innumerable times in human history.

It continues on in parts of Africa to this day. The grief of each person left to ponder the fate of their loved ones is overwhelming as the memories flood their minds and engulf their emotions.

Despite being battle-hardened warriors who had taken many lives in war, such a personal loss would be more than they could bear. One can see the purposeful literary structure that is given to highlight the matter –

And it was, in ‘coming’, David and his mortals – Ziklag, in the day, the third, and Amalekite, they stripped unto parchedland, and unto Ziklag, and they caused to strike Ziklag, and they burned her in the fire.

²And they subjugated the women who in her, from diminutive and until great.
Not they caused to kill man.
And they drove, and they walked to their road.
       ³And he came, David, and his mortals, unto the city.
And behold, burned in the fire!
And their wives, and their sons, and their daughters, they were subjugated.

⁴And he lifted, David, and the people who with him, their voices. And they wept until which ‘naught in them vigor to weep’.

All of the force set up in verse 1 is built upon in verses 2 and 3. From there, verse 4 is the emotional spigot that has been opened and floods out of the overwrought men, including their leader…

⁵ And David’s two wives, Ahinoam the Jezreelitess, and Abigail the widow of Nabal the Carmelite, had been taken captive.

u-sh_ete n_eshe David nishbu akhinoam ha’yizr_eelith vaavigayil esheth naval ha’karm_eli – “And two ‘wives, David’, they were subjugated – Ahinoam the Jezreelitess, and Abigail, ‘wife, Nabal the Carmelite’.” David is personally affected by the raid. He could only sit and wonder what was happening to his wives and mourn their fate until he gained his senses.

Ahinoam means Kindred to Sweetness. Jezreel comes from zara, to scatter seed or sow, and el, God. Thus, it means God Sows. Abigail is derived from av, father, and giyl, joy or exultation. That is derived from gil, to spin around, which gives the sense of rejoicing. Her name means Father of Joy, she being the source of the joy. Nabal means Dolt. Carmel means Vineyard of God.

⁶ Now David was greatly distressed, for the people spoke of stoning him,

vatetser l_edavid m_eod ki am_eru ha’am l_esaq_elo – “And it pressed to David, vehemently, for they spoke, the people, to stone him.” The “it” here refers to the situation. The verb, being feminine, refers to the abstract idea, such as “the circumstance” pressed to him. Specifically, that circumstance is that the men with him were upset enough to take their losses out on him.

Sitting in their misery, they would be pondering all kinds of bad thoughts. David was their leader. He should have directed men to stay behind. He should have known that their absence would be noticed. He should have secured the city for a long siege. He should have… He should have… He should have…

This situation pressed upon him because of their intentions, but it was understandable. He was, after all, their leader, and they were now left without any desire to be led…

^{6 (con’t)} because the soul of all the people was grieved,

Rather: ki marah nephesh kal ha’am – “for it embittered ‘soul, all the people’.” This looks back to the previous clause (for) as well as in anticipation of the next clause. The people considered stoning David based on the bitterness they felt toward him because he let them down. Thus, in their collective mourning, they were also in a state of bitterness…

^{6 (con’t)} every man for his sons and his daughters.

ish al beno veal b_enotav – “man upon his son [k.], and upon his daughters.” The written Hebrew says “son,” whereas the oral changes it to read “sons.” All translations I checked follow the oral, but none footnote the written, which is too bad.

It is common for the singular to be used when a plural is expected. Using the singular is a means of highlighting an event. As an example, I would defer to Genesis 49:3 where Jacob said –

“Reuben, my firstborn: You – my vigor, and ‘first, my potency*’.
‘Excess*, elevation’ and ‘excess, forceful’.” Genesis 49:3 (CG)

Each man’s firstborn would be on his mind as he grieved. This is the one he put his hope of continuance in, somewhat akin to the “loss” of Reuben, whom Jacob removed from the birthright because of his wicked deed (as noted in 1 Chronicles 5:1).

The structure of the singular would then produce a natural emotional asymmetry –

“…my boy!”
“…and my daughters too…”

The singular intensifies the personal nature of the anguish. As for their leader, the next words are as indicative of David’s greatness as any found in Scripture…

^{6 (con’t)} But David strengthened himself in the Lord his God.

vayitkhazeq David b_eYehovah elohav – “And he seized himself, David, in Yehovah his God.” David was falling apart from the emotion of his loss, combined with the distress of dealing with his embittered men.

Therefore, it was as if he grabbed his carnal self from his spiritual self and reconstituted them as one. His Source of strength to do this was Yehovah, and he reminded himself of that. Once his clarity of thought and confidence were reestablished from his time of weeping, he determined to act…

When all goes wrong, and life is out of control
Where will you look for sense and hope?
Will you your troubles on the Lord roll?
Or will a pity party prove you are a dope?

Life is coming one way or another
And it won’t always go as you planned
Don’t forget this truth, brother
Prepare in advance where you will stand

The Lord is there to get you through it all
If only you will cast your cares on Him
If you don’t, well, that’s your call
But things for you will turn sour and grim

Hold fast to the Lord, and He will guide you
This is what the word implores you to do

II. The ‘Being Remained’ (verses 7-12)

⁷ Then David said to Abiathar the priest, Ahimelech’s son, “Please bring the ephod here to me.”

vayomer David el evyathar ha’kohen ben akhimelekh hagishah na li ha’ephod – “And he said, David, unto Abiathar the priest, son Ahimelech, ‘You must cause to near it, pray, to me, the ephod.’” Abiathar was last seen in Chapter 23. The ephod has not been mentioned since then.

Because of this, it is speculated that David failed to use it when he went to be with Achish and at other times since Chapter 23. That is an argument from silence, and there is no reason to assume it. For all we know, he could have been told to go down to the Philistines.

The text at times gives matter-of-fact information without telling the details. Otherwise, the typology would be marred. This is especially to be considered because Abiathar also hasn’t been mentioned since Chapter 23. And yet, we can be confident they remained together as indicated in 1 Samuel 22:23 –

“You must (surely) sit with me. Not you will fear. For whom he will seek my soul, he will seek your soul. For guarding, you, with me.”

