CHAPTER TWENTY-FIVE

His Sorrow At Ziklag

1 Samuel 29 and 30


"Preserve me, O God: for in Thee do I put my trust" (Ps. 16:1). This is a prayer which, in substance at least, every child of God frequently puts up to his heavenly Father. He feels his own insufficiency, and calls upon One who is all-sufficient. He realizes how incompetent he is to defend and protect himself, and seeks the aid of Him whose arms are all-mighty. If he is in his right mind, before starting out on a journey, when any particular danger threatens him, and ere settling down For the nightís repose, he commits himself into the custody and care of Him who never slumbers or sleeps. Blessed privilege! Wise precaution! Happy duty! The Lord graciously keep us in a spirit of complete dependence upon Himself.

"The Lord preserveth all them that love Him" (Ps. 145:20). Most Christians are readier to perceive the fulfillment of this precious promise when they have been delivered from some physical danger, than when they were preserved from some moral evil; which shows how much more we are governed by the natural than the spiritual. We are quick to own the preserving hand of God when a disease epidemic avoids our home, when a heavy falling object just clears our path, or when a swiftly-moving auto just misses the car we are in; but we ought to be just as alert in discerning the miraculous hand of God when a powerful temptation is suddenly removed from us, or we are delivered from it.

"But the Lord is faithful, who shall stablish you, and keep you from evil" (2 Thess. 3:3). The Lordís people are surrounded with a variety of evils within and without. They have sin in them, and it is the cause and fountain of all the evil and misery which they at any time feel and experience. There is the evil one without, who endeavors at times to bring great evil upon them. But the Lord "keepeth His people from evil," not that they are exempted wholly and altogether from evil. Yet they are kept from being overcome by and engulfed in it. Though they fall, they shall not he utterly cast down, for the Lord upholdeth them with His debt hand.

Wondrous are the ways in which God preserves His saints. Many a one has been withheld from that success in business on which he had fondly set his heart: it was God delivering him from those material riches which would have ruined his soul! Many a one was disappointed in a love affair: it was God delivering from an ungodly partner for life, who would have been a constant hindrance to your spiritual progress! Many a one was cruelly treated by trusted and cherished friends: it was God breaking what would have proved an unequal yoke! Many a parent was plunged into grief by the death of a dearly loved child: it was God, in His mercy, taking away what would have proved an idol. Now we see these things through a glass darkly, but the Day will come, dear reader, when we shall perceive clearly that it was the preserving hand of our gracious God thus dealing with us at those very times when all seemed to be working against us.

The above meditations have been suggested by what is recorded in 1 Samuel 29. At the close of our last chapter we saw how mercifully God interposed to deliver His servant from the snare of the fowler. Through his unbelief and self-will, David found himself in a sore dilemma. Seeking help from the ungodly, he had placed himself under obligation to the king of Gath. Pretending to be the friend of the Philistines and the enemy of his own people, David was called upon by Achish to employ his men upon the attack which was planned against Israel. Then it was that the Lord interposed and preserved the object of His love from falling into much graver evil. He now graciously made "a way to escape" (1 Cor. 10:13), lest His poor erring child should be tempted above that which he was able.

And how was that "way to escape" opened for him? Ah, this is the point to which we wish to particularly direct our attention. It was not by means of any visible or outward work, but through the inward and secret operations of His power. The Lord turned against David the hearts of the other "lords of the Philistines" (1 Sam. 29:3-5); and in consequence, Achish was obliged to part with his services. Ah, my reader, how often was the Lord secretly working for you, when He turned the heart of some worldling against you! If we were more spiritual, this would be perceived more clearly and frequently by us, and we should then render unto our gracious Deliverer the praise which is His due. Davidís discharge from the service of Achish was just as much a miracle as was his deliverance from the enmity of Saul; it was as truly the working of Godís preserving power to rouse the jealousy and enmity of the Philistine lords against David, as it was to shield him from the javelin which the demon possessed king hurled at him (1 Sam. 18:11).

