1 Samuel (Written)

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.

Artwork by Douglas Kallerson

1 Samuel 28:18-25
‘Mistress, ov’,
The Witch of En-dor, Part II

(Typed 4 & 5 May 2026) There is a world of diversity around us. People come in a variety of colors. Cultures have a seemingly limitless number of variations. There are jobs to fill every need, from wastewater operators, plastic surgeons, and postal workers to corporate executives and computer analysts.

Mixed into all of this variety are people who claim to be witches. Some of them work right alongside us in our jobs, bragging about their powers and enlightenment. For some, sorcery and witchcraft is their job. People come to them seeking answers they think such people have access to.

As Christians, we tend to look at people like them as the goners of society. There is no hope for them. And yet, if you Google “former witch comes to Christ,” there are innumerable articles and videos of people all around the world who have proven they aren’t goners at all.

In reading the Bible, when we see stories like the witch of En Dor, we may think, “How stupid could these people be? They are the people of the Lord, and yet they have witches? Why didn’t they pay attention to their law?”

Text Verse: “Also he caused his sons to pass through the fire in the Valley of the Son of Hinnom; he practiced soothsaying, used witchcraft and sorcery, and consulted mediums and spiritists. He did much evil in the sight of the Lord, to provoke Him to anger.” 2 Chronicles 33:6

Manasseh definitely falls into the category, “That guy is a goner for sure.” His life was as mixed up in the occult as any person you could possibly imagine. Because of his deeds, he was exiled to Babylon. And yet, in the same chapter, we find that he humbled himself and was restored to the Lord and to his kingdom.

How could Israel be so stupid? How could we? They lived in a land where Scripture was available to only a select few. Everyone else only heard about the Lord by word of mouth. Travel was slow, and external influences would have come at them with every false god available.

Again, the real question is: How can we be so stupid? We, meaning the world today, including Israel. We have word, we have evidence in a thousand ways concerning its reliability, including fulfilled prophecy, and we have the means of obtaining the word right at our fingertips.

And yet, there are palm readers in every town, mystics, false prophets, and witches galore. We even have churches that claim the name of Jesus and yet allow every perversion that can be dreamt up where people gladly attend, stewing themselves in corruption.

What we need to do is carry the truth of Jesus to these people. Handing out tracts, speaking excitedly about our faith, and letting people know of God’s goodness. Jesus should exude out of us at all times.

Saul is in En Dor to seek what the law forbids. What is it that he will find? Great stories such as this 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 and Your Sons – With Me (verses 18-20)

Previously, Saul explained to Samuel why he came to seek his advice, followed by Samuel’s response to his petition –

“And he said, Samuel, unto Saul, ‘To why you caused to quiver me to cause to ascend me?’
And he said, Saul, ‘It cramped to me, vehemently. And Philistines being fought in me. And God, He veered from upon me. And not He answered me again, also, in hand the prophets, also, in the dreams. And I (surely) called to you to cause me to know what I will do.’
¹⁶And he said, Samuel, ‘And to why you will ask me? And Yehovah, He veered from upon you, and He became your foe! ¹⁷And He did, Yehovah, to Him according to which He spoke in my hand. And He rent, Yehovah, the kingdom from your hand, and He gave it to your associate, to David.” 1 Samuel 28:15-17

Samuel continues speaking to Saul…

¹⁸ Because you did not obey the voice of the Lord

kaasher lo shamata b_eqol Y_ehovah – “According to which not you ‘heard’ in ‘voice, Yehovah.’” There are two times specifically mentioned concerning Saul’s disobedience. The first was in Chapter 13, when Saul sacrificed to petition the Lord’s favor before battling the Philistines.

In 1 Samuel 10:8, when Saul was anointed as king, a specific command was given to him to ensure that he did not do this. And yet, he failed to uphold the word of the Lord. Because of that –

“And he said, Samuel, unto Saul, ‘You were silly. Not you guarded ‘commandment, Yehovah’ your God which He enjoined you. For now – He caused to establish, Yehovah, your kingdom unto Israel until vanishment. ¹⁴And now – your kingdom, not it will rise. He sought, Yehovah, to Him man according to His heart, and He enjoined him, Yehovah, to commander upon His people, for not you guarded which He enjoined you, Yehovah.’” 1 Samuel 13:13, 14 (CG)

The second time he was disobedient to the Lord was in Chapter 15. That is next noted by Samuel…

^{18 (con’t)} nor execute His fierce wrath upon Amalek,

v_elo asita kharon apo baamaleq – “and not you did ‘burning, His nostril’, in Amalek.” There, the Lord through Samuel said –

“Now, you must walk, and you caused to strike Amalek, and you caused to anathematize them, all which to him. And not you will commiserate upon him. And you caused to die, from man until woman, from suckling and until ‘being suckled’, from ox and until sheep, from camel and until jack.” 1 Samuel 15:3 (CG)

However, just a few verses later, it said –

“And he commiserated, Saul, and the people, upon Agag, and upon ‘best, the flock’, and the cattle, and the doubles, and upon the plumpness, and upon all the good, and not they acquiesced – caused to anathematize them. And all the deputyship – disesteemed and being wasted, it they cause to anathematize.” 1 Samuel 15:9 (CG)

Saul failed to uphold the word of the Lord…

^{18 (con’t)} therefore the Lord has done this thing to you this day.

al ken ha’davar ha’zeh asah l_ekha Y_ehovah ha’yom ha’zeh – “Upon thus, the word, the this, He did to you, Yehovah, the day, the this.” Notice Samuel’s use of the same verb to contrast Saul’s sin with the Lord’s rejection of him –

“…and not you did [asah] burning, His nostril, in Amalek.”
“Upon thus, the word, the this, He did [asah] to you, Yehovah, the day, the this.”

One is the consequence of the other. Saul failed to honor the Lord by personally sacrificing to him against the Lord’s specific command. He also failed to uphold the word of the Lord to anathematize Amalek. Therefore, the Lord has brought the Philistines against him, and the Lord refuses to give him guidance…

¹⁹ Moreover the Lord will also deliver Israel with you into the hand of the Philistines.

v_eyiten Y_ehovah gam eth Yisrael im_ekha b_eyad p_elishtim – “And He will give, Yehovah, also Israel with you in ‘hand, Philistines’.” The meaning is obvious to Saul. The battle will be lost. That could mean any range of things from subjugation under the Philistines as a vassal king paying tribute, being carried away as an exile and kept on display like Samson, even to being utterly routed and being killed in battle.

To clarify the matter, Samuel continues…

^{19 (con’t)} And tomorrow you and your sons will be with me.

u-makhar atah u-vanekha imi – “And tomorrow, you and your sons – with me.” There is no doubt what this means. Being the word of Samuel, it would carry the weight of the word of the Lord. Thus, there could be no changing His mind.

Being “with” Samuel means they will all be killed and in Sheol with him. It is another confirmation that this is truly Samuel. The wording leaves no other choice. And more…

^{19 (con’t)} The Lord will also deliver the army of Israel into the hand of the Philistines.”

gam eth makhaneh Yisrael yiten Y_ehovah b_eyad p_elishtim – “Also, ‘camp, Israel’ He will give, Yehovah, in hand Philistines.” Not only will the army be routed, suffering total defeat at the hand of the Philistines, but their camp will be sacked. All of their supplies will be plundered, leaving a void in the military capabilities of the nation until it could be rebuilt at some point.

The prospect of what is coming upon Saul’s kingdom would be overwhelming to him. But the matter has been decided…

²⁰ Immediately Saul fell full length on the ground,

vaymaher shaul vayipol m_elo qomatho artsah – “And he hurried, Saul, and he fell ‘fulness, his height’ earthward.” In other words, he was already prostrate as noted in verse 14. Now, he completely leveled himself to the ground like a person having a seizure or who is dead.

Concerning his state, John Gill says he was 🎶thunderstruck 🎶. In that position…

^{20 (con’t)} and was dreadfully afraid because of the words of Samuel.

vayira m_eod midivre sh_emuel – “And he feared vehemently from ‘words, Samuel’.” Every bad thing that could come upon him was coming within the next 24 hours. His kingdom would end, his nation would be delivered into the hand of the enemy, and his sons would be killed along with him.

The words were spoken, and his fate was sealed. The march to battle in the morning would be difficult as he talked with his sons, knowing it would be the last time he would ever do so…

^{20 (con’t)} And there was no strength in him, for he had eaten no food all day or all night.

gam koakh lo hayah vo ki lo akhal lekhem kal ha’yom v_ekhal ha’lay_elah – “Also vigor not it was in him, for not he ate bread all the day, and all the night.” Saul had seen the Philistine camps readied for battle, then he sought the word of the Lord, and finally he asked his men if any knew of a medium to consult.

Finding out that there was one in En Dor, he made the journey either on foot or on an animal, but through it all, he failed to stop and eat. So, he was completely enervated from the efforts of the day and distressed by Samuel’s words.

All he could do was lie on the ground, collapsed like a bunch of broccoli, or a sack of potatoes, or maybe even like a disobedient king about to meet his Maker, with his thoughts consuming the rest of his strength.

The Lord won’t speak to me anymore
Where do I go to know what to do?
I know! I’ll head to the witch at En Dor
Surely the word will be spot on true

Bring up for me the one I ask
Bring up Samuel, so I know what to do
It will be a simple task
I know what he says will be spot on true

Sure enough, Samuel spoke to me
He knows the future, every word
If that is so, then I’m beginning to see
That… it was the word of the Lord I heard

II. And They Breached in Him (verses 21-25)

²¹ And the woman came to Saul and saw that he was severely troubled,

vatavo ha’ishah el shaul vatere ki nivhal m_eod – “And she came, the woman, unto Saul, and she saw that he was shuddered, vehemently.” Despite being a medium, the motherly instinct in the woman remained ready to assist such a helpless creature as Saul had become…

^{21 (con’t)} and said to him, “Look, your maidservant has obeyed your voice,

vatomer elav hineh sham_eah shipkhat_ekha b_eqolekha – “And she said unto him, ‘Behold! She heard, your maidservant, in your voice.” She is referring to verses 12 and 13. Once she realized he was Saul, she accepted his assurances that calling up the dead would not result in her execution…

^{21 (con’t)} and I have put my life in my hands and heeded the words which you spoke to me.

Rather: vaasim naphshi b_ekhapi vaeshma eth d_evarekha asher dibarta elay – “And I put my soul in my palm, and I heard your words which you spoke unto me.’” As seen elsewhere, a palm, kaph, is not a hand, yad. They have different meanings, both in the text and metaphorically.

The, kaph, palm (and sole) signifies possession and/or the state of something. The woman took her soul, meaning her being, and set it in her possession. Think of something precious and fragile being set in the palm. Without care, it could tumble out and crash to the floor, shattering it.

If the text said hand, it would signify power and authority. The two thoughts, though similar in intent, have completely different ultimate signification.

²² Now therefore, please, heed also the voice of your maidservant,

Her words are emphatic: v_eatah sh_ema na gam atah b_eqol shiphkhatekha – “And now, you must hear, pray, also you, in ‘voice, your maidservant’.” She sees the situation, has evaluated what must be done, and emphatically tells Saul what will rectify his immediate distress…

^{22 (con’t)} and let me set a piece of bread before you; and eat, that you may have strength when you go on your way.”

v_easimah l_ephanekha path lekhem v_eekhol vihi v_ekha koakh ki thelekh badarekh – “And let me set to your faces ‘bit, bread’, and you must eat, and may it be, in you, vigor when you will walk in the road.” Her motherly instinct is still firing away, as if she is dealing with a helpless little boy, and so she admonishes him to eat. Otherwise, he will never have the strength to get where he needs to go.

