(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 Davids assistance powerful military demonstrations in the southern districts of Sauls 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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.”

Fuente: Whedon’s Commentary on the Old and New Testaments

David Becomes A Petty King of Ziklag And Carries Out successful Raids To Obtain Booty, Thereby Consolidating His Position with The King Of Gath Who Thought That He Was Raiding Israel/Judah ( 1Sa 27:5 to 1Sa 28:2 ).

We need not doubt that there was far more to the discussions between Achish and David than we are told. It seems very probable that David was feeling constricted both physically and spiritually in Gath and that his men were possibly chafing through inactivity. There may also have been conflicts with local Gittites who objected to their presence. David may well therefore have proposed to the king that he and his men could achieve more by having their own city to operate from, a city ‘in the country’, that is, in a less occupied area from which raiding operations could be carried out.

Achish clearly saw the sense in this and gave David the city of Ziklag, with its environs, which was probably sparsely occupied at the time. Ziklag was in the far south, in the Negeb. (That it was near Beersheba is suggested by Neh 11:28). There its surrounding area was especially vulnerable to attacks from the warlike tribes that roamed the Sinai peninsula. Achish may well therefore have seen this as a means of making that area, which was under his control, secure. And from there David in his turn attacked these tribes and obtained from them much booty, including large quantities of cattle, sheep and goats. Achish would receive his share of it, being informed erroneously that it had been obtained by attacking Israelite towns. Some of it was also distributed among the hardpressed people of Judah, to their eternal gratitude, so that they began to look on David with favour. He was a good neighbour to have.

Analysis.

a And David said to Achish, “If now I have found favour in your eyes, let them give me a place in one of the cities in the country, that I may dwell there. For why should your servant dwell in the royal city with you?” (1Sa 27:5).

b Then Achish gave him Ziklag that day, which is why Ziklag pertains to the kings of Judah to this day. And the number of the days that David dwelt in the country of the Philistines was a full year and four months (1Sa 27:6-7).

c And David and his men went up, and made a raid on the Geshurites, and the Girzites, and the Amalekites, for those nations were the inhabitants of the land, who were of old, as you go to Shur, even to the land of Egypt (1Sa 27:8).

d And David smote the land, and saved neither man nor woman alive, and took away the sheep, and the oxen, and the asses, and the camels, and the clothing, and he returned, and came to Achish (1Sa 27:9).

c And Achish said, “Against whom have you made a raid today?” And David said, “Against the South of Judah, and against the South of the Jerahmeelites, and against the South of the Kenites” (1Sa 27:10).

b And David saved neither man nor woman alive, to bring them to Gath, saying, “Lest they should tell of us, saying, So did David, and so has been his way all the while he has dwelt in the country of the Philistines.” And Achish believed David, saying, “He has made his people Israel utterly to abhor him, therefore he shall be my servant for ever” (1Sa 27:11-12).

a And it came about in those days, that the Philistines gathered their hosts together for warfare, to fight with Israel. And Achish said to David, “Know you assuredly, that you will go out with me in the host, you and your men.” And David said to Achish, “Therefore you will know what your servant will do.” And Achish said to David, “Therefore will I make you keeper of my head for ever” (1Sa 28:1-2).

Note that in ‘a’ David had found favour in the eyes of Achish, and in the parallel that favour is clearly demonstrated. In ‘b’ we learn of the limited period for which David dwelt in the land of the Philistines, and in the parallel Achish mistakenly thought that he had him as his servant for ever. In ‘c’ we are told the names of the tribes which David raided, and in the parallel the names of those that he claimed to have raided. Central in ‘d’ is the fact that Achish received much tribute, thus enhancing David in his eyes..

