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First Samuel chapter 29. Remember, 
chapter 29 picks up after chapter 28 verse 2. If we were looking 
at chronology, we would see 28, 2 to 29, 1 to 11. Probably after 29, 1 to 11, comes 
28, 3 to 25, and then comes 31, or the latter part of chapter 
30, and then chapter 31. The point is, in chapter 28, this consultation with the medium 
happened on the eve of the battle with the Philistines. So what 
the author does is he ends his section in 27 and 28 by showing 
us David's dilemma in verses 1 and 2 of chapter 28. He then 
tells us that Saul himself has a dilemma, and it's far worse 
than David's. But 28, the Saul consulting the 
medium at Endor, goes with the battle with the Philistines in 
chapter 31. Now that everybody is sufficiently 
confused, we'll pick up reading in chapter 29 at verse 1, and 
we'll read to chapter 30, verse 8. Then the Philistines gathered 
together all their armies at Aphek, and the Israelites encamped 
by a fountain which is in Jezreel. And the lords of the Philistines, 
passed in review by hundreds and by thousands, But David and 
his men passed in review at the rear with Achish. Then the princes 
of the Philistines said, what are these Hebrews doing here? 
And Achish said to the princes of the Philistines, is this not 
David, the servant of Saul, king of Israel, who has been with 
me these days or these years? And to this day I have found 
no fault in him since he defected to me. But the princes of the 
Philistines were angry with him. So the princes of the Philistines 
said to him, make this fellow return, that he may go back to 
the place which you have appointed for him. And do not let him go 
down with us to battle, lest in the battle he become our adversary. For with what could he reconcile 
himself to his master, if not with the heads of these men? 
Is this not David, of whom they sang to one another and dances 
sang? Saul has slain his thousands, 
and David his ten thousands.' Then Achish called David and 
said to him, Surely, as the Lord lives, you have been upright, 
and you're going out and you're coming in with me in the army 
as good in my sight. For to this day I have not found 
evil in you since the day of your coming to me. Nevertheless, 
the lords do not favor you. Therefore, return now and go 
in peace that you may not displease the lords of the Philistines." 
So David said to Achish, but what have I done? And to this 
day, what have you found in your servant as long as I have been 
with you? That I may not go and fight against the enemies of 
my lord, the king. Then Achish answered and said 
to David, I know that you are as good in my sight as an angel 
of God. Nevertheless, the princes of 
the Philistines have said, he shall not go up with us to the 
battle. Now, therefore, rise early in 
the morning with your master's servants who have come with you. 
And as soon as you are up early in the morning and have light, 
depart. So David and his men rose early 
to depart in the morning to return to the land of the Philistines. 
and the Philistines went up to Jezreel. Now it happened when 
David and his men came to Ziklag on the third day that the Amalekites 
had invaded the south and Ziklag, attacked Ziklag and burned it 
with fire, and had taken captive the women and those who were 
there, from small to great. They did not kill anyone, but 
carried them away and went their way. So David and his men came 
to the city, and there it was, burned with fire. And their wives, 
their sons, and their daughters had been taken captive. Then 
David and the people who were with him lifted up their voices 
and wept until they had no more power to weep. And David's two 
wives, Ahinoam, the Jezreelitess, and Abigail, the widow of Nabal, 
the Carmelite, had been taken captive. Now David was greatly 
distressed, for the people spoke of stoning him, because the soul 
of all the people was grieved, every man for his sons and his 
daughters. But David strengthened himself, 
and the Lord is God. Then David said to Abiathar the 
priest, Ahimelech's son, please bring the ephod here to me. And Abiathar brought the ephod 
to David. So David inquired of the Lord, 
saying, Shall I pursue this troop? Shall I overtake them? And he 
answered him, Pursue, for you shall surely overtake them, and 
without fail recover all. Amen. So let's look at these 
two sections under two considerations. First, we have the divine deliverance 
from the Philistines in chapter 29, verses 1 to 11. And then we have the distressing 
discovery at Ziklag in chapter 30, verses 1 to 9. And as we 
look at chapter 29, we need to recall again the dilemma that 
David faced from chapter 28, verses 1 and 2. Essentially what 
had happened, as we recall, David was fearful that Saul might catch 
him once again. So at the beginning of chapter 
27, he goes into Philistine country. He calls, or he reaches out to 
Achish. Achish says that David and his 
family can live, David and his men can live in Ziklag. So David 
and his men and their family settle in Ziklag, and they're 
there for about a year and four months. And while David is there, 
remember that he goes on raiding campaigns. And he goes specifically 
against the enemies of Israel. And he slaughters all of the 
persons that are in those cities so that none of those persons 
will be able to go back and report to Akish what is happening. What 
Akish thinks is happening is that David is serving Akish. 