As for David’s request for Abiathar to “near’ the ephod,” it is doubtful Abiathar would have worn the ephod at all times. Rather, when it was necessary to inquire of the Lord, telling him to “near” the ephod would mean, “Go get the ephod and put it on. We need to inquire of the Lord.”

Abiathar means Father of Superfluity. Ahimelech means My Brother Is King.

^{7 (con’t)} And Abiathar brought the ephod to David.

vayagesh evyathar eth ha’ephod el David – “And he caused to near, Abiathar, the ephod unto David.” With the ephod on, he came near to David to consult the Lord. There is nothing to tell us the mechanics of how the request is made or how the Lord responds.

The Urim and Thummim are never mentioned in association with David. So it is unknown if he and Abiathar had one or the other or if it was only the ephod by which they consulted the Lord.

The ephod was the sign of priestly authority, so it may be that David asked the question and the Lord responded by Abiathar’s mouth. All we can do is speculate. No matter what, the process was available to David, and it worked. This is the way David was able to seize himself in Yehovah his God…

⁸ So David inquired of the Lord, saying, “Shall I pursue this troop? Shall I overtake them?”

vayishal David b_eY_ehovah lemor erdoph akhare ha’g_edud ha’zeh haasigenu – “And he asked, David, in Yehovah, to say, ‘I will pursue after the cohort, the this? I will cause to reach him?’” Two possibilities arise. Either David directly asked while facing Abiathar (who is wearing the ephod), and then the Lord responded through Abiathar, or David, as the subject, asked by first asking Abiathar, who then actually asks and then receives the word from the Lord.

Either way, it appears that the word of the priest, when in such an official capacity, was taken as the word of the Lord. This is seen in John 11 –

“And one of them, Caiaphas, being high priest that year, said to them, ‘You know nothing at all, ⁵⁰ nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish.’ ⁵¹ Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, ⁵² and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.” John 11:49-52

Regarding the questions from David, they are basic and expected. The Lord would know if the people had been taken out, slaughtered, and left in the desert, or if they had already been sold off to traders on their way to Egypt. It would be futile to pursue in either situation.

The Lord would also know if the raiders were such an overwhelming force that David and his men would be defeated. David is first asking for knowledge as to whether the pursuit should take place at all. If so, is it worth bothering? If they were to pursue and not reach them, the first point would be moot.

As for the response, both questions are answered…

^{8 (con’t)} And He answered him, “Pursue, for you shall surely overtake them and without fail recover all.”

vayomer lo r_edoph ki haseq tasig vehatsel tatsil – “And He said to him, ‘You must pursue, for causing to reach, you will cause to reach, and causing to snatch, you will cause to snatch.’” The response is favorable on both accounts. They will overtake the raiders, and they will be able to recover what was taken. Therefore, getting after them is the right approach to take…

⁹ So David went, he and the six hundred men who were with him,

vayelekh David hu v_eshesh meoth ish asher ito – “And he walked, David, he and six hundreds man who with him.” They headed out, obviously accepting David’s continued leadership after his report that they would be able to overtake the enemy.

As for the army of men, six hundred is a multiple of six and tens. Bullinger says –

“Six is either 4 plus 2, i.e., man’s world (4) with man’s enmity to God (2) brought in: or it is 5 plus 1, the grace of God made of none effect by man’s addition to it, or perversion, or corruption of it: or it is 7 minus 1, i.e., man’s coming short of spiritual perfection. In any case, therefore, it has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ.” In short, it speaks of fallen man.

Ten signifies “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

This sizeable force went…

^{9 (con’t)} and came to the Brook Besor,

vayavou ad nakhal ha’b_esor – “And they came until ‘Wadi, the Besor’.” This chapter is the only time Wadi the Besor is mentioned in the Bible. It is derived from basar, to be fresh and thus full. That word was introduced in 1 Samuel 4:17, where it was used to describe the person “announcing” what occurred in the battle.

The word gives the sense of announcing good news. Therefore, Strong defines the name of Besor as Cheerful. Abarim sees the root as possibly basar, flesh. Because of this, they provide as an option Place of Flesh or Place of Glad Tidings. Jones and Young go with an Arabic nuance and say Cold or Cool Brook.

As for the word wadi, the Hebrew is nakhal. It signifies a winter torrent where the waters rush through after the rains. During the times of no rain, it remains an empty bed. It is derived from the verb nakhal, to inherit. The connection is that the waters “inherit” the inheritance of the land where they flow.

Once the men arrived there…

^{9 (con’t)} where those stayed who were left behind.

v_eha’notarim amadu – “And the ‘being remained’ they stood.’’ So far, this doesn’t explain anything about the men. The reason will be found in the next verse. For now…

¹⁰ But David pursued, he and four hundred men;

vayirdoph David hu v_earba meoth ish – “And he pursued, David, he and four hundreds man.” The force dwindled by a third, but the rest pressed on.

Four hundred is a derivative of four, the number of creation and the world (and city) number. Ten was explained earlier. Four hundred is also a derivative of forty and ten. Bullinger says of forty –

“It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where forty relates to a period of evident probation. But where it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10, and in harmony with their signification.”

The number two hundred signifies insufficiency. As for these two hundred…

^{10 (con’t)} for two hundred stayed behind, who were so weary that they could not cross the Brook Besor.

vayaamdu matayim ish asher pig_eru meavor eth nakhal ba’b_esor – “And they stood, two hundreds man whom they death-spent from traversing ‘Wadi, the Besor’.” A new word is seen here, pagar, to relax in the sense of being exhausted and thus faint.

However, it is the root of peger, a carcass. The meaning is that the men were practically carcasses already. Thus, “death-spent” exactly fits the intent. The word is seen only here and in verse 21. This explains why they stayed behind at the wadi.

They travelled for three days, arrived back to find their city burned and their families and goods taken, and then they started out after the raiders. By the time they were set to cross the wadi, they were just too dead to continue.

