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The Life of David, Vol. I.

by A. W. Pink


His Unbelief

1 Samuel 27

After Saul’s departure (1 Sam. 26:25), David took stock of his situation, but unfortunately he left God out of his calculations. During tedious and trying delays, and especially when outward things seem to be all going against us, there is grave danger of giving way to unbelief. Then it is we are very apt to forget former mercies, and fear the worst. And when faith staggers, obedience wavers, and self-expedients are frequently employed, which later, involve us in great difficulties. So it was now with the one whose varied life we are seeking to trace. As David considered the situation he was still in, remembered the inconstancy and treachery of Saul, things appeared very gloomy to him. Knowing full well the king’s jealousy, and perhaps reasoning that he would now regard him with a still more evil eye, since God so favored him, David feared the worst.

"The moment in which faith attains any triumph, is often one of peculiar danger. Self-confidence may be engendered by success, and pride may spring out of honour that humility has won; or else, if faithfulness, after having achieved its victory, still finds itself left in the midst of danger and sorrow, the hour of triumph may be succeeded by one of undue depression and sorrowful disappointment. And thus it was with David. He had obtained this great moral victory; but his circumstances were still unchanged. Saul yet continued to be king of Israel: himself remained a persecuted outcast. As the period, when he had before spared the life of Saul, had been followed by days of lengthened sorrow, so he probably anticipated an indefinite prolongation of similar sufferings, and his heart quailed at the prospect" (B. W. Newton).

Solemn is it to mark the contrast between what is found at the close of 1 Samuel 26 and that which is recorded in the opening verses of the next chapter. To question the faithfulness and goodness of God is fearful wickedness, though there are some who regard it as a very trivial offense; in fact, there are those who well-nigh exalt the doubts and fears of Christians into fruits and graces, and evidences of great advancement in spiritual experience. It is sad indeed to find a certain class of men petting and pampering people in unbelief and distrust of God, and being in this matter unfaithful both to their Master and to the souls of His saints. Not that we are an advocate for smiting the feeble of the flock, but their sins we must denounce. Any teaching which causes Christians to pity themselves for their failings and falls, is evil, and to deny that doubting the loving kindness of God is a very heinous offense, is highly reprehensible.

"And David said in his heart, I shall now perish one day by the hand of Saul: there is nothing better for me than that I should speedily escape into the land of the Philistines" (1 Sam. 27:1). "And yet the hour of Saul’s fall and of his own deliverance was close at hand. The Lord was about to interfere, and to extricate His faithful servant from his long and sore afflictions. Almost the very last hour of his trial under Saul had come, yet at that last moment he failed: so hard is it for ‘patience to have her perfect work.’ David had just said, ‘Let the Lord deliver me out of all tribulation.’ It was a strong, and no doubt a sincere expression of confidence in God; but the feeling of the heart, as well as the expression of the lips, may often exceed the reality of our spiritual strength, and therefore, not unfrequently, when strong expressions have been used, they who have used them are tested by some peculiar trial; that so, if there be weakness, it may be detected, and no flesh glory in the presence of God" (B. W. Newton).

"And David said in his heart, I shall now perish one day by the hand of Saul." Such a conclusion was positively erroneous. There was no evidence in proof thereof: he had been placed in perilous positions before, but God had never deserted him. His trials had been many and varied, but God had always made for him "a way to escape" (1 Cor. 10:13). It was therefore contrary to the evidence. Once he had said, "thy servant slew both the lion and the bear, and this uncircumcised Philistine shall be as one of them" (1 Sam. 17:36). Why not reason like that now? and say "Thy servant slew Goliath, was delivered from the javelin of a madman, escaped the evil devices of Doeg, and so he shall continue to escape out of the hand of Saul!" Moreover, David’s rash conclusion was contrary to promise: Samuel had poured upon his head the anointing oil as God’s earnest that he should be king—how then could he be slain by Saul?

How is David’s unbelief to be accounted for? "First, because he was a man. The best of men are men at the best, and man at his best is such a creature that well might David himself say, ‘Lord, what is man?’ . . . If faith never gave place to unbelief, we might be tempted to lift up the believer into a demigod, and think him something more than mortal. That we might see that a man full of faith is still a man, that we might glory in infirmities, since by them the power of God is the more clearly proved, therefore God was pleased to let the feebleness of man grievously show itself. Ah, it was not David who achieved those former victories, but God’s grace in David; and now, when that is removed for a moment, see what Israel’s champion becomes!