The word bread extends beyond literal bread to any meal, just as it does in English when we speak of sitting down and breaking bread. In Scripture, it refers to that which sustains a person. Despite her admonishment, Saul is stubborn…

²³ But he refused and said, “I will not eat.”

vaymaen vayomer lo okhal – “And he refused, and he said, ‘Not I will eat.’” It’s not surprising that after hearing the bad news, Saul had no appetite. Because of the coming situation, the sadness of the moment would keep anyone from thinking about food. Despite his protestations…

^{23 (con’t)} So his servants, together with the woman, urged him; and he heeded their voice.

vayiphr_etsu vo avadav v_egam ha’ishah vayishma l_eqolam – “And they breached in him, his servants, and also the woman. And he heard to their voice.” The word parats, to break out (and thus to breach), carries many significations. The intent here is that Saul has put up a wall of refusal.

Their emphatic urging was able to breach through that wall, convincing him that eating was the right thing to do. With his obstinate wall breached, he agreed to their pleas…

^{23 (con’t)} Then he arose from the ground and sat on the bed.

vayaqam mehaarets vayeshev el hamitah – “And he arose from the earth, and he sat unto the bed.” The mitah, bed, is from natah, to stretch or spread out. This could mean he sat on the edge of her bed, or maybe she had a couch or a Mideastern divan. Whatever the layout, it was a place for stretching out and relaxing. While he was…

²⁴ Now the woman had a fatted calf in the house,

v_elaishah egel marbeq babayith – “And to the woman, ‘calf, stall’, in the house.” A new and rare word is seen, marbeq, stall. It is from an unused root meaning to tie up. As such, it refers to a stalled animal that is given food specifically to fatten it up. Saying “fatted” is an explanatory paraphrase.

As for the type of animal, it is an egel, calf. It is derived from agol, to revolve or circular. A young calf will dance around excitedly, often prancing in a circular manner. The four times the marbeq, stall, is seen in Scripture, it is in conjunction with this type of animal, the egel.

This is the animal that was used in the incident of the golden calf at Sinai. It is also the type of calves set up for worship in the northern kingdom of Israel. It is almost always used in a negative sense.

In Leviticus 9, the egel was used as a sin offering for the priests at their ordination, something that also carries a negative connotation. In Malachi 2, it is used to signify the sense of joy at restoration through the Messiah, where those who fear the name of the Lord will trample the wicked.

The Topical Lexicon says, “Its youth underscored the need for purity, while its vigor anticipated full-grown strength transferred to the worshiper through atonement.”

As the animal has been stalled and is ready, it’s time for its graduation…

^{24 (con’t)} and she hastened to kill it.

vat_emaher vatizbakhehu – “And she hurried, and she sacrificed it.” The word used is zavakh, to slaughter, but it is consistently used when referring to sacrifice. Only Smith’s translation renders it this way. Some say slaughter, but that doesn’t necessarily give the sense of a sacrifice. The probable meaning is that her sacrifice is for the sake of the king. Along with the calf…

^{24 (con’t)} And she took flour and kneaded it, and baked unleavened bread from it.

vatiqakh qemah vatalash vatoph_ehu matsoth – “And she took flour, and she kneaded, and she baked it – unleavened.” The qemakh, flour, is from a root signifying to grind. It would rightly be translated as “ground” because it is only used when referring to grains. Therefore, the word “flour” is a suitable explanation.

The matstsah, unleavened, is from matsats, to suck, as in milk. Thus, it signifies greedily devouring for sweetness. It is bread not soured or bittered with yeast. Yeast is emblematic of sin. Thus, matstsah signifies separation from sin and moral cleansing. With the meal prepared…

²⁵ So she brought it before Saul and his servants, and they ate.

Rather: vatagesh liphne shaul v_eliphne avadav – “And she caused to near to ‘faces, Saul’, and to ‘faces, his servants’.” The verb nagash signifies to draw near. It is more intense than simply bringing it to them. The word is used in a variety of ways, all of which give the sense of approaching with intent and purpose where a result is anticipated.

In this case, the result is that Saul will eat the meal that was prepared. He did, along with his servants…

*^{25 (fin)} Then they rose and went away that night.

vayokhelu vayaqumu vayel_ekhu valaylah ha’hu – “And they ate, and they arose, and they walked in the night, the it.” There is a sense of finality in how the chapter closes. After this, Saul will not be mentioned except in relation to David until Chapter 31, the final chapter of the book.

It’s hard to imagine what was on his mind as he headed back to Gilboa to join the army in preparation for the following day of battle.

Is there hope for the wayward soul
Who has departed from his God?
His life, it spins out of control
And to evil, he gives a favorable nod

Can things be made right for him?
Or has he lost the chance of getting it right?
If so, for him things will be gloomy and grim
Blackness ahead, like the darkest night

Rather, to those who have called on Jesus
Debt for every sin has been paid
Such a glorious thing God has done for us
In Christ, God’s wrath has been stayed

III. An Explanation of the Typology

Verses 1 and 2 continued the account of David being aligned with Achish, king of Gath. While in Gath in verse 1, the Philistines, the Weakeners, assembled to fight Israel, He Strives with God. During this time of assembling, Achish informed David that he expected him and his men to go out with his camp to fight against Israel.

In verse 2, David agreed that he would show Achish what he was capable of. Then Achish told David he would be the “guarder to my head” all of his days. That sets up the narrative coming in the next chapter.

Verse 3 gave the parenthetical note concerning Samuel’s death, which previously occurred, and that Saul had removed the necromancers and the conjurers from the land. That information was provided to set up the coming narrative.

The account then turned in verse 4 to the narrative about Saul and what prompted him to go to En Dor. This account necessarily needs to go somewhere, so this break in the flow from verse 28:2 until verse 29:1 is placed here.

In verse 4, it said the Weakeners assembled in Shunem, Two Resting Places. The Weakeners, those who weaken the faith of others, look to find their rest in both the law and grace.

At the same time, it said Saul, Asked, gathered all Israel “in the Gilboa,” The Rolling Fountain. Regardless of whether Israel is right with the Lord or not, the fountain of grace is derived from them.

Saul, whose name is identical to Sheol without the later added vowel points, has typologically pictured man destined for the pit. One can think of Sheol calling out for the souls of men.

Saul’s lack of faith was highlighted in verse 5, saying he greatly feared the sizeable force of the Philistines. Therefore, in verse 6, he asked the Lord in various ways for divine assistance in knowing what to do, but the Lord did not answer.

Therefore, in verse 7, Saul sought out a ‘mistress, ov’ a necromancer, so that he could ask her to inquire from the ov instead. As noted, Leviticus 20 specifically prohibited this –

“And the person who turns to mediums and familiar spirits, to prostitute himself with them, I will set My face against that person and cut him off from his people.” Leviticus 20:6

Still in verse 7, Saul was informed by his servants that there was a necromancer at En Dor, Spring of a Generation, where the end of the generation of Saul’s dynasty would be prophesied. In preparation for that, in verse 8, Saul looked himself over and changed his clothing to conceal his identity. He then went with two men, arriving at night.

Once there, he asked the woman to “distribute in the ov” in order to bring up the one he desired to talk to. That meant Saul would have the ability of the ov apportioned to him to identify a particular individual.

In verse 9, the woman protested, saying that Saul had cut off all the mediums and spiritists from the land. As such, she suspects the men are there to set a trap for her. Why would she admit to being such a mistress and jeopardize her life?

To console her, in verse 10, Saul swore an oath in the name of Yehovah that no harm would come to her. Therefore, in verse 11, she acquiesced and asked who she should bring up for Saul, not yet knowing it was him. Saul requested she bring up Samuel, Asked from God.

In verse 12, the woman saw Samuel and cried out in a great voice, indicating that she never expected to see him. She was a conniver who had never actually conjured a spirit. Nevertheless, she is seeing him now. In seeing him, she realized that Saul is the one who petitioned her to raise Samuel.

Because of that, she asked why he had deceived her. He had promised on oath that nothing would happen to her. Therefore, in verse 13, Saul reassured her and asked what she saw. Her answer was that she saw “gods” ascending from the earth. The verb was plural, so this was her intent.

The reason for the plural verb is that Samuel, although an individual, typologically pictures humanity asking from God for sons of grace (Jesus and His people) until Chapter 16, when he pictures humanity asking God for the Seed of grace (Jesus) to fulfill the necessary role as His Anointed.

In verse 14, Saul redirects the picture to Samuel the individual, asking with a singular verb, “What its form?” She said it was a man aged and wrapped in a robe, confirming that it was Samuel. With that, Saul hunched over and prostrated himself.

In verse 15, Samuel asked, “To why you caused to quiver me to cause to ascend me.” The implication is that Samuel was resting quietly in Sheol. That ought to be a comfort to anyone on his way there and who is right with God. It is a nice inference that can be made from this ancient and unique passage.

Still in verse 15, Saul told Samuel he was distressed because the Philistines, the Weakeners, were making war against him and because God had departed from answering him in various ways, such as dreams and prophets. As such, he had called for Samuel to reveal to him what to do.

Samuel set Saul straight in verse 16 through a question. He essentially asked, “If Yehovah has left you and become your foe, why are you asking me for advice?” Saul’s thinking at this point made as much sense as opening a store to sell sand in Saudi Arabia.

In verse 17, Saul was told that the Lord did for Himself exactly what He spoke through Samuel. He rent the kingdom from Saul’s hand and gave it to his associate, David. The kingdom of man destined for the pit is to be replaced with a new kingdom of the state of accepting the doctrines of Christ.

In verse 18, Samuel gave two reasons why the Lord had done this. The first was that Saul didn’t obey the voice of the Lord, and the second was that he failed to take out the Lord’s vengeance upon Amalek, the ancient enemy of Israel.

Those events, however, go back to when Saul typologically represented those seeking the truth, even to the point of being saved. Saul, despite his relationship with the Lord, was unwilling to align his values with the Lord’s values.

Because of that, the Lord anointed David, accepting the doctrines of Christ. The kingdom does not belong to those who are merely willing to seek the truth without acting, but it goes to those who accept and act upon the doctrines of Christ.

Because Saul had failed to do as instructed, the Lord turned from him, giving the kingdom to David. And more, in verse 19, Samuel said that the Lord would also deliver Israel into the hand of the Philistines, also noting that Saul and his sons would join him the next day.

In verse 20, the news from Samuel so distressed Saul that he fell earthward, full length, terrified at what he heard. He had no strength left because he had not eaten bread, that which sustains life, all day or all night.

He was a man who squandered his opportunities pursuing misguided priorities. To help get him on the right path, in verse 21, the woman noted that she had placed her soul in her palm and did what Saul had asked.

Therefore, in verse 22, she wanted him to hear her voice and allow her to set a bit of bread before him. This would give him vigor to walk in the road. Saul refused until both his servants and she (verse 23) broke through his wall of stubbornness, and he arose from the ground and sat “unto the bed.”

In verse 24, it said that the woman had an egel marbeq, ‘calf, stalled’, in her house. The other three times these words are used together, they give the sense of “what goes around comes around.” This even seems to be derived from the words themselves.

The egel is from agol, to revolve or circular. The marbeq signifies to be tied. As such, there is a sense of staying put while circumstances come back around. As for the calf, the woman sacrificed it, using the word that means exactly that, zavakh, to slaughter in sacrifice.

Along with that, she made unleavened bread from flour she kneaded and baked. After that, verse 25 said that she brought the meal before Saul and his servants. They then ate and departed that night.

What is going on here is that Saul has represented two separate typologies in the chapters where he is seen. The first was those seeking the truth, even to the point of being saved. The second came after David was anointed. He then represented man destined for Sheol as it called out, asking for the souls of men.

Because this story deferred back to the time when Saul failed to honor the Lord, both meanings of his name must be considered. The kingdom cannot go to those who merely seek the truth, whether saved or not. Instead, it will go to those who have accepted the doctrines of Christ.

That is why Samuel mentions David’s name here. It is the first time Saul has been specifically told that David will succeed him. However, under David’s rule, the power of Sheol is also destroyed for those who accept the doctrines of Christ.

