David's Second Flight to Gath - Residence at Ziklag - Expedition of the Philistines against Israel - Saul at Jezreel - He resorts to the Witch at Endor - Apparition and Message of Samuel - David has to leave the Army of the Philistines - Capture of Ziklag by the Amalekites - Pursuit and Victory of David. (1 SAMUEL 27-30)

THE parting appeal of David sounds specially solemn when we remember that this was the last meeting of these two. Feeling that some day he might "fall into the hand of Saul,"* and that henceforth there was "no good for him,"* he resolved once more to seek shelter with King Achish at Gath.

So literally (27:1).

His reception this time was very different from that on the former occasion. For years David had been treated by Saul as his avowed enemy. He came now not as a solitary fugitive, but at the head of a well-trained band of brave men, to place himself and them, as it would seem, at the disposal of Achish. He met a most friendly welcome, and for a time was located with his men in the royal city itself. This, of course, entailed restraints such as would have proved most irksome, if not impossible, to David. The pretext that the presence of such a large band under their own chieftain was scarcely becoming in the capital of his new royal master, furnished the plea for asking and obtaining another place of residence. For this purpose Ziklag was assigned to him - a city first belonging to Judah (Joshua 15:31), and afterwards to Simeon (Joshua 19:5), which lay close to the southern border of the land of Israel. Of course, the inference is fair that, at the time of which we write, it had been in the possession of the Philistines, and was probably deserted by its former inhabitants. No other place could have suited David so well. Whether we regard his raids against the heathen tribes, which was "his manner" during the whole year and four months that he was with the Philistines, as intended to repel their inroads into the territory of Israel, or else as incursions into heathen lands, the situation of Ziklag would afford him equal facilities. On every such occasion, as he returned laden with spoil, he took care to report himself at Gath, partly to disarm suspicion,* and partly, no doubt, to secure the good will of Achish by giving him a large share of the booty. His reports may have been true to the letter - giving it a forced meaning, - but they were certainly untrue in spirit. But David never brought captives with him to Gath,** who might have betrayed him, but always destroyed all who had witnessed his attacks.

* The words of the question in 27:10 are so dark in the original as to need slight alteration. The rendering of the LXX., "Against whom made ye invasion?" is evidently the correct reading of the text.

** The Authorised Version supplies erroneously in ver. 11 "to bring tidings" - the reference is clearly to captives. The last clause of ver. 11 is a substantive sentence, being part of the narrative, and not of what the captives had said.

If by means of these reported frequent successes in the land of Israel David secured the confidence of Achish, as one who had irretrievably broken with his own people, and if by the rich booty which he brought he besides obtained the favor of the Philistine, he was once more to experience that real safety was not to be gained by untruthfulness. Again there was to be war between the Philistines and Israel, this time on a larger scale than any since the first contest with Saul. It was but natural that Achish should have wished to swell his contingent to the army of the united Philistine princes by so large, well-trained, and, as he believed, trusty band as that of David. Of course, there was no alternative but to obey such a summons, although it must be admitted that the words of David, both on this occasion (28:2), and afterwards, when dismissed the camp of the Philistines (29:8), are capable of two interpretations. Achish, however, took them in what seemed their obvious meaning, and promised in return ("therefore" - for that) to make David the chief of his body-guard. It need scarcely be told, what terrible anxieties this unexpected turn of events must have brought to David, or how earnestly he must have prayed and trusted that, at the right moment, some "way of escape" would be made for him.

The sacred narrative now carries us successively to the camp of Israel and to that of the Philistines. The battlefield was to be once more the Plain of Jezreel, where of old Gideon with his three hundred had defeated the hosts of Midian (Judges 7). A spot this full of happy, glorious memories; but, ah, how sadly altered were the circumstances! Gideon had been the God-called hero, who was to conquer in His might; Saul was the God-forsaken king, who was hastening to judgment and ruin. And each knew and felt it - Gideon when he was content to reduce his forces to three hundred men, and then crept down with his armor-bearer to hear the enemy foretell his own destruction; and Saul when viewing the host of the Philistines across the plain, "he was afraid, and his heart greatly trembled" (28:5), and when all his inquiries of the Lord remained without answer. It seems strange, and yet, as we think, it is most truthfully characteristic of Saul, that, probably after the death of Samuel, he displayed special theocratic zeal by a systematic raid upon all necromancy in the land, in accordance with Leviticus 19:31; 20:27; Deuteronomy 18:10, etc. Such outward conformity to the law of God, not only from political motives, but from those of such religiousness as he was capable of, seems to us one of the most striking psychological confirmations of the history of Saul.

