1 Samuel 27:5

DAVID BEGS ZIKLAG OF ACHISH. (Sa1 27:5-12)

let them give me a place in some town in the country--It was a prudent arrangement on the part of David; for it would prevent him being an object of jealous suspicion, or of mischievous plots among the Philistines. It would place his followers more beyond the risk of contamination by the idolatries of the court and capital; and it would give him an opportunity of making reprisals on the freebooting tribes that infested the common border of Israel and the Philistines.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Sa 27:5 And David said unto Achish, If I have now found grace in thine eyes, let them give me a place in some town in the country, that I may dwell there: for why should thy servant dwell in the royal city with thee?

Ver. 5. For why should thy servant dwell in the royal city?] Exeat aula qui vult esse pius. The court he found to be but an ill air for devotion to breathe in, and therefore beggeth a bene discessit, pretending modesty.

“Vive tibi, quantumqae potes praelustria vita.” - Ovid.

O Vacia, solus scis vivere, said the Romans of one that had retired himself from the court into the country.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Sa 27:5. Let them give me a place — This was a prudent request of David, who hereby intended to preserve his people, both from the vices to which conversation with the Philistines would have exposed them, and from that envy and malice which a different religion, and his appearing like a prince with so many men under his command, might have caused. For in a private town he might more freely worship the true God, and use the rites of his own religion without offence to the Philistines, who worshipped other gods, and might, with less notice and interruption, exercise his authority over his soldiers, and also more conveniently make incursions against the enemies of Israel. Why should thy servant dwell in the royal city? — Which is too great an honour for me, too burdensome to thee, and may be an occasion of offence to thy people.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

DAVID IN POSSESSION OF ZIKLAG, 1Sa_27:5-12.

David was known at Gath as the conqueror of Goliath, and at one time at least, if not now, was looked upon as an aspirant to the throne of Israel. 1Sa_21:11. To many persons in Gath he must therefore have been an object of suspicion. Also, as Kitto well observes, “it must have been obviously difficult for him and his men to be living there among idolaters without giving or taking offence; and there was constant danger lest, with so many strong and reckless men moving about among their old enemies, some affray might arise on religions or national grounds, which might have a fatal and ruinous termination. He, therefore, at length ventured to ask the king to assign him some town in the land where he might live apart with his men; and where, as seems to be adroitly implied, they might provide for themselves, and be no longer burdensome as guests in the royal city.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Let thine officers appoint me a place.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 5. Why should thy servant dwell in the royal city] He seemed to intimate that two princely establishments in the same city were too many. Achish appears to have felt the propriety of his proposal, and therefore appoints him Ziklag.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) Why should thy servant dwell in the royal city with thee?—The real reason why David wished a separate residence was that he might conduct his forays and other affairs apart from the supervision of his Philistine friends. They had one purpose in welcoming him and his band, he had quite another. Achish trusted that through David’s assistance powerful military demonstrations in the southern districts of Saul’s kingdom might be made. At this time the Philistine nation were preparing for that grand national effort against Saul which culminated in the battle of Mount Gilboa. David, on the other hand, intended, from a comparatively secure centre of operations somewhere in Philistia, to harry those nomad foes of Israel whose home was in the deserts to the south of Canaan.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. in some town in the country] In one of the provincial cities as distinguished from the metropolis Gath.

why should thy servant dwell, &c.] He wished for a more independent position, where he might be less exposed to the jealousy of the Philistine lords, and have free opportunity for ruling and organizing his followers.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And David said unto Achish,.... After he had been some time with him:

if I have now found grace in thine eyes; or was in favour, as he thought himself to be, by various instances of respect shown him:

let them give me a place in some town in the country, that I may dwell there: he does not ask for a city or town, but a place in one of them, though one was given him; but of whom he asks it, it is not easy to say; though it is certain that Achish gave it him, Sa1 27:6. Perhaps he might desire it might be given him by Achish, with the consent of his princes and nobles, or at least of his privy council; that so it might be to general satisfaction, and the grant more authentic; though it may be impersonally read, as in the Vulgate Latin version, "let there be given me", &c. David's view in this might be partly to prevent the envy of the courtiers of Achish, who might think that David was too near the king, and might have too great an interest in him, and receive too many of his favours, and become his chief confidant and prime minister; and partly to preserve himself and people from all temptations to idolatry, and corruptions in religion; as also that ho might have an opportunity, without the knowledge of Achish, to fall upon the enemies of Israel; though the excuse he made was as follows:

for why should thy servant dwell in the royal city with thee? for so Gath was; and six hundred men and their families might seem to crowd the city; and this reasoning of his might suggest, that he and his men were a straitening of him, and a burden on him; and it might seem as if he was a rival with him in state and dignity, when he was no other than a servant of his.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

