Ch. 1Sa 29:1-5<\/span>. The Philistine lords’ distrust of David<\/p>\n 1<\/strong>. Now the Philistines<\/em>, &c. The narrative of 1Sa 28:1-2<\/span> is resumed, with a further description of the positions of the armies before the battle.<\/p>\n Aphek<\/em> ] This cannot be the Aphek of 1Sa 4:1<\/span>, in the neighbourhood of Bethhoron, for in that case there would be no reason to account for Saul’s army being already encamped at Jezreel. Possibly it is to be identified with Fleh<\/em>, about two miles to the W. of Shunem: or, as Lieut. Conder thinks, with Fuka<\/em>, 6 miles S.E. of Jezreel. In the latter case, the Philistines had shifted their camp from Shunem, and turned the strong position of Jezreel on the side where it is most assailable: but this seems less probable, and does not agree with the account of the flight of the Israelites to Mount Gilboa (1Sa 31:1<\/span>).<\/p>\n a fountain which is in Jezreel<\/em> ] “ The fountain<\/strong> in Jezreel” was probably the present Ain Jld<\/em>, less than two miles E.S.E. of Zern<\/em>. “It is a very large fountain, flowing out from under a sort of cavern in the wall of conglomerate rock, which here forms the base of Gilboa. It spreads out at once into a fine limpid pool, forty or fifty feet in diameter. A stream sufficient to turn a mill flows off eastwards down the valley.” Robinson, Bibl. Res<\/em>. II. 323. It may have been the identical “spring of Harod” at which Gideon tested his men (Jdg 7:1<\/span> ff.). The modern name of Jezreel is Zern<\/em>: the feeble initial j<\/em> ( y<\/em>) having been dropped, and the termination el<\/em> changed to n<\/em>, as in Beitn<\/em> for Bethel.<\/p>\n Jezreel was a strong and central position. It stood upon the brow of a steep rocky descent of at least 100 feet to the N.E., at the opening of the middle branch of the three eastern forks of the plain of Esdraelon, commanding the broad and fertile valley which slopes eastward to the Jordan, and all the extent of the great plain reaching westward to the long blue ridge of Carmel. See Robinson, Bibl. Res<\/em>. II. 318 ff. Jezreel was the favourite residence of Ahab (1Ki 21:1<\/span> ff.); there Jezebel established a temple of Astarte with 400 priests (1Ki 18:19<\/span>); here was enacted the tragedy of Naboth’s judicial murder (1Ki 21:13<\/span>); and here Jezebel met with her end (2Ki 9:30<\/span> ff.).<\/p>\n A fountain – <\/B>Probably, the fine spring Ain-Jalud. It is impossible to say what the special circumstances were which led to the struggle between Israel and the Philistines taking place so far north as the plain of Jezreel. Possibly it was connected with some movements of the Aramaic tribes to the north of Palestine. See 2 Sam. 8<\/span>.<\/P> <\/p>\n CHAPTER XXIX <\/P> The Philistines gather their armies together against Israel,<\/I><\/P> and encamp at Aphek; while the Israelites encamp at Jezreel<\/I>, 1.<\/P> The lords of the Philistines refuse to let David go to battle<\/I><\/P> with them, lest he should betray them<\/I>, 2-5.<\/P> Achish expresses his confidence in David; but begs him to<\/I><\/P> return<\/I>, 6-10.<\/P> David and his men return<\/I>, 11. <\/P> NOTES ON CHAP. XXIX<\/P> <\/P> Verse 1<\/span>. To Aphek<\/B><\/I>] This was a place in the valley of Jezreel, between Mounts Tabor and Gilboa.<\/P> <\/P> Pitched by a fountain<\/B><\/I>] To be near a fountain<\/I>, or copious spring<\/I> of water<\/I>, was a point of great importance to an army in countries such as these, where water was so very scarce. It is supposed, as William of Tyre says, that it was at this same fountain<\/I> that Saladin pitched his camp, while Baldwin, king of Jerusalem, pitched his by another fountain between Nazareth and Sephoris; each being anxious to secure that without which it was impossible for their armies to subsist.<\/P> <\/p>\n Aphek; <\/B>either, that in the tribe of Asher, Jos 19:30<\/span>, or rather another town of that name in Issachar, though not mentioned elsewhere in Scripture; this being the case of many places, to be but once named. <\/P> <\/p>\n 1. Aphek<\/B> (Jos12:8<\/span>), in the tribe of Issachar, and in the plain of Esdraelon. Aperson who compares the Bible account of Saul’s last battle with thePhilistines, with the region around Gilboa, has the same sort ofevidence that the account relates what is true, that a person wouldhave that such a battle as Waterloo really took place. Gilboa,Jezreel, Shunem, En-dor, are all found, still bearing the same names.They lie within sight of each other. Aphek is the only one of thecluster not yet identified. Jezreel on the northern slope of Gilboa,and at the distance of twenty minutes to the east, is a largefountain, and a smaller one still nearer; just the position which achieftain would select, both on account of its elevation and thesupply of water needed for his troops [HACKETT,Scripture Illustrated<\/I>].