The ephod was with David!

‎In 1 Samuel 14:37, it says ‘Saul asked counsel of God.’ But how that was done we are not told; only we learn from verse 36, that the priest said, ‘Let us draw nigh hither unto God,’—and from verse 3, that Ahiah, the son ot Ahitub, was the Lord’s priest in Shiloh “wearing an ephod.” In chap. 22:9, Doeg tells Saul, that Ahimelech, the son of Ahitub, had inquired of the Lord; and from chap. 23. we know that he did so by means of an ephod. In verses 2, 3, we are told that David twice inquired of the Lord, and in the following verses this is explained: ‘It came to pass, when Abiathar, the son of Ahimelech, fled to David, to Keilah, that he came down with an ephod in his hand.’ And at verse 9, we are told, that when David knew that Saul secretly practised mischief against him, he said to Abiathar, ‘Bring hither the ephod.’ Then it is said, that David inquired and the Lord answered him; and again, in 30:7, 8, David said to Abiathar, ‘I pray thee, bring me hither the ephod. And Abiathar brought hither the ephod to David, and David inquired at the Lord.’ Now here is an use of the ephod not mentioned in the Pentateuch, in any of the passages where the making and purpose of the ephod are described. Numbers 27:21, helps to solve the difficulty and explain the mystery. There, speaking of Joshua as Moses’ successor, it is said, ‘And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the Lord.’ Here, the mode of asking counsel, namely, by the Urim, is made known, but there is no mention of the ephod. Exodus 28. 30 informs us, that the Urim and Thummim were in the priest’s breastplate; and verse 28, that this breastplate was inseparable from the ephod. ‘They shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.’ When, therefore, Abiathar brought the ephod, he brought also the breastplate of judgment, and therefore the Urim and Thummim, by means of which the answer was given. Thus, the incidental mention of the ephod requires and presupposes an intimate knowledge of the ordinances of the Pentateuch, not found together, but scattered about in various places of that book. At the same time it is to be observed that the historian, though he does not mention the Urim and Thummim here, does mention them expressly in chapter 28:6, where he says, that ‘when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.’
. Vol. 15: The Christadelphian: Volume 15. 2001 (electronic ed.) (366–367). Birmingham: Christadelphian Magazine & Publishing Association.