Pressing on, the four hundred made a connection to the raiders…

¹¹ Then they found an Egyptian in the field, and brought him to David;

vayims_eu ish mitsri basadeh vaiq_ehu oto el David – “And they found ‘man, Egyptian’ in the field. And they took him unto David.” Putting the facts of who the man is ahead of his circumstance anticipates more information. He is a man from Egypt, Double Trouble, and he is found in “the field.”

The article seems pointless unless typology is being conveyed. Concerning the field, in typology it points to the world at large, as is seen in Matthew 13:38. Having found him in the field, they took him to David, but we need more information to discern what is going on. That continues with…

^{11 (con’t)} and they gave him bread and he ate, and they let him drink water.

vayit_enu lo lekhem vayokhal vayashquhu mayim – “And they gave to him bread. And he ate, and they caused to quaff, him, waters.” Until now, we don’t know if he was a spy, a runaway, or someone lost and ambling around to the point of exhaustion.

Seeing how the men treat him, we can deduce he was in bad shape and needed to be tended to. Thus, they fed him and gave him water. With a bit of repetition, the next words are stated…

¹² And they gave him a piece of a cake of figs and two clusters of raisins.

vayit_enu lo phelakh d_evelah u-sh_ene tsimuqim – “And they gave to him slice fig-cake, and two raisin-cakes.” Both words were introduced in Chapter 25. The first is the develah, a fig-cake. It is derived from an unused root probably meaning “to press together.” The second is the tsimuqim, raisin-cakes. The word is derived from tsamaq, to dry up.

The number two is the number of division or difference. It is also a number signifying contrast. When there are two, they will contrast, but they will also confirm a whole. Next…

^{12 (con’t)} So when he had eaten, his strength came back to him;

vayokhal vatashav rukho elav – “And he ate, and it returned, his spirit, unto him.” The meaning, without a full explanation yet, is that he was as bad off or worse than the two hundred who had been left behind at Wadi, the Besor. However, with a bit of food, he was on the mend…

^{12 (con’t)} for he had eaten no bread nor drunk water for three days and three nights.

ki lo akhal lekhem v_elo shatah mayim sh_eloshah yamim u-sh_eloshah leloth – “For not he ate bread, and not he drank waters three days and three nights.” As we will see in the coming verses, not eating or drinking for three days may have been the best thing for him. His body would have gone into autophagy during this time, helping remedy his situation.

Seventy-two hours is the point at which autophagy peaks. They found him at that point, and with a little bit of food, he was on the mend.

It’s a great spot to stop for the day. It will keep us in antici… pation as to what lies ahead. There has been lots of interesting information conveyed so far, and there is more to come. Eventually, we’ll see how it all fits into the greater picture the Bible presents.

We already know that Jesus and what He has done for us is the central point of focus from which everything else branches. So think about what you have heard, consider the information, and we will continue with the passage next week.

As for David, many scholars have given him low ratings based on his past conduct and how the narrative has unfolded. Hopefully, the analysis in the verses so far has cleared up some of their misgivings.

For example, we can’t make assumptions about something that the Bible doesn’t detail. We have no idea if David consulted the Lord through the ephod in many of the past stories, while making no mention of it. Therefore, to impute wrongdoing to David as if he didn’t is completely inappropriate.

That goes for his conduct in destroying the cities around him and killing every person who breathed. For all we know, David consulted the Lord through the ephod before every city he destroyed.

Our job is to read the stories, consider what is being conveyed, and attempt to understand why they are given, not insert our biases and presuppositions into the narrative. This is God’s word, and it is our job to accept it at face value, only condemning what He condemns.

The main thing He condemns is sin. And so, our main goal should be condemning it as well. The way to do that is to be right with Jesus. In Him, sin is condemned in man. This is the great blessing of knowing and being a part of what God in Christ has done for us.

Closing Verse: “God, who at various times and in various ways spoke in time past to the fathers by the prophets, ² has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds.” Hebrews 1:1, 2

Next Week: 1 Samuel 30:13-20 It’s a wide body, for sure, yes, it’s true… (Wadi, the Besor, Part II) (63^rd 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 30:1-12 (CG)

And it was, in ‘coming’, David and his mortals – Ziklag, in the day, the third, and Amalekite, they stripped unto parchedland, and unto Ziklag, and they caused to strike Ziklag, and they burned her in the fire. ²And they subjugated the women who in her, from diminutive and until great. Not they caused to kill man. And they drove, and they walked to their road. ³And he came, David, and his mortals, unto the city. And behold, burned in the fire! And their wives, and their sons, and their daughters, they were subjugated. ⁴And he lifted, David, and the people who with him, their voices. And they wept until which ‘naught in them vigor to weep’. ⁵And two ‘wives, David’, they were subjugated – Ahinoam the Jezreelitess, and Abigail, ‘wife, Nabal the Carmelite’. ⁶And it pressed to David, vehemently, for they spoke, the people, to stone him, for it embittered, ‘soul, all the people’, man upon his son [k.], and upon his daughters. And he seized himself, David, in Yehovah his God.

⁷And he said, David, unto Abiathar the priest, son Ahimelech, “You must cause to near it, pray, to me, the ephod.” And he caused to near, Abiathar, the ephod unto David. ⁸And he asked, David, in Yehovah, to say, “I will pursue after the cohort, the this? I will cause to reach him?”

And He said to him, “You must pursue, for causing to reach, you will cause to reach, and causing to snatch, you will cause to snatch.”

⁹And he walked, David, he and six hundreds man who with him. And they came until ‘Wadi, the Besor’. And the ‘being remained’ they stood. ¹⁰And he pursued, David, he and four hundreds man. And they stood, two hundreds man whom they ‘death-spent*’ from traversing ‘Wadi, the Besor’.

¹¹And they found ‘man, Egyptian’, in the field. And they took him unto David. And they gave to him bread. And he ate, and they caused to quaff, him, waters. ¹²And they gave to him slice fig-cake and two raisin-cakes. And he ate, and it returned, his spirit, unto him. For not he ate bread, and not he drank waters three days and three nights.