That David is dealing with the enemies of the Philistines. Now, 
don't doubt the enemies of the Israelites were probably just 
as much enemies to the Philistines as well. But David is operating 
in this particular situation, killing the enemies of Israel. 
Akish thinks that he's a wonderful servant. Akish says then to David, 
according to chapter 28, verses 1 and 2, that he wants David 
to join him. in his battle against Israel. Now certainly for a man that 
is going to accede the throne of Israel, this is not a good 
move. For David to go against Israel 
as he is supposed to be the one that takes the throne of Israel 
will certainly not look good. So David's dilemma is a real 
one according to 28, 1 and 2. As I said, 28, 3 to 25 highlights 
a bigger dilemma Saul has no word from the Lord 
God Almighty. Because Saul is facing the battle 
with the Philistines, he wants guidance. And because God is 
silent to him, Saul seeks out this witch at Endor to get a 
word from outside of himself. And essentially that word is, 
he's going to die in battle tomorrow, he and his sons. Again, that 
goes with chapter 31 and that is precisely what takes place 
with this battle against the Philistines. So if we look at 
28.1-2, 29.1-11 picks up that particular narrative. So we're 
left scratching our head after 28.2, what's going to happen 
to David? How is he going to escape from 
this particular situation? How is he going to make his way 
back to the place where he ought to be? And that's what chapter 
29 answers. It is the resolution to David's 
dilemma. The first thing we ought to consider 
with reference to this resolution is the objection by the Philistine 
lords to David's presence. in verses 1 to 5. Essentially 
what we have is the gathering at Aphek. Remember I said this 
is the way we know something of the chronology. In chapter 
28, they are at Shunem. Chapter 31, they are at Shunem. Shunem is further north. Between 
Shunem and between Gath is Aphek. This is sort of a staging area. 
The Philistine armies are en route from Philistia They stop 
in Afak to make sure that everything's in place and in order to review 
the troops, as we'll see in just a moment, before they make their 
way up to Shunem. And then they battle with Israel 
at Philistia. So the geography here indicates 
something in terms of the chronology. Vanoy says concerning this particular 
battle. He says, from Aphek it was their 
plan to go further north to Shunem and then to challenge Israel 
for control of the strategically important valley of Jezreel. So that's the Philistines endgame. So they're here. at Aphek, and 
then there's this military parade. Notice in verse 2. And the lords 
of the Philistines passed in review by hundreds and by thousands, 
but David and his men passed in review at the rear with Achish. This is something typical. You 
want a survey? You want to make sure everybody's 
got their stuff and everybody's ready to go to battle? It is 
a time for the lords of the Philistines to review the troops before they 
enter into Shunam and into battle against Israel. Now notice the 
question posed by these lords. Verse 3, then the princes of 
the Philistines said, what are these Hebrews doing here? You 
can understand their consternation. They are going to fight against 
Hebrews. They do not want Hebrews on their 
side because it may be the case that those Hebrews on their side 
will turn against them. Something similar happened back 
under Jonathan's reign, or Jonathan's command rather, back in chapter 
13. There was an instance where there 
were Hebrews in the land that were with Philistia, but then 
when Saul blew the trumpet, according to 13.3, throughout all the land, 
saying, let the Hebrews hear. Now all Israel heard it said 
that Saul had attacked a garrison of the Philistines, and that 
Israel had also become an abomination to the Philistines, and the people 
were called together to Saul at Gilgal. Essentially, what 
these Philistine lords feared was that these men that were 
in their very ranks would turn against them. Now notice the 
response by Achish. Interestingly enough, Akish defends 
David four times in this brief chapter, in verses 3, 6 and 7, 
and then again in 9 and 10. Notice the way that he defends 
David in 3b. This is probably not the most 
wise way to proceed. And Akish said to the princes 
of the Philistines, is this not David, the servant of Saul, king 
of Israel? that probably didn't alleviate 
the Lord's concerns. They probably weren't chomping 
at the bit to allow David to continue in their ranks. Perhaps 
Achish had lapsed there and didn't phrase it in a way that would 
be endearing in terms of David. But nevertheless, he affirms 
that David had in fact been a faithful servant. Again, operating under 
the information that he had in chapter 27, He believed that 
David was, in fact, submissive to his particular rule in Gath, 
but in Ziklag particularly, where David and his men lived. He says, 
who has been with me these days of these years, and to this day 
I have found no fault in him since he defected to me. If you 
have your New Covenant ears on, A man says this concerning David's 
greater son. He says it three times in Luke's 
Gospel in Luke 23. Pilate says this concerning David's 
greater son. I find no fault in him. Three 
times he affirms the holiness of the Lord Jesus. Well, Akish 
says essentially the same thing here. concerning David. So the objection, and now notice 
the objection made by the lords in verses four and five. But 
the princes of the Philistines were angry with him, probably 