Saul’s typological salvation was seen in an earlier 1 Samuel sermon. Because of this, the introduction of this woman, the ‘mistress, ov’, is seen. It is apparent from her reaction to Samuel rising that Sheol is a real place where people who die really go. As this is so, it validates that the Word of God concerning Sheol is true.

The question is, how do you end the two separate typologies that Saul has been used to represent while also handing the kingdom over to his successor while also ensuring his record is cleared? That is what has happened with her inclusion in the account.

She prepares unleavened bread (that which sustains a person) and an egel marbeq, ‘calf, stalled’. The “what goes around comes around” is sacrificed. Thus, it is a petition that what goes around comes around, for Saul, does not come to pass.

The bread pictures Christ, the sinless flour offering that is ground out, picturing his afflictions, which is kneaded into bread without yeast, picturing his sinless state as the Bread of Life.

In other words, even though Saul was rejected by the Lord and became His foe, and he will die in battle because of it, his salvation that was pictured before remains effective. The story, though bringing up very disturbing practices, reveals the beautiful grace of God for those He has saved.

Another thing that has come about is that since Chapter 17, when David slew Goliath, doctrinal points have been presented. These have reached through the dispensation of grace and into the tribulation period.

By reintroducing what Saul pictured earlier in his life, this account has allowed the direction of the narrative to be reset so that the battles with the Philistines that lie ahead, first for Saul and then for David, can present new typology. This chapter is a key turning point that allows this pivot to take place.

Further, something which can only be inferred but seems likely from the few verses concerning her is that the witch of En Dor realized that the Lord is God because of what transpired. Her willingness to assist the king seems to be a hopeful note of her turning onto a new path.

One can only speculate on that, but how many like her have seen the evidence that the word of God is true and then turned onto a new path? The Bible leaves any further mention of her out. But there is enough of her story given for us to anticipate someday meeting up with her. We’ll see.

The plan from eternity past was that Jesus would descend from the line of David. In order to fulfill many points of typology, which in turn provides evidence of proper doctrine and theology, Saul was anointed as the first king of Israel.

The end of his line is coming soon. This chapter has been a great way of beginning the account of that ending while at the same time providing more points of doctrine through the events that have taken place.

One key doctrinal point that can be taken away from this account is assurance for those who have saved people in their lives but who have later walked away from a right relationship with the Lord. Saul did just that, but he remained secure in the Lord.

In coming to Christ, all sin is forgiven. And once in Christ, sin is not imputed. As sin is what separates us from God, the doctrine of eternal salvation stands. It is not possible that God will renege on what He has granted when someone comes to Him through Christ.

The Spirit is given as a seal and a guarantee until the day of redemption. Thank God for His faithfulness to His people.

Closing Verse: “But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, ⁶ to knowledge self-control, to self-control perseverance, to perseverance godliness, ⁷ to godliness brotherly kindness, and to brotherly kindness love. ⁸ For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. ⁹ For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.” 2 Peter 1:5-9

Next Week: 1 Samuel 29:1-11 What will it bring? What will the story tell?… (The Spring Which Is In Jezreel) (61^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 28:18-25 (CG)

According to which not you heard in ‘voice, Yehovah’, and not you did ‘burning, His nostril’, in Amalek. Upon thus, the word, the this, He did to you, Yehovah, the day, the this. ¹⁹And 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’.”

²⁰And he hurried, Saul, and he fell ‘fullness, his height’ earthward. And he feared vehemently from ‘words, Samuel’. Also vigor, not it was in him, for not he ate bread all the day, and all the night.

²¹And she came, the woman, unto Saul, and she saw that he was shuddered, vehemently. And she said unto him, “Behold! She heard, your maidservant, in your voice. And I put my soul in my palm, and I heard your words which you spoke unto me. ²²And now, you must hear, pray, also you, in ‘voice, your maidservant’. And let me set to your faces ‘bit, bread’, and you must eat, and may it be, in you, vigor when you will walk in the road.

²³And he refused, and he said, “Not I will eat.”

And they breached in him, his servants, and also the woman. And he heard to their voice. And he arose from the earth, and he sat unto the bed. ²⁴And to the woman, ‘calf, stall’, in the house. And she hurried, and she sacrificed it. And she took flour, and she kneaded, and she baked it – unleavened. ²⁵And she caused to near to ‘faces, Saul’, and to ‘faces, his servants’. And they ate, and they arose, and they walked in the night, the it.

 

1 Samuel 28:18-25 (NKJV)

¹⁸ Because you did not obey the voice of the Lord nor execute His fierce wrath upon Amalek, therefore the Lord has done this thing to you this day. ¹⁹ Moreover the Lord will also deliver Israel with you into the hand of the Philistines. And tomorrow you and your sons will be with me. The Lord will also deliver the army of Israel into the hand of the Philistines.”

²⁰ Immediately Saul fell full length on the ground, and was dreadfully afraid because of the words of Samuel. And there was no strength in him, for he had eaten no food all day or all night.

²¹ And the woman came to Saul and saw that he was severely troubled, and said to him, “Look, your maidservant has obeyed your voice, and I have put my life in my hands and heeded the words which you spoke to me. ²² Now therefore, please, heed also the voice of your maidservant, and let me set a piece of bread before you; and eat, that you may have strength when you go on your way.”

²³ But he refused and said, “I will not eat.”

So his servants, together with the woman, urged him; and he heeded their voice. Then he arose from the ground and sat on the bed. ²⁴ Now the woman had a fatted calf in the house, and she hastened to kill it. And she took flour and kneaded it, and baked unleavened bread from it. ²⁵ So she brought it before Saul and his servants, and they ate. Then they rose and went away that night.

Artwork by Douglas Kallerson

1 Samuel 28:1-17
‘Mistress, ov’
The Witch of En Dor, Part I

(Typed 27 April 2026) When we were young, my brothers and I watched a TV show called Bewitched. We would gather around the TV, which had twelve channels, but only three of which would actually come in at any given time. Each week we anxiously waited to see if we would get reception.

If so, we awaited what cool thing would happen. With a twinkle of her nose, Samantha (Elizabeth Montgomery) could make the impossible happen. We were amazed. From time to time, her terrible mother Endora (Agnes Moorehead) would show up and take over the show.

I did not like that lady. To this day, when I read 1 Samuel 28, Endora comes to mind. Her name is based on the location where the witch in this chapter is from, En-dor. As we grew up, my brothers and I realized that witches can’t do what TV shows say they can.

Even witches know this is true. The witch of En Dor could not call up the dead, as is evident from the details of the story. But it is fun to preach on this chapter after growing up with a TV show that has a connection to it.

Text Verse: “And the person who turns to mediums and familiar spirits, to prostitute himself with them, I will set My face against that person and cut him off from his people.” Leviticus 20:6

Saul doesn’t actually die in this chapter, but his approaching death is certain because the Lord revealed that it would be so. Over the years, many people have asked me about verses found here, specifically those relating to Samuel’s spirit being raised.

Jehovah’s Witnesses deny it was Samuel. But guess what, so do many scholars. Some say it was the devil lying through the witch. Some say it is the witch using ventriloquism. Others find various reasons why the text doesn’t say what it says.

We will evaluate that as we go. But my advice in all such matters is to accept what the Bible says, taking it at face value. What it proclaims is historically true, prophetically without fault, and reliable in every detail.

When it says that God made man on the sixth day of creation, we should accept that, taking the words as written. God is telling us His story. It is a story that includes us. How He deals with us is based on how we relate to His word.

Let us be sure to accept it as absolutely sure and reliable. Great and sure truths 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 They Were Assembled, Philistines (verses 1-6)

Now it happened in those days that the Philistines gathered their armies together for war, to fight with Israel.

vayhi bayamim ha’hem vayiqb_etsu ph_elishtim eth makhanehem latsava l_ehilakhem b_eyisrael – “And it was, in the days, the those, and they amassed, Philistines, their camps to the host to be battled in Israel.” The words, “the days, the those” refer to the events of Chapter 27. David had fled to the land of the Philistines.

While there, he had gained Achish’s favor by telling him that he had been raiding Israel and its allies when he had instead been raiding tribes unfriendly to Israel. During those days, the Philistines had gathered for war.

This force is more than mere raiding parties performing minor incursions into the land. It includes all of the Philistine leaders, and thus all of the soldiers of the five Philistine enclaves. Of this coming battle, Adam Clarke records –

“The Philistines gathered their armies together – Sir Isaac Newton conjectures that the Philistines had got a great increase to their armies by vast numbers of men which Amasis had driven out of Egypt. This, with Samuel’s death, and David’s disgrace, were no inconsiderable motives to a new war, front which the Philistines had now every thing to hope.”

Everything being presented is given to typologically reveal spiritual events coming in later redemptive history.

Philistine means Weakener. They are those who work to weaken the faith of others, particularly through law observance. The recorded war anticipates battle in the spiritual realm. Israel means He Strives with God. The name is a double entendre. It can be positive (on God’s side) or negative (against God).

Because David had gained the confidence of Achish, king of Gath, as seen in Chapter 27…

^{1 (con’t)} And Achish said to David, “You assuredly know that you will go out with me to battle, you and your men.”

Rather: vayomer akhish el David yadoa teda ki iti tetse vamakhaneh atah vaanashekha – “And he said, Achish, unto David, ‘Knowing, you know, for with me you will go out in the camps, you and your mortals.’” It says “camps”, not “battle.”

This indicates that more than one Philistine enclave was going out on an independent excursion. Being in the camps implies being in the battle. When there is a battle, there are camps where the warriors of each enclave stay, just as in Chapter 17 in the account of David and Goliath.

David was a well-known warrior. He had fled from Saul and taken up residence in the land of the Philistines. While there, he convinced Achish that he was fighting against Judah and the allies of Israel, so Achish believed he could never return to Israel again. And more, he believed that in a larger engagement, David could be trusted to fight valiantly with the Philistines against Israel.

The meaning of Achish’s name is too dubious to pin down with certainty. David means Beloved. He pictures “accepting the doctrines of Christ.” Because of Achish’s confidence…

² So David said to Achish, “Surely you know what your servant can do.”

David’s words are emphatic: vayomer David el akhish lakhen atah teda eth asher yaaseh avdekha – “And he said, David, unto Achish, ‘To thus, you, you will know what he will do, your servant.’” Achish used the verb yada, to know – yadoa teda: “knowing, you will know.” David repeats it back to him – lakhen atah teda: “to thus, you, you will know.”

This essentially means, “Oh yeah, you will surely know what I can do.” The thought is ambiguous. Achish takes it as a mark of valor towards him, especially because David calls himself “your servant.” However, servants have been known to turn against those they serve.

We can speculate on the tone of the response and David’s true intentions, but because he has not attacked Israel over the past many months, there is no reason to assume he would actually do so at this point. Achish takes him to mean that he will fight alongside him. Therefore…

^{2 (con’t)} And Achish said to David, “Therefore I will make you one of my chief guardians forever.”

The NKJV misses the intent of the word rosh, head: vayomer akhish el David lakhen shomer l_eroshi asim_ekha kal ha’yamim – “And he said, Achish, unto David, ‘To thus, ‘guarder to my head’ I will put you all the days.’” Achish repeats David’s affirmation –

“To thus, you, you will know what he will do, your servant.”
“To thus, guarder to my head I will put you all the days.”

The NKJV uses the word rosh, head, in the wrong way, as if David will be a “chief” guarder (one of many). Rather, Achish is saying that David will be the guarder to his “head” meaning his right-hand man and personal protector.

³ Now Samuel had died, and all Israel had lamented for him and buried him in Ramah, in his own city.

The words of verse 3 are parenthetical: u-sh_emuel meth vayisp_edu lo kal Yisrael vayiqb_eruhu varamah u-v_eiro – “(And Samuel, he died, and they lamented to him, all Israel. And they interred him in the Ramah, and in his city.” The reason for including this lies ahead in the narrative, but the words serve as a backdrop to that. What is said was already noted in 1 Samuel 25

25:1 – “And he died, Samuel, and they were assembled, all Israel, and they lamented to him, and they interred him in his house in the Ramah.”