The reason why the scene of battle was laid so far north, distant alike from the cities of the Philistine princes and from the residence of Saul, was, in all probability, that the Philistines now wished to obtain such undoubted supremacy in the north of Palestine as they seem to have virtually possessed in the south. A great victory in Jezreel would not only cut the land, so to speak, in two, but give them the key both to the south and to the north. With this view, then, the Philistines chose their ground. Where the great plain of Esdraelon shelves down to the Jordan it is broken in the east by two mountain-ranges. On the southern side of the valley, which is here about three miles wide, are the mountains of Gilboa, and at their foot, or rather spur, lies Jezreel, where the spring which gushes down is gathered into a pool of considerable size. On the northern side of the valley is Little Hermon, and at its foot the rich village of Shunem (the "twain rest"). Behind and to the north of Little Hermon runs another narrow branch of the plain. On its other side is the mountain where Endor lay amidst most desolate scenery; and in one of its many limestone caves was the scene of Saul's last interview with Samuel. Nor is it void of significance to us that Endor was but a few miles from Nazareth; for it is the close contiguity of these contrasting scenes which often sheds such lurid light upon events.

From his camp on the slopes of Gilboa and by the spring of Jezreel, Saul had anxiously watched the gathering hosts of Philistia on the opposite side at Shunem, and his heart had utterly failed him. Where was now the Lord God of Israel? Certainly not with Saul. And where was there now a David to meet another Goliath? Saul had successively "inquired of Jehovah" by all the well-known means, from the less to the more spiritual,* but without answer. That alone should have been sufficient, had Saul possessed spiritual understanding to perceive its meaning. Had his been real inquiry of the Lord,** he would have felt his desertion, and even now returned to Him in humble penitence; just as Judas, if his repentance had been genuine and true, would have gone out to seek pardon like Peter, instead of rushing in despair to self- destruction.

* We venture to regard the "dreams," the "Urim," and the "prophets," as marking progress from the lower to the higher modes of inquiry. In accordance with the principles implied when treating of the gatherings of the "prophets," it seems to us that the more passive the instrumentality employed, the lower the stage in the mode of Divine communication. What we have ventured to call the lower or more mechanical stages of communication were adapted to the varying stages of spiritual development. But the absolutely highest stage of intercourse with God is the indwelling of the Holy Ghost in the New Testament Church, when man's individuality is not superseded nor suppressed, but transformed, and thus conformed to Him in spiritual fellowship.

** If it be asked how Saul could inquire by Urim, since Abiathar, and with him "the Ephod," were with David, we reply that Saul had evidently appointed Zadok successor to Abiathar (1 Chronicles 16:39, comp. 6:8, 53), and located the tabernacle at Gibeon. This explains the mention of two high-priests in the early years of David's reign (comp. 2 Samuel 8:17; 15:24, 29, 35; 1 Chronicles 15:11; 18:16).

As the event proved, Saul did not really inquire of the Lord, in the sense of seeking direction from Him, and of being willing to be guided by it. Rather did he, if we may so express it, wish to use the Lord as the means by which to obtain his object. But that was essentially the heathen view, and differed only in detail, not in principle, from the inquiry of a familiar spirit, to which he afterwards resorted. Accordingly the latter must be regarded as explaining his former "inquiry," and determining its character. In this sense the notice in 1 Chronicles 10:14 affords a true and spiritual insight into the transaction. Already the utter darkness of despair had gathered around Saul. He was condemned: he knew it, felt it, and his conscience assented to it. What was to happen on the morrow? To that question he must have an answer, be it what it may. If he could not have it from God, he must get it somewhere else. To whom should he turn in his extremity? Only one person, sufficiently powerful with God and man, occurred to his mind. It was Samuel, - the very incarnation to him of Divine power, the undoubted messenger of God, the one man who had ever confronted and overawed him. It seems like fate which drives him to the very man who had so sternly, unrelentingly, and in the hour of his triumph, told him his downfall. But how was he to meet Samuel? By necromancy - that is, by devilry! The Divine through the anti-Divine, communication from on high by means of witchcraft: terrible contrasts these - combined, alas! in the life of Saul, and strangely connecting its beginning with its ending. But no matter; if it be at all possible, he must see Samuel, however he had parted from him in life. Samuel had announced his elevation, let him now come to tell him his fate; he had pushed him to the brow of the hill, let him show what was beneath. And yet who could say what might happen, or to what that interview might lead? For deep down in the breast of each living there is still, even in his despairing, the possibility of hope.