at Achish, not David necessarily. They're angry at Achish. So the 
princes of the Philistines said to him, make this fellow return, 
that he may go back to the place which you have appointed for 
him, and do not let him go down with us to battle. Lest in the 
battle he become our adversary, for with what could he reconcile 
himself to his master, Saul, king of Israel, if not with the 
heads of these men? Their logic is impeccable. In 
terms of military strategy, this makes absolutely no sense to 
have David on your side. So they're angry with Akish, 
and then they offer two arguments as to why David ought to be sent 
packing. This first one in verse 4 indicates 
a military strategy. We do not want him with us. The 
second is a historical argument, and it comes from verse 5. Is 
this not David, of whom they sang to one another, and dances 
sang? Saul has slain his thousands, 
and David his ten thousands. Remember this was the song the 
women sang when David came back. victorious from the valley of 
Elam. It was this song that so irritated Saul, king of Israel, 
provoked him to envy, rage, and malice against David. But as 
well this song was sang in Philistia in chapter 21, that instance 
when David went to Gath and he ended up feigning madness, drooling 
on his beard, they saw, identified, and said that this is that particular 
man. It seems that everybody in Philistia 
happened to be humming this particular tune. And as a result, the lords 
of the Philistines said, we do not want him on our side. What 
better way for him than to turn against the Philistines, lop 
off these heads, bring them back to Saul, the king of Israel, 
and make good with his master. Now, the Philistines aren't always 
portrayed as the brightest bulbs in the chandelier, but these 
lords of the Philistines are acting quite wisely in this particular 
situation. Now, notice Achish's discussion 
with David in verses 6 and 7. He gives David instruction. Then 
Achish called David and said to him, surely as Yahweh lives. Isn't that intriguing? There's 
two references to God in chapter 29. They're both on the lips 
of Achish. He refers to Yahweh here and 
he refers to God later. as David having been an angel 
of God. Why does Achish swear in the 
name of Yahweh? Well, we don't really know for 
sure. For a polytheist, it wouldn't 
be uncommon to swear in the name of a whole host of gods. It may 
be the case that David had a positive influence on Achish. When Akish 
saw David acting with integrity and faithfulness and all those 
sorts of things, it may have endeared David's God to Akish. I'm not suggesting that he's 
converted. I'm not suggesting that he is going to proselytize 
into Israel. But it is intriguing that the 
only two references to God in chapter 29 is from the lips of 
Akish. Now that's not to say God is 
absent from chapter 29. God is conspicuously present 
in his providential dealings to deliver David from the hand 
of the Philistines. But he tells David, as the Lord 
lives, you have been upright. and you're going out and you're 
coming in with me and the army is good in my sight. For to this 
day I have not found evil in you since the day of your coming 
to me. Nevertheless, the lords do not favor you. Therefore, 
return now and go in peace that you may not displease the lords 
of the Philistines." This is the answer to David's dilemma, 
isn't it? I mean, certainly David's probably 
wondering after verse 2 of chapter 28 How am I going to get out 
of this? David knows full well that he 
cannot join the Philistines to march against Israel. Now some 
suppose that David did have it in his mind to turn against the 
Philistines on the battlefield. We simply do not know that. Probably 
a better interpretation to see that this is, in fact, a dilemma 
for David that he has to get out of. So verse 8 is quite alarming 
or quite shocking. After Akish says, we just want 
you to leave, and the lords of the Philistines don't want you 
here, you should just go now, what should David do? David should 
just go now, shouldn't he? You ever given your kid instruction 
and they want to say something in response? And you want to 
basically say, I told you to go. I feel like in some ways, 
as we're reading this chapter, we're at verse 7 saying, David, 
just go. David, this is God's out. David, salvation has come from 
the Philistine lords in this particular instance in your life. 
Praise God, from whom all Philistine lords flow. Just run. But David says in verse 8, But 
what have I done? And to this day, what have you 
found in your servant, as long as I have been with you, that 
I may not go and fight against the enemies of my Lord, the King? It is intriguing, isn't it, that 
David uses its ambiguous statement at the end, that I may not go 
and fight against the enemies of my Lord the King. Is he speaking 
about Achish or is he speaking about Saul? David Samora says 
the phrase my master may refer either to Achish or Saul. On 
the surface it refers to Achish and he takes it as meaning such. 
But the reader may suspect that it actually refers to Saul. He 
says, the judgment of the Philistine lords was probably very wise. And I suspect that that is an 
accurate description of these Philistine lords. Now notice, 
Akish then gives some reassurance to David in verses 9 and 10. 
And Akish answered and said to David, I know that you are as 
good in my sight as an angel of God. Nevertheless, the princes 
of the Philistines have said he shall not go up with us to 
the battle. Now, therefore, rise early in 
the morning with your master servants who have come with you. 