28:3 – “And Samuel, he died, and they lamented to him, all Israel. And they interred him in the Ramah, and in his city.”

Saying “and in his city” is probably because there are at least two places called Ramah. This specifically identifies which Ramah he was buried in. Samuel means Asked from God. The Ramah means The Lofty Place. Still in the parenthesis, it says…

^{3 (con’t)} And Saul had put the mediums and the spiritists out of the land.

v_eshaul hesir ha’ovoth v_eeth hayid_eonim meha’arets – “(And Saul, he caused to veer the necromancers and the conjurors from the land.)” Samuel is dead. Saul had removed all of the necromancers and the conjurors. He had also killed Ahimelech and the priests at Nob.

He had few options to communicate with God or gods. There were other priests and the school of the prophets, but the main priest and the main prophet were both gone. By this point, he may have installed another high priest. This appears likely. We will see that as we continue.

This appears to be the reason for mentioning Samuel’s death again, along with the note about the necromancers and conjurers. It sets up the narrative going forward.

As for the ov, necromancer, it is a word signifying “to mumble.” It also signifies a water skin because when you blow into a skin, like into a soda bottle, you get the hollow oooooohhhh sound. Also noted is the yidd_eoni, conjuror. That is derived from yada, to know. As such, it refers to one who has knowledge like a wizard.

With this introductory parenthetical thought complete, the narrative diverts from David with Achish until the end of the chapter, inserting a story about what happens with Saul…

⁴ Then the Philistines gathered together, and came and encamped at Shunem.

vayiqavetsu ph_elishtim vayavou vayakhanu v_eshunem – “And they were amassed, Philistines, and they came, and they inclined in Shunem.” As noted earlier, this is an assembling of the axles, meaning the five lords of the Philistines. As such, it would be a great amassing of people.

And more, Shunem is located in the tribe of Issachar, in northern Israel in the Jezreel Valley. The Philistines, therefore, have marched up through the land to this wide valley, taking up their position on the north and west of where Saul will be.

Scholars do not agree where the name Shunem is derived from. Strong says it is from the name Shuni, to rest or be quiet. Others, based on various root words, say Uneven, Two Resting Places, Silences, or Teeth. As for Israel…

^{4 (con’t)} So Saul gathered all Israel together, and they encamped at Gilboa.

vayiqbots shaul eth kal Yisrael vayakhanu bagilboa – “And he assembled, Saul, all Israel. And they inclined in the Gilboa.” Due to the size of the Philistine force, Saul made a general call for all capable military men of Israel to amass for war. The location he chose is across the Jezreel Valley to the south and east of the Philistines.

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, The Fountain of Bubbling, The Bubbling Fountain, The Boiling Fountains, etc.

⁵ When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly.

vayar shaul eth makhaneh ph_elishtim vayira vayekherad libo m_eod – “And he saw, Saul, ‘camp, Philistines’, and he feared. And it shuddered, his heart, vehemently.” The size and layout of the Philistine camp made Saul extremely fearful. This would not be a small battle with one side quickly overcoming another. It would be a bloody, brutal match of armies where many would be slaughtered.

And more, he knew God had turned from him and that the kingdom would eventually be taken from him. He may have thought this was the time when he would lose it. He had lost David, and he might have known David was with the Philistines. If so, adding him and his men to the Philistine forces would add to the slaughter. Added to that is more bad news…

⁶ And when Saul inquired of the Lord, the Lord did not answer him, either by dreams or by Urim or by the prophets.

vayishal shaul b_eY_ehovah v_elo anahu Y_ehovah gam baholomoth gam baurim gam ban_eviim – “And he asked, Saul, in Yehovah. And not he answered him, Yehovah, also in the dreams, also in the Urim, also in the prophets.” A pun is made here. Saul’s name means Asked. Thus, it says, “And he asked, Asked, in Yehovah.”

Saul asked for a divine response, but it did not come in any of the usual ways. The threefold repetition of gam, also, is intended to highlight the situation. No response to Saul’s asking, in any form, was given. Therefore, he is left without any guidance that he could rely on.

There are a few things about this verse that cause difficulties. The first is that in 1 Chronicles 10, it says –

“So Saul died for his unfaithfulness which he had committed against the Lord, because he did not keep the word of the Lord, and also because he consulted a medium for guidance. ¹⁴ But he did not inquire of the Lord; therefore He killed him, and turned the kingdom over to David the son of Jesse.” 1 Chronicles 10:13, 14

This is seen by some scholars as a contradiction. Saul asked “in the Lord” in 1 Samuel, but translations of 1 Chronicles say he didn’t. This thought disappears when the Hebrew is checked. In 1 Chronicles, it says of him –

“…to ask (shaal) in the necromancer to inquire (darash), and not he inquired (darash) in Yehovah.”

All Saul did was “ask” in Yehovah. The implication is that he went so far and then gave up. On the other hand, he “asked” in the necromancer to go further for him and inquire. He put trust in the necromancer above trusting and seeking in the Lord.

The difference is not so much “who” is being consulted but “how” they are being consulted. The “who” issue is bad enough, but adding in the “how” makes his actions a combined slap in the face of the Lord.

This verse is where it appears Saul appointed his own high priest, Zadok. Thus, saying he inquired by the Urim was probably something done by Zadok on Saul’s behalf. In 2 Samuel 8, two high priests are noted –

“And Zadok, ‘son, Ahitub’, and Ahimelech, ‘son, Abiathar’ – priests. And Seraiah – tallier.” 2 Samuel 8:17 (CG).

As Saul found no success in asking in Yehovah, exactly as 1 Chronicles says, Saul did…

Can a witch summon the dead?
Is it possible for the turn of a card to direct me?
Can I tell the future when my palm is read?
Into the other realm, I want to see 

Can knocking on wood really bring me luck?
Or will stepping on a crack really break my back?
Maybe it could if I tripped… unlucky duck
Down I would go, and my head would quack

Wait! I can see the future if I want to
The Bible tells us what’s coming in the latter days
No need to turn a card or two
Turning the Bible’s pages will reveal God’s ways

II. Whom Will I Cause to Ascend to You? (verses 7-17)

⁷ Then Saul said to his servants, “Find me a woman who is a medium, that I may go to her and inquire of her.”

vayomer shaul laavadav baq_eshu li esheth baalath ov v_eel_ekhah eleha v_eedr_eshah bah – “And he said, Saul, to his servants, ‘You must seek to me – woman, ‘mistress, ov’. And let me walk unto her, and let me inquire in her.’” A new word, baalah, a mistress, is used here. It is the feminine form of baal, master.

Saul asks for a woman who is a mistress of an ov (a familiar spirit). This is the word elsewhere rendered “necromancer,” but here Saul uses it relationally—one who possesses such a spirit, a kind of “mumbler,” as if channeling a spirit.

Saul’s wording reflects a belief that the spirit is in a working relationship with the woman. The ov is not merely consulted, but one must ask the woman to inquire of the ov. Understanding these nuances, notice the difference in what is said –

1 Samuel 28: 6 – “And he asked (shaal), Saul, in Yehovah.”
1 Chronicles 10:13, 14 – “…to ask (shaal) in the necromancer to inquire (darash), and not he inquired (darash) in Yehovah.”
1 Samuel 28:7 – And let me walk unto her, and let me inquire (darash) in her.’”

Saul’s relationship with the Lord lacks faith, but he was willing to place his trust in a ‘mistress, ov’. In other words, he did not truly seek Yehovah, but he was willing to rely on the medium for a response. That goes with the earlier citation of 1 Chronicles 10:13 exactingly, “because he did not keep the word of the Lord.”

Keeping the word of the Lord is considered an act of faith (belief) as noted in Hebrews 3:18. This resolves the supposed contradiction between this account and 1 Chronicles 10. It further explains Saul’s failed relationship with Yehovah.

^{7 (con’t)} And his servants said to him, “In fact, there is a woman who is a medium at En Dor.”

vayom_eru avadav elav hineh esheth baalath ov b_eein dor – “And they said, his servants, unto him, ‘Behold! Woman, ‘mistress, ov’ in En Dor.’” It isn’t stated how his servants knew she was there, which raises all kinds of questions, but they were aware of her presence.

En Dor is a bit north and about seven or eight miles over difficult ground from where they were in the Gilboa. And more, they would have to go around the camp of the Philistines to get to her. Saul is going to a great deal of trouble to continue his disobedience to the Lord.

En Dor is from ein, spring (literally, eye) and either dor, a revolution of time, as in an age or generation, or one of several other roots. Therefore, it is translated as Spring of a Generation, Spring of Habitation, Spring of Dwelling, Where the Eye Lingers, etc.

⁸ So Saul disguised himself and put on other clothes, and he went, and two men with him; and they came to the woman by night.

vayitkhapes shaul vayilbash b_egadim akherim vayelekh hu u-sh_ene anashim imo vayavou el ha’ishah lay_elah – “And he searched himself, Saul. And he clothed ‘garments, others’. And he walked, he and two mortals with him, and he came unto the woman – night.” The meaning of “searched himself” is that he looked himself over to determine what about himself needed to be hidden.

From there, he changed from his royal garments into garments that would conceal his identity. Everything about this is reflection of his state. He takes a dangerous path, emblematic of his hardened heart. He goes at night, a reflection of his darkened soul. He conceals who he is, reflecting his unkingly actions. And he goes to a necromancer, reflecting his rejection of Yehoah.

^{8 (con’t)} And he said, “Please conduct a séance for me, and bring up for me the one I shall name to you.”

vayomer qasomi li baov v_ehaali li eth asher omar elayikh – “And he said, ‘You must distribute [k.] to me in the ov, and you must cause to ascend to me whom I will say unto you.’” The scribes change the text from Saul’s blunt and direct words to a softer tone –

Written: “You must distribute to me.”
Oral: “You must distribute to me, I pray.”

The change makes it sound more polite and idiomatically standard for a request of this nature. That seems like a ridiculous reason to change the text. Despite that, most translations go with the oral. The word is qasam, to distribute. It signifies to determine by lot or magical scroll. Thus, it gives the sense of divining.

Therefore, when Saul says, “distribute to me in the ov,” he is asking for the ability of the ov to be portioned out to him. The portioning he specifically wants is for someone to be brought up from the dead. She has hesitations though…

⁹ Then the woman said to him, “Look, you know what Saul has done, how he has cut off the mediums and the spiritists from the land.

vatomer ha’ishah elav hineh atah yadata eth asher asah shaul asher hikhrith eth ha’ovoth v_eeth hayid_eoni min ha’arets – “And she said, the woman unto him, ‘Behold! You, you knew what he did, Saul, which he caused to cut the necromancers and the conjurors from the land.’” At an earlier time in Saul’s kingship, he took action to uphold the law. In Leviticus 20, it says –

“A man or a woman who is a medium, or who has familiar spirits, shall surely be put to death; they shall stone them with stones. Their blood shall be upon them.” Leviticus 20:27

The irony of Saul now coming to such a person is evident, but she doesn’t yet know it is Saul. However, she suspects these men are working on his behalf…

^{9 (con’t)} Why then do you lay a snare for my life, to cause me to die?”

v_elamah atah mitnaqesh b_enaphshi lahamitheni – “And to why you ‘entrapping oneself’ in my soul to cause to kill me?” Her words are evidence that the written text of the previous verse is the most likely translation. Someone looking for divination would make a request politely, reassuring the diviner that he wasn’t a foe. But with Saul’s curt demand, she immediately suspected that this was a setup to trap her into revealing her skills.

Saul must next remove the proverbial wall he put up between them before they can proceed…

¹⁰ And Saul swore to her by the Lord, saying, “As the Lord lives, no punishment shall come upon you for this thing.”

vayishava lah shaul b_eY_ehovah lemor khai Y_ehovah im yiq_erekh avon badavar hazeh – “And he was sevened to her, Saul, in Yehovah, to say, ‘Alive Yehovah, if it will encounter you, perversity, in the word, the this.’” The incredible hardening of Saul’s heart is seen in his words. He swears an oath in the name of Yehovah, who wouldn’t answer his lackluster questions through dreams, the Urim, or prophets.