David, with characteristic Oriental subtlety (compare 1Sa 21:2), suggests as a reason for leaving Gath that his presence was burdensome and expensive to the king. His real motive was to be more out of the way of observation and control, so as to act the part of an enemy of Saul, without really lifting up his hand against him and his own countrymen of Israel.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Country, less peopled, and more remote from the sea. --- With thee. David was attended like a king, so that he wished to avoid giving umbrage to Achis, and, at the same time, keep his own men at a greater distance from the contagious morals of the idolaters.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A prudent desire. Hereby David designed,

1. To preserve his people, both from the idolatry and other vices which conversation with the Philistines would have exposed them to; and from that envy, and malice, and mischief, which diversity of religion, or other prejudices, might have caused.

2. That he might have opportunity of enterprising something against God’s enemies, without the knowledge or observation of the Philistines.

Why should thy servant dwell in the royal city with thee? which is too great an honour for me, and too burdensome to thee, and may be an occasion of suspicion and offence to thy people, and of many other inconveniences.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

ACHISH ASSIGNS ZIKLAG TO DAVID AS A RESIDENCE (vers. 57).

Vers. 5, 6. If l have now found grace in thine eyes. Now is not an adverb of time, but means "I pray," i.e. If verily I have found favour with thee. David"s position was one of difficulty. The fame of his exploits, and of Saul"s vain pursuit of him, made Achish no doubt regard him as a bitter foe of the Israelite king, and expect valuable assistance from him; whereas David was unwilling to take up arms even against Saul, and much less against his own countrymen. He is anxious, therefore, to get away from a too close observation of his acts, and requests Achish to give him a place in some town in the country. Hebrew, "a place in one of the cities in the field." Why should thy servant, etc. David"s presence with so large a following must in many ways have been inconvenient as well as expensive to Achish. In some small country town David and his men would maintain themselves. Achish accordingly gives him Ziklag, a small place assigned first of all to Judah, (Jos_15:31) but subsequently to Simeon (ibid. 19:5). Its exact position is not known. It seems to have been valued by David"s successors, as it is noted that it still belonged unto the kings of Judah. This phrase proves that the Book of Samuel must have been compiled at a date subsequent to the revolt of Jeroboam, while the concluding words, unto this day, equally plainly indicate a date prior to the Babylonian exile.

Vers. 5-12.

The perils of expediency.

The facts are

1. David, being unwilling to live in the royal city, seeks and obtains Ziklag as his place of abode.

2. During his stay there he makes war on neighbouring tribes.

3. He gives Achish the impression that he was acting in hostility to Judah, and so creates the belief that henceforth he must be an ally of the Philistine. The painful backsliding of David is a reminder of the frailty of the best of men, and should induce great watchfulness over the subtle springs of thought and feeling. The prominent teaching of this section may be arranged thus:

I THE PERILS OF SELF-CHOSEN MEANS OF SAFETY. David"s passing over the border was a step unwillingly taken, originating in the proper belief that when possible dangers ought to be avoided, but chiefly in the fear that the oft experienced help in Judah would not be continued there. The imperfect spiritual condition which rendered groundless fear possible also induced a self-choice of means of safety irrespective of guidance of prophet or Urim. But no sooner is the step taken than dangers thicken. A sojourn with Achish meant dependence for support, exposure to treachery, increasing obligations to serve a heathen king, the evils to religious life of association with idolaters, and consciousness of self-debasement. We have to learn that the path of duty may be encompassed with difficulties, but is always better than any course we may from love of ease strike out for ourselves. The Church has never gained anything but ultimate loss and dishonour in evading the pains and sorrows of high spiritual service by a spirit of conformity to the world. The merchant beset with risks incurs worse dangers by passing" over the line of truthfulness and fraud. The soul sensible of its spiritual dangers and annoyed by restless temptations finds no real relief in leaving the "way everlasting" for the expedients suggested by a deceitful heart.

