Chapter 29

1 David marching with the Philistines, 3 is disallowed by their princes. 6 Achish dismisseth him, with commendations of his fidelity.

1. Aphek. The name of several towns (see on ch. 4:1), but not of any known site near Mt. Gilboa, as would be implied, if chs. 28 and 29 are in chronological order: the Philistines camping first at Shunem opposite the Israelites on Gilboa (ch. 28:4), then moving to Aphek (ch. 29:1). But opinion is divided, in various reference books, between a northern Aphek and a southern one. If the narrative, after the story of Saul’s Endor visit (ch. 28:3–25), turns back to resume the David story at the point where ch. 28:2 leaves off (David drafted by Achish to help the Philistines fight Israel), then ch. 29 continues thence with his dismissal by the Philistine lords at Aphek, where they “gathered together all their armies” (ch. 29:1). If this was the same gathering mentioned immediately preceding their coming to Shunem (ch. 28:4), Aphek was on the route from Philistia to Shunem but not necessarily near it. Hence many take it to be the Aphek generally identified with Antipatris, from which the Philistines had earlier attacked Israel (ch. 4:1) and taken the ark.

Fountain which is in Jezreel. There were two large springs in the Valley of Jezreel; one, ФAin Jaµluµd, known as the “well of Harod,” spurting forth from the north palisade of one of the shoulders of Mt. Gilboa, hundreds of feet above the valley, and the other, ФAin TubaФuµn, in the heart of the valley. It seems more likely that Saul would remain on the shoulder of the mountain above ФAin Jaµluµd, a position largely inaccessible from the valley, and not go down to ФAin TubaФuµn, which, while nearer to the Philistines, would not give him any tactical advantage.

3. What do these Hebrews here? To David such an inquiry should have come as a stunning rebuke. He was entirely out of place in the camp of the enemies of his own people. He should not have sought refuge among the Philistines in the first place. The step had been taken without seeking divine guidance. Now the crisis was approaching. David was in great straits. He had no desire to take up arms against his brethren.

I have found no fault. What a contrast there must have been between Achish’ expression of confidence in David’s ability and trustworthiness and the latter’s estimate of himself as he looked back on his duplicity and dishonesty! God pities those in perplexity and distress! He tenderly opens the door of escape that men may not be left wholly to the consequences of their conduct. He mercifully changes foolish blunders into steppingstones to success! Those who are willing to accept divine guidance in all humility, will find deliverance coming from unexpected sources in unlooked-for ways, and in the darkest hours of their experience. In the demand of these Philistine lords for the ousting of David from the camp, God was working for the deliverance of His servant.

4. Make this fellow return. Literally, “cause the man to return!” The word “this” is not in the Hebrew. The lords were respectful to Achish in referring to his associate, but the wording indicates there was great resentment in their hearts over David’s presence.

6. As the Lord liveth. Literally, “as Jehovah liveth.” This is a remarkable statement to come from a heathen king. Some have suggested that Achish may have been attracted to the religion of the Hebrews through his association with David, as Nebuchadnezzar was led to extol the “King of heaven” through the influence of Daniel and his companions (Dan. 4:37). Others see in the oath merely an adapted substitution for what Achish actually did say. It cannot be denied that David by his behavior made a profound impression upon Achish. Thrice the king calls attention to the uprightness of David’s life (1 Sam. 29:3, 6, 9), in the one instance comparing him to “an angel of God” (1 Sam. 29:9).

8. What have I done? David was thrilled at the unexpected turn of events that extricated him from his dilemma. However, in order not to betray his feelings, he directed this evasive question at the king as if to convey the impression that he was being wronged by this rude dismissal (see PP 691).

In a moment of discouragement, and not knowing which way to turn, David had taken steps that placed him in a dilemma from which he was totally unable to escape without outside help. If he deserted Achish and turned against the Philistines in battle, he would prove the truth of the Philistine lords’ accusations. If he fought against Israel, he would fight against the Lord’s anointed and help foreigners to subjugate his own native country (see PP 690). How merciful was the Lord in using the ill will and animosity of the Philistines to open the door for his release from disgrace, whichever way the battle turned!

David realized how much better it would have been had he remained in Judah. Had it not been that in his heart he wanted above everything else to be true to God, the Lord could not have wrought this deliverance for him. David’s sins were not so much conscious and willful departures from the path of right, as weakness of faith and errors in judgment. He was called upon to make quick decisions, and did not always wait for a divine answer, trusting, perhaps, that Heaven would endorse his ideas. With all his heart he must have wished he had conducted himself differently. Now he was face to face with a gracious host who believed in him, had befriended him, but finally, because of political pressure, had to discharge him. As David listened to the king’s reply of confidence and love, his heart must have burned with the shame of his own dissembling, and also thrilled anew with thanksgiving that, in spite of his sin, God had mercifully broken the snare in which he had been caught!

10. Thy master’s servants. Literally, “the servants of thy lord.” The word Хadon, translated “master” here and in v. 4, “lord” in v. 8, is the common Hebrew word for addressing a superior. It should not be confused with the word seren applied to the Philistine lords (vs. 2, 6, 7), the rulers over the five cities (ch. 6:17; see on Judges 3:3). Another word, sЊar, generally translated “prince,” is used synonymously with seren in 1 Sam. 29:3, 4, 9, in speaking of the same rulers. In 1 Sam. 29:4, 10, Хadon seems to apply to Saul, and in 1 Sam. 29:8 David uses it when speaking to Achish. The use of these terms may suggest that Achish did not consider David his vassal any longer, but delicately intimated that David was at liberty to leave Philistia if he so desired.

As soon as ye be up. This was probably a diplomatic way of telling David that if the morning light should find him and his men still in the camp, the princes would put them to death. No doubt David felt greatly relieved at such an official release. Now there could be no feeling that he and his company had failed to appreciate the kindness of Achish in granting them an asylum from Saul. As David started home, he no doubt praised God for such divine protection and miraculous deliverance.

The narrative of this chapter illustrates the manner in which God works for the salvation of His children. He seeks to persuade men to accept His ways, yet leaves them free to reject His suggestions if they wish. This is true, not only in the primary decision to serve God, but in all the major and minor choices that one who is seeking to live in harmony with the principles of God is called upon to make. It is inevitable that mistakes will be made, and the trials that result become proving grounds that reveal the error in judgment. David chose refuge in Philistia on the basis of self-protection from Saul. Suiting his actions to his feelings, he soon found the seeds of self-interest had produced a harvest of pretense and falsehood. But David acknowledged his error and at heart sought to follow the divine blueprint. This attitude enabled God to shape circumstances that brought deliverance to him, even though the difficulty in which David found himself was the result of his own mistake.

Ellen G. White comments

1–11PP 690, 691

3–10PP 691