 

1 Samuel 30:1-12 (NKJV)

Now it happened, when David and his men came to Ziklag, on the third day, that the Amalekites had invaded the South and Ziklag, attacked Ziklag and burned it with fire, ² and had taken captive the women and those who were there, from small to great; they did not kill anyone, but carried them away and went their way. ³ So David and his men came to the city, and there it was, burned with fire; and their wives, their sons, and their daughters had been taken captive. ⁴ Then David and the people who were with him lifted up their voices and wept, until they had no more power to weep. ⁵ And David’s two wives, Ahinoam the Jezreelitess, and Abigail the widow of Nabal the Carmelite, had been taken captive. ⁶ Now David was greatly distressed, for the people spoke of stoning him, because the soul of all the people was grieved, every man for his sons and his daughters. But David strengthened himself in the Lord his God.

⁷ Then David said to Abiathar the priest, Ahimelech’s son, “Please bring the ephod here to me.” And Abiathar brought the ephod to David. ⁸ So David inquired of the Lord, saying, “Shall I pursue this troop? Shall I overtake them?”

And He answered him, “Pursue, for you shall surely overtake them and without fail recover all.”

⁹ So David went, he and the six hundred men who were with him, and came to the Brook Besor, where those stayed who were left behind. ¹⁰ But David pursued, he and four hundred men; for two hundred stayed behind, who were so weary that they could not cross the Brook Besor.

¹¹ Then they found an Egyptian in the field, and brought him to David; and they gave him bread and he ate, and they let him drink water. ¹² And they gave him a piece of a cake of figs and two clusters of raisins. So when he had eaten, his strength came back to him; for he had eaten no bread nor drunk water for three days and three nights.

Artwork by Douglas Kallerson

1 Samuel 29:1-11
The Spring Which Is in Jezreel

(Typed 11 May 2026) The narrative in this chapter conveys its own typology, which is understandable without going to other books in the Bible to discover its meaning. On the other hand, that doesn’t mean other places in the Bible aren’t connected to what is said here.

We have seen some psalms dealing with events in David’s life as recorded in 1 Samuel. Likewise, prophecies made in Genesis anticipated a kingdom coming from Judah, not Benjamin, when the Messiah arrives.

The interconnected nature of the Bible reveals a hidden hand guiding what is recorded throughout it. Everything is woven together like a marvelous tapestry.

There is an interesting addition to this chapter found in 1 Chronicles 12. It’s the kind of thing you might read over a dozen times and never really pin down where it fits in the overall narrative of David’s life unless you read slowly and consider the words.

After having read it over, one day you do just that, and you say, “Oh yeah, I know when that took place!” That’s what happened with me. One day, it suddenly fit into the bigger picture…

Text Verse: “And some from Manasseh defected to David when he was going with the Philistines to battle against Saul; but they did not help them, for the lords of the Philistines sent him away by agreement, saying, “He may defect to his master Saul and endanger our heads.’” 1 Chronicles 12:19

In 1 Samuel 29, David was “going with the Philistines to battle against Saul.” However, 1 Samuel never mentions that some from Manasseh defect to David at this time. Unless you read through the rest of the Bible and consider what it says, you will never know all of these hidden treasures.

Be sure to read your Bible! As for David’s words, there is one verse that has an interesting ambiguity in it. Depending on David’s tone of voice, it could mean one thing or another. If he said it deadpan, you might not be able to tell what he was referring to.

Take the following sentence: “I didn’t say he said she did it to him yesterday.”

It is one of my favorite sentences. Sometimes, when I am bored with myself, I will call it to mind and go through the various ways it could be taken. I will add to it sometimes to see how many other variations of the same thought I can make up. To me, it is a fun way to get my mind off other things.

Change the stress on any word in the sentence and the meaning will change. Go ahead. Give it a shot. Add on more words if you want, like “morning” at the end. Add “at church” after that.

Fun things, such as ambiguous sentences, are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. They Were Enraged (verses 1-5)

With the insert story of Saul’s journey to En Dor complete, the narrative from 1 Samuel 28:1, 2 resumes –

“And it was, in the days, the those, and they assembled, Philistines, their camps to the host to be battled in Israel. And he said, Achish, unto David, ‘Knowing, you must know, that with me, you will go out in the camp, you and your mortals.’
²And he said, David, unto Achish, ‘To thus, you, you will know what he will do, your servant.’”

Then the Philistines gathered together all their armies at Aphek,

vayiqb_etsu ph_elishtim eth kal makhanehem apheqah – “And they amassed, Philistines, all their camps Aphek-ward.” David was with Achish in Gath. The call was made for the “camps” of the Philistines to engage in battle with the Israelites. That would mean the five lords of the Philistines.

With that call made, they headed to the designated location, which, according to 1 Samuel 28:4, was in Shunem. At the same time, Saul and his forces gathered at the Gilboa. Despite being in Shunem, here the location is called Aphek.

The name Aphek was first seen in Joshua 12:18. There are also various locations named Aphek. Because of this, Abarim says, “…we surmise that even though the name may have been attached to several different settlements, the name Aphek was rather proverbial for the place where enemy armies collected in order to stage an attack on Israel.”

Whether or not that is correct can only be speculated. Joshua 12:18 notes the king of Aphek, which points to that particular Aphek as a set location. If Abarim is right, the Philistines inclined in Shunem which would be Aphek-ward, meaning “toward the location of the battle.”

Aphek is derived from the verb aphaq, to contain. Reflexively, it would mean to restrain or force oneself. Because of this, some identify it as Strength, Enclosure, or Fortress. Others identify it as the action itself, and thus, Control, Restraint, or Discipline.

Philistine means Weakener with a secondary meaning of Griever.

^{1 (con’t)} and the Israelites encamped by a fountain which is in Jezreel.

v_eyisrael khonim baayin asher beyizr_eel – “And Israel ‘inclining in the spring’ which in Jezreel.” Ellicott says, “It is a large spring which flows from under the cavern in the rock which forms the base of Gilboa.” Having a spring would be essential for soldiers in battle, especially if it continued for an extended period, as with the battle with Goliath in 1 Samuel 17.

Israel means He Strives with God. Jezreel comes from zara, to scatter seed or sow, and el, God. Thus, it means God Sows.