II THE SHAME OF SUPPRESSING OUR TRUE CHARACTER AND THE OBJECT FOR WHICH WE LIVE. Obviously David was careful not to let Achish know that he was the anointed, and was living in hope of rising to the throne of Israel. For as Israel was the declared and natural enemy of Philistia, this would be to foster the means of his future overthrow. It was impossible for a man of fine sensibilities to thus suppress his real character and objects without constant sense of shame, and even dread lest by some means he should be detected and suddenly assailed. Occasionally for political reasons men have adopted a policy of concealment, though even in this department of life it is attended with loss of self-respect and considerable peril. There are temptations for religious men to hide their religion, to pass unknown as professors, to assume for a while the habits and enter into too intimate associations with the irreligious. In festive scenes, in plans of business, in converse with strangers, there may arise a feeling of shame, or a thought of inexpediency, which not merely restrains from a natural expression of Christian feeling consonant to the occasion, but even prompts to an effort to give the impression that we are not religious. The sin of this suppression of our Christianity, this hiding of the great end for which we profess to live, cannot but bring most grievous trouble to the soul, as it so manifestly dishonours the name by which we are called.

III THE FUTILITY OF ALL EXPEDIENTS FOR COURTING THE FAVOUR OF THE IRRELIGIOUS. David"s scheme was to live in favour with the Philistines, and to this end he represented himself as their friend and the foe of their foe. Not only did he produce the false impression of having attacked Judah, an act of untruthfulness, but he did himself and brethren the cruel wrong of representing himself as alien to them. For awhile Achish was misled, but his people were suspicious, (1Sa_29:3) and the result was a loss of reputation to David. Good men cannot compromise their position with irreligious men and secure or confer any permanent advantage thereby. The consideration and interest they manifest for a season, resting on false representations, will soon yield to suspicions, distrust, and contempt. If it be thought that accommodations of life to the standard of the unspiritual will tend to benefit them, events will prove the thought to be delusive. "Be not conformed to the world" is the wise policy, as it is the solemn duty, of the Christian.

IV A COMPROMISE WITH THE IRRELIGIOUS MAY INVOLVE THE CONTRACTION OF VERY UNWELCOME OBLIGATIONS. From the day that David sought the friendly protection of Achish to the outbreak of war with Israel, David was becoming involved in obligations which could only be set aside at the cost of a reputation for deceit and ingratitude. He had to play a double part to save his own life and to avoid the fearful sin of raising his hand against his own countrymen (cf. vers. 11, 12; 28:1, 2). There is here warning for the Church and the individual. Christian action should always be so free and truly based on righteous principles as to raise no claim for service or friendship inconsistent with the holy vows of consecration to Christ. He who by suppression of his religious principles puts himself in the power of irreligious companions or associates will find his position to be one of increasing embarrassment; and after a painful and tortuous line of conduct it will be necessary to lose all respect by breaking away from the wicked alliance or retain friendship by a shipwreck of faith. "The friendship of the world is enmity with God". (Jam_4:4) Young persons who are thrown much among the irreligious should take to heart the lessons of David"s experience.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Give me a place - A prudent desire. Hereby David designed to preserve his people, both from the vices, which conversation with the Philistines would have exposed them to; and from that envy, and malice, which diversity of religion might have caused. With thee - Which is too great an honour for me, and too burdensome to thee, and may be an occasion of offense to thy people.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

If I have found favor in your eyes

Here the eyes represent seeing, and seeing represents thoughts or judgment. See how you translated this in 1 Samuel 20:3. AT: "If I have pleased you" or "If you consider me favorably" (See: Metaphor)

let them give me a place

Since Achish was the one who would "give," this is a metonym for "please give me a place." (See: Metonymy)

one of the cities in the country

"one of the outlying towns" or "one of the towns outside the city"

Why should your servant live in the royal city with you?

This rhetorical question can be translated as a statement. AT: "I do not need to live in the city with you." or "I am not important enough to live here with you in the royal city." (See: Rhetorical Question)

your servant

David speaks as if he were another person to show that he respected Achish. (See: Pronouns)

Ziklag

This is the name of a city in the southwest part of Judah. (See: How to Translate Names)

translationWords

favor

servant

royal

king

Judah

day

year

month

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Why should your servant remain… And be a burden to you.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.