<\/P><\/p>\n Now the Philistines gathered together all their armies to Aphek<\/strong>,…. Not the city in the tribe of Judah of that name, Jos 15:53<\/span>; where the Philistines had a camp in the time of Samuel, 1Sa 4:1<\/span>; but rather that in the tribe of Asher, Jos 19:30<\/span>; unless there was one of this name in the tribe of Issachar, not mentioned, since it seems to have been near Jezreel and Shunem, which were both in that tribe, Jos 19:18<\/span>;<\/p>\n and the Israelites pitched by a fountain which is in Jezreel<\/strong>; in the valley of Jezreel; of which [See comments on Jos 19:18]<\/span> and<\/p>\n [See comments on Ho 1:5]<\/span>.<\/p>\n Whilst Saul derived no comfort from his visit to the witch at Endor, but simply heard from the mouth of Samuel the confirmation of his rejection on the part of God, and an announcement of his approaching fate, David was delivered, through the interposition of God, from the danger of having to fight against his own people.<\/p>\n 1Sa 29:1<\/span><\/p>\n <\/strong> The account of this is introduced by a fuller description of the position of the hostile army. “ The Philistines gathered all their armies together towards Aphek, but Israel encamped at the fountain in<\/em> (at) Jezreel<\/em>.” This fountain is the present Ain Jald<\/em> (or Ain Jalt<\/em>, i.e., Goliath’s fountain, probably so called because it was regarded as the scene of the defeat of Goliath), a very large fountain, which issues from a cleft in the rock at the foot of the mountain on the north-eastern border of Gilboa, forming a beautifully limpid pool of about forty or fifty feet in diameter, and then flowing in a brook through the valley (Rob. Pal<\/em>. iii. p. 168). Consequently Aphek<\/em>, which must be carefully distinguished from the towns of the same name in Asher (Jos 19:30<\/span>; Jdg 1:31<\/span>) and upon the mountains of Judah (Jos 15:53<\/span>) and also at Ebenezer (1Sa 4:1<\/span>), is to be sought for not very far from Shunem<\/em>, in the plain of Jezreel; according to Van de Velde’s Mem<\/em>., by the side of the present el Afleh<\/em>, though the situation has not been exactly determined. The statement in the Onom<\/em>., “near Endor of Jezreel where Saul fought,” is merely founded upon the Septuagint, in which is erroneously rendered .<\/p>\n 1Sa 29:2-3<\/span> <\/p>\n <\/strong> When the princes of the Philistines ( sarne<\/em>, as in Jos 13:3<\/span>) advanced by hundreds and thousands (i.e., arranged in companies of hundreds and thousands), and David and his men came behind with Achish (i.e., forming the rear-guard), the (other) princes pronounced against their allowing David and his men to go with them. The did not occur at the time of their setting out, but on the road, when they had already gone some distance (compare 1Sa 29:11<\/span> with 1Sa 30:1<\/span>), probably when the five princes (Jos 13:3<\/span>) of the Philistines had effected a junction. To the inquiry, “ What are these Hebrews doing?<\/em> ” Achish replied, “ Is not this David, the servant of Saul the king of Israel, who has been with me days already, or years already? and I have found nothing in him since his coming over unto this day<\/em>.” , anything at all that could render his suspicious, or his fidelity doubtful. , to fall away and go over to a person; generally construed with (Jer 37:13<\/span>; Jer 38:19<\/span>, etc.) or (Jer 21:9<\/span>; Jer 37:14<\/span>; 1Ch 12:19-20<\/span>), but here absolutely, as the more precise meaning can be gathered from the context.<\/p>\n 1Sa 29:4<\/span><\/p>\n <\/strong> But the princes, i.e., the four other princes of the Philistines, not the courtiers of Achish himself, were angry with Achish, and demanded, “ Send the man back, that he may return to his place, which thou hast assigned him; that he may not go down with us into the war, and may not become an adversary<\/em> ( satan<\/em>) to us in the war; for wherewith could he show himself acceptable to his lord<\/em> (viz., Saul), if not with the heads of these men?