² And the lords of the Philistines passed in review by hundreds and by thousands,

v_esarne ph_elishtim ov_erim l_emeoth v_elaalaphim – “And ‘axles, Philistines’ traversing to hundreds and to thousands.” They are on their way from the Philistine enclave to the place of battle (traversing). The term seren, axel, is used to describe the lords. It is as if each individual enclave rotated around the leader.

As for the numbers, they are both derived from ten –

Ten signifies “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.” Bullinger

On their march north, they are in military ranks of hundreds and thousands…

^{2 (con’t)} but David and his men passed in review at the rear with Achish.

v_edavid vaanashav ov_erim baakharonah im akhish – “And David, and his mortals, traversing in the hinder-ward with Achish.” This is the honor that Achish said to David as they were gathering to the call for battle, “And he said, Achish, unto David, ‘To thus, ‘guarder to my head’ I will put you all the days’” (1 Samuel 28:2).

Achish, as the king of Gath, traveled in the rear of the marching ranks. David, as his designated guarder, is with him in the rear.

The name Achish is so obscure I will refrain from guessing at its meaning. David means Beloved. He has typologically pictured “accepting the doctrines of Christ” to this point.

As the ranks from the various enclaves coalesced on the march north, Achish’s choice of guarder is questioned…

³ Then the princes of the Philistines said, “What are these Hebrews doing here?”

vayom_eru sare ph_elishtim mah ha’ivrim ha’eleh – “And they said, ‘commanders, Philistines’, ‘What the Hebrews, the these?’” Here, the designation of the lords changes. As they are in battle array, they are called sar, commander, instead of seren, axle. The word refers to a head person, be it a captain, governor, steward, etc.

A sense of contempt can be inferred from the other commanders’ abrupt words, “What the Hebrews, the these?.” These guys are not.

Hebrew is from Eber a great-grandson of Shem who is in the line of Abraham. His name is from ever, the region across. Thus, Hebrew signifies those who have crossed over.

^{3 (con’t)} 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?

vayomer akhish el sare ph_elishtim halo zeh David eved shaul melekh Yisrael asher hayah iti zeh yamim o zeh shanim – “And he said, Achish, unto ‘commanders, Philistines’, ‘(Indeed) not this David, servant Saul, ‘king, Israel’, who he was with me this ‘days’ or this ‘years’?’” Achish stands up for David. His selection of David as his guarder was based on his supposed past knowledge of David’s faithfulness.

Achish called David the servant of Saul, king of Israel, which seems to be equivalent to saying, “Whom he defected from.” It is understood from the context that David had become Achish’s servant.Each time he went out to plunder, David would bring some of his spoil to Achish, telling him it was plunder from attacks against Israel and Israel’s allies. Achish had watched all this, concluding that David was a loyal subject. Saying, “this ‘days’ or this ‘years’” means an indeterminate but significant amount of time.

1 Samuel 27:7 gave the total time David was with Achish as one year and four months. Thus, Achish had sufficient time to put together a full evaluation of David’s service and found it exceptional. Added to that, David had already gone to Gath some time before, as seen in 1 Samuel 21.

Achish saw him as a madman then, but it was apparent that David was out of Saul’s favor at that time. Achish was certain that David had been alienated from Saul for an extended period.

Saul means Asked, but his name is identical in spelling to Sheol, the place of the dead.

^{3 (con’t)} And to this day I have found no fault in him since he defected to me.”

v_elo matsathi vo m_eumah miyom naph_elo ad ha’yom hazeh – “and not I found in him speck from ‘day, his fall’ until the day, the this.’” The “day, his fall” means David’s defection, as if David’s lot in life had fallen from Saul and was now under the authority of Achish. During that entire time, not a speck of indiscretion was noted in David’s service…

⁴ But the princes of the Philistines were angry with him;

vayiqts_ephu alav sare ph_elishtim – “And they were enraged upon him, ‘commanders, Philistines’.” This is a four-against-one decision. The other commanders had not been apprised of David’s defection, nor had they been privy to his dealings since that day. Therefore, they remain unconvinced of his faithfulness…

^{4 (con’t)} 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,

vayom_eru lo sare ph_elishtim hashev eth ha’ish veyashov el m_eqomo asher hiphqadto sham – “And they said to him, ‘commanders, Philistines’, ‘You must cause to return, the man, and may he return unto his place which you caused to visit him there.” The meaning is just as the NKJV says. They want David to scram and go back to wherever in Gath Achish designated for him. They fear he will be a liability rather than the asset Achish thinks he is…

^{4 (con’t)} and do not let him go down with us to battle,

v_elo yered imanu bamilkhamah – “And not he will descend with us in the battle.” This tells us that this dispute is happening on the way to the battle. The Philistine enclave is in the lowland along the shore. They are in an elevated area somewhere above the Jezreel Valley, probably where the five main camps came together. From this location, they will continue to ascend until they descend into the valley to fight. It is there that they fear David’s attitude will change…

^{4 (con’t)} lest in the battle he become our adversary.

v_elo yihyeh lanu l_esatan bamilkhamah – “And not he will be to us to adversary in the battle.” It is not just David they fear, but his six hundred well-trained fighting men, along with any others who later joined with him. If he signaled to those men to attack the Philistines, they would be surrounded. Such a chaotic scenario was entirely unacceptable, but they felt was likely…

^{4 (con’t)} For with what could he reconcile himself to his master, if not with the heads of these men?

uvameh yitratseh zeh el adonav halo b_erashe ha’anashim ha’hem – “And in what he will ‘accept himself’, this, unto his lord? (Indeed) not in ‘heads, the mortals’, the these?” The word ratsah signifies to be pleased with. Specifically it gives the sense of satisfying a debt.

If David wanted to make amends with Saul, he would turn and attack the Philistines, thus, “accepting himself” in the eyes of Saul. The commanders are looking at the men marching to battle and know that such a disturbance from within their ranks could lead to catastrophe. They are unwilling to take such a chance. This is especially so, because…

⁵ Is this not David, of whom they sang to one another in dances, saying:
‘Saul has slain his thousands,
And David his ten thousands’?”

halo zeh David asher yaanu lo bam_ekholoth lemor hikah shaul baalaphav v_edavid b_erivoto – “(Indeed) not this David whom they will answer to him in the dances, to say, ‘He caused to strike, Saul, in his thousands, and David in his myriad [k.]?’” The written Hebrew says myriad, but the oral changes it to myriads.