It is mind-numbing to see him do this, and yet, it is just like people anywhere who will gladly swear an oath by God, even when they deny Him, ignore Him, or have no meaningful relationship with Him. As for the oath, instead of telling her that word will never get back to Saul, he swears that nothing will be done to her.

¹¹ Then the woman said, “Whom shall I bring up for you?”

vatomer ha’ishah eth mi aaleh lakh – “And she said, the woman, ‘Whom I will cause to ascend to you?’” Her question is simple and direct. It is the kind of response you will get from any tarot card reader, palm reader, or person who conducts seances, etc.

They claim they have complete authority over their area of the spiritual realm. They do it in a casual manner, as if it is no more difficult than bagging groceries. Saul accepts her confidence…

^{11 (con’t)} And he said, “Bring up Samuel for me.”

vayomer eth sh_emuel haali li – “And he said, ‘Samuel, you must cause to ascend to me.’” It is another irony. Samuel means Asked from God. Saul asks a necromancer, a person at enmity with God, to bring up Asked from God. In turn, instead of asking from God, her request will be made to an ov. Everything about the account is completely twisted around and ungodly.

Despite that, her petition comes back with a positive response…

¹² When the woman saw Samuel, she cried out with a loud voice.

vatere ha’ishah eth sh_emuel vatizaq beqol gadol – “And she saw, the woman, Samuel. And she shrieked in ‘voice, great’.” It is certain from her reaction that she never expected someone to come up from the dead, despite spending her life deluding others and herself that she had such powers.

Samuel did certainly, in fact, rise. This was not a result of her sorcery. Rather, it is an explicit rebuke from the Lord who allowed it. The reason we know Samuel arose is because the Bible says, “And she saw, the woman, Samuel.”

That is all we need to know to understand the matter. This isn’t an explanation from the woman. Rather, it is an explanation from God in His word. What is a little puzzling are her next words…

^{12 (con’t)} And the woman spoke to Saul, saying, “Why have you deceived me? For you are Saul!”

vatomer ha’ishah el shaul lemor lamah rimitani v_eatah shaul – “And she said, the woman, unto Saul, to say, ‘To why you hurled me? And you – Saul!’” No reason for how she realized this is given. And yet, some of the goofiest commentaries found among scholars are provided to explain the matter. Pages and pages of speculation are given over her response.

Because the Bible doesn’t explain it, all we can do is guess. For all we know, Samuel came forth annoyed and said, “What do you want now, Saul?” Or maybe, she finally noticed his height and realized who he was.

It may also be that because this is the first time she has ever actually seen a real spirit, she realized it had to be Saul calling for Samuel who anointed him. Here I am speculating like everyone else 😲.

Regardless, her knowledge is for the sake of Saul, not her. Because she has deduced it is Saul without having known before, it is a confirmation to him that what will transpire is true…

¹³ And the king said to her, “Do not be afraid. What did you see?”

vayomer lah ha’melekh al tir_ei ki mah raith – “And he said to her, the king, ‘Not you will fear. For what you saw?’” His reassurance was necessary. He had vowed, and with his words to confirm he was no harm, she continues…

^{13 (con’t)} And the woman said to Saul, “I saw a spirit ascending out of the earth.”

vatomer ha’ishah el shaul elohim raiti olim min ha’arets – “And she said, the woman, unto Saul, ‘Gods, I saw, ascending from the earth.’” The word she uses, elohim, means God, god, or gods. It can refer to the true God, false gods, people in certain positions of power, etc. To understand, regardless of who is being referred to, one should think of “over there.”

If it is the true God, he is “over there” in relation to humans. If it is a false god, it is what humans think they are in relation to them, such as, “Oh, these are my gods that I pray to. They help me from their realm over there.” If it is a human, as in Psalm 82:6, it means men who are “over there” in relation to other humans, be it as a judge, a leader, etc.

She sees apparitions and calls them elohim. They are “over there,” and yet, they are also now here in some manner, just as when God intervenes in our lives. He is “over there,” and yet He is also here. The reason for translating it in the plural, “gods,” is because the verb ascending is plural.

John Lange notes that to match the noun form, the plural verb is given. But that doesn’t make sense. She could have used the verb in the singular. However, Saul now switches to the singular, which she continues with…

¹⁴ So he said to her, “What is his form?”
And she said, “An old man is coming up, and he is covered with a mantle.”

vayomer lah mah taoro vatomer ish zaqen oleh v_ehu oteh meil – “And he said to her, ‘What its form?’ And she said, “‘Man, aged’, ascending, and he clothed – robe.’” Saul wouldn’t know this was a man. Thus “its form” is more likely what he said than “his form.” That is confirmed by her stating that the form was a man.

He didn’t know it was a man until she told him. Thus, the pronoun has gone from the indefinite, its, to the definite, he. Saying he is clothed in a robe signifies dignity, even in death, while in Sheol.

As for the appearance, the Bible leaves no doubt that she sees Samuel. It is telling us what happened. If she were making this up, the Bible would say so.

It is inexcusable, like not accepting a literal six-day creation, to dismiss the clearly stated words. Her description is enough to convince Saul that it is Samuel…

^{14 (con’t)} And Saul perceived that it was Samuel, and he stooped with his face to the ground and bowed down.

vayeda shaul ki sh_emuel hu vayiqod apayim artsah vayishtakhu – “And he knew, Saul, for Samuel, he. And he hunched, nostrils earthward, and he prostrated himself.” Once he saw that Samuel had arisen, you can almost hear the next event – kerplunk. Saul’s face went downward, first hunching over towards the earth and then he went to his knees…

¹⁵ Now Samuel said to Saul, “Why have you disturbed me by bringing me up?”

vayomer sh_emuel el shaul lamah hirgaztani l_ehaaloth othi – “And he said, Samuel, unto Saul, ‘To why you caused to quiver me to cause to ascend me?’” Again, the Bible is what attests to the fact that it is Samuel speaking.

Further, it does not say Samuel spoke through the woman. Even if he did, it is still conveyed in the Bible that Samuel spoke to Saul. There is no need to assume anything else.

His words “caused to quiver me” show that he was at ease, as in a state of rest. The Bible does not tell us if it was the prodding of the witch or the prodding of God by which he was quivered. Ultimately, however, the latter is true either way. As for Samuel’s words, they are directed to Saul.

Either God allowed the woman to do that which she had never done before, or He bypassed her and directly answered Saul’s request for Samuel to be brought forth.

^{15 (con’t)} And Saul answered, “I am deeply distressed; for the Philistines make war against me, and God has departed from me and does not answer me anymore, neither by prophets nor by dreams.

vayomer shaul tsar li m_eod u-ph_elistim nilkhamim bi velohim sar mealay velo anani od gam b_eyad han_eviim gam bakhalomoth – “And he said, Saul, ‘It cramped to me, vehemently. And Philistines being battled in me. And God, He veered from upon me. And not He answered me again, also in hand the prophets, also in the dreams.”

Saul goes through his laundry list of reasons for why he felt disobeying the law was ok, as if he can make his actions acceptable. But even while moaning about it, he acknowledges that God left him. Saul’s thinking is confused and erratic.

In his excuse, he never mentioned the Urim. Some speculate that might be because he massacred the priests of Nob. That could be the case, or it could be that, as noted above, he had appointed a new high priest. That would only add to the pickle he was in if he mentioned that to Samuel. Regardless…

^{15 (con’t)} Therefore I have called you, that you may reveal to me what I should do.”

vaeqraeh l_ekha l_ehodieni mah eeseh – “And I (surely) called to you to cause me to know what I will do.’” Samuel has been in Sheol. He is either transmitting from there or, when the conversation is over, he will return there. Either way, for Samuel to give Saul advice, he would have to petition God for it.

Why would Saul expect an answer from God through Samuel if God didn’t answer him any other way? If he thinks Samuel can give him advice apart from God, that demonstrates even less clarity of mind.

Everything about Saul’s actions and reasoning is completely out of touch with reality. Samuel confirms this…

¹⁶ Then Samuel said: “So why do you ask me, seeing the Lord has departed from you and has become your enemy?

vayomer sh_emuel v_elamah tishaleni v_eY_ehovah sar mealekha vayhi arekha – “And he said, Samuel, ‘And to why you will ask me? And Yehovah, He veered from upon you, and He became your foe!’” A new and rare word, ar, foe, is seen here. It is from ur, awake. Thus, it is a foe, as one watches out for mischief, something you would do when you are awake.

Samuel’s words mean, “When I spoke, it was always what the Lord determined for me to speak. That hasn’t changed. The Lord has left you and has actively become your enemy. So why would you come to me for advice?”

Whatever Saul was thinking when he headed to En Dor, his hopes for help from Samuel would not be forthcoming. And more…

¹⁷ And the Lord has done for Himself as He spoke by me.

The words confuse scholar and translator alike: vayaas Y_ehovah lo kaasher diber b_eyadi – “And He did, Yehovah, to Him according to which He spoke in my hand.” About half the translations I checked say this is Samuel speaking about Saul in the third person.

That is incorrect. The NKJV has rendered it correctly. Yehovah did for Himself (to Him) just what He spoke through Samuel. This goes back to 1 Samuel 15 when Saul disobeyed the Lord’s word concerning anathematizing Amalek. Saul failed to do as he was instructed, and the Lord promised him, through Samuel, that this day would come…

*^{17 (fin)} For the Lord has torn the kingdom out of your hand and given it to your neighbor, David.

vayiqra Y_ehovah eth ha’mamlakhah miyadekha vayit_enah l_ereakha l_edavid – “And He rent, Yehovah, the kingdom from your hand, and He gave it to your associate, to David.’” This is just what the Lord said through Samuel. The only addition, which is the final confirmation of Saul’s continuous suspicions, is that David would succeed him as king –

“And he turned, Samuel, to walk, and he caused to seize in ‘extremity, his robe’, and it was rent. ²⁸And he said unto him, Samuel, ‘He rent, Yehovah, ‘kingdom, Israel’ from upon you the day. And he gave her to your associate – the good from you. ²⁹And also ‘Refulgency*, Israel’, not He will cheat, and not He will be sighed. For not human, He, to be sighed.’” 1 Samuel 15:27-29

Saul’s kingdom is set to end. Samuel doesn’t need to consult the Lord about it. He gave the prophecy, and it would be fulfilled. But this is not where Samuel’s words end. He will give Saul a full accounting, in advance, of what the Lord showed him concerning Saul’s situation.

And guess what? The Lord has given mankind the same thing. He has given us a full accounting of what He is doing in human history, from beginning to end.

The little details aren’t included. Samuel won’t tell Saul if he will have breakfast in the morning or how long it will take him to march to the battle. But he will give Saul a full understanding of what is important in the overall picture.

This is what God has done for us. We don’t need a full itinerary of what we should do for a vacation, whom we should marry, or whether we should start a new business.

Those things are not what we need to know from God. We are to pray about them and act according to our desire. But the greater matters of our place in redemptive history have been revealed in the word.

We know what God has done, we know what He is doing, and we know what He will do right through to the consummation of all things. All of it is recorded in the word. And like Saul, we can be certain that those things will come about.

The Lord has spoken through His word. He tells us that He really created the universe in 6 days. He caused a donkey to open its mouth and speak. He brought Samuel back from Sheol to speak to Saul. He sent Jesus to die for our sins.

These things have occurred. It is our job to take the word at face value, even if it seems incredible at times. God does the incredible. So trust Him by trusting His word. In this, you will be pleasing to Him for trusting what He says is true.

Closing Verse: “For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, ³ how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him.” Hebrews 2:2, 3

Next Week: 1 Samuel 28:18-25 Better than picking fresh oranges in a grove, that’s for shore, and yes – it’s true… (‘Mistress, ov’, the Witch of En Dor, Part II) (60^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.