<\/em> ” , nonne<\/em>, strictly speaking, introduces a new question to confirm the previous question. “ Go down to the battle<\/em>:” this expression is used as in 1Sa 26:10<\/span>; 1Sa 30:24<\/span>, because battles were generally fought in the plains, into which the Hebrews were obliged to come down from their mountainous land. “ These men<\/em>,” i.e., the soldiers of the Philistines, to whom the princes were pointing.<\/p>\n 1Sa 29:5<\/span><\/p>\n <\/strong> To justify their suspicion, the princes reminded him of their song with which the women in Israel had celebrated David’s victory over Goliath (1Sa 18:7<\/span>).<\/p>\n David with the Philistines.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1055.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 Now the Philistines gathered together all their armies to Aphek: and the Israelites pitched by a fountain which is<\/I> in Jezreel. 2 And the lords of the Philistines passed on by hundreds, and by thousands: but David and his men passed on in the rereward with Achish. 3 Then said the princes of the Philistines, What do<\/I> these Hebrews here?<\/I> And Achish said unto the princes of the Philistines, Is<\/I> not this David, the servant of Saul the king of Israel, which hath been with me these days, or these years, and I have found no fault in him since he fell unto me<\/I> unto this day? 4 And the princes of the Philistines were wroth with him; and the princes of the Philistines said unto him, Make this fellow return, that he may go again to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to us: for wherewith should he reconcile himself unto his master? should it<\/I> not be<\/I> with the heads of these men? 5 Is<\/I> not this David, of whom they sang one to another in dances, saying, Saul slew his thousands, and David his ten thousands?<\/P> Here is, I. The great strait that David was in, which we may suppose he himself was aware of, though we read not of his asking advice from God, nor of any project of his own to get clear of it. The two armies of the Philistines and the Israelites were encamped and ready to engage, v.<\/I><\/span> 1<\/span>. Achish, who had been kind to David, had obliged him to come himself and bring the forces he had into his service. David came accordingly, and, upon a review of the army, was found with Achish, in the post assigned him in the rear, v.<\/I><\/span> 2<\/span>. Now, 1. If, when the armies engaged, he should retire, and quit his post, he would fall under the indelible reproach, not only of cowardice and treachery, but of base ingratitude to Achish, who had been his protector and benefactor and had reposed a confidence in him, and from whom he had received a very honourable commission. Such an unprincipled thing as this he could by no means persuade himself to do. 2. If he should, as was expected from him, fight for the Philistines against Israel, he would incur the imputation of being an enemy to the Israel of God and a traitor to his country, would make his own people hate him, and unanimously oppose his coming to the crown, as unworthy the name of an Israelite, much more the honour and trust of a king of Israel, when he had fought against them under the banner of the uncircumcised. If Saul should be killed (as it proved he was) in this engagement, the fault would be laid at David’s door, as if he had killed him. So that on each side there seemed to be both sin and scandal. This was the strait he was in; and a great strait it was to a good man, greater to see sin before him than to see trouble. Into this strait he brought himself by his own unadvisedness, in quitting the land of Judah, and going among the uncircumcised. It is strange if those that associate themselves with wicked people, and grow intimate with them, come off without guilt, or grief, or both. What he himself proposed to do does not appear. Perhaps he designed to act only as keeper to the king’s head, the post assigned him (ch.<\/I><\/span> xxviii. 2<\/span>) and not to do any thing offensively against Israel. But it would have been very hard to come so near the brink of sin and not to fall in. Therefore, though God might justly have left him in this difficulty, to chastise him for his folly, yet, because his heart was upright with him, he would not suffer him to be tempted above what he was able, but with the temptation made a way for him to escape,<\/I> 1 Cor. x. 13<\/I><\/span>.<\/P> II. A door opened for his deliverance out of this strait. God inclined the hearts of the princes of the Philistines to oppose his being employed in the battle, and to insist upon his being dismissed. Thus their enmity befriended him, when no friend he had was capable of doing him such a kindness. 