It is the most vivid description in Holy Scripture, next to that of the night of Judas' betrayal. Putting on the disguise of a common man, and only attended by two companions, Saul starts at dark. It was eight miles round the eastern shoulder of Hermon to Endor. None in the camp of Israel must know whither and on what errand the king has gone; and he has to creep round the back of the position of the Philistines, who lie on the front slope of Hermon. Nor must "the woman, possessor of an Ob" - or spirit by which the dead can be conjured up (Leviticus 20:27) - know it, that he who inquires of her is the one who "hath cut off those that have familiar spirits and the wizards out of the land."

It was night when Saul and his companions wearily reached their destination. They have roused the wretched impostor, "the woman, possessor of an Ob," and quieted her fears by promise that her nefarious business should not be betrayed. To her utter horror it is for once truth. God has allowed Samuel to obey Saul's summons; and, to be unmistakable, he appears, as he was wont in life, wrapped in his prophet's meil, or mantle. The woman sees the apparition,* and from her description Saul has no difficulty in recognizing Samuel, and he falls in lowly reverence on his face.

* 1 Samuel 28:13: "I saw gods" (or rather, Elohim) "ascending out of the earth." The expression Elohim here refers not to a Divine, but simply to a supernatural appearance, indicating its character as not earthly. But in that supernatural light she has also recognized her visitor as the king of Israel. Verses 13 and 14 show that Saul had not himself seen the apparition. The question whether the vision of the woman was objective or subjective, is really of no importance whatever. Suffice that it was real, and came to her ab extra.

During the whole interview between them the king remains on his knees. What a difference between the last meeting of the two and this! But the old prophet has nothing to abate, nothing to alter. There is inexpressible pathos in the king's cry of despair: "Make known to me what I shall do!" What he shall do! But Samuel had all his life-time made it known to him, and Saul had resisted. The time for doing was now past. In quick succession it comes, like thunderbolt on thunderbolt: "Jehovah thine enemy"; "Jehovah hath rent the kingdom out of thine hand, and given it to David"; "thy sins have overtaken thee!" All this Saul knew long ago, although he had never realized it as now. And then as to his fate: to-morrow - defeat, death, slaughter, to Saul, to his sons, to Israel!

One by one, each stroke heavier than the other, they had pitilessly fallen on the kneeling king, weary, faint from want of food, and smitten to the heart with awe and terror; and now he falls heavily, his gigantic length, to the ground. The woman and Saul's companions had stood aside, nor had any heard what had passed between the two. But the noise of his fall brought them to his side. With difficulty they persuade him to eat ere he starts on his weary return to Jezreel. At last he yields; and, rising from his prostrate position, sits down on the divan, while they wait on him. But he has no longer speech, or purpose, or thought. As one driven to the slaughter, he goes back to meet his doom. It must have been early morning when once more he reached Gilboa - the morning of the dread and decisive battle.*

* As will be seen, we regard the apparition of Samuel not as trickery by the woman, but as real - nor yet as caused by the devil, but as allowed and willed of God. A full discussion of our reasons for this view would be evidently out of place. Of two things only will we remind the reader: the story must not be explained on our modern Western ideas of the ecstatic, somnambulistic, magnetic state (Erdmann), nor be judged according to the standpoint which the Church has now reached. It was quite in accordance with the stage in which the kingdom of God was in the days of Saul.

The sacred narrative now turns once more to the Philistine host. The trysting-place for the contingents of the five allied "lords" or kings of the Philistines was at Aphek, probably the same as on a previous occasion (1 Samuel 4:1).*

* Most writers suppose that this Aphek was close to Shunem, though the supposition by no means tallies with the narrative. There is, however, this insuperable objection to it, that as Shunem is between eighty and ninety miles from where Ziklag must be sought, David and his men could not possibly have reached the latter "on the third day."

As they marched past, the division of Achish formed "the rear- ward." When the Philistine leaders saw David and his men amongst them, they not unnaturally objected to their presence. In vain Achish urged their faithfulness since they had "fallen away" to him. As it appeared to them, one who had in the past taken such a stand as David could never be trusted; and how better could he make his peace with his master than by turning traitor to the Philistines in the hour of their supreme need? And so, however reluctantly, Achish had to yield. David's remonstrance, couched in ambiguous language, was perhaps scarcely such (1 Samuel 29:8), but rather intended to make sure of the real views of Achish in regard to him. But it must have been with the intense relief of a realized God-given deliverance, that early next morning, ere the camp was astir, David and his men quitted its outskirts, where the rear-guard lay, to return to Ziklag.

