Verse 2

they slew not any, either great or small, but carried them away--Their conduct seems to stand in favorable contrast to that of David (Sa1 27:11). But their apparent clemency did not arise from humane considerations. It is traceable to the ancient war usages of the East, where the men of war, on the capture of a city, were unsparingly put to death, but there were no warriors in Ziklag at the time. The women and boys were reserved for slaves, and the old people were spared out of respect to age.

Verse 3

David and his men came to the city, and, behold, it was burned with fire--The language implies that the smoke of the conflagration was still visible, and the sacking very recent.

Verse 6

BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (Sa1 30:6-15) David was greatly distressed--He had reason, not only on his own personal account (Sa1 30:5), but on account of the vehement outcry and insurrectionary threats against him for having left the place so defenseless that the families of his men fell an unresisting prey to the enemy. Under the pressure of so unexpected and widespread a calamity, of which he was upbraided as the indirect occasion, the spirit of any other leader guided by ordinary motives would have sunk; but David encouraged himself in the LORD his God--His faith supplied him with inward resources of comfort and energy, and through the seasonable inquiries he made by Urim, he inspired confidence by ordering an immediate pursuit of the plunderers.

Verse 9

came to the brook Besor--now Wady Gaza, a winter torrent, a little to the south of Gaza. The bank of a stream naturally offered a convenient rest to the soldiers, who, through fatigue, were unable to continue the pursuit.

Verse 11

they found an Egyptian in the field, and brought him to David--Old and homeborn slaves are usually treated with great kindness. But a purchased or captured slave must look to himself; for, if feeble or sick, his master will leave him to perish rather than encumber himself with any additional burden. This Egyptian seems to have recently fallen into the hands of an Amalekite, and his master having belonged to the marauding party that had made the attack on Ziklag, he could give useful information as to the course taken by them on their return.

Verse 14

the Cherethites--that is, the Philistines (Eze 25:16; Zep 2:5).

Verse 15

Swear unto me by God--Whether there was still among these idolatrous tribes a lingering belief in one God, or this Egyptian wished to bind David by the God whom the Hebrews worshipped, the solemn sanction of an oath was mutually recognized.

Verse 16

AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31) they were spread abroad upon all the earth--Believing that David and all his men of war were far away, engaged with the Philistine expedition, they deemed themselves perfectly secure and abandoned themselves to all manner of barbaric revelry. The promise made in answer to the devout inquiries of David (Sa1 30:8) was fulfilled. The marauders were surprised and panic-stricken. A great slaughter ensued--the people as well as the booty taken from Ziklag was recovered, besides a great amount of spoil which they had collected in a wide, freebooting excursion.

Verse 21

David came to the two hundred men, which were so faint that they could not follow--This unexpected accession of spoil was nearly proving an occasion of quarrel through the selfish cupidity of some of his followers, and serious consequences might have ensued had they not been prevented by the prudence of the leader, who enacted it as a standing ordinance--the equitable rule--that all the soldiers should share alike (see Num 31:11; see on Num 31:25).

Verse 26

when David came to Ziklag, he sent of the spoil to the elders of Judah--This was intended as an acknowledgment to the leading men in those towns and villages of Judah which had ministered to his necessities in the course of his various wanderings. It was the dictate of an amiable and grateful heart; and the effect of this well-timed liberality was to bring a large accession of numbers to his camp (Ch1 12:22). The enumeration of these places shows what a numerous and influential party of adherents to his cause he could count within his own tribe [Sa1 30:27-31]. Next: 1 Samuel Chapter 31

Verse 1

And it came to pass, when David and his men were come to Ziklag, on the third day,.... Either from their departure from thence, when they went out with Achish, or rather from the time of their leaving Achish, and the camp of the Philistines; so long they were upon their march homewards, see Sa2 1:1; and no wonder, if it was the distance of eighty eight miles; see Gill on Sa1 29:11, that the Amalekites had invaded the south, and Ziklag; the southern parts of the land of the Philistines, and of Judah, as appears from Sa1 30:14; taking the opportunity of the Philistines being gone into the land of Israel, and particularly of David's absence from Ziklag, to whom they bore a grudge for his invasion, destruction, and spoil of them not long ago, see Sa1 27:8, and smitten Ziklag, and burnt it with fire; not that they smote the inhabitants of it, there were no men in it, and the women and children they carried captive; but they demolished the buildings in it, pulled down the houses after they had rifled them, and burnt them with fire, that David and his men might dwell there no more.