What were the ashes of the red heifer used for? For the water purification.

1 Samuel 28:1-17 (CG)

1 And it was, in the days, the those, and they amassed, 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.”

And he said, Achish, unto David, “To thus, ‘guarder to my head’ I will put you all the days.”

(³And Samuel, he died, and they lamented to him, all Israel. And they interred him in the Ramah, and in his city. And Saul, he caused to veer the necromancers and the conjurors from the land.)

⁴And they were amassed, Philistines, and they came, and they inclined in Shunem. And he assembled, Saul, all Israel. And they inclined in the Gilboa. ⁵And he saw, Saul, ‘camp, Philistines’, and he feared. And it shuddered, his heart, vehemently. ⁶And he asked, Saul, in Yehovah. And not He answered him, Yehovah, also in the dreams, also in the Urim, also in the prophets.

⁷And he said, Saul, to his servants, “You must seek to me – woman, ‘mistress*, ov*’. And let me walk unto her, and let me inquire in her.”

And they said, his servants, unto him, “Behold! Woman, ‘mistress, ov’ in En Dor.”

⁸And he searched himself, Saul. And he donned ‘garments, others’. And he walked, he and two mortals with him, and they came unto the woman – night. And he said, “You must distribute [k.] to me in the ov, and you must cause to ascend to me whom I will say unto you.”

⁹And she said, the woman, unto him, “Behold! You, you knew what he did, Saul, which he caused to cut the necromancers and the conjurors from the land. And to why you ‘entrapping oneself’ in my soul to cause to kill me?”

¹⁰And he was sevened to her, Saul, in Yehovah, to say, “Alive Yehovah, if it will encounter you, perversity, in the word, the this.”

¹¹And she said, the woman, “Whom I will cause to ascend to you?”

And he said, “Samuel, you must cause to ascend to me.”

¹²And she saw, the woman, Samuel. And she shrieked in ‘voice, great’. And she said, the woman, unto Saul, to say, “To why you hurled me? And you – Saul!”

¹³And he said to her, the king, “Not you will fear. For what, you saw?”

And she said, the woman, unto Saul, “Gods*, I saw, ascending from the earth.”

¹⁴And he said to her, “What its form?”

And she said, “’Man, aged’, ascending, and he wrapped – robe.” And he knew, Saul, for Samuel, he. And he stooped, nostrils earthward, and he prostrated himself.

¹⁵And he said, Samuel, unto Saul, “To why you caused to quiver me to cause to ascend me?”

And he said, Saul, “It cramped to me, vehemently. And Philistines being battled in me. And God, He veered from upon me. And not He answered me again, also, in hand the prophets, also, in the dreams. And I (surely) called to you to cause me to know what I will do.”

¹⁶And he said, Samuel, “And to why you will ask me? And Yehovah, He veered from upon you, and He became your foe! ¹⁷And He did, Yehovah, to Him according to which He spoke in my hand. And He rent, Yehovah, the kingdom from your hand, and He gave it to your associate, to David.”

 

1 Samuel 28:1-17 (NKJV)

¹ Now it happened in those days that the Philistines gathered their armies together for war, to fight with Israel. And Achish said to David, “You assuredly know that you will go out with me to battle, you and your men.”

² So David said to Achish, “Surely you know what your servant can do.”

And Achish said to David, “Therefore I will make you one of my chief guardians forever.”

³ Now Samuel had died, and all Israel had lamented for him and buried him in Ramah, in his own city. And Saul had put the mediums and the spiritists out of the land.

⁴ Then the Philistines gathered together, and came and encamped at Shunem. So Saul gathered all Israel together, and they encamped at Gilboa. ⁵ When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. ⁶ And when Saul inquired of the Lord, the Lord did not answer him, either by dreams or by Urim or by the prophets.

⁷ Then Saul said to his servants, “Find me a woman who is a medium, that I may go to her and inquire of her.”

And his servants said to him, “In fact, there is a woman who is a medium at En Dor.”

⁸ So Saul disguised himself and put on other clothes, and he went, and two men with him; and they came to the woman by night. And he said, “Please conduct a séance for me, and bring up for me the one I shall name to you.”

⁹ Then the woman said to him, “Look, you know what Saul has done, how he has cut off the mediums and the spiritists from the land. Why then do you lay a snare for my life, to cause me to die?”

¹⁰ And Saul swore to her by the Lord, saying, “As the Lord lives, no punishment shall come upon you for this thing.”

¹¹ Then the woman said, “Whom shall I bring up for you?”

And he said, “Bring up Samuel for me.”

¹² When the woman saw Samuel, she cried out with a loud voice. And the woman spoke to Saul, saying, “Why have you deceived me? For you are Saul!”

¹³ And the king said to her, “Do not be afraid. What did you see?”

And the woman said to Saul, “I saw a spirit ascending out of the earth.”

¹⁴ So he said to her, “What is his form?”

And she said, “An old man is coming up, and he is covered with a mantle.” And Saul perceived that it was Samuel, and he stooped with his face to the ground and bowed down.

¹⁵ Now Samuel said to Saul, “Why have you disturbed me by bringing me up?”

And Saul answered, “I am deeply distressed; for the Philistines make war against me, and God has departed from me and does not answer me anymore, neither by prophets nor by dreams. Therefore I have called you, that you may reveal to me what I should do.”

¹⁶ Then Samuel said: “So why do you ask me, seeing the Lord has departed from you and has become your enemy? ¹⁷ And the Lord has done for Himself as He spoke by me. For the Lord has torn the kingdom out of your hand and given it to your neighbor, David.

 

Artwork by Douglas Kallerson

1 Samuel 27:1-12
He Sat in ‘Field, Philistines’

(Typed 20 April 2026) David gets a big thumbs-down from some scholars for his actions in this passage. True, it seems like a lot of things he does are contrary to what we would expect of him and his relationship with God.

He seems to lack faith, refrains from interacting with the Lord, departs from his land, lies, murders, etc. Because of his conduct, Adam Clarke turns up the gas to barbecue him –

“There is not one circumstance in this transaction that is not blameable. David joins the enemies of his God and of his country, acts a most inhuman part against the Geshurites and Amalekites, without even the pretense of a Divine authority; tells a most deliberate falsehood to Achish, his protector, relative to the people against whom he had perpetrated this cruel act; giving him to understand that he had been destroying the Israelites, his enemies. I undertake no defense of this conduct of David; it is all bad, all defenceless; God vindicates him not. The inspired penman tells what he did, but passes no eulogium upon his conduct; and it is false to say that, because these things are recorded, therefore they are approved. In all these transactions David was in no sense a man after God’s own heart. Chandler attempts to vindicate all this conduct: those who can receive his saying, let them receive it.” Adam Clarke

We can agree that “it is false to say that, because these things are recorded, therefore they are approved.” Too often people wrongly draw conclusions when evaluating the Bible.

Just because something is recorded, even about a notable person, that doesn’t mean that it is either approved or disapproved. At times, facts are conveyed regardless of whether they are right or wrong.

Text Verse: “To the ‘orchestrating’. Upon the Gittite: Melody to David.
‘Yehovah our Lords,
How majestic – Your name in all the earth!
Which You must (surely) give Your grandeur upon the heavens.’” Psalm 8:1 (CG)

The text verse has less to do with sermon content and more to do with the overall life of David.

As for Adam Clarke’s comments, he fails to take into consideration that what David did may have included things the Lord told him to do. In other words, just because something isn’t recorded in the Bible, it does not mean it didn’t happen.

Thus, we cannot conclude that David went to the land of the Philistines without the Lord’s approval. The text says what it says. We are to evaluate it based on its content. There might be valid reasons for not recording such a directive from the Lord.

What we are to do is evaluate what the Lord has recorded in His word. In doing this, we will more likely find out what we are supposed to find out in this passage and, indeed, in all of this wonderful book.

Great treasures 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. Let Me Sit There (verses 1-6)

And David said in his heart,

Rather: vayomer David el libo – “And he said, David, unto his heart.” It is as if David is having a conversation with his seat of reasoning rather than with the Lord. In fact, the Lord is not mentioned in this chapter.

David means Beloved. Thus far, he has pictured accepting the doctrines of Christ. As for his internal discussion, he says…

^{1 (con’t)} “Now I shall perish someday by the hand of Saul.

atah esapheh yom ekhad b_eyad shaul – “Now I will be scraped, day one, in hand Saul.” David has thus far been protected and led by the Lord. He has consistently prevailed over Saul’s attempts to destroy him. And yet, he appears convinced that Saul will prevail at some point. And this, despite being anointed by Samuel to be king.

Because Saul continuously hounded him, David assumes Saul’s attitude will not truly change, even though David just spared his life once again.

Saul means Asked. He has pictured Sheol calling out for the souls of men. In non-pointed Hebrew, Saul and Sheol are identical in spelling. As for David’s reasoning, it tells him…

^{1 (con’t)} There is nothing better for me than that I should speedily escape to the land of the Philistines;

ein li tov ki himalet imalet el erets p_elishtim – “Naught to me good, for being eluded, I will be eluded unto ‘land, Philistines’.” David reasons that everything is against him (Naught to me good). Thus, he is once again set to flee from the land of Israel.

He had gone to Moab in Chapter 22. While there, the prophet Gad told him to return to Judah. Nothing here is said of a prophet giving him advice. Further, nothing is said about him asking advice through the ephod as in Chapter 23.

It appears he is having an internal pity party, and his reasoning has failed to recall all that the Lord has thus far done for him.

Philistines means Weakeners. They have consistently pictured those who attempt to weaken the faith of others. As for David, he continues his pity party, saying…

^{1 (con’t)} and Saul will despair of me, to seek me anymore in any part of Israel. So I shall escape out of his hand.”

v_enoash mimeni shaul l_evaq_esheni od b_ekhal g_evul Yisrael v_eminlat_eti miyado – “And he was desisted from me, Saul, to seek me yet in all ‘border, Israel’. And I was eluded from his hand.” A new word is seen, yaash, to desist, but with the figurative sense of desponding or hopeless effort.

David’s thinks that by going to the land of the Philistines, a move that Saul would not expect, he would be free from Saul’s pursuits. Unless a report of David returning to Israel was given, Saul would stay home and leave off pursuing David.

Israel means He Strives with God.

David hopes to be permanently safe from Saul. Therefore…

² Then David arose and went over with the six hundred men who were with him

vayaqam David vayaavor hu v_eshesh meoth ish asher imo – “And he arose, David, and he traversed, he, and six hundreds man who with him.” With his internal discussion complete, the traversal from Judah to the land of the Philistines takes place.

His force, 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: “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…

^{2 (con’t)} to Achish the son of Maoch, king of Gath.

el akhish ben maokh melekh gath – “unto Achish ‘son, Maoch, king, Gath’.” As seen in Chapter 21, the meaning of Achish is uncertain, having an unclear etymology. Young says Serpent Charmer. Others defer to Persian, Egyptian, Greek, or Arabic roots. Some suggestions are He Was Afraid, Majestic, Angry, or Gift of God.

Maoch is from maak, to press or squeeze. Thus, his name means Pressed, Oppressed, Oppression, or maybe Bruised. Gath means Winepress. Despite being six hundred men, there would have been many more in number with them…

³ So David dwelt with Achish at Gath, he and his men, each man with his household,

vayeshev David im akhish b_egath hu vaanashav ish u-v_eitho – “And he sat, David, with Achish in Gath, he, and his mortals, man and his house.” This may at first seem unusual. How could such a large contingent of the enemies of the Philistines show up and begin dwelling with Achish in Gath?

However, if each of these people brought their households, meaning wives, children, and any flocks and herds, it would be apparent that they were coming as refugees. No sane person would go into the enemy territory with his children unless this was the case.

Such a large group would be an asset rather than a threat. If every man had a wife and perhaps others dependent on him, the total group could be in the thousands.