It was the third day when the Hebrews reached their Philistine home. But what a sight greeted them here! Broken walls, blackened ruins, and the desolateness of utter silence all around! The Amalekites had indeed taken vengeance for David's repeated raids upon them (27:8). They had made an incursion into the Negeb, or south country, and specially upon Ziklag. In the absence of its defenders, the place fell an easy prey. After laying it waste, the Amalekites took with them all the women and children, as well as the cattle, and any other booty on which they could lay hands. It was a terrible surprise, and the first effect upon David and his men was truly Oriental (30:4). But it is both characteristic of David's followers, and indicates with what reluctance they must have followed him to Aphek, that they actually thought of killing David, as if he had been the author of that ill-fated expedition after Achish which had brought them such hopeless misery. It was bitter enough to have lost his own family, and now David was in danger of his life from the mutiny of his men. Had God spared him for this? On the very morning when they had broken up from Aphek, making almost forced marches to traverse the fifty miles to Ziklag, their homes had been utterly laid waste. Why all this? Did the Lord make him tarry, as Jesus did "beyond Jordan," till Lazarus had been three days dead? Never more than on occasion of extreme and seemingly hopeless straits did David prove the reality of his religion by rising to the loftiest heights of faith and prayer. The text gives a marked emphasis to the contrast: "But David strengthened himself in Jehovah his God." His resolve was quickly taken. The first thing was to inquire of the Lord whether he should pursue the Amalekites. The answer was even fuller than he had asked, for it promised him also complete success. The next thing was hasty pursuit of the enemy. So rapid was it, that when they reached the brook Besor, which flows into the sea to the south of Gaza, two hundred of his men, who, considering the state in which they had found Ziklag, must have been but ill-provisioned, had to be left behind.*

* It is a curious instance of the resemblance of the popular parlance of all nations and ages, that the word in vers. 10:21, rendered by "faint," literally means "were corpsed" - the same as in some districts of our own country. The Hebrew word is evidently a vulgarism, for it occurs only in these two verses.

They soon came on the track of the Amalekites. They had found an Egyptian slave, whom his inhuman master had, on the hasty retreat from Ziklag, left by the wayside to starve rather than hamper himself with the care of a sick man. Food soon revived him; and, on promise of safety and freedom, he offered to be the guide of the party to the place which, as he knew, the Amalekites had fixed upon as sufficiently far from Ziklag to permit them to feast in safety on their booty. A short-lived security theirs. It was the twilight - the beginning, no doubt, of a night of orgies - when David surprised them, "lying about on the ground,"eating and drinking, and dancing." No watch had been set; no weapon was in any man's hands; no danger was apprehended. We can picture to ourselves the scene: how David probably surrounded the camping-place; and with what shouts of vengeance the infuriated Hebrews fell on those who could neither resist nor flee. All night long, all the next day the carnage lasted. Only four hundred servant-lads, who had charge of the camels, escaped. Everything that had been taken by the Amalekites was recovered, besides the flocks and herds of the enemy, which were given to David as his share of the spoil. Best of all, the women and children were safe and unhurt.

It was characteristic of the wicked and worthless among the followers of David, that when on their return march they came again to those two hundred men who had been left behind "faint," they proposed not to restore to them what of theirs had been recovered from the Amalekites, except their wives and children. Rough, wild men were many among them, equally depressed in the day of adversity, and recklessly elated and insolent in prosperity. Nor is it merely the discipline which David knew to maintain in such a band that shows us "the skillfulness of his hands" in guiding them, but the gentleness with which be dealt with them, and, above all, the earnest piety with which he knew to tame their wild passions prove the spiritual "integrity," or "perfectness, of his heart" (Psalm 78:72). Many a wholesome custom, which ever afterwards prevailed in Israel, as well as that of equally dividing the spoil among combatants and non- combatants in an army (1 Samuel 30:24, 25), must have dated not only from the time of David, but even from the period of his wanderings and persecutions. Thus did he prove his fitness for the government long ere he attained to it.

Yet another kindred trait was David's attachment to friends who had stood by him in seasons of distress. As among his later servants and officials we find names connected with the history of his wanderings (1 Chronicles 27:27-31), so even now he sent presents from his spoil to "the elders" of the various cities of the South,* where his wanderings had been, and who had proved "his friends" by giving him help in the time of need.

* The places enumerated in 1 Samuel 30:27-31 were all in the south country. The Bethel mentioned in ver. 27, was, of course, not the city of that name in the tribe of Benjamin, but Bethuel, or Bethul (1 Chronicles 4:30), in the tribe of Simeon (Joshua 19:4).