1. It was a proper question which they asked, upon the mustering of the forces, “What do these Hebrews here?<\/I> v.<\/span> 3<\/span><\/U><\/I><\/span>. What confidence can we put in them, or what service can we expect from them?” A Hebrew is out of his place,<\/I> and, if he has the spirit of a Hebrew, is out of his element,<\/I> when he is in the camp of the Philistines, and deserves to be made uneasy there. David used to hate the congregation of evil doers,<\/I> however he came now to be among them, Ps. xxvi. 5<\/span>. It was an honourable testimony which Achish, on this occasion, gave to David. He looked upon him as a refugee, that fled from a wrongful prosecution in his own country, and had put himself under his protection, whom therefore he was obliged, in justice, to take care of, and thought he might in prudence employ; “for (says he) he has been with me these days,<\/I> or these years,<\/I>” that is, a considerable time, many days at his court and a year or two in his country, and he never found any fault in him, nor saw any cause to distrust his fidelity, or to think any other than that he had heartily come over to him. By this it appears that David had conducted himself with a great deal of caution, and had prudently concealed the affection he still retained for his own people. We have need to walk in wisdom towards those that are without, to keep our mouth when the wicked is before us,<\/I> and to be upon the reserve. 3. Yet the princes are peremptory in it, that he must be sent home; and they give good reasons for their insisting on it. (1.) Because he had been an old enemy to the Philistines; witness what was sung in honour of his triumphs over them: Saul slew his thousands, and David his ten thousands,<\/I> v.<\/span> 5<\/span><\/U><\/I><\/span>. “It will be a reproach to us to harbour and trust so noted a destroyer of our people; nor can it be thought that he will now act heartily against Saul who then acted so vigorously with him and for him.” Who would be fond of popular praise or applause when, even that may, another time, be turned against a man to his reproach? (2.) Because he might be a most dangerous enemy to them, and do them more mischief then all Saul’s army could (v.<\/I><\/span> 4<\/span>): “He may in the battle be an adversary to us,<\/I> and surprise us with an attack in the rear, while their army charges us in the front; and we have reason to think he will do so, that, by betraying us, he may reconcile himself to his master. Who can trust a man who, besides his affection to his country, will think it his interest to be false to us?” It is dangerous to put confidence in a reconciled enemy.<\/P> <\/p>\n First Samuel – Chapter 29<\/strong><\/p>\n Philistine Lords Reject David, vs. 1-11<\/p>\n This short chapter relates the maneuvering of the armies of the Philistines <\/em>and of Israel as they move toward encounter. It also illustrates the Lord’s care and protection of His wayward child, David. The army of Philistia had not yet arrived in Shunem, nor the army of Israel retreated to Mount Gilboa (see 1Sa 28:4<\/span>), where they were when Saul sought the witch, the night before the fatal battle. Instead the Philistines were gathering in Aphek, a city of western Ephraim, to march to the war. The Israelites were gathering in the valley of Jezreel below Gilboa.<\/em><\/p>\n As the Philistines <\/em>were mustered by their hundreds and thousands David and his six hundred men arrived in the rear guard with Achish. Immediately they became a serious concern to the other Philistine princes and lords. But Achish defended David as the man who had served Saul so well, though he was driven out of the country to take refuge with Achish by the one he had so served. Achish had found no fault with David for the months he had dwelt among the Philistines (though, of course, David had secretly raided in behalf of Judah and not Philistia).<\/em><\/p>\n However, the other princes and lords of the Philistines were not as trusting as Achish. They could see how David might find an excellent opportunity in the midst of battle to right things with Saul his former master. To allow this hero of Israel, about whose prowess in battle they had sung, to accompany them would be to jeopardize their heads. Therefore, they protested so strongly to Achish that he was compelled to turn David back from the battle.