And as soon as you are up early in the morning and have light, 
depart. Remember we noticed something in 28 when Saul went and consulted 
that medium at Endor? When did Saul go? He went at 
night. This is the time when wicked 
deeds are engaged in. I'm not saying all we ever do 
at night is sin, but there's certainly this darkness-light 
motif that the Bible clearly presents. So in 28.8, when Saul 
disguised himself, he went by night, to seat this witch at 
Endor. And then notice in verse 25 of 
chapter 28, So she brought it before Saul and his servants, 
and they ate. Then they arose and went away 
that night. Now David finds deliverance and 
it's in the morning and in the morning light that he departs 
from this difficult situation. Davis says there is a striking 
contrast between the endings of chapters 28 and 29. The reader 
well remembers how the last line of chapter 28 breathed despair 
as it told how Saul and companions trudged off into the darkness. But it is not night at the end 
of chapter 29. David walks away in the morning, 
saved by the Philistines who would destroy Saul. Not that 
David knew nothing of darkness, but David's night was not like 
Saul's night. He knew the tale of the mercy 
of God. Weeping may endure for a night, 
but joy comes in the morning. So Saul, at the end of 28, trudges 
off in darkness. David, at the end of 29, marches 
out in the morning light. You see God's goodness and his 
kindness in his dealings with David. David had a real dilemma. March with the Philistines against 
Israel. David, probably at the time, 
did not know how he was going to get out of that particular 
dilemma. How does God deliver David? The same way that He delivered 
him back in chapter 23, via the Philistines. Salvation is from 
the Philistines in 23 and in 29. Verse 11 summarizes and says, 
So David and his men rose early to depart in the morning, to 
return to the land of the Philistines, and the Philistines went up to 
Jezreel. Let's refresh ourselves in 23. 
Remember back in chapter 23, David was facing battle with 
Saul, or Saul rather was gaining on David, and Saul and his men 
were basically circling the mountain where David and his men were. 
And in 23-27, but a messenger came to Saul saying, hurry and 
come, for the Philistines have invaded the land. Therefore Saul 
returned from pursuing David and went against the Philistines, 
so they called that place the Rock of Escape. You must marvel 
at God's providence. In chapter 23, it was the announcement 
that the Philistines had invaded Israel that called Saul and his 
troops off of David. Here in chapter 29, it's a military 
parade. It's a normal, standard operating 
procedure. at the staging place prior to 
the time when they get to shoot him, when they engage in battle 
against the Israelites, David and his men bringing up the rear, 
and then these Philistine lords spying David and the Hebrews 
and saying, we don't want him with us. It was because of that, 
under the providence of God, that David is released from this 
particular dilemma. David is a free man in this regard 
to return back to Ziklag. The Lord God moved the hearts 
of the Philistine lords to send David back. The Lord God once 
again used the Philistines to save David, to spare him from 
this difficulty of facing Israel on the battlefield. And the Lord's 
ways are truly past finding out. Brethren, we would have never 
come up with this particular narrative. We would have never, 
ever come up with such a thing. Paul says, concerning God in 
Romans 11.33, his ways are past, finding out. He delivers David 
via Philistine. Remember in the Nabal instance, 
how does he deliver David there? As Davis says, he sends a savior 
in a skirt by way of Abigail to keep David from engaging in 
bloodshed over Nabal. But the genuine hero, the unsung 
hero, ultimately in the Nabal account, is the servant who tells 
Abigail that her husband is a fool. It was the servant who reported 
everything that was going on. The point is that all of these 
details, all of these things that we could read right past 
them and not give them any focus or attention, is the providence 
of God overruling all things for the glory of God and for 
the good of His servant, His King-elect in this instance. 
Davis comments on this whole instance in chapter 29. He says 
that God can make the enemy serve us as a friend. God not only 
prepares a table for us in the presence of our enemies, but 
also has the knack of making the enemies prepare the table. 
That's our God. The Lord Most High so works things 
out to protect his servant, to protect his anointed, to ensure 
that ultimately he will be on the throne in Israel. So that 
is the divine deliverance from the Philistines. Now notice, 
secondly, the distressing discovery at Ziklag. I mean, David had 
it rough, didn't he? You think you've got troubles? 
You think you've got trials, I'm not discounting them, I'm 
not suggesting that you do not, but let's just remind ourselves 
where we have been with David, this king elect in Israel. We see in chapter 16 that the 
Spirit of the Lord comes upon him. He is anointed by Samuel. Samuel is the kingmaker in 1 
Samuel. The Spirit of the Lord comes 
upon him in chapter 16. Chapter 17, he has a massive 
victory in the Valley of Elah. Remember, he cuts the head off 
of Goliath. He walks it to Jerusalem. David 
is the man. He's a national hero. He is a 
man who fears the Lord God Almighty. People are singing his praises. 