Verse 2

And had taken the women captives, that were therein,.... There being no other to take, the men were gone with David: they slew not any, either great or small; that is, of the women, whether married or unmarried, old, or maidens, or children; which was very much, since David destroyed all that came within his reach, men and women, when he invaded them, Sa1 27:9; but perhaps this was not owing to their humanity, but to their covetousness, designing to make an advantage of them by selling them for slaves; no doubt they were restrained by the providence of God: but carried them away, and went on their way; homewards with their captives.

Verse 3

So David and his men came to the city,.... Or however to the place where it had stood, and where it now lay in ruins: and, behold, it was burnt with fire; the whole city was laid in ashes: and their wives, and their sons, and their daughters, were taken captives; as it appeared afterwards; for upon their first coming they knew not but they were all destroyed; and which they might reasonably suppose from their former treatment of them, unless there were any left upon the spot which could inform them how things were, which does not appear, and which must make their distress the greater.

Verse 4

Then David and the people that were with him lifted up their voice,.... In doleful shrieks, and loud lamentations: and wept, until they had no more power to weep; till nature was quite exhausted, and no moisture left; so the Vulgate Latin version, "till tears failed in them"; they could shed no more.

Verse 5

And David's two wives were taken captives,.... Which is observed as one cause of his particular distress, and another follows in Sa1 30:6, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite: that is, who had been his wife; for he was now dead, Sa1 25:39, and was so before she was married to David; both these came with him to Gath, and were left at Ziklag when he went with Achish, and here they were taken; see Sa1 25:42.

Verse 6

And David was greatly distressed,.... Partly for the loss of his two wives, and partly because of the mutiny and murmuring of his men: for the people spake of stoning him; as the Israelites did of Moses and Aaron, Num 14:10; the reason of this was, because, as they judged, it was owing to David that they went along with Achish, and left the city defenceless, and because he had provoked the Amalekites by his inroad upon them, who took this opportunity of avenging themselves. Abarbinel is of opinion that it was his excess of sorrow for his two wives, and his remissness and backwardness to take vengeance on their enemies, that provoked them, and put them on talking after this manner: because the soul of all the people was grieved, every man for his sons and for his daughters; as well as David; and they were very desirous of recovering them if possible, and of taking vengeance on those who had carried them captive: but David encouraged himself in the Lord his God; took all patiently, and exercised faith on his God; he encouraged himself in the power and providence of God; in the promises of God, and his faithfulness in keeping them; in a view of his covenant relation to God; in remembrance of the grace, mercy, and goodness of God, and his former experiences of it; hoping and believing that God would appear for him in some way or another, and work salvation for him. The Targum is,"he strengthened himself in the Word of the Lord his God;''in Christ the Word of God, and in the power of his might, and in the grace that is in him, Eph 6:10.

Verse 7

And David said to Abiathar the priest, Ahimelech's son,.... The son of Ahimelech, who was slain at Nob by the order of Saul, Sa1 22:19; and Abiathar his son, who fled to David with the ephod, on the death of his father, Sa1 22:20, was now high priest in his room; and who it seems was with David when he went with Achish, and returned with him; for had he been left at Ziklag, he and his ephod, in all probability, had been carried off by the Amalekites, unless we can suppose him under the protection of a special providence: it is much David had not inquired of the Lord by him about his going with Achish; perhaps the present disaster brought to mind that neglect, and made him the more diligent now: I pray thee, bring me hither the ephod; not to put it on himself, but that the high priest might put it on, and inquire by it before him of the Lord: and Abiathar brought thither the ephod to David; for the sake of David, that inquiry might be made before him of the Lord by Urim and Thummim.