The song as recorded in the written Hebrew of 1 Samuel 18:7 said thousand and myriads, exactly the opposite of what the women originally proclaimed. The commanders speak in general terms, maybe even purposefully diminishing David’s triumph. There is no need to divert from what the written Hebrew says.

Despite the number, the commanders’ point is that the people of Israel saw David as a hero. Therefore, they don’t want to make him more of a hero in Israel’s eyes at the expense of their own soldiers during the coming battle.

I can earn it! It’s within my control
Perpetual life is mine to attain
I will work off the debt of my soul
At the end, there will be great gain

 Staying alive, it’s a snap, you see
When you are good enough and do what is right
I’m telling you quite plainly
That perpetual life is there in my sight

Sheol can’t get me, I’m too good for that
I’m earning my way, just watch n’ see
*
No. NO! You can’t do that
Only through Jesus can you live perpetually

II. According to ‘Messenger, God’ (Verses 6-11)

⁶ 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.

vayiqra akhish el David vayomer elav khai Yehovah ki yashar atah v_etov b_eenay tseth_ekha u-voakha iti bamakhaneh – “And he called, Achish, unto David. And he said unto him, ‘Alive Yehovah! For straightened, you, and good in my eyes, your going out and your coming with me in the camp.” Achish is setting David up for the bad news by paying him compliments.

The reason Achish swore in the name of Yehovah is debated, but he would have been aware of David’s belief. He may have said this to bolster the impact of his words like someone saying, “On the grave of my mother…” There is no reason either way to assume he trusted Yehovah as his own God or that he didn’t.

Regardless, Achish found no fault in David, and he never questioned David’s faithfulness in his interactions with those under his authority…

^{6 (con’t)} 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.

ki lo matsathi v_ekha raah miyom boakha elay ad ha’yom ha’zeh u-v_eene has_eranim lo tov atah – “For not I found in you evilness from ‘day, your coming unto me’ until the day, the this. And in ‘eyes, the axles’ not good, you.” Achish pits his opinion of David against those of the other lords of the Philistines. His view of David is that he has been reliable and faithful since the day of his arrival. However, he cannot stand against the other lords…

⁷ Therefore return now, and go in peace,

v_eatah shuv v_elekh b_eshalom – “And now, you must return, and you must walk in peace.” At times, the wording will be different when dealing with one’s “peace.” Here it says, lekh b_eshalom – “walk in peace.” At other times, it will say xxx l_eshalom, “xxx to peace.” The difference is that “in peace” looks to the condition or state during the action, whereas, “to peace” speaks of the goal, result, or outcome.

Thus,  Achish is telling David to be safe on his journey home. The reason for this is…

^{7 (con’t)} that you may not displease the lords of the Philistines.”

v_elo taaseh ra b_eene sarne ph_elishtim – “and not you will do evil in ‘eyes, axles, Philistines’.” In other words, “You need to go. Have a safe trip back. That way, you won’t miff the other leaders because they will be watching you, looking for trouble and not focusing on the battle.”

⁸ 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?”

vayomer David el akhish ki meh asiti u-mah matsatha veavdekha miyom asher hayithi l_ephanekha ad ha’yom ha’zeh ki lo avo v_enilkhamti v_eoy_eve adoni ha’melekh – “And he said, David, unto Achish, ‘For what I did, and what you found in your servant from ‘day which I was to your faces’ until the day, the this, that not I will go, and I will be battled in ‘hatings, my lord’ the king?’” It is a long run-on sentence that contains a significant ambiguity in the final clause.

Who are the “‘hatings, my lord’ the king?” David called himself “your servant” to Achish, but he could be speaking of Achish or Saul in the final clause.

The whole statement is one of feigned offense, and yet, it is probably the biggest relief David could have imagined. He was spared from a most uncomfortable situation that could have gone badly for him and his men.

The fact that he never raided any of Judah’s settlements shows without a doubt that David had no intention of bringing harm to his own nation. This would include fighting them in battle. Regardless of the actual intent behind David’s words, Achish takes them as a compliment and replies in kind…

⁹ Then Achish answered and said to David, “I know that you are as good in my sight as an angel of God;

vayaan akhish vayomer el David yadati ki tov atah b_eenay k_emalakh elohim – “And he answered, Achish, and he said unto David, ‘I know that good, you, in my eyes, according to ‘messenger, God’.” We can’t read too much into this. Earlier, Achish said, “Alive Yehovah,” but his intention can only be speculated on. The same is true here. He could be saying, “according to ‘messenger, gods’.”

The word elohim allows either rendering. What is known is that Achish sees David as trustworthy as a divine messenger, whether from the true God or any other supposed god. Either way, it is a high compliment. Despite his favorable view of David…

^{9 (con’t)} nevertheless the princes of the Philistines have said, ‘He shall not go up with us to the battle.’

akh sare ph_elishtim am_eru lo yaaleh imanu bamilkhamah – “Surely, ‘commanders, Philistines’ they said, ‘Not he will ascend with us in the battle.’” The terminology now changes from “descend” in verse 4 to “ascend” in this verse. The meaning is their ascent from the area of the coastal plains to the area of battle. They must ascend in order to descend. The wording tells us that they are still en route to where they will encamp.

¹⁰ Now therefore, rise early in the morning with your master’s servants who have come with you.

v_eatah hashkem baboqer v_eavde adonekha asher bau itakh – “And now, you must cause to rise early in the morning, and ‘servants, your lord’, who they came with you.” The words are perplexing. Who is “your lord” that Achish is referring to?

One possibility is that Achish is speaking of himself. If so, he considered the men with David as his, but they came with David. An interesting possibility is that Achish is referring to those of Manasseh mentioned in our text verse who defected to David at this time.

These Manassites may have been what brought suspicion to the other lords. They had not responded to Saul’s call to battle, but the Philistine lords may have thought they were plants from Saul to help David in an attack against the Philistines instead of against Israel.