<\/p>\n Achish went <\/em>to David apologetically, swearing by the Lord that David had proven to be only honorable and dependable in his sight. This again shows the absolute deception which the Lord had allowed David to work upon the Philistine king. The lords had compelled Achish to dismiss David and his men from their army, so that the Lord God had again intervened to keep David from going to war with his own countrymen. There is no way, of course, to know what David would have done had he been allowed to go into the war. There is enough ambiguity in his words, however to indicate David’s continued deception of Achish, and perhaps to actually turn on him in the ensuing battle just as the lords feared.<\/em><\/p>\n David played the king’s game, <\/em>making protest and probing for any suspicion of his double life by the king. But there was none, Achish even acclaiming David as good in his sight “as an angel of God.” Because of the strong opposition against him Achish commanded David to take his men and return early on the following morning to the land of Philistia. The Philistine army proceeded to the Jezreel valley and Shunem.<\/em><\/p>\n (Author’s NOTE: <\/em>There is no Samuel parallel to the following information, but it is dealt with here because this is the chronological position for it.)<\/em><\/p>\n Joined by Deserters, 1Ch 12:19-22<\/span><\/strong><\/p>\n Somehow when David had taken his men <\/em>to join the Philistines in their campaign against Saul and Israel the men of Israel were aware of his presence. Those of the tribe of Manasseh are specifically mentioned, with seven captains of thousands being named. When David was sent back, at the insistence of the Philistine lords, these men deserted from Israel, perhaps with numbers of their men, and accompanied David back to Ziklag.<\/em><\/p>\n The sack of Ziklag is related in chapter thirty below. <\/em>The Manassites were there with David upon the discovery and accompanied him and his men on their rescue mission “against the band of the rovers.” They are called mighty men of valor and were assigned positions as captains in David’s host.<\/em><\/p>\n The attraction of David to the men of Israel is <\/em>indicated by verse 22. It is probably also a commentary on the critical times following the ignominious defeat of Saul by the Philistines, and his death in the battle. The defeated men flocked daily to David until he had acquired a great host compared to the host of God.<\/em><\/p>\n Lessons from chapter 29: 1) <\/em>Leading a double life will finally result in distrust and discovery; 2) God is faithful to extricate His children and bring to pass His will even when they go astray; 3) God’s people will recognize His rightful leaders and rally to their aid.<\/em><\/p>\n CRITICAL AND EXPOSITORY NOTES<\/strong><\/p>\n Aphek.<\/strong> This place must either have been situated in the plain of Jezreel or Esdraelon, or on the road thither, and therefore must not be confounded with the cities mentioned in Jos. 12:18<\/span>; Jos. 19:30<\/span>, and 1Ki. 20:26<\/span>. It is generally considered that it was neither identical with the Aphek mentioned in chap. 4 of this book, but Mr. Grove (Smiths Bib. Dict.)<\/em> thinks it may have been the same place, and that the Philistines were then on their march to Jezreel by the road which still exists. A fountain in Jezreel<\/strong> rather the<\/em> fountain. Now Ain Jalt,<\/em> the fountain of Goliah (probably so called because it was the reputed scene of the defeat of Goliah), a large and copious spring, which, from under a cavern in the conglomerate rock which there forms the base of Gilboa, forms a beautiful and limpid pool of more than forty feet in diameter. There is every reason, says Robinson, to regard this as the ancient fountain of Jezreel, where, too, in the days of the crusades, Saladin and the Christians successively encamped.<\/p>\n 1Sa. 29:3<\/span>. Then said the princes,<\/strong> i.e.<\/em>, the princes of the other cities of Philistia, not the courtiers of Achish. As it is said in 1Sa. 29:11<\/span> that David returned to the land of the Philistines, and according to 1Sa. 30:1<\/span> they reached Ziklag after a three days march, the objection must have been made on Israelitish soil, or near the Palestinian border. (Erdmann.)<\/em><\/p>\n 1Sa. 29:3<\/span>. These days, or these years.<\/strong> An indefinite statement of time.<\/p>\n 1Sa. 29:4<\/span>. Let him not go down.<\/strong> Go down<\/em> is a regular technical military expression, derived from the necessity in that military country of going into the plain to fight. (Erdmann<\/em>.)<\/p>\n 1Sa. 29:6<\/span>. As the Lord liveth.