Everybody loves David according to the narrative. Chapter 18, 
we have the resentment by Saul and covert attempts by Saul to 
exterminate David. Remember, in chapter 18 he does 
it covertly. He wants to give his daughter 
to David. Not so that David can live happily 
ever after and produce lots of grandchildren for Saul, but because 
he puts as the test for David that he go and collect 100 foreskins 
from Philistines. Saul concluding, obviously, that 
when David goes and tries to take those foreskins, the owners 
of said foreskins are not going to take to this kindly. and they 
are going to try and destroy David. This is a means by which 
Saul wants to exterminate David. David goes and takes 200 foreskins 
and brings them back and secures marriage to Michael. So it is 
a covert attempt on his life In chapter 18. Chapter 19, it 
is over. He is on the hunt. He is on the 
run. He is on the pursuit. He is seeking 
to destroy David. This is confirmed in chapter 
20 by Jonathan. Remember, Jonathan and David. 
They have this covenant together. David wants to find out if Saul 
really does want to murder him or destroy him. And remember 
the sign was those arrows that went past David. This confirmed 
for David what he already suspected, is that Saul, in murderous rage, 
wanted to destroy him. We have David's escape from Saul 
in chapters 21 to 23. David is being hunted like a 
dog. I'm just reminding us of all 
of this just to bring us to the point of chapter 30 here. David 
is being hunted like a dog, chapters 21 to 23. He goes to the cave 
of Adullam. He ends up leaving his family 
in Moab so that they will be safe from Saul's rage. David 
witnesses the slaughter at Nob in terms of the priests at Nob, 
the 85 men who lost their lives and their families because Saul 
in his murderous rage was trying to get at David. We see more 
in terms of David and Saul confrontation, David graciously, kindly, and 
lawfully sparing the Lord's anointed at every step. of the way. We 
see the opposition by Nabal. Not only does David have to deal 
with an envious, rebellious, wicked, murderous king, but he's 
got to deal with a real scoundrel by the name of Nabal. And then 
he's got this dilemma with the Philistines in chapter 28. Certainly 
you would think that David gets some time off now, don't you? 
You would think that David's earned a bit of rest. David should 
get some time on the beach. David should get some time with 
his two wives, with Ahinoam and Abigail. He should just get to 
chill. I mean, this man has been hunted 
like a dog. He's been pursued and almost 
brought to the point of death. And then we get to Ziklag in 
chapter 30. Notice the discovery at Ziklag. We're just looking 
at the first nine verses because they're very instructive for 
us here. The first place, remember the context. Now, the distance 
between AFAC and Ziklag would have been about 60 miles, and 
it would be about a three-day journey. What do you think these 
men and David are thinking about on that three-day journey home? 
They're probably thinking about their wives. They're probably 
thinking about their children. They're probably thinking about 
the comforts of a good meal, Nice bet. They have come basically 
face to face with a very difficult dilemma in being asked to march 
against Israel. So their mindset is such that 
they want some time at home to relax. This is no longer a raiding 
campaign. This is a journey home. Now notice 
the situation as they return to Ziklag. Verse one, it happened 
when David and his men came to Ziklag on the third day that 
the Amalekites had invaded the south and Ziklag, attacked Ziklag 
and burned it with fire and had taken captive the women and those 
who were there from small to great. They did not kill anyone 
but carried them away and went their way. So the Amalekites 
had invaded the south and Ziklag. That's David's city. The Amalekites 
had burned Ziklag with fire. Imagine that. You've returned 
home. You've faced dilemmas. You've been hunted like a dog. 
You just want to lay down and rest. You just want to throw 
your arms around your wives, if you're David. You just want 
to kiss your children on the head. And you want to eat some 
lamb and cheese and relax. and you come home to find Ziklag 
burned and you come home to find your family gone. Now it says 
that the Amalekites didn't kill them. The Amalekites took them 
because the Amalekites would sell them into slavery. It's not that they spared their 
lives because they were noble, virtuous humans. No, Amalek had 
a history of being wretched toward Israel. Back in Deuteronomy chapter 
25, verses 17 to 19, they had interfered with Israel. Remember, 
Saul was supposed to exterminate Agag and all the Amalekites according 
to chapter 15. David, one of his raiding campaigns, 
was against Amalekites. Certainly it doesn't mean that 
he exterminated every single Amalekite because there's enough 
of a contingency of Amalekites here to attack Ziklag and to 
lead off all of the wives and the children. So we already know 
this, verses 1 and 2. This is author or narrator, telling 
us the situation. Now we get to see David's discovery 
in verse 3. So David and his men came to 
the city, and there it was, burned with fire, and their wives, their 
sons, and their daughters had been taken captive. Davis says, 
here is a sobering and disturbing picture for God's people. He says, are there not times 
when you think it cannot get any worse? Really, think about 
this for a moment. Don't you ever get to that point? 