1Sa 27:5

‘ And David said to Achish, “If now I have found favour in your eyes, let them give me a place in one of the cities in the country, that I may dwell there. For why should your servant dwell in the royal city with you?” ’

Whatever the reasons David approached Achish and asked to be given a city some distance from Gath so as to avoid cramping the royal city. This probably indicates that many of the Gittite aristocracy were somewhat put out by the presence of David and his men, and were in some way expressing their hostility, claiming that this was the royal city of Gath, a place in which such a foreign element were not welcome. If this was so Achish would be aware of it and might well have seen David’s suggestion as very wise. He had little to lose and much to gain by giving to David a sparsely populated town guarding the approach from the south, especially if David was able to keep the surrounding area safe and use it as a base from which to carry out his foraging expeditions (compare 1Sa 13:17), thus enhancing Achish’s wealth. It does, however, illustrate the confidence and trust that Achish had in David. He saw him as someone reliable.

1Sa 27:6

‘ Then Achish gave him Ziklag that day, which is why Ziklag pertains to the kings of Judah to this day.’

So that day Achish gave Ziklag and its surrounds to David, for him to rule as a petty king over an independent city state under Achish’s suzerainty. That is why when David became king of Judah the city would become conjoined with Judah (with Achish still seeing David as his loyal vassal), and the city became seen as a Judean city under the control of whoever was king over Judah at the time. Thus anyone who ruled Judah, even if as a part of Israel, ruled Ziklag by right of the fact that it had been given to David and had been conjoined with Judah. It had, of course, always been seen as in Judah’s (and Simeon’s) territory (Jos 15:31; Jos 19:5) by the Israelites. That it was near Beersheba is suggested by Neh 11:28.

There is no reason for suggesting that this phrase pinpoints the date of authorship of the final book, for all kings from David onwards were ‘kings of Judah’, and it was by virtue of this rather than as kings of Israel/Judah that they ruled Ziklag.

1Sa 27:7

‘ And the number of the days that David dwelt in the country of the Philistines was a full year and four months.’

This may indicate the length of time that David was in Gath prior to moving to Ziklag, after which on moving to Ziklag he was seen by the writer as living in an independent city which was in territory allocated to Judah, even if Achish saw it differently. As far as the writer is concerned David was a patriot who was to be seen as having lived among the Philistines for as short a time as possible.

David appears to have ruled the city and its surrounds as an independent city state, while acknowledging Achish as his overlord. The terms on which he received the city would have been laid out in a suzerainty treaty. It would include the obtaining of booty, a proportion of which would be given to Achish, as a result of raids on ‘foreign territory’ (which Achish would see as including Judah), and an expression of willingness to serve Achish directly as mercenaries when called on. To this city and its environs flocked many who were disaffected by Saul’s rule, in order to serve under David who had once been a popular Israelite commander (1Ch 12:1-7; 1Ch 12:20-22). From it he sent ambassadors to Judean cities gaining their friendship (1Sa 30:26-31). He was founding his own small kingdom and it was giving him great experience for the future, with an influence that Achish never dreamed of.

1Sa 27:8

‘ And David and his men went up, and made a raid on (advanced militarily on) the Geshurites, and the Girzites, and the Amalekites, for those nations were the inhabitants of the land, who were of old, as you go to Shur, even to the land of Egypt.’

From Ziklag David made raids on fierce and warlike tribes in the Sinai peninsula. It appears that the Geshurites and the Girzites, of whom little else is known (but see Jos 13:2), were similar to the Amalekites, and somewhat like modern Bedouin, although they may have been more settled than the nomadic Amalekites, in desert cities and oasis encampments. They no doubt constantly raided the Negeb of Judah, and the Negeb of the Philistines, and it is possible that these raids on Philistine territory were one reason why Achish was glad to place Ziklag as a buffer between them and Philistia. These tribesmen had been there in the Sinai peninsula up to the borders of Egypt for as long as men could remember, and they were seen as a constant threat to the more settled peoples of the Negeb, swooping down unexpectedly on unprotected areas and people, seizing both their cattle and flocks, and their people to sell into slavery.

We know that the Amalekites had been responsible for attacks on the children of Israel shortly after leaving Egypt (Exo 17:8-16), the kind of act for which they later came under God’s curse (1Sa 15:2-3; Deu 25:19). And while Saul had wiped out one of their prominent tribes they were very numerous and separated into a number of different tribes, some of which had escaped his intentions. The Geshurites and Girzites may well therefore have also been seen as coming under that general curse. David’s action would, in fact, partly be a retaliation for raids made on what he now saw as his territory.