Whether this is what Achish is referring to or not, his words are in the singular to David, “you (sg.) must cause to rise early.” That changes to plural in the next clause…

^{10 (con’t)} And as soon as you are up early in the morning and have light, depart.”

v_ehishkamtem baboqer v_eor lakhem valekhu – “And you (pl.) will cause to rise early in the morning, and it will illuminate to you (pl.), and you (pl.) must walk.’” He repeats the necessity to rise early. At the break of dawn, long before the sun rises, they should all get up and head out.

The morning generally signifies the time when a change takes place or is realized. With Achish’s words stated, David is released from serving in the battle…

¹¹ So David and his men rose early to depart in the morning, to return to the land of the Philistines.

vayashkem David hu vaanashav lalekheth baboqer lashuv el erets p_elishtim – “And he caused to rise early, David, he and his mortals, to walk in the morning to return unto ‘land, Philistines’.”  Depending on how far north they have trekked by this point, they could be as much as 70 to 80 miles from Gath, which is the total distance between Gath and Jezreel.

Thus, it all depends on where they were when this account took place. As for the fact that it was still along the route, it next says…

*^{11 (fin)} And the Philistines went up to Jezreel.

u-ph_elishtim alu yizr_eel – “And Philistines, they ascended – Jezreel.” The words continue to speak of ascending. They must first ascend in order to then descend to the battle. David is freed from a real pickle and heads back to Philistia.

Sheol is defeated through the work of Christ
We may go there, but it is just a stop
Jesus’ shed blood is how our soul is priced
Someday, out of Sheol, the faithful will pop

We do not need to be concerned about it
As if we may never rise from the dead
Don’t let death bother you, not even a bit
Trust in Christ, who suffered and bled

His blood covers every sin
They are no longer remembered by the Lord
The power of Sheol is over. It’s done in
This truth is found in God’s precious word

III. Shunned by the Weakeners

Chapter 28 gave the insert information concerning Saul’s hike to En Dor to meet with the witch and consult Samuel. In that account, Saul reverted to previously held typology as those seeking the truth.

At the same time, David has remained in the same typological timeframe as given in Chapter 27, which was during the tribulation period. At that time, the question was asked, “How does one elude Sheol’s call during the tribulation?”

David was in the land of the Philistines, eluding Saul. It was a chapter that dealt with holding to the doctrines of Christ while the surrounding world is filled with those who are there to weaken the faith of others. That time must come to an end. This chapter deals with its conclusion and leads into the next account of David’s life.

In this chapter, David goes with Achish to join in the battle against Saul. In verse 1, it said that the Philistines assembled Aphek-ward. Reflexively, Aphek signifies to constrain. The Weakeners are there to constrain Israel, who is said to be inclined in the spring which is in Jezreel, God Sows.

This points to the time in the tribulation referred to in Hosea 2 –

“‘It shall come to pass in that day
That I will answer,’ says the Lord;
‘I will answer the heavens,
And they shall answer the earth.
²² The earth shall answer
With grain,
With new wine,
And with oil;
They shall answer Jezreel.
²³ Then I will sow her for Myself in the earth,
And I will have mercy on her who had not obtained mercy;
Then I will say to those who were not My people,
“You are My people!”
And they shall say, “You are my God!”’” Hosea 2:21-23

The spring points to the giving of the Spirit at the end of the tribulation, which is noted in several Old Testament passages, but Zechariah 13:1 sufficiently describes it –

“In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness.”

In verse 2, the Philistines were traversing toward the battle area in hundreds and thousands. That anticipates the point in time when nothing is wanting, that the number and order are perfect, and that the whole cycle is complete. This is what one would expect from the tribulation period.

While the Philistines were traversing, David was in the hinder part of the assembly with Achish. Achish believed that David was on his side, just as those who hold to law observance and temple worship in the tribulation will think those who hold to the doctrines of Christ are aligned with them.

However, in verse 3 the bulk of the Philistines, the Weakeners, did not trust David, calling him and those with him Hebrews. They understood that they are those who have “crossed over.” When one has crossed over, it is a done deal.

Thus, the Hebrews will be contrary to their purpose of fighting Saul (Sheol). Like the young ruler who came to Jesus and asked what he needed to do to obtain perpetual life, they are resolute in working their way to life, to avoid being defeated by Sheol.

In verse 3, Achish defends David, “(Indeed) not this David, servant Saul, ‘king, Israel’, who he was with me this ‘days’ or this ‘years’?” Achish sees David as a servant of Saul who is no threat to them. On the surface, it seems contradictory, but if David is a servant of Saul, then he is already defeated by Sheol. Thus, he is no threat to their mission, which is to weaken the faith of others.

Achish continues, telling the other lords that David had been with him for an extended period and there was no fault in him. Despite his protestations, however, they were enraged at him. They told Achish to have David go back to where he was appointed to be. They could not allow him to join them in the battle, lest he become their adversary.

The other lords had total confidence that David was a Hebrew and would be loyal to the Hebrews. He had crossed over. Thus, he needed to go. Their reasoning was that David would earn favor with Saul by killing them in the battle.

Stepping back and looking at the situation is needed. Saul pictures man destined for the pit. It is as if the pit is calling out for the souls of men. The Philistines are those who weaken the faith of others, relying on self and law observance. If David, accepting the doctrines of Christ, came against them, he could then find Sheol’s favor.

Their approach is flawed because they misunderstand that those who accept the doctrines of Christ have already overcome Sheol. Even during the tribulation, they may go there, but they will be brought out of there, just as those at the rapture were –

“And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. ⁵ But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection. ⁶ Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.” Revelation 20:4-6

In verse 5, the lords cited the song about David to show that he was a real threat to their cause. After that, Achish conceded and called David to tell him the bad news about not joining in the battle. His reasoning and trust in David were explained through verse 6.

David’s supposed alliance with Achish over the past year plus was effective. He had no idea that David was always on Israel’s side, taking out Israel’s enemies, not the people of Israel.