Verse 8

And David inquired of the Lord,.... That is, by Abiathar, who reported his questions to the Lord in his name: saying, shall I pursue after this troop? the large company of the Amalekites, as it appears by what follows they were: shall I overtake them? two questions are here put together, and answers returned to them, contrary to a notion of the Jews; See Gill on Sa1 23:11, and he answered him, pursue; which respects the first question: for thou shall surely overtake them; which is an answer to the second question, and a full one, giving full assurance of overtaking; to which is added more than what was inquired about: and without fail recover all; their wives, sons, and daughters, and the spoil that was taken; or "in delivering thou shall deliver" (p), out of the hands of the Amalekites, whatsoever they had taken. (p) "eruendo erues", Pagninus, Montanus; "eripiendo erepturus es", Piscator.

Verse 9

So David went, he and the six hundred men that were with him,.... Encouraged by the oracle of the Lord: and came to the brook Besor; which Adrichomius (q) places in the tribe of Simeon; it is thought to be near Gaza. Aristaeus (r) speaks of brooks that flowed by Gaza and Ashdod, places that belonged to the Philistines; some take it to be the river of the wilderness in Amos; see Gill on Amo 6:14, where those that were left behind stayed: or a part of them were left, as the Targum; all the six hundred came to this brook, but two hundred of them were left here, Sa1 30:10 shows, and stayed here till the rest returned; for this is not to be understood of any that were left behind at Ziklag, for all came from thence to this brook. (q) Theatrum Terrae Sanct. p. 133. (r) Hist. 72. Interpret. p. 41.

Verse 10

But David pursued, he and four hundred men,.... Not discouraged with being obliged to leave a third part of his little army behind; though it was doubtless a trial of his faith, with these to pursue an enemy, whose numbers he knew not, which must greatly exceed his; for after the rout and slaughter of them, as many escaped on camels as David had with him, Sa1 30:17, for two hundred abode behind, which were so faint; through their grief and sorrow for the loss of their wives and children, and through their march from the camp of the Philistines to Ziklag, and from thence hither, that they looked like a corpse, as the word signifies; Procopius Gazaeus has it only seventy men: so that they could not go over the brook Besor: being so weak and feeble; for this was not owing to fear of their enemies, and faint heartedness on that account, then it would rather have been said, "they would not go over"; the Targum renders the word "faint" by "restrained" or prohibited, as if they were forbid by David to go over, but were ordered to tarry here by the stuff, while the rest pursued; and, according to the Syriac and Arabic versions, they were placed there, that none might go over the brook; and it seems, by Sa1 30:22, that they had a good will to go over, but were made to abide there; or as all Gideon's army, but three hundred, were sent back, and not suffered to go with him, being too many, Jdg 7:2.

Verse 11

And they found an Egyptian in the field,.... As they passed along, lying there, having been sick, and was half starved, almost dead: and brought him to David; to know what was to be done with him; being in the habit of a soldier, they concluded he might be one of the company they were in pursuit of; but whether they should kill him, or make use of him for intelligence and as a guide, could they bring him to himself, they knew not, and therefore brought him to David: and gave him bread, and he did eat, and they made him drink water; both which they had with them for their own use; had he been an Amalekite, and not an Egyptian, they might not have relieved or spared him, but must have destroyed him at once; see Deu 25:19.

Verse 12

And they gave him a piece of cake of figs,.... That were dried and pressed together, and made into cakes: and two clusters of raisins; or dried grapes, as the Targum: and when he had eaten, his spirit came again to him; he seemed to be quite dispirited, almost lifeless, but upon eating some food he was refreshed, and his spirits revived, and he was capable of conversing: for he had eaten no bread, nor drank any water, three days and three nights; that is, one whole day, and part of two days, as appears from Sa1 30:13.

Verse 13

And David said unto him, to whom belongest thou?.... To what country or people? and to whom among them? and whence art thou? of what nation? where wast thou born? what countryman art thou? for his being called an Egyptian before seems to be by anticipation, unless it was guessed at by his habit; for until he had eaten and drank he could not speak, and so could not be known by his speech: for he said, I am a young man of Egypt; that was the country he belonged to, and came from; he was an Egyptian by birth: servant to an Amalekite; one of those that had invaded the country, and burnt Ziklag, as it follows: and my master left me, because three days agone I fell sick; which was very barbarous and cruel to leave him at all, when they had camels with them, Sa1 30:17; and no doubt carriages for their arms, provision, and spoil, and men; and more so to leave him without anybody with him to take care of him, and without any food, when he capable of eating any; but so it was ordered by the providence of God, that should be left to be the instrument of the just ruin of his master, and of the whole troop.