1Sa 27:9

‘ And David smote the land, and saved neither man nor woman alive, and took away the sheep, and the oxen, and the asses, and the camels, and the clothing, and he returned, and came to Achish.’

Wherever he could find them David, in defence of his territory, sought out these warrior tribes, smiting the land where they could be found, and slaughtering them all, including both men and women. And in the process he took away their sheep, oxen, asses, camels and clothware, most of which they themselves would have obtained by the same method. David’s policy of mass slaughter no doubt sounds harsh to us today, but it is doubtful if those who heard of it then thought the same. All knew that any Amalekites who were left alive would simply join up with other similar tribes, strengthening them for further raids on innocent people, while their womenfolk would be seen as wild, insular, and useless as wives, and likely producers of more raiders once they connected up with other tribes. They were probably as fierce as the men. Harsh as it may seem eradication was therefore seen as the only way of dealing with them (we can compare them with the pirates of later times who preyed on anyone and everyone and were subject to none). Any other route simply resulted in further problems of a particularly vicious kind.

David would then come to Achish bringing his spoils so that Achish could receive his no doubt generous share, and the remainder would be divided up among David’s men.

1Sa 27:10

‘ And Achish said, “Against whom have you made a raid today?” And David said, “Against the South of Judah, and against the South of the Jerahmeelites, and against the South of the Kenites.” ’

Achish was naturally interested in where David had been carrying out his raids, and was erroneously informed that it had been ‘against the Negeb of Judah, and against the Negeb of the Jerahmeelites, and against the Negeb of the Kenites.’ These areas were far enough off and remote enough for Achish not to be aware of what was going on there, and they would anyway no doubt constantly experience raids of one kind or another. That was a consequence of living in such places, which was no doubt why Samuel had earlier sent his sons to act as war-leaders and judges there (1Sa 8:2). There was also probably some truth in his statement. No doubt when he heard of Amalekite raids on those areas he entered them (with the consent of their elders) in order to deal with the Amalekite invaders within those territories.

“The Negeb” was a fairly vague term covering a large area of the dry south, with its lesser rainfall, which extended into the Sinai peninsula. Thus what David said was a half truth. He is not depicted as actually saying that he had attacked the peoples themselves, only their area. He may well have found Amalekites wandering in those areas. And there were Amalekite ‘cities’ in the Negeb.

The Jerahmeelites were a semi-independent clan similar to the Kenites, who had friendly relations with Judah, and gradually became Judeans by adoption (compare 1Ch 2:9 ff). The Kenites had been spared by Saul when he had slaughtered the Amalekites (1Sa 15:6), and had previous associations with Judah (Jdg 1:16). They had assisted Israel on their journey through the wilderness. The Negeb may well have been at this time a fairly fruitful area as a result of careful use of what rainwater it experienced, which was cleverly used for irrigation, but it depended heavily on oases and springs. It was also an area suitable for grazing large flocks. It would thus be seen by the nomadic tribesmen (and by Achish) as a very suitable area from which to obtain booty.

1Sa 27:11

‘ And David saved neither man nor woman alive, to bring them to Gath, saying, “Lest they should tell of us, saying, ‘So did David, and so has been his way all the while he has dwelt in the country of the Philistines’.” ’

The writer now tells us that one reason why David never left any living witnesses to his attacks was so that no one could inform on his activities. The only purpose for taking some alive would be to sell them as slaves, something which David forbore to do. However, we must not discount the fact that he also knew that they were under YHWH’s curse and therefore dealt with them accordingly. But it was clearly essential for him that none should be able to counteract what he had told Achish. The only alternative was to sell them as slaves, for simply letting them go would have meant that they were free to join up with a similar tribe and continue the attacks on innocents, or to produce those who did so. It would have been storing up trouble for the future. But had he turned up with only Amalekite, Geshurite and Gerzite slaves for sale it would have been a real give-away. Achish would have asked, where were the Judeans and Kenites?