"Second, David had been exposed to a very long trial; not for one week, but for month after month, he had been hunted like a partridge, upon the mountains. Now a man could bear one trial, but a perpetuity of tribulations is very hard to bear. Such was David’s trial: always safe, but always harassed; always secure through God, but always hunted about by his foe. No place could give him any ease. If he went unto Keilah, then the citizens would deliver him up; if he went into the woods of Ziph, then the Ziphites betrayed him; if he went even to the priest of God, there was that dog of a Doeg to go to Saul, and accuse the priest; even in Engedi or in Adullam he was not secure; secure, I grant you, in God, but always persecuted by his foe. Now, this was enough to make the wise man mad, and to make the faithful man doubt. Do not judge too harshly of David; at least judge just as hardly of yourselves.

"Third, David had passed through some strong excitements of mind. Just a day or so before he had gone forth with Abishai in the moonlight to the field where Saul and his hosts lay sleeping. They passed the outer circle where the common soldiers lay, and quietly and stealthily the two heroes passed without awakening any. They came at last to the spot where the captains of the hundreds slept, and they trod over their slumbering bodies without arousing them. They reached the spot where Saul lay, and David had to hold back Abishai’s hand from slaying him; so he escaped from this temptation, as he had aforetime. Now, brethren, a man may do these great things helped by God, but do you know it is a sort of natural law with us, that after a strong excitement there is a reaction! It was thus with Elijah after his victory over the prophets of Baal: later, he ran from Jezebel, and cried ‘Let me die.’

"But there was another reason, for we are not to exculpate David. He sinned, and that not merely through infirmity, but through evil of heart. It seems to us that David had restrained prayer. In every other action of David you find some hint that he asked counsel of the Lord . . . But this time what did he talk with? Why, with the most deceitful thing that he could have found—with his own heart . . . Having restrained prayer, he did the fool’s act: he forgot his God, he looked only at his enemy, and it was no wonder that when he saw the strength of the cruel monarch, and the pertinacity of his persecution, he said ‘I shall one day fall before him.’ Brothers and sisters, would you wish to hatch the egg of unbelief till it turns into a scorpion? Restrain prayer! Would you see evils magnified and mercies diminish? Would you find your tribulations increased sevenfold and your faith diminished in proportion? Restrain prayer!" (Condensed from C. H. Spurgeon).

"I shall now perish one day." Ah, has not this been the cry of many a Satan-harassed saint! He looks within and sees what God has done for him: that he has desires and aspirations which he never had before conversion, so that the things he once hated he now loves. He realizes there has been a radical change, such as mere nature could not possibly affect, and his spirit rejoices in the hope set before him. But he also sees so very much corruption within him, and finds so much weakness that aids and abets that corruption; he sees temptations and sore trials awaiting him, and cold despondency falls upon his heart, and doubts and questions vex his mind. He is tripped up and has a bad fall, and then Satan roars in his ear, "Now God has forsaken thee," and he is almost ready to sink into despair.

"And David arose, and he passed over with the six hundred men that were with him unto Achish, the son of Maoch king of Gath" (v. 2). Under the pressure of trials, relief is what the flesh most desires, and unless the mind be stayed upon God, there is grave danger of seeking to take things into our own hands. Such was the case with David: having leaned unto his own understanding, being occupied entirely with the things of sight and sense, he now sought relief in his own way, and followed a course which was the very opposite to that which the Lord had enjoined him (1 Sam. 22:5). There God had told him to depart from the land of Moab and go into the land of Judah, and there He had marvelously preserved him. How this shows us what poor weak creatures the best of us are, and how low our graces sink when the Spirit does not renew them!

In what is here before us (v. 2), we are shown the ill effects of David’s unbelief. "First, it made him do a foolish thing; the same foolish thing which he had rued once before. Now we say a burnt child always dreads the flame; but David had been burnt, and yet, in his unbelief, he puts his hand into the same fire again. He went once to Achish, king of Gath, and the Philistines identified him, and being greatly afraid, David feigned himself mad in their hands, and they drove him away. Now he goes to the same Achish again! Yes, and mark it, my brethren, although you and I know the bitterness of sin, yet if we are left to our own unbelief, we shall fall into the same sin again. I know we have said, ‘No; never, never; I know so much by experience what an awful thing this is.’ Your experience is not worth a rush to you apart from the continual restraints of grace. If your faith fail, everything else goes down with it; and you hoary-headed professor, will be as a big fool as a very boy, if God lets you alone.