<\/strong> This oath is to be explained not by the fact that a Hebrew is here the narrator, or that Achish had learned to know and honour the God of Israel, but by his desire to attest more strongly the truth of his words. (Erdmann.)<\/em><\/p>\n 1Sa. 29:8<\/span>. My lord,<\/strong> etc. These words might be understood as meaning either Achish or Saul. (Keil.)<\/em><\/p>\n 1Sa. 29:10<\/span>. Thy masters servants,<\/strong> i.e.<\/em>, the subjects of Saul.<\/p>\n Note<\/em>.We learn from 1Ch. 12:19-22<\/span> that when David was leaving Aphek he received into his band a large number of fresh adherents from the tribe of Manasseh, seven of whom were afterwards captains in the army of Israel. It is uncertain whether these men joined David before or after the battle of Gilboa; some have conjectured that they were fugitives from that fatal field.<\/p>\n MAIN HOMILETICS OF CHAPTER<\/em> 1Sa. 28:1-2<\/span>, and CHAPTER 29<\/em><\/p>\n THE PROVIDENCE OF GOD AND MAN<\/p>\n I. The short-sightedness of the providence of man.<\/strong> Even godly men are sometimes so unlike their better selves as to take the responsibility of their lives out of Gods hand into their own, and by ordering their actions without any reference to His will, to become, as it were, their own providence. Saul, in common with all who have never exercised a real faith in God, had done this throughout the greater part of his public life, and his endeavour to be independent of his God had resulted, as it always must, in being enslaved by the devil. David at this time gives up trust in God and seeking His guidance, and trusts in his own sagacity to guide him and secure him from evil. But in providing for the safety of his body he did great damage to his character, and found that the act of deception with which he began this method of preservation, must even be followed by another and another sin so long as he was unwilling to return to Gods way. We can well believe that when he first began to shape his own course, he did not expect to find himself one day marching against his countrymen with the enemies of Israel and God. But when a man thus takes his life into his own keeping, he knows not what a net of spiritual danger he begins to weave for himself.<\/p>\n II. The forbearance and the omnipotence of the providence of God.<\/strong> It is but just to David to suppose that he was at least ill at ease, perhaps very unhappy when he found himself in the position described in this chaptera position so entirely unworthy of him, and so dishonouring to God, and one from which he could not have set himself free without incurring disgrace and danger. But the God who had taken him from the sheepfold to feed His people, here displays His forbearance no less than His power. The men who have the most moral strength have the most pity for human weakness, and are the most ready to help a wandering soul to return to the right path, and if we reason upwards we know that the best of all beings must be more pitiful and more ready. And as His omnipotence is as great as His power, it is always possible for Him to make a way of escape for His children, and this He will do even when their sin has brought them into perplexity and disgrace, if He sees that they are in a condition of soul to profit by such a deliverance. That He delivered David on this occasion is not less a proof of His pity than of His wisdom.<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n Let us here learn that the too great favour of great rulers, in so far as they are not richer in the fear of God than Achish, toward a man who desires to walk in the footsteps of the faith of Abraham, is especially dangerous. They exact altogether too great a tax for the favour which they bestow. If they are kind, one must be in all things accommodating to themthe tender conscience may say to that what it will. In the bonds of their favour one walks as a prisoner. The mistrust of the Philistine princes helped David out of the difficulty into which he had hurried himself through the favour of Achish. So the favour of godless nobles, when it is blended with somewhat of fear<\/em>, is more advantageous than their favour alone. The godless nobleman, who is an enemy of God, must know that he has as a servant a friend of God, a servant of Jesus Christ, an upright and believing son of Abraham, to whom he dare impute no folly and wickedness. Consequently this servant must not dissemble as David did with Achish, but profess his faith, trusting in God at all times. Achish, who was formerly a worshipper of idols, solemnly assured David by Jehovah that he pleased him, and said to him that he regarded him as upright; yea, that he was pleasing in his sight as an angel of God. But he held him as an enemy of Israel, and this David indeed was not. But that David was held as one was the result of his own culpable hypocrisy. Let the whole truth be confessed where occasion is given for it; and if one indeed finds it advisable to hold back a part of it, let him at least say nothing contrary to it; otherwise sooner or later he brings himself into great danger.