"So David and his men rose up early to depart in the morning to return into the land of the Philistines. And the Philistines went up to Jezreel" (1 Sam. 29:11). Commanded by the king of Gath so to do (v. 10). there was no other prudent alternative. Thus the snare was broken, and David was now free to return unto his own city, not knowing (as yet) how urgently his presence was needed there. Stealing away amid the shadows of the dawn, the flight of David and his men was scarcely any less ignominious than was the banishment of backslidden Abraham from Egypt (Gen. 12:20). Though God often extricates His people from the dangerous situations which their unbelief brings them into, nevertheless, He makes them at least taste the bitterness of their folly. But, as we shall see, the shame which the Philistine lords put upon David, turned to his advantage in various ways. Thus does God. sometimes, graciously over-rule unto good even our failures and falls.

"So David and his men rose un early to depart in the morning to return into the land of the Philistines. And the Philistines went up to Jezreel." Delivered from a sore dilemma, a heavy burden removed from his shoulders, we may well suppose it was with a light heart that David now led his men out of the camp of Achish. Blithely unconscious of the grievous disappointment awaiting them, David and his men retraced their steps to Ziklag, for it was there he had deposited all that was chiefly dear to him on earth: his wives and his children were there, it was there he had formed a rest for himselfóbut, apart from God! Ah, how little do any of us know what a day may bring forth: how often is a happy morning followed by a night of sadness: much cause have we while in this world to "rejoice with trembling" (Ps. 2:11).

Though David had now been delivered from his false position as an ally of Achish against Israel, not yet had he been brought back to God. Deep exercises of heart were required for this, and He who preserveth His people from fatal backsliding saw to it that His erring servant should not escape. Though He is the God of all grace, yet His grace ever reigns "through righteousness," and never at the expense of it. Though His mercy delivers His saints from the sad pitfalls into which their folly leads them, usually, He so orders His providences, that they are made to smart for their wrong-doing; and the Holy Spirit uses this to convict them of their sins, and they, in turn, condemn themselves for the same. The means employed by God on this occasion were drastic, yet surely not more so than the case called for.

"And it came to pass, when David and his men were come to Ziklag on the third day, that the Amalekites had invaded the south, and Ziklag, and smitten Ziklag, and burned it with fire" (30:1). After a three daysí march from the camp of Achish, hoping to find rest in their homes and joy in the bosom of their families, here was the scene upon which the eyes of David and his men now fell! What a bitter moment must this have been for our hero! His little all had vanished: he returns to the place where his family and possessions were, only to find the city a mass of smoking ruins, and those whom he loved no longer there to welcome him. When we leave our families (though it be for only a few hours) we cannot foresee what may befall them, or ourselves, ere we return; we ought therefore to commit each other to the protection of God, and to render unto Him unfeigned thanks when we meet again in peace and safety.

"And had taken the women captives, that were therein: they slew not any, either great or small, but carried them away, and went on their way" (30:2). Let us learn from this that it is the part of wisdom, on all occasions, to moderate our expectation of earthly comforts, lest we should by being over-sanguine, meet with the more distressing disappointment. Behold here the restraining power of the Lord, in preventing the Amalekites from slaying the women and children. "Whether they spared them to lead them in triumph, or to sell them, or to use them for slaves, Godís hand must be acknowledged, who designed to make use of the Amalekites for the correction, but not for the destruction, of the house of David" (Matthew Henry). Blessed is it to know that even in wrath God remembers "mercy" (Hab. 3:2).

"And had taken the women captives, that were therein: they slew not any, either great or small, but carried them away, and went on their way." From this we may also see how sorely David was now being chastened for being so forward to go with the Philistines against the people of God. Hereby the Lord showed him he had far better have stayed at home and minded his own business. "When we go abroad, in the way of our duty, we may comfortably hope that God will take care of our families, in our absence, inst not otherwise" (Matthew Henry). No, to count upon the Lordís protection, either for ourselves or for our loved ones, when we enter forbidden territory, is wicked presumption and not faith. It was thus the devil sought to tempt Christ: Cast Thyself down from the pinnacle of the temple, and the angels shall safeguard Thee.

"So David and his men came to the city, and behold it was burned with fire; and their wives, and their sons, and their daughters, were taken captives. Then David and the people that were with him lifted up their voice and wept, until they had no more power to weep" (vv. 3, 4). Ah, now he was tasting the bitterness of being without the full protection of God. As a homeless wanderer, hunted like a partridge upon the mountains, despised by the Nabals who dwelt at ease in the land, yet never before had he known the like of this. But now, under the protection of the king of Gath, and with a city of his own, he learns that without Godís shelter, he is exposed indeed. Learn from this, dear reader, how much we lose when we enter the path of self-will. In the first shock of disappointment, David could only weep and wail; all appeared to be irrevocably lost.