Maybe you haven't. You've probably met Christians 
that have gotten to this point. I just don't think I can take 
any more. I just don't think I can handle anymore. I think 
if anybody was at the point of saying that, it probably at least 
could have been David. I mean, just look at what we 
sketched briefly. Just think about what we have 
seen briefly in terms of David's life. He has been on the run. 
He has been hunted. even when he goes to Ziklag in 
chapter 27. We understand why. We understand why he seeks solace 
and safety in Philistia. Maybe it wasn't the wisest or 
the bestest decision, but we understand it. He's tired. He's 
weary. He's caring not only for his 
own family, but for 600 men and for their families. They're hungry. They're thirsty. All those things 
that come upon a man. He goes to Philistia to try and 
get some safe haven for a time. And here he is spent. Davis says, 
here is a sobering and disturbing picture for God's people. Are 
there not times when you think it cannot get any worse? And 
1 Samuel 30 says, yes, it can. You see, this isn't what we typically 
like, is it? We don't like 1 Samuel 30s in 
our lives. We like, after a period of trial, 
a period of rest. After a period of tribulation, 
we want a session of comfort. After a period of hardship, we 
want to relax. Well, what the author is telling 
us, in no uncertain terms, is that that's not always God's 
way. God has other purposes, God has 
other means, God has other things at His disposal that He is working 
out in our lives. Davis says, there are times when 
you conclude that your present trouble is the last straw. You simply cannot take any more. Then comes Ziklag, the last straw 
after the last straw. And Davis here in his commentary 
recites or cites again what I quoted earlier. that text in Psalm 50. Weeping may endure for a night, 
but joy comes in the morning. You get to Ziklag and then you 
say, and yes, then disaster follows in the afternoon. You see, God's 
ways are not our ways, brethren. We think that we ought to get 
equal payment of comfort and rest and safety and solace after 
we have gone through a period of suffering. And the Lord God, 
as David says in this particular instance, 1 Samuel 30 says, yes, 
it can get worse. Be careful when you counsel believers. Be careful when you encourage 
the saints. I mean, I'm not saying look to 
Ziklag and see how miserable your lot's going to be, but we 
don't know what God has in store for his people. We don't know 
that everything's going to be all right tomorrow. But we ultimately 
know that God holds tomorrow, and whatever we go through, he 
will be with us. And that is the point of Ziklag. As we move through the narrative, 
David gives us a strategy on how to deal with the Ziklags 
in our lives. How to deal with our Goliaths 
in the Valley of Elah? No, just kidding. That's not 
how we deal with that passage. But this certainly holds out 
information to all of God's people that when the last straw isn't 
the last straw, and the last straw isn't the last straw, and 
the trials come in waves rather than in ripples, David's tactic 
in this particular chapter is something the people of God certainly 
need to imitate in their lives. So we see the discovery, everybody's 
gone that is near and dear to them, everything is burned that 
they presently own, and they are in a bad state. So what's the response in verses 
4 to 6? Weeping. It's a good response, 
isn't it? What do you do when you come 
back to Ziklag and your wives are gone, and your children are 
gone, and your houses are burnt? Not much else you can do but 
to weep, isn't it? I mean, this is real. This is 
what it is. This is God's holy word and an 
honest depiction of what befalls the people of God. This is a 
perfectly legitimate and consistent response to tragedy and to trials 
and to difficulty. If you need to fall on the floor 
and cry your eyes out, God is okay with that. That is what 
we find in verse 4. It says, then David and the people 
who were with him lifted up their voices and wept until they had 
no more power to weep. They cried themselves out. They no longer had the energy 
to weep. to produce tears and to sob and 
to agonize and to groan. I mean, that is the extent of 
their suffering. And verse 5 seems to want to 
underscore the extent of their suffering by indicating that 
it wasn't just his man, but Ahinoam and Abigail are gone. They put 
their filthy Amalekite hands on the wives of the king-elect 
of God's Israel. This is a bad situation facing 
David and his men. And notice what else goes on 
with reference to this response. There is weeping and now there's 
blaming. This happens, doesn't it? Verse 
6, let's kill David. That seems to be a legitimate 
response to this problem in Ziklag. So now you're David. He's suffered 
along with these men. He suffered long before these 
men. Remember, he didn't pick up the 
bulk of these men until chapter 22 in the cave of Adulla. David had since chapter 18 of 
problems before that. So from 18 to the men in cave 
of Adullam, David had issues. He picks up the men from the 
cave of Adullam, he's got issues. And probably lots of them are 
those Adullamite men. Because they were the discontent, 
the indebted, and the distressed. They probably weren't the most 
well-adjusted specimens in society. I'm not saying they were the 
worst guys as well, but I mean, even if they were the best guys, 
commanding 400 men is not an easy task. No doubt there's going 
to be issues. So David suffered before them, 