Verse 14

We made an invasion upon the south of the Cherethites,.... The Philistines so called, or at least one nation of them, such that dwelt to the south of the land, Sa1 30:16; See Gill on Zep 2:5, and upon the coast which belongeth to Judah; the south of Judah, where David pretended he had been, and had spoiled, and which was now actually done by the Amalekites, Sa1 27:10, and upon the south of Caleb; that part of the tribe of Judah which belonged to Caleb the son of Jephunneh, and his posterity, and which was the southern part of it, Jos 15:19, and we burnt Ziklag with fire; and then departed.

Verse 15

And David said unto him, canst thou me down to this company?.... That is, show him, or direct him where they were: and he said, swear unto me by God; the Targum is, by the Word of the Lord; but it is highly probable this man had no notion of Jehovah, and his Word, or of the true God; only that there was a God, and that an oath taken by him was solemn, sacred, and inviolable, and might be trusted to and depended on: that thou wilt neither kill me; for he found now he was in the hands of those whose city he had been concerned in plundering and burning, and so might fear his life was in danger: nor deliver me into the hands of my master; who had been a cruel one to him, and therefore would gladly be clear of him; and if he had nothing else against him, his late usage of him was sufficient to raise his resentment of him: and I will bring thee down to this company; or show him where they were, having heard them say where they would stop, and make merry, and divide their spoil; and perhaps his master might tell him they would be at such a place at such a time, where, if he was better, he might come to them; the Vulgate Latin version adds, "and David swore to him": which, though not expressed in the original text, was no doubt done by him; and the Syriac and Arabic versions begin Sa1 30:16 thus, "when David had sworn to him".

Verse 16

And when he had brought him down,.... To the place where the company of the Amalekites were, or near it: behold, they were spread abroad upon all the earth; they were not in any regular order, and much less in any military form, but lay about in the fields, scattered here and there, were in detached parties: some eating and drinking; in one place: and dancing; others, in another place, expressing their joy, and perhaps their thankfulness to their idols because of the great spoil they had taken out of the land of the Philistines, and out of the land of Judah; from Ziklag, and from the south of the Cherethites, and the south of Judah, they had invaded, Sa1 30:14; and here they were in the greatest security; knowing: that the armies of the Philistines were gone into the land of Israel, and were about to engage in battle with the Israelites, and David they supposed was with the Philistines, so that they had nothing to fear from any quarter; and thus it is often, that when men cry peace, peace, sudden destruction comes upon them.

Verse 17

And David smote them from the twilight even unto the evening of the next day,.... As there are two twilights, the twilight of the morning, and the twilight of the evening; this is differently understood some take it for the twilight of the morning, and that it was night when David came to them, and let them alone till they were drunk and asleep, and then early in the morning fell upon them, and smote them until the evening; so Josephus (s) relates it; but others take it to be the twilight of the evening, and that he fell upon them that night, and continued the slaughter of them to the evening of the next day, with which agrees the Targum; nay, some take the next day, or the morrow, to be that which followed after the two evenings; so that this slaughter was carried on to the third day: and there escaped not a man of them, save four hundred young men that rode upon camels, and fled; that sort of camels called dromedaries, according to Josephus (t), and which were very swift, and much used by the Arabians, near whom these people dwelt, see Isa 60:6. (s) Antiqu. l. 6. c. 4. sect. 6. (t) Ibid.

Verse 18

And David recovered all that the Amalekites had carried away,.... The wives and children of the Israelites, and their goods, excepting the provisions they had eaten: and David rescued his two wives; which is particularly observed, because a special concern of his.

Verse 19

And there was nothing lacking to them, neither small nor great, neither sons nor daughters,.... Not any of the least or youngest, nor any of them that were grown up; for as these were not slain but carried captive, so they were brought back, and not one missing, see Sa1 30:2, neither spoil, nor any thing they had taken to them: except the food they had eaten and the liquor they had drank, as before observed; and perhaps what they had ate and drank were none of theirs, but the Philistines: so that David recovered all; taken in the utmost extent.