"It was indeed no wonder that Davidís heart was stricken. He had never before known what it was to be smitten like this by the chastening hand of God. Of late he had seemed even more than ordinarily to be the subject of His care: but now the relation of God seemed suddenly changed into one of severity and wrath. During the year that David had watched his fatherís flock, during his residence in the courts of Saul, during the time of his sorrowful sojourn in the wilderness, during his late eventful history in Ziklag, he had never experienced anything but kindness and preservation from the hand of God. He had become so long accustomed to receive sure protection from Godís faithful care, that he seems to have calculated on its uninterrupted continuance. He had lately said. ĎThe Lord render unto every man his righteousness. . . and let Him deliver me out of all tribulation.í But now the Lord Himself seemed turned into an enemy, and to fight against him. Nor could the conscience of David have failed to discern the reason. It must have owned the justice of the blow. Thus, however, the bitterness of his agony would be aggravated, not lessened" (B. W. Newton).

"And Davidís two wives were taken captives, Ahinoam the Jezreelitess and Abigail the wife of Nabal the Carmelite" (v. 5). Why did the historian, after specifically stating in verse 2 that the Amalekites had "taken the women captives," enter into this detail? Ah, is the answer far to seek? Is it not the Holy Spirit making known to us the prime cause of the Lordís displeasure against David? His "two wives" was the occasion of the severing of his communion with the Lord, which, as we have seen, was at once followed by Saulís renewed attack (see 25:43, 44 and 26:1, 2), his unbelieving fear (27:1), and his seeking help from the ungodly (27:2, 3). We mention this because it supplies the key to all that follows from 25:44, and so far as we know no other writer has pointed it out.

"And David was greatly distressed: for the people spake of stoning him, because the soul of all the people was grieved (bitter), every man for his sons and for his daughters" (v. 6). Poor David! one trouble was added to another. Heartbroken over the loss of his family, and the burning of his city, additional distress was occasioned by the murmuring and mutiny of his men. They considered the entire blame rested upon their leader, for having journeyed to Achish and left the city of Ziklag defenseless, and because he had provoked the Amalekites and their allies (27:8, 9) by his inroad upon them, who had now availed themselves of the opportunity to avenge the wrong. "Thus apt are we, when in trouble, to fly into a rage against those who are in any way the occasion of our troubles, when we overlook the Divine providence and have no due regard to Godís hand in it" (Matthew Henry).

"On all past occasions he had ever found some to sympathize with, and to console him in his afflictions. In the house of Saul, he had had the affection of Jonathan, and the favor of many beside: even in the wilderness, six hundred out of Israel had joined him, and had faithfully struggled with him through many a day of difficulty and danger: but now, they too abandon him. Enraged at the sudden calamity (for they also were bereaved of everything)óstung to the quick by a sense of its bitter consequencesóimputing all to David (for it was he who had guided them to Ziklag)óeven they who shrunk not from the sorrows of the cave of Adullam, and who had braved all the dangers of the wilderness, forsook him now. They all turned fiercely upon him as the author of their woe, and spake of stoning him. Thus stricken of God, execrated by his friends, bereaved of all that he loved, David drank of a cup which he never tasted before. He had earned it for himself. It was the fruit of his self-chosen Ziklag" (B. W. Newton).

And what was the Lordís purpose in these sore trials which now came upon David? It was not to crush him and sink him into despair. No, rather was it with the design of moving him to "humble himself beneath His mighty hand" (1 Peter 5:6), confess his wrong-doing, and be restored to happy fellowship. Godís heaviest chastenings of "His own" are sent in love and for the benefit of their subjects. But to enter into the good of them, to afterward enjoy "the peaceable fruit of righteousness" therefrom, the recipient of those chastenings must be "exercised thereby" (Heb, 12:11): he must bow beneath the rod, yea, "hear" and "kiss" it, before he will be the spiritual gainer. Thus it was with the subject of these chapters, as will appear in the immediate sequel.