In Chapter 21, David fled there alone, which could be seen as suspicious. But with all these people looking for a new home, such was not the case. Even David came with his house…

^{3 (con’t)} and David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal’s widow.

David u-sh_ete nashav akhinoam hayizr_eelith vaavigayil esheth naval hakarm_elith – “David and ‘two, his wives’, Ahinoam the Jezreelitess and Abigail, ‘wife, Nabal’, the Carmelitess.” David’s wives are mentioned as Ahinoam and then Abigail. As seen at the end of Chapter 26, Abigail was likely his second wife.

Ahinoam means Kindred to Sweetness. Jezreel comes from zara, to scatter seed or sow, and el, God. Thus, it means God Sows. Jones says He Will Be Sown of God, explaining that as “i.e. have a numerous progeny.”

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.

⁴ And it was told Saul that David had fled to Gath; so he sought him no more.

vayugad l_eshaul ki barah David gath v_elo yosaph [k.] od l_evaqesho – “And it was caused to declare to Saul, for he bolted, David – Gath. And not he caused to add [k.] again to seek

Just what David had hoped for is realized. If David was accepted in Gath as a refugee, Saul would have to battle the Philistines to get him. That would not be a safe venture. Therefore, as long as no report of David’s return came to Saul’s ears, David would remain safe in his new dwelling.

As an interesting side note, this time dwelling in Gath may have been the impetus for either David’s style of music, or for an instrument called Gittith, which is found in the introduction to Psalms 8, 81, and 84. Gittith is from Gitti (a Gittite), which is a patrial from Gath. A Gittith was seen, for example, in our text verse.

⁵ Then David said to Achish, “If I have now found favor in your eyes,

vayomer David el akhish im na matsathi khen b_eenekha – “And he said, David, unto Achish, ‘If, pray, I found graciousness in your eyes.” David was received by Achish and allowed to dwell in Gath. Without stating how long they had been there at this point, whether days, weeks, or even months, it was long enough that David was considered accepted.

Because of that, he sees an opportunity to use his new alliance to his benefit. Therefore, he proposes a change in his situation to Achish…

^{5 (con’t)} let them give me a place in some town in the country, that I may dwell there.

yit_enu li maqom b_eakhath are ha’sadeh v_eesh_evah sham – “they will give to me place in one – ‘cities, the field’, and let me sit there.” The plural, they, is probably referring to the five axles of the Philistines. This would be a matter that needed to be resolved among the five rather than by Achish only.

That is speculation, but if Achish could make this decision on his own, then David would have said “you.” David is looking for a break from dwelling in Gath. Several benefits would result. His own people would not get too friendly and aligned with the residents of Gath.

They would be free from the non-Israelite culture and lifestyle of the Philistines, including the idolatry of worshipping Dagon and any other Philistine gods. David could also war against non-Philistine groups situated within and along the border of Judah’s territorial grant.

Despite these benefits, David makes his request based on supposed humility towards Achish…

^{5 (con’t)} For why should your servant dwell in the royal city with you?”

v_elamah yeshev avd_ekha b_eir ha’mamlakhah imakh – “And to why he will sit, your servant, in ‘city, the kingdom’ with you?’” It is a way of saying, “We are a large group and a burden on you. If we are in the outlying territory, we won’t trouble you, but you can benefit from our presence through taxation or other levies.”

But there is one more benefit in moving to an outlying area: David can make his attacks against others appear as if he is attacking Saul’s kingdom. Thus, Achish will believe that David is truly and forever aligned with him…

⁶ So Achish gave him Ziklag that day.

vayiten lo akhish bayom ha’hu eth tsiqlag – “And he gave to him, Achish, in the day, the it, Ziklag.” Ziklag was a part of the original inheritance given to Judah in Joshua 15:31. Later, it was granted to Simeon who dwelt in Judah’s territory in Joshua 19:5.

The Philistines either lived there, and Judah never moved into it, or it was overrun by the Philistines when given to Simeon and remained in their control until this time.

The name Tsiq’lag is a bit of a brain teaser. It appears to be 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. 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 could signify Measure of Pressure or Measure of Pouring. Jones’ says Outflowing of a Fountain. Abarim says A Pint of Liquid Metal.

^{6 (con’t)} Therefore Ziklag has belonged to the kings of Judah to this day.

lakhen hay_ethah tsiqlag l_emalkhe Y_ehudah ad hayom ha’zeh – “To thus, it was, Ziklag, to kings Judah until the day, the this.” Once the city fell under the control of David, it remained under Israel’s rule until some point after the rule of Solomon’s son Rehoboam.

The reason we know this is that the term “kings of Judah” implies that there are two dynasties in Israel, the southern kingdom and the northern kingdom.

Thus, sometime between the reign of Rehoboam and the exile to Babylon, the book was compiled. Ziklag is also referred to in Nehemiah, after the return of the exiles from Babylon.

Sheol wants me, but he won’t win
If I flee to Gath, he won’t follow me there
For the time being, I will have to elude him
And I can get things done while I am there

So, off we go to ‘field, Philistines’
Not knowing exactly what lies ahead
But all will be well, so it seems
Because for me, Christ’s blood was shed

I am taking the doctrines of Christ with me
To ‘field, Philistines’, here we go
I know I will dwell in security
Because the Lord is with me, this I know

II. Causing to Reek, He Caused to Reek (Verses 7-12)

⁷ Now the time that David dwelt in the country of the Philistines was one full year and four months.

vayhi mispar hayamim asher yashav David bisdeh ph_elishtim yamim v_earbaah khodashim – “And it was, number the days which he sat, David, in ‘field, Philistines’, ‘days, and four renewals’.” In this case, the word “days” implies a year. That is understood by the phrase “and four renewals,” meaning four renewals of the moon, or four months.

This provides historical proof concerning the life and times of David, which was known and documented by whoever compiled the narrative.

⁸ And David and his men went up and raided the Geshurites, the Girzites, and the Amalekites.

vayaal David vaanashav vayiphsh_etu el ha’g_eshuri v_eha’girzi [k.] v_eha’amaleqi – “And he ascended, David, and his mortals, and they stripped unto the Geshurite, and the Girzite [k.], and the Amalekite.” The oral Hebrew changes the word Girzite to read Gizrite.

Various suggestions have been put forth concerning the word change, but it is unknown which is correct, as this is the only time the Girzites are mentioned in Scripture.

As for what is going on, with David in his own city, which is quite removed from Gath, he goes about raiding other cities, gaining wealth and removing those who would otherwise trouble Judah.

Young and Strong say Geshur comes from an unused root meaning to join, as in a bridge. Jones’ says it means Expulsion. Gezer is defined by Young as Precipice. Strong identifies them with Gerizim which is derived from garaz, to cut off. As such, he says, “cut up” and thus Rocky. Jones says Place Cut Off or Precipice.

The Amalekites have been seen before. The name 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.

^{8 (con’t)} For those nations were the inhabitants of the land from of old, as you go to Shur, even as far as the land of Egypt.

ki henah yosh_evoth ha’arets asher meolam boakha shurah v_ead erets mitsrayim – “For these ‘sitting the land which from vanishment’, you going Shur-ward and until ‘land, Egypt’.” The meaning is that these people had been dwelling there since time unknown, filling all of the area toward Shur as far as Egypt.

Shur is from shur, wall. That is from the verb shur, to travel about. Thus, it signifies Wall, Bull, Fort, or Fortification. Egypt means Double Trouble.

David’s raiding methods were brutal…

⁹ Whenever David attacked the land, he left neither man nor woman alive,

v_ehikah David eth ha’arets v_elo y_ekhayeh ish v_eishah – “And he will cause to strike, David, the land. And not he will ‘live’, man and woman.” Every person in whatever area he raided was killed. Without saying it, this would have included the children as well. The reason will be explained, but it was a brutal business to engage in.

These people were part of the original mandate given to Israel to be removed from the land. Therefore, David cannot be charged with wrongdoing in this matter. This is especially so with the Amalekites, whom the Lord promised to war against from generation to generation.

It is unlikely even the littlest children were spared because of the original mandate from the Lord. If they had been spared, something unknown, they could have been brought into David’s city. As for what lived…

^{9 (con’t)} but took away the sheep, the oxen, the donkeys, the camels, and the apparel, and returned and came to Achish.

v_elaqakh tson u-vaqar vahamorim u-g_emalim u-v_egadim vayashav vayavo el akhish – “And he will take flock, and cattle, and jacks, and camels, and garments. And he returned, and he came unto Achish.” This tells us that David openly brought whatever booty he plundered to Achish. The implication is that being king, Achish would get a portion as a tribute.

The named animals are the tson, flock, coming from a root signifying to migrate. Next are the baqar, cattle, from a root signifying to plough or break forth. Figuratively, it means to seek out or inquire.

After that is the khamor, jack, a male donkey. That is from khamar, to be red or khamar, to boil up. The sense is redness from the glowing of the pot which causes the boiling.

The gamal, camel, comes from gamal, to treat a person well or ill. Thus, to adequately deal with. The beged, garment, is from bagad, to cover. Figuratively, it signifies to act covertly. Upon presenting the spoil to Achish, it says…

¹⁰ Then Achish would say, “Where have you made a raid today?”

vayomer akhish al p_eshat_etem ha’yom – “And he said, Achish, ‘Not you stripped, the day?’” Seeing David with all the plunder, Achish understood that David had been out raiding. He asks a question, but it is more like an exclamation. “Well, well! Haven’t you done some raiding today!” The implication then is, “Where did you raid to get all this stuff?”

^{10 (con’t)} And David would say, “Against the southern area of Judah, or against the southern area of the Jerahmeelites, or against the southern area of the Kenites.”

vayomer David al negev Y_ehudah v_eal negev hayarkh_em_eeli v_eel negev haqeni – “And he said, David, ‘Upon ‘parchedland, Judah’, and upon ‘parchedland, the Jerahmeelite’, and unto ‘parchedland, the Kenite’.’” David lies, supposedly demonstrating to Achish that he had fully turned against Israel by raiding in Judah, Praise, and others who they were not at war with.

The Jerahmeelite is the descendant of Hezron, a son of Perez, son of Judah, as recorded in 1 Chronicles. His descendants were a larger family in Judah, having their own clan. Jerahmeel means May God Have Compassion or He Will Obtain Mercy of God.

The Kenite refers to the clan of Moses’ father-in-law who accompanied Israel to the land during the Exodus and wilderness wanderings. They remained friendly to Israel throughout the years. Kenite is a patronym derived from Qayin. That is derived from qanah, to acquire. It means Acquire.

Achish would revel in David’s news, thinking that he had terrorized the nation he left. As for David’s actions concerning those he really raided…

¹¹ David would save neither man nor woman alive, to bring news to Gath, saying, “Lest they should inform on us, saying, ‘Thus David did.’”

v_eish v_eishah lo y_ekhayeh David l_ehavi gath lemor pen yagidu alenu lemor koh asah David – “And man, and woman, not he will ‘live’ – David, to cause to go – Gath, to say, ‘Lest they will cause to declare upon us, to say, “Thus, he did, David.””’ David’s purpose was self-protection. If anyone was left alive, word could eventually make its way to Gath. If so, it would have been revealed where he raided and destroyed.

Even if someone didn’t know who did the raiding, it would not be hard for Achish to deduce that it was David. Therefore, it was imperative that David kill all those living in whatever area he plundered.

^{11 (con’t)} And thus was his behavior all the time he dwelt in the country of the Philistines.

v_ekhoh mishpato kal ha’yamim asher yashav bisdeh ph_elishtim – “And thus, his verdict all the days which he sat in ‘field, Philistines’.” This was David’s standard practice and rule of conduct for his engagements. He was determined not to allow it to be exposed that his true targets were not Judah or those aligned with him. The field, in typology, represents the world.