Verse 20

And David took all the flocks, and the herds,.... Which they had taken from the land of the Philistines, or which belonged to the Amalekites properly: which they drave before those other cattle; which had been carried from Ziklag; first went the spoil taken from other places, and then those taken from David and his men, or what was found at Ziklag. Abarbinel supposes the meaning to be this, that the herds were driven before the flocks, that the oxen were led out first, and then the sheep followed, as being the weaker sort, and more easily to be driven, and carried off; but the former sense seems best: and said, this is David's spoil; either the whole of it, it being owing to him that it was got or brought back; or this may respect some peculiar part of it made a present of to him; or it may design what the Amalekites had taken from others, which was at the disposal of David, as distinguished from what was taken from Ziklag, and was restored, or to be restored to the proper owners: it may be taken in the first and more general sense, as being the song, or the burden of the song, sung by David's men as they returned with the spoil, giving him all the honour of it, of whom, but a little before, they talked of stoning.

Verse 21

And David came to the two hundred men,.... Left at the brook Besor: who were so faint that they could not follow David; or, as the Targum, were restrained from going over after him; either through faintness of spirits, and weakness of body, or through the order of David that they should not follow him; and which seems to receive some countenance from what follows: whom they had made also to abide at the brook Besor; to guard the passage there, and to tarry by and keep the stuff: and they went forth to meet David, and to meet the people that were with him; to congratulate them upon the victory they had obtained, and to see and receive their wives and children, and what portion of the spoil might be divided to them: and when David came near to the people, he saluted them; asked them of their welfare, whether they were in better health, and recovered of their faintness and weakness, as it should seem they were, by their coming forth to meet him.

Verse 22

Then answered all the wicked men, and men of Belial, of those that went with David,.... Who were ill natured men, and of covetous dispositions, as what is called their answer shows; and it seems by that as if the two hundred men had moved that they might have their share in the spoil, or that David had given some intimation that they should: and said, because they went not with us, we will not give, them ought of the spoil that we have recovered: which was very unreasonable not to let them have what was before their own which was recovered; and indeed it was but right they should have their share in the spoil that was taken which was of others, as will appear hereafter: but they were of opinion and were come to a resolution, they should have no more: save to every man his wife and his children; which was very unkind and ungenerous: that they may lead them away, and depart; but whither? Ziklag was burnt, the land of Israel they would not return unto, where they must fall a sacrifice to Saul; these men cared not where they went, so that they were rid of them, that they might not have any share with them in the spoil.

Verse 23

Then said David, ye shall not do so, my brethren,.... Though he saw through their wickedness, and disapproved of the bad sentiments they had embraced, yet he deals gently with them, calling them brethren, being of the same nation and religion, and his fellow soldiers; yet at the same time keeps up and maintains his dignity and authority as a general, and declares it should not be as they willed, and gives his reasons for it, that it was not fit they should do as they pleased: with that which the Lord hath given us; what they had was given them, and therefore, as they had freely received, they should freely give; and what was given them, was not given to them only, but to the whole body, by the Lord: who hath preserved us, and delivered the company that came against us into our hand; it was not by their own power and might that they got the victory over the enemy, and the spoil into their hands, but it was through the Lord only; and therefore, as they should not assume the honour of the victory to themselves, so neither should they claim the spoil as wholly belonging to them.

Verse 24

For who will hearken unto you in fit is matter?,.... No wise and just man will take on your side of the question, and join with you in excluding your brethren from a share in the spoil: but as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff; as these two hundred men did; they were placed to abide by and watch the carriages, the bag and baggage the rest had left there, that they might be the lighter, and make their pursuit more swiftly: besides, they guarded the pass here, and were also exposed to danger; for if the four hundred had been cut off, and the enemy had returned, they must all have perished; and therefore as they had their post assigned them, and were liable to danger, it was but just and reasonable they should have the share in the spoil; especially since it was not want of will in them they did not go with them, but weakness of body: they shall part alike; this was David's determination and decision, and it was an equitable one: something similar to this was directed by the Lord in the war of Midian, Num 31:25, &c. and was practised in the times of Abraham, Gen 14:24; and is agreeable to the light of nature, and what has been practised by the Heathens, particularly the Romans, as Polybius (u) relates; who tells us, that every man brought booty into the camp, when the tribunes divided it equally to them all; not only to those which remained in battle, but to those that guarded the tents and the baggage, to the sick, and to those that were appointed to any service, see Psa 68:12; and so the Turkish historian says (w), that the Pisidians, who lived on spoil, gave a part not contemptible to those that abode at home with their wives. (u) Hist. l. 10. p. 365. (w) Chalcocondyl. de reb. Turc. l. 5. p. 161.