<\/p>\n What wholesome effects are produced under Gods guidance by that intercourse which in the world is indispensably necessary between those who have part in Gods kingdom and those who stand aloof from it<\/em>. I. For those who stand aloof from the kingdom of God: <\/p>\n (1) That they involuntarily give honour to the living God; <\/p>\n (2) That they recognise in those who belong to His kingdom the power of a higher divine character, and are compelled to bow before that power (1Sa. 29:9<\/span>); <\/p>\n (3) That in themselves the remains of a divine image again come forward, and they find pleasure in that which is ethically good and beautiful. II. For those who have part in Gods kingdom themselves: <\/p>\n (1) The consoling conception that even they who stand aloof from Gods kingdom have to serve as instruments for the fulfilment of the Divine purposes (Pro. 16:7<\/span>). <\/p>\n (2) The wonderful confirmation of the truth that all things must work together for good to them that love God. David Challenged by the Lords of the Philistines. 1Sa. 29:1-7<\/span><\/p>\n Now the Philistines gathered together all their armies to Aphek: and the Israelites pitched by a fountain which is in Jezreel.<\/p>\n 2 And the lords of the Philistines passed on by hundreds, and by thousands: but David and his men passed on in the rearward with Achish. 4 And the princes of the Philistines were wroth with him; and the princes of the Philistines said unto him, Make this fellow return, that he may go again to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to us: for wherewith should he reconcile himself unto his master? should it not be with the heads of these men?<\/p>\n 5 Is not this David, of whom they sang one to another in dances, saying, Saul slew his thousands, and David his ten thousands?<\/p>\n 6 Then Achish called David, and said unto him, Surely, as the Lord liveth, thou hast been upright, and thy going out and thy coming in with me in the host is good in my sight: for I have not found evil in thee since the day of thy coming unto me unto this day: nevertheless the lords favor thee not.<\/p>\n 7 Wherefore now return, and go in peace, that thou displease not the lords of the Philistines.<\/p>\n 1.<\/p>\n Where was Aphek? 1Sa. 29:1<\/span><\/p>\n At least four different locations bear the name of Aphek. One is a city mentioned in Jos. 13:4<\/span>. The context indicates that this was north of Sidon, and is often identified as Asqa, the ancient Aphaca, some twenty-three miles on beyond Beruit. Another is a town in the tribe of Asher, which the Israelites failed to occupy (Jos. 19:30<\/span>; Jdg. 1:31<\/span>). This Aphek has been identified with Tell Kurdaneh, some six miles southeast of Accho. A third location is a town in the Plain of Sharon, about eleven miles northeast of Joppa. This is the present Ras-el-Ain. The Philistines were camped here on-their way to Shiloh to attack Israel at Ebenezer (1Sa. 4:1-12<\/span>). A fourth location is a spot about four miles east of the Sea of Galilee in the land of Manasseh east, This spot is on the highway between Damascus and a plain of Esdraelon and is known as the present-day Afik (1Ki. 20:26<\/span>; 2Ki. 13:17<\/span>). Still another site is posited as not only possible but probable from the reference of the location of the armies in Shunem and Jezreel (1Sa. 28:4<\/span>; 1Sa. 29:1<\/span>; 1Sa. 29:11<\/span>; Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
(3) Humbling self-knowledge in respect to their own sins and faults, in view of the morally noble behaviour of those who stand aloof from the kingdom of God, while they themselves are wanting therein.Trans. of Langes Commentary<\/em>.<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
3 Then said the princes of the Philistines, What do these Hebrews here? And Achish said unto the princes of the Philistines, Is not this David, the servant of Saul the king of Israel, which hath been with me these days, or these years, and I have found no fault in him since he fell unto me unto this day?<\/p>\n