¹² So Achish believed David, saying, “He has made his people Israel utterly abhor him;

vayaamen akhish b_edavid lemor havesh hivish b_eamo b_eyisrael – “And he will cause to establish, Achish, in David, to say, ‘Causing to reek, he caused to reek in his people, in Israel.’” The NKJV word “believed” somewhat gets the point across. Achish didn’t just believe David. Rather, he trusted him and agreed with his methods.

He was certain that David had made himself a stench in the nostrils of Israel. Therefore, Achish was happy to continue to receive plunder that came from David’s hand indefinitely…

*^{12 (fin)} therefore he will be my servant forever.”

v_ehayah li l_eeved olam – “And he will be to me to ‘servant, vanishment’.” The word olam signifies the vanishing point. If you are standing on train tracks and look to the point where they unite and disappear, that is the vanishment. As far as Achish could see into the future, he saw no chance of David reconciling with Israel. Because of this, he would continue to reap the benefits of David’s skills as a plunderer.

Out raiding the enemy, isn’t it fun!
Taking them out when nobody knows
Yes, we are taking out every single one
And with each victory, our flock grows

And yet, the world thinks I agree with them
As if Christ wasn’t my hope
But that ain’t the case, no haw or hem
Not following Jesus would make me a dope

Out raiding the enemy, what a joy it is
Doing it in the open, and yet nobody knows
This is better than a Philly with Cheez Whiz
And with each victory, our flock grows

III. When the Whole World Is Against You

In verse 1, David (accepting the doctrines of Christ) spoke unto his heart, his seat of reasoning, noting that one day he would be scraped, like hair on a face that gets shaved off, by Saul (Sheol calling out for the souls of men).

As such, he determined his best option was to be eluded to the land of the Philistines (Weakeners). He was certain Saul would desist from pursuing him there, giving up hope that he could be caught.

How does one elude Sheol’s call during the tribulation? It is the subject of this chapter. The chapter deals with holding to the doctrines of Christ while the surrounding world is filled with those who are there to weaken the faith of others.

The church is gone, hence, David is in “field, Philistines’ (as noted in verse 11). The field represents the world. After the rapture, there will still be those who hold to the doctrines of Christ.

Because of this, in verse 2, it said that David arose along with six hundred men. It is the number of man, fallen man, in a cycle where nothing is wanting and the whole cycle is complete. These went to Achish, son of Maoch, king of Gath. Those alive must make it to the end of the tribulation. That is represented by the number 600.

The meaning of the name Achish is too dubious to try to pin down. Robert Young’s definition, Serpent Charmer, is intriguing and would fit, but I have no idea how he derived the name. Maoch comes from a word signifying to press or squeeze, which fits well with Gath, winepress. The winepress symbolizes the place of judgment on sin, which is expected during the tribulation.

David is specifically noted as being accompanied by his two wives, Ahinoam (Kindred to Sweetness) from Jezreel (God Sows), and Abigail (Father of Joy, meaning the source of Joy). In Chapter 25, they represent those of the church who missed the rapture (married to Dolt) and those of Israel who, together, will form the whole of who God calls during the tribulation.

In verse 4, Saul was informed that David was in Gath, and so he sought him no more. If one who accepts the doctrines of Christ goes back to the law, he is no threat. Sheol doesn’t have to fear that guy. That is reflected in Hebrews, a book written to the end times Jews –

“For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, ⁵ and have tasted the good word of God and the powers of the age to come, ⁶ if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.” Hebrew 6:4-6

Those verses are greatly misunderstood. They are not talking about a loss of salvation, but that apart from Christ, there is no suitable sacrifice for sin. Saul/Sheol sees that accepting the doctrines of Christ has gone to the Weakeners and assumes he has fit the type spoken of in Hebrews.

In verse 5, David is established in Gath. He requested from Achish a city in the field rather than residing in the city of the kingdom of Achish. As noted, the field represents the world in typology.

David is looking to do his own thing while supposedly being aligned with the Philistines. In verse 5, it said that Achish gave him Ziklag, Measure of Pressure. That would indicate the time of the tribulation, described in the New Testament by the Greek word thlipsis, pressure.

That was supplemented with the note that Ziklag henceforth belonged to the kings of Judah. Verse 7 gave the time that David dwelt in the field of the Philistines, days and four renewals, meaning a year and four months.

As the word “year” was not used, the focus is on the number four, the number of material creation, material completeness, and the world number. Thus, it appears to be a reference to the extent of the tribulation, being global.

Verse 8 revealed who David was raiding: the Geshurites (Expulsion), the Girzites (coming from garaz, to cut off), and the Amalekites (People Who Wring Off).

David (accepting the doctrines of Christ) is in the land of the Philistines, the Weakeners, and yet, he takes advantage of coming against these foes, each with a name that shows enmity with the truth through expulsion (Geshurite), cutting it off (Girzite), and wringing off the head from the body (Amalekite).

These enemies were nations that had always been in that area in “your going Shur-ward and until ‘land, Egypt’.” The meaning was seen in Chapter 15 where a somewhat similar statement was given. David’s raiding is against these foes who attempt to destroy faith in others.

The locations signify that there is the end of the argument (Shur/Wall), which faces the place where man is in sin, without God. He is born in sin, and he cannot redeem himself. Thus, he is in double trouble (Egypt). It speaks of those who have rejected the truth and who will be destroyed.

In verse 9, it said that when David attacked, killing all, both men and women. However, he took the tson, flock, coming from a root signifying to migrate. It speaks of migrating through the word, checking out what it says.

He also took the baqar, cattle. It is from a root signifying to plough or break forth. Figuratively, it means to seek out or inquire, as if one is seeking out what is in the word.

Also noted was the khamor, jack. A male donkey. That pictures Christ in His humanity as has been seen many times before. Along with that, there was the gamal, camel, which signifies to adequately deal with. Lastly, the beged, garment, is from bagad, to cover.

David (accepting the doctrines of Christ) rescued all who were willing to examine the word, migrating through it, seeking it out, finding Jesus, covering their exposed state with His righteousness.

In verse 10, Achish noted the plunder with a statement that implied a question, as in “Where did all this plunder come from?” David responded that it was from the arid regions (parchedland) of Judah (Praise), the Jerahmeelite (He Will Obtain Mercy of God), and the Kenite (Acquire).

However, the opposite of what he said was true. Those are the ones who are the praise of God, who will obtain His mercy, and acquire salvation through Christ.

In verse 11, it noted that David killed all the men and women to avoid the word getting back to Gath (Winepress). This was his regular “verdict” all the time he sat in the field of the Philistines.

During the tribulation, there will be a spiritual war between those who accept the doctrines of Christ and those who reject them. Those who accept them will have to use subterfuge to stay alive and evangelize during this period, and it will work.

In verse 12, it was noted that Achish trusted David, agreeing with his methods, which were different in reality. As such, he felt confident that David would be his servant forever. When those who hold to law observance think they are in control, it will be seen that they are not.

David’s time in the Philistine enclave is not through, but before it ends, Chapter 28 will convey the details of Saul’s final hours before his end. In Chapter 31, his end will then come about.

Each story is building upon the next, revealing doctrine that has taken place since Christ’s cross, which was particularly highlighted in Chapter 17 with the account of David and Goliath.

Will people from the church who missed the rapture still have the opportunity to be saved? Many teach that they will not. That is refuted in these ancient stories from the early life of David. From the cross to the millennium, doctrine for each dispensation is prominently on display.

There is always hope for those you love who are currently not paying attention to having a relationship with Christ. Until our final breath, we have the chance to call out to Jesus and be saved.

But why delay? It is far better to yield to Him now, accepting the simple gospel and being taken home to glory at the rapture.

Closing Verse: “But he who endures to the end shall be saved. ¹⁴ And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.” Matthew 24:13, 14

Next Week: 1 Samuel 28:1-17 It’s a treasure trove, and definitely not a bore. Rather, it will be fun… (‘Mistress, ov’, the Witch of En Dor Part I) (59^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 27:1-12 (CG)

27 And he said, David, unto his heart, “Now I will be scraped, day, one, in ‘hand, Saul’. Naught to me good, for being eluded, I will be eluded unto ‘land, Philistines’. And he was desisted* from me, Saul, to seek me yet in all ‘border, Israel’. And I was eluded from his hand.” ²And he arose, David, and he traversed, he, and six hundreds man who with him, unto Achish, ‘son, Maoch, king, Gath’. ³And he sat, David, with Achish in Gath, he and his mortals, man and his house, David and ‘two, his wives’, Ahinoam the Jezreelitess and Abigail, ‘wife, Nabal’, the Carmelitess. ⁴And it was caused to declare to Saul, for he bolted, David – Gath. And not he caused to add [k.] again to seek him.

⁵And he said, David, unto Achish, “If, pray, I found graciousness in your eyes, they will give to me place in one – ‘cities, the field’, and let me sit there. And to why he will sit, your servant, in ‘city, the kingdom’ with you?” ⁶And he gave to him, Achish, in the day, the it, Ziklag. To thus, it was, Ziklag, to ‘kings, Judah’ until the day, the this. ⁷And it was, ‘number, the days’ which he sat, David, in ‘field, Philistines’, ‘days, and four renewals’*.

⁸And he ascended, David, and his mortals, and they stripped unto the Geshurite, and the Girzite [k.], and the Amalekite. For those ‘sitters the land which from vanishment’, you going Shur-ward and until ‘land, Egypt’. ⁹And he will cause to strike, David, the land. And not he will ‘live’, man and woman. And he will take flock, and cattle, and jacks, and camels, and garments. And he returned, and he came unto Achish. ¹⁰And he said, Achish, “Not you stripped, the day?” And he said, David, “Upon ‘parchedland, Judah’, and upon ‘parchedland, the Jerahmeelite’, and unto ‘parchedland, the Kenite’.” ¹¹And man, and woman, not he will ‘live’ – David, to cause to go – Gath, to say, “‘Lest they will cause to declare upon us, to say, ‘Thus, he did, David.’” And thus, his verdict all the days which he sat in ‘field, Philistines’. ¹²And he will cause to establish, Achish, in David, to say, “Causing to reek, he caused to reek in his people, in Israel. And he will be, to me, to ‘servant, vanishment’.”

*Verse 1 – Hebrew: yaash. To desist, but with the figurative sense of desponding or hopeless effort.
Verse 4 – Qeri: he added.
*Verse 7 – 1 year and 4 months.
*Verse 8 – Qeri: the Gizrite.

 

1 Samuel 27:1-12 (NKJV)

And David said in his heart, “Now I shall perish someday by the hand of Saul. There is nothing better for me than that I should speedily escape to the land of the Philistines; and Saul will despair of me, to seek me anymore in any part of Israel. So I shall escape out of his hand.” ² Then David arose and went over with the six hundred men who were with him to Achish the son of Maoch, king of Gath. ³ So David dwelt with Achish at Gath, he and his men, each man with his household, and David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal’s widow. ⁴ And it was told Saul that David had fled to Gath; so he sought him no more.

⁵ Then David said to Achish, “If I have now found favor in your eyes, let them give me a place in some town in the country, that I may dwell there. For why should your servant dwell in the royal city with you?” ⁶ So Achish gave him Ziklag that day. Therefore Ziklag has belonged to the kings of Judah to this day. ⁷ Now the time that David dwelt in the country of the Philistines was one full year and four months.

⁸ And David and his men went up and raided the Geshurites, the Girzites, and the Amalekites. For those nations were the inhabitants of the land from of old, as you go to Shur, even as far as the land of Egypt. ⁹ 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. ¹⁰ Then Achish would say, “Where have you made a raid today?” And David would say, “Against the southern area of Judah, or against the southern area of the Jerahmeelites, or against the southern area of the Kenites.” ¹¹ David would save neither man nor woman alive, to bring news to Gath, saying, “Lest they should inform on us, saying, ‘Thus David did.’” And thus was his behavior all the time he dwelt in the country of the Philistines. ¹² So Achish believed David, saying, “He has made his people Israel utterly abhor him; therefore he will be my servant forever.”