He could ,of course, simply have let them go in which case they would never have had any connection with Gath, but that would then have left them free to attack innocent people again. So we must probably see his harsh measures as going beyond just preventing Achish from finding out the truth, and as tying in with the carrying out of YHWH’s curse on them, as a result of the fact that God had declared them worthy of the death sentence (Gen 9:6) because of their savage behaviour.

To us, of course, all this killing is rightly abhorrent. But then most of us live in a society where there is an adequate police force, and where there are organised prisons. We do not live on our wits, faced with constant attacks from merciless tribesmen, with no one to protect us but ourselves. The sentence of death on them was the consequence of the fact that they were seen as regular murderers who would never learn their lesson and therefore needed to be finally dealt with in the only way possible to render them harmless, death (at a time when for all people death by violence was an everyday occurrence for their households, to be constantly warded off by killing others, especially in the Negeb).

1Sa 27:12

‘ And Achish believed David, saying, “He has made his people Israel utterly to abhor him, therefore he shall be my servant for ever.” ’

Achish believed David’s half-truths, and gloated. He considered that by turning his own people and their allies against him it would mean that David for ever remained faithful to those who had not been turned against him, his employers. In other words, they would serve Achish faithfully, as bound to him, into the distant future. They had nowhere else to look.

1Sa 28:1

‘ And it came about in those days, that the Philistines gathered their hosts together for warfare, to fight with Israel. And Achish said to David, “Know you assuredly, that you will go out with me in the host, you and your men.” ’

However, inevitably the day arrived when what David had probably constantly feared came about. A full scale invasion of Israel was planned by the Philistines, in contrast with mere border raids. This was not to be merely for booty. The time had come when the five lords of the Philistines wanted vengeance for past defeats, to re-subjugate Israel, and to expand their territory even further. This may partly have been initiated as a result of Saul’s activities in the valley of Jezreel by which he was cutting off the Philistine trade routes. With this in mind they had built up their strength and trained their troops, and now they mustered their whole armies, which would involve the muster of Canaanite farmers to bolster their numbers, and of course, any mercenaries. It was for activities such as this that mercenaries were mainly hired. Along with the Philistine standing armies they would be the core of the fighting strength, trained fighters who lived for nothing else but warfare. So it is not surprising that Achish called on David and his men and told them to stand ready. They would be required to go out with the Philistine host as part of his contribution to that host.

Achish now had no doubt about David’s faithfulness. Why, had he not already proved his willingness to despoil his own countrymen? Why then should he hesitate in taking part in an exercise that would bring him even more booty and reward?

1Sa 28:2

‘ And David said to Achish, “Therefore you will know what your servant will do.” And Achish said to David, “Therefore will I make you keeper of my head for ever.”

When David was called on he assured the king that he ‘would know what David his servant would do’. To Achish this was an assurance of total loyalty and an indication of a desire for battle. To those who knew David better it might have appeared to be somewhat of an evasive answer. But Achish was satisfied, and assured David that it was because of his dedication and faithfulness that he would make him the permanent ‘keeper of his head’. In other words, David and his men would be his personal bodyguard and his constant protector. He knew that they were the toughest of his troops.

It is possible that the writer deliberately used a phrase which was ironical. We remember, as the writer did, how David had kept Goliath’s head and had taken it to Jerusalem as a trophy (1Sa 17:54). But Achish was not to know that one day David would be his archenemy, so that he would never have dreamed of such an interpretation to his words.

Fuente: Commentary Series on the Bible by Peter Pett

(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? (6) Then Achish gave him Ziklag that day: wherefore Ziklag pertaineth unto the kings of Judah unto this day. (7) And the time that David dwelt in the country of the Philistines was a full year and four months.

The removal of David to Ziklag, seems to have been from an higher direction than either David or Achish. From its being nearer to the borders of Judah, the return thither would he more easily effected. And as Ziklag originally belonged to Judah, it was literally no other than giving back again what belonged to Judah. See Jos 15:31 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

some town: Gen 46:34, 2Co 6:17

Reciprocal: Jos 10:2 – the royal cities

Fuente: The Treasury of Scripture Knowledge

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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

27:5 And David said unto Achish, If I have now found grace in thine eyes, {c} 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?

(c) Let your officers appoint me a place.

Fuente: Geneva Bible Notes