In verses 7 and 8, Achish reiterated that David had to go while David strongly protested, questioning the cause for his dismissal, and why he could not engage the fight with the Philistines. These verses contained the ambiguous wording about fighting against the enemies of the king.

David would fight against the Weakeners if given the chance, but that opportunity would not arise. It is not something that will take place during the tribulation. This is exactly what one would expect because anyone who openly stands against the authority during that time will be beheaded.

This account confirms the way things will be during the tribulation. In verse 10, Achish told David he was to rise early in the morning along with “servants, your lord.” It is the same idea as verse 3 where Achish called David Saul’s servant. Despite the other Philistine lords’ opinions, he sees David as no threat because he is a servant of Saul (Sheol).

Not knowing the meaning of Achish’s name leaves a void in understanding what he pictures, but the overall picture is discernible. Being the king of Gath, Winepress, he, in part, pictures judgment during the tribulation.

In verse 11, it said that David and his men rose early in the morning to return to the land of the Philistines. The morning symbolizes the time when change takes place. As David will no longer engage the Philistines after this in 1 Samuel, this may be referring to the middle of the tribulation when the Antichrist sits in the temple.

If so, from that time on in relation to those who hold to the doctrines of Christ, there will no longer be any contact between them and the Weakeners. That is speculation, but it does fit with the overall thought of the chapter.

The chapter ends as the Philistines ascended to Jezreel, God Sows. Although Paul is writing to the church age in Galatians, the thought is true at any time when he says –

“Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. ⁸ For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.” Galatians 6:7, 8

Just as we reap what we sow, God sows both life and death, symbolized by Jezreel. Those who set about to weaken the faith of God’s people will receive what they deserve.

David’s time in the land of the Philistines is essentially over. He will return to Ziklag, but in 1 Samuel 27:6, it said that Ziklag belonged to the kings of Judah from that time forward. Thus, when David gets there, he is, for all intents and purposes, in the land of Judah.

The main lesson of this chapter is, once again, to show the distinction between those who want to weaken the faith of others through law observance and those who hold to the doctrines of Christ. Those who hold to the doctrines of Christ will elude Sheol to be raised at the rapture or the first resurrection.

Those who do not hold to the doctrines of Christ will be held by Sheol until the final judgment. God has promised release for His faithful people. It is a release that will exempt them from that final judgment.

The battle with Israel will be in Chapter 31. That passage will not deal with this. We can know this because Jezreel is never mentioned there. There needs to be a transition from Saul’s kingship to David’s. That will come in the final chapter. Before that, Chapter 30 will give us more typology concerning other things.

God has given us all kinds of doctrine related to Sheol since Chapter 17. Each point has helped us to see what God is doing and what it means to those who hold to the doctrines of Christ. Be wise, call on Jesus, and be saved by His precious blood.

Learn the Bible so that you can adequately explain to others what the proper doctrines of Christ are. There is a spiritual battle going on in the world. Let us be ready to engage it when the need arises.

Closing Verse: “Then the children of Judah and the children of Israel
Shall be gathered together,
And appoint for themselves one head;
And they shall come up out of the land,
For great will be the day of Jezreel!” Hosea 1:11

Next Week: *1 Samuel 30:1-12 What does the name mean? What is it for? I wonder a ton… (Wadi, the Besor, Part I) (62^nd 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you

1 Samuel 29:1-11 (CG)

¹ And they amassed, Philistines, all their camps Aphek-ward. And Israel ‘inclining in the spring’ which in Jezreel. ²And ‘axles, Philistines’ traversing to hundreds and to thousands. And David, and his mortals, traversing in the hinder-ward with Achish. ³And they said, ‘commanders, Philistines’, “What the Hebrews, the these?”

And he said, Achish, unto ‘commanders, Philistines’, “(Indeed) not this David, ‘servant, Saul’, king Israel, who he was with me this ‘days’ or this ‘years’, and not I found in him speck from ‘day, his fall’ until the day, the this.”

⁴And they were enraged upon him, ‘commanders, Philistines. And they said to him, ‘commanders, Philistines’, “You must cause to return, the man, and may he return unto his place which you caused to visit him there. And not he will descend with us in the battle. And not he will be to us to adversary in the battle. And in what he will ‘accept himself’, this, unto his lord? (Indeed) not in ‘heads, the mortals’, the these? ⁵(Indeed) not this David whom they will answer to him in the dances, to say, ‘He caused to strike, Saul, in his thousands, and David in his myriad [k.]?’”

⁶And he called, Achish, unto David. And he said unto him, “Alive Yehovah! For upright, you, and good in my eyes, your going out and your coming with me in the camp. For not I found in you evilness from ‘day, your coming unto me’ until the day, the this. And in ‘eyes, the axles’ not good, you. ⁷And now, you must return, and you must walk in peace, and not you will do evil in ‘eyes, axles, Philistines’.”

⁸And he said, David, unto Achish, “For what I did, and what you found in your servant from ‘day which I was to your faces’ until the day, the this, that not I will go, and I will be battled in ‘hatings, my lord’ the king?”

⁹And he answered, Achish, and he said unto David, “I know that good, you, in my eyes, according to ‘messenger, God’. Surely, commanders Philistines, they said, ‘Not he will ascend with us in the battle.’ ¹⁰And now you must cause to rise early in the morning, and ‘servants, your lord’, who they came with you. And you will cause to rise early in the morning, and it will illuminate to you, and you must walk.”

¹¹And he caused to rise early, David, he and his mortals, to walk in the morning to return unto ‘land, Philistines’. And Philistines, they ascended – Jezreel.

Verse 5 – Qeri: “his myriads.”

 

1 Samuel 29:1-11 (NKJV)

¹ Then the Philistines gathered together all their armies at Aphek, and the Israelites encamped by a fountain which is in Jezreel. ² 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. ³ 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.”

⁴ 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? ⁵ Is this not David, of whom they sang to one another in dances, saying:

‘Saul has slain his thousands,
And David his ten thousands’?”

⁶ 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. ⁷ Therefore return now, and go in peace, that you may not displease the lords of the Philistines.”

⁸ 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?”

⁹ 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.’ ¹⁰ 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.”

¹¹ 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.