David suffered with them, and now David suffers from them. They want to kill him. They want 
to stone him. They want to put David to death, 
according to verse 6. David was greatly distressed, 
not only because he lost his wives, not only because he's 
looking at ashes that used to be his bed, but because the people 
spoke of stoning him, because the soul of all the people was 
grieved, and every man for his sons and his daughters. They 
turned against him. In this distress, in this misery, 
in this trial and woe, David gets another wave thrown upon 
him by virtue of the fact that his own men now want to kill 
him. So that brings us to the remedy in verses 6b to 8. Notice, but David strengthened 
himself and the Lord is God. Isn't that glorious? Isn't that 
beautiful? We haven't heard about David 
and God in the last couple chapters. I'm not saying David apostatized. I am saying that about Saul, 
not David. But there's been no communion 
with God language up to this point for a while in David's 
career. But David strengthened himself 
in the Lord his God. What does this mean? How does 
a man strengthen himself in the Lord his God? Well, there are 
several, or at least a few, suggestions in this particular passage. In 
the first place, the believer finds strength in the experiential 
knowledge of God. Notice what the text conspicuously 
says. David strengthened himself in 
the Lord his God. John 20, 28, Thomas said, my 
Lord and my God. Galatians 2, 20, the Apostle 
Paul says, who loved me and gave himself for me. David didn't 
have just a cognitive understanding of the God of Israel. David knew 
the God of Israel experientially. It was his God. True strength 
in God comes by knowing God. Alexander McLaren said this, 
David could no longer say my house, my city, or my possessions, 
but he could say my God. David strengthened himself in 
the Lord, his God. Secondly, the believer finds 
strength in the promises of God. How do we know that's what's 
going on here? Turn back to 23.16 for just a 
moment. Chapter 23, verse 16. Jonathan is speaking to David 
and in verse 16, then Jonathan saw son arose and went to David 
in the woods and strengthened his hand in God. Brethren, just 
by way of a sideline note, if you ever take the time to strengthen 
a fellow believer's hand in God, it may be the impetus for that 
believer, when he's on his own someday, to strengthen himself 
in his God. You see, the beauty and the blessing 
of Christian fellowship and brotherhood is such that we spur on our brothers 
to strength in God. So that when they're away from 
us, and when they fall into various trials, or when they end up in 
a zig-zag, perhaps they'll recall, there was a time when Jonathan 
strengthened my hand in God. And he did it in this particular 
way, and so I'm going to do it in this particular way. How does 
Jonathan strengthen David's hand in God? It is by rehearsing the 
promises of God to David. Notice in verse 17 of chapter 
23, And he said to him, Do not fear, for the hand of Saul my 
father shall not find you. You shall be king over Israel, 
and I shall be next to you. Even my father Saul knows that. So how does the believer strengthen 
himself in his God? By first, knowing his God. Secondly, by believing the promises 
of God. And thirdly, by using the means 
of grace. How does David strengthen himself 
in the Lord his God? Look at verses 7 and 8. He uses 
the means of grace. He calls to Abiathar the priest, 
Ahimelech's son. Please bring the ephod here to 
me. And Abiathar brought the ephod 
to David. So David inquired of the Lord, 
saying, Shall I pursue this troop? Shall I overtake them? And he 
answered him, Pursue, for you shall surely overtake them. And 
without fail, recover. all. He used the means of grace. He calls for the priest. He asks for the ephod. He seeks direction from Yahweh. You see, all of this zig-zag 
disaster highlights for David his absolute dependence upon 
his God. So he seeks his God, he asks 
for direction, and lo and behold, the remainder of chapter 30 is 
God providing deliverance yet again, yet again for His servant 
David. This is a beautiful display of 
what believers ought to do when they hit what they thought was 
their last straw that turns out to be just a series of straws 
in an unfolding of difficult providences. David strengthened 
himself in the Lord his God. So God provides direction. The Lord willing, next Wednesday, 
we'll take up this counterattack upon the Amalekites and how David 
conducts himself in there. But I just want to conclude with 
a few thoughts, and then we'll close. In the first place, if 
this has not been emphasized enough, let me emphasize it again. There are continual trials in 
the lives of God's people. It's just the way it is. Jesus 
learned obedience through suffering. Certainly the sons that he brings 
to glory are going to learn obedience through suffering. We have a 
lot of rough edges. We have a lot of hardened places 
on us. And the Lord God uses trial and 
uses difficulty to pare those things off and to conform us 
unto the image of the Lord Jesus Christ. The presence of trials 
are promised by Jesus in John 16.33. I mean, and in the final 
words of Jesus to his disciples in the upper room discourse, 
he tells them, in this world, you will have tribulation. You 
see, Jesus doesn't hide this truth from us. Notice that 1 
Samuel 30 is in our Bibles. God doesn't say, or God doesn't 
move the author to say, well, you know, don't put that in, 
because David was having a really rotten string of luck there. 
