1 Samuel 21:15
Am I in need of madmen, that you have brought this man to rave in my presence? Must this man come into my house?"
Do I lack madmen
This phrase is spoken by Achish, the king of Gath, in response to David's feigned madness. The Hebrew word for "madmen" is "מְשֻׁגָּעִים" (meshuga'im), which conveys a sense of insanity or irrational behavior. In the ancient Near Eastern context, madness was often seen as a sign of divine displeasure or possession. Achish's rhetorical question suggests that he already has enough troublemakers or irrational individuals in his court and does not need another. This highlights the chaotic and unpredictable nature of life in a royal court, where kings often dealt with various personalities and potential threats to their rule.

that you have brought this one
The phrase indicates a sense of frustration and incredulity from Achish. The Hebrew word "הֲבֵאתֶם" (haveitem) means "you have brought," implying that David was presented to Achish by his servants or guards. This reflects the hierarchical structure of ancient courts, where servants played a crucial role in managing who had access to the king. Achish's reaction underscores the importance of discernment and wisdom in leadership, as he questions the judgment of those who brought David before him.

to act the fool
The Hebrew word "לְהִשְׁתַּגֵּעַ" (lehishtagea) means "to act mad" or "to behave foolishly." In the biblical context, acting the fool was a deliberate strategy by David to protect himself from harm. This act of feigned madness was a common tactic in ancient times to avoid persecution or to escape dangerous situations. David's behavior here is a testament to his resourcefulness and ability to adapt to challenging circumstances, relying on cunning rather than confrontation.

in my presence
The phrase emphasizes the personal affront that Achish feels. The Hebrew "לְפָנַי" (lefanai) means "before me" or "in my presence," highlighting the king's authority and the expectation of respect and decorum in his court. Achish's reaction is one of indignation, as he perceives David's behavior as disrespectful and inappropriate for the royal setting. This reflects the cultural norms of the time, where maintaining honor and dignity was paramount, especially in the presence of a king.

Must this man come into my house?
The rhetorical question underscores Achish's reluctance to allow David into his personal space or domain. The Hebrew "יָבוֹא אֶל־בֵּיתִי" (yavo el-beiti) translates to "come into my house," signifying not just a physical space but also a place of authority and sanctuary. In ancient cultures, the king's house or palace was a symbol of power and control. Achish's question reveals his desire to protect his domain from perceived threats or disruptions, illustrating the constant vigilance required of a ruler to maintain order and security.

Persons / Places / Events
1. David
The future king of Israel, who is fleeing from King Saul and feigns madness to protect himself from King Achish of Gath.

2. Achish
The king of Gath, a Philistine city, who encounters David and questions his sanity.

3. Gath
A Philistine city where David seeks refuge, highlighting the tension between Israel and the Philistines.

4. Saul
The current king of Israel, whose pursuit of David forces him into precarious situations.

5. Philistines
The people of Gath, representing a significant threat to Israel during this period.
Teaching Points
God's Protection in Unlikely Places
David's escape to Gath, a city of his enemies, shows that God can provide safety even in unexpected circumstances.

Wisdom and Discernment
David's feigned madness demonstrates the importance of using wisdom and discernment in difficult situations to achieve God's purposes.

Trust in God's Sovereignty
Despite the danger, David's actions reflect a deep trust in God's sovereignty and plan for his life.

The Role of Fear and Faith
David's fear of Saul and Achish is real, yet his faith in God allows him to navigate these fears effectively.

The Power of Humility
David's willingness to humble himself by acting insane shows the power of humility in achieving God's will.
Bible Study Questions
1. How does David's experience in Gath challenge our understanding of where we can find God's protection?

2. In what ways can we apply David's use of wisdom and discernment in our own lives when facing difficult situations?

3. How does David's trust in God during his flight from Saul encourage us to trust in God's sovereignty in our own challenges?

4. What can we learn from David's balance of fear and faith, and how can this balance be applied in our daily walk with God?

5. How does David's humility in this passage inspire us to embrace humility in our own efforts to follow God's will?
Connections to Other Scriptures
Psalm 34
David wrote this psalm after his escape from Achish, expressing gratitude and trust in God.

1 Samuel 18-20
These chapters provide context for Saul's jealousy and pursuit of David, leading to his flight.

Matthew 10:16
Jesus advises His disciples to be "wise as serpents and innocent as doves," which parallels David's cunning in this situation.

Proverbs 21:30
This verse speaks to the futility of human wisdom against God's plans, reflecting David's reliance on divine guidance.
Almost GoneF. B. Meyer, B. A.1 Samuel 21:1-15
The Hero UnheroicD. Fraser 1 Samuel 21:8-15
The Fear of ManB. Dale 1 Samuel 21:10-15
People
Achish, Ahimelech, David, Doeg, Elah, Goliath, Saul
Places
Gath, Nob, Valley of Elah
Topics
Act, Bring, Carry, Fellow, Front, Lack, Mad, Madman, Mad-man, Madmen, Mad-men, Play, Presence, Rave, Tricks, Unbalanced
Dictionary of Bible Themes
1 Samuel 21:10-15

     5401   madness

Library
Historical Criticism of Mediæval Amplifications.
But along with the genuine and trustworthy matter, the compiler has embodied much that is unattested and in many cases inherently improbable, and even some things that are demonstrably untrue. i. The Miraculous Details.--To the category of the improbable--the fiction of hagiology or the growth of myth--belong the miracles so freely ascribed to Ephraim and the miraculous events represented as attending on his career. It is noteworthy that Ephraim himself, though no doubt he believed that he was
Ephraim the Syrian—Hymns and Homilies of Ephraim the Syrian

The Exile Continued.
"So David fled, and escaped and came to Samuel to Ramah, and told him all that Saul had done unto him. And he and Samuel went and dwelt in Naioth" (1 Sam. xix. 18)--or, as the word probably means, in the collection of students' dwellings, inhabited by the sons of the prophets, where possibly there may have been some kind of right of sanctuary. Driven thence by Saul's following him, and having had one last sorrowful hour of Jonathan's companionship--the last but one on earth--he fled to Nob, whither
Alexander Maclaren—The Life of David

Of Preparation.
That a Christian ought necessarily to prepare himself before he presume to be a partaker of the holy communion, may evidently appear by five reasons:-- First, Because it is God's commandment; for if he commanded, under the pain of death, that none uncircumcised should eat the paschal lamb (Exod. xii. 48), nor any circumcised under four days preparation, how much greater preparation does he require of him that comes to receive the sacrament of his body and blood? which, as it succeeds, so doth it
Lewis Bayly—The Practice of Piety

Touching Jacob, However, that which He did at his Mother's Bidding...
24. Touching Jacob, however, that which he did at his mother's bidding, so as to seem to deceive his father, if with diligence and in faith it be attended to, is no lie, but a mystery. The which if we shall call lies, all parables also, and figures designed for the signifying of any things soever, which are not to be taken according to their proper meaning, but in them is one thing to be understood from another, shall be said to be lies: which be far from us altogether. For he who thinks this, may
St. Augustine—Against Lying

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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