"Second, he went over to the Lord’s enemies. Would you have believed it: he that killed Goliath, sought a refuge in Goliath’s land; he who smote the Philistines trusts in the Philistines; nay, more, he who was Israel’s champion, becomes the chamberlain to Achish, for Achish said, ‘Therefore will I make thee keeper of my head forever,’ and David became thus the captain of the body-guard of the king of Philistia, and helped preserve the life of one who was the enemy of God’s Israel. Ah, if we doubt God, we shall soon be numbered among God’s foes. Inconsistency will win us over into the ranks of His enemies, and they will be saying, ‘What do these Hebrews here?’ ‘The just shall live by faith, but if any man draw back, My soul shall have no pleasure in him’—the two sentences are put together as if the failure of our faith would surely lead to a turning back to sin.

"Third, he was on the verge of still worse sin—of overt acts of warfare against the Lord’s people. David’s having become the friend of Achish, when Achish went to battle against Israel, he said to him, ‘Know thou assuredly, that thou shalt go with me to battle, thou and thy men’; and David professed his willingness to go. We believe it was only a feigned willingness; but then, you see, we convict him again of falsehood. It is true that God interposed and prevented him fighting against Israel, but this was no credit to David, for you know, brethren, we are guilty of a sin, even if we do not commit it, if we are willing to commit it. The last effect of David’s sin was this: it brought him into great trial" (C. H. Spurgeon).

O my readers, what a solemn warning is all of this for our hearts! How it shows us the wickedness of unbelief and the fearful fruits which that evil root produces. It is true that David had no reason to trust Saul, but he had every reason to continue trusting God. But alas, unbelief is the sin of all others which doth so easily beset us. It is inherent in our very nature, and it is more impossible to root it out by any exertions of ours, than it is to change the features of our countenances. What need is there for us to cry daily, "Lord, I believe, help Thou mine unbelief" (Mark 9:24). Let me see in David myself, my very nothingness. O to fully realize that in our best moments, we can never trust ourselves too little, nor God too much.

"And David arose, and he passed over with the six hundred men that were with him unto Achish, the son of Maoch, king of Gath" (v. 2). Here we see David not only forsaking the path of duty, but joining interests with the enemies of God: this we must never do; no, not even for self-preservation, or out of care for our family. As another has said, "It is in one sense, a very easy matter to get out of the place of trial; but then we get out of the place of blessing also." Such is generally, if not always the case, with the children of God. No matter how sore the trial, how pressing our circumstances, or how acute our need, to "rest in the Lord, wait patiently for Him" (Ps. 37:7), is not only the course which most honors Him, but which, in the long run, spares us much great confusion and trouble which results when we seek to extricate ourselves.

"And David dwelt with Achish at Gath, he and his men, every man with his household" (v. 3). David’s circumstances upon entering into Gath this time were decidedly different from what they had been on a previous occasion (1 Sam. 21:10-15): then he entered secretly, now openly; then as a person unknown, now as the recognized enemy of Israel’s king; then alone, now with six hundred men; then he was driven hence, now he probably had been invited thither. Apparently he met with a kindly reception—probably because the king of Gath now hoped to use him in his own service: either that he could employ David against Israel, or secure an advantageous alliance with him, if ever he came to the throne. Thus the plan of David appeared to meet with success: at least he found a quiet dwelling-place. Providence seemed to be smiling

"And David dwelt with Achish at Gath, he and his men, every man with his household, even David with his two wives: Ahinoam the Jezreelitess and Abigail the Carmelitess, Nabal’s wife" (v. 3). Ah, has not the Holy Spirit supplied the key (in the second half of this verse) which explains to us David’s sad lapse? It was his "two wives" which had displeased the Lord! We entitled the last chapter but one David’s "chastening" and sought to point out the connection between what is found at the end of 1 Samuel 25 and that which is recorded in 1 Samuel 26, namely, the renewed attack of Saul upon him. That divine "chastening" was now continued, and may be discerned by the

In this chapter we have sought to show the awfulness of unbelief, and the evil character of the fruits that issue from it; and how that the graces of the strongest Christian soon became feeble unless they are renewed by the Spirit. But let it be now pointed out that God does not act capriciously in this: if our graces be not renewed, the fault lies in ourselves. It is by working backward from effect to cause, that we may here learn the most important lesson of all. (1) David sinned grievously in seeking refuge among the enemies of the Lord. (2) He went to them without having sought divine guidance. (3) He leaned unto his own understanding, and reasoned that it was best for him to go to Gath. (4) He acted thus because he had given way to unbelief. (5) He gave way to unbelief because his faith was not divinely renewed and prayer in him had been choked. (6) His faith was not renewed because the Holy Spirit was grieved over his sin! Re-read these six points in their inverse order.


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