And we don't want the reader to think that the Christian life 
looks like that. We don't want them to think that 
Ziklag actually occurs. No, God tells us what occurs 
in the Christian life. You know what you're getting 
into when you sign up with reference to the cross. And brethren, may 
I just make one more plug for the Old Testament. Isn't this 
the Christian life fleshed out? I mean, our Ziklags aren't David's, 
I'm going to tell you right now. that we will never return to 
a burned home and an abducted family. But brethren, this is 
the Christian life lived out in day-to-day situations. As well, the persistence of trials 
are witnessed in the life of David. So Jesus doesn't just 
say that in John 16.33 and leave us to scratch our heads and say, 
well, what do you mean? I mean, certainly we have the 
account of Paul. Paul knew his trials, and Paul knew his share 
of suffering, but so does David. The Lord provides that which 
his servants can handle. We need to take that from this 
passage. I don't think I could handle 
a ziklag, but if God sends a ziklag, He's going to send the grace 
to deal with a ziklag. You see, we need to understand 
that. God gives the grace requisite for the situation that we are 
facing. If you or I were David, we might 
have just kept on weeping. Verse 4 might have been a whole 
lot longer. And he wept and he wept and he 
wept. When we got to verse 6 and they 
were ready to throw stones at us, we might have just said, 
go ahead, I'm a miserable wretch and I deserve it. What does David 
do? David strengthened himself and 
the Lord is God. You see, the Lord gives the grace 
that is requisite at the time of the situation that we need. And then the Lord provides deliverance 
to his people from their trials. It's an intriguing follow-up 
to this event. They found an Egyptian in the 
field and brought him to David. This Egyptian happens to know 
it was the Amalekites. Remember, David didn't know at 
this point it was the Amalekites. Do you think they wrote on what 
used to be garages, the Amalekites were here? Ha ha, we got you. David and his men don't know 
it's Amalekites. You and I know it because we 
have 1 Samuel 30. But up to this point, David and 
his men don't have a clue. They have rubble and they have 
the absence of family and comfort. That's it. And they happen upon 
this Egyptian. Remember God's providence throughout 
1 Samuel. This Egyptian that they don't 
first press for information. He first feeds him and gives 
him water. He sustains the life of this 
Egyptian. One man says we see the messianic 
character of David. fully revealed in chapter 30 
here. He's strengthening himself in 
Yahweh as God. He's showing kindness and care 
to sojourners and to strangers. And he's gracious in the dispensing 
of goods and all those things. David, Messiah, has returned 
in 1 Samuel 30. Not that he was absent, but in 
those instances, there were some situations there that were a 
bit difficult to get one's mind wrapped around. And then the 
response to trials are to strengthen oneself in God. Just think about 
that. I love that McLaren quote. David 
could no longer say, my house, my city, or my possessions, but 
he could say, my God. We may not be able to say, my 
house, my city, my family, my health, my this, my that, but 
there is the fact that we can always say, my God. As well, 
we need to understand the contrast between Saul and David. We've 
seen a little bit of it in terms of the morning in chapter 29 
and the night in chapter 28. But notice chapter 30. What does 
David have recourse to that Saul does not? Yahweh. David can call 
upon the Lord. David can call a Biathar. Saul 
can't call a priest because he's murdered them all. got Abiathar 
out into safety. So David has access to the priest, 
to the ephod. David gets the word of God. Robert 
Alter says, there is an antithetical contrast here between David, 
who has priest and ephod to convey to him God's oracular counsel, 
and Saul, who frustrated in all his attempts to discover God's 
intentions, resorts to forbidden necromancy. So appreciate this 
contrast between the two men. David's dilemma, 28, 1 and 2. 
David's salvation, 29. David's strength, 30. Saul's dilemma, he's going to 
battle Philistines in chapter 31. And he has no word from the 
Lord. So he seeks out the witch at 
Endor and ultimately hears from Samuel that he will die the next 
day in battle. It is obvious we have the rise 
of David, the decline of Saul. And that's not because of military 
savvy or political ability, but because of the relationship the 
one sustains to God and the other has rejected. Well, let us close 
in a word of prayer. Our Father, we pray that you 
would help us to take these lessons and apply them in our lives. 
God, certainly our trials are not like what David faced at 
Ziklag. Certainly there are trials and 
tribulations in the Christian life. There are seasons of weeping 
and wailing over such things. But God, even that's not strengthening 
ourselves in the Lord. We need to use the means that 
you've provided. We need to recall and rehearse 
the promises of God. We need to realize that you are 
our God and that we are your children. We ask that you would 
go with us now and watch over us in the remainder of this week 
We pray that you would bring us together on the Sabbath day, 
that we may worship you in spirit and in truth. And we pray through 
Christ our Lord. Amen.