Verse 25

And it was so from that day forward,.... Or "upwards" (x), of old, formerly; and so may refer either to what was done at the war with Midian, Num 31:27; or in the times of Abraham, Gen 14:23; and so Jarchi observes, it is not said, "henceforward", but "upwards", it being a statute and custom in the days of Abraham; the same he notes on Gen 14:24; where he, David, learnt this from thence; though Josephus (y) is express for it, that this law obtained from the time of David; and such was his authority, though as yet not king, but a wise and just commander: that he made it a statute and an ordinance for Israel unto this day; it appeared so reasonable and equitable, that it was always regarded and attended to. (x) "et supra", Pagninus, Montanus; "et jam olim", Tigurine version. (y) Antiqu. l. 6. c, 14. sect. 6.

Verse 26

And when David came to Ziklag,.... Perhaps with an intention to rebuild it, and make it still the place of his residence; and it is possible there might be some houses that escaped flames, and if not, tents might be pitched until the city was rebuilt, and it appears that he continued there some time: he sent of the spoil to the elders of Judah: of that part of it which belonged to himself as a general: even to his friends; such as had been kind to him when he sojourned among them; so that this was a piece of gratitude, as well as of policy in him, to make his way to the throne the easier, he perceiving the time drawing on for the expiration of the kingdom in the family of Saul; and besides, some in those parts he sent of the spoil to might have been sufferers by the Amalekites, so that it was but a point of justice to restore to them what had been taken from them; for they had invaded the south of Judea, and took spoils from thence, Sa1 30:14; it was to his friends in those parts he sent, not to the inhabitants of Ziph and Keilah, which were places in the tribe of Judah; but these having attempted to betray him, were not entitled to his favours, though they were not the objects of his vengeance: saying, behold, a present for you, of the spoil of the Lord's enemies; or a "blessing" (z), which he sent them with a good will, wishing health and happiness to them; which they might without hesitation receive, seeing it was not the spoil of private enemies, or of what was taken from them in a way of private revenge, but the spoil of the enemies of the Lord, his and their common enemies; nor need they scruple eating and enjoying it, though the spoil of those that cursed the Lord, Abarbinel observes, since this they had with the blessing of the Lord. (z) "benedictio", Pagninus, Montanus.

Verse 27

To them which were in Bethel,.... One part of the spoil was sent to them; not to those in Bethel, in the tribe of Benjamin, but in Kirjathjearim, called Bethel, or the house of God, because the ark was there, see Sa1 7:1; moreover, this place was also called Baalah, which some think is referred to here, see Jos 15:9, and to them which were in south Ramoth; a city of the tribe of Simeon, which lay within the lot of Judah; of which see Jos 19:8, and to them which were in Jattir; a city of the tribe of Judah; see Gill on Jos 15:48.

Verse 28

And to them which were in Aroer,.... Not Aroer in the tribe of Gad beyond Jordan, where David is never said to be, but some city of this name in the tribe of Judah; the Greek version of Jos 15:22, instead of Adadah, has Arouel: and to them which were in Siphmoth; which very probably was in the tribe of Judah, though nowhere else mentioned: and to them which were in Eshtemoa; a Levitical city given to the Levites by the children of Judah, Jos 21:14.

Verse 29

And to them which were in Rachal,.... Another city of the tribe of Judah, but nowhere else spoken of: and to them which were in the cities of the Jerahmeelites: which lay to the south of Judah, Sa1 27:10, and to them which were in the cities of the Kenites; who dwelt in the wilderness of Judah, in the south of Arad, Jdg 1:16.

Verse 30

And to them which were in Hormah,.... This was a city also in the tribe of Judah; of which see Jos 15:30, and to them which were in Chorashan; or the lake of Ashan, which was in the same tribe, see Jos 15:42, and to them which were in Athach; nowhere else mentioned; the Greek version has Nombe instead of it, which some take to be the same with Nob; but that was in the tribe of Benjamin.

Verse 31

And to them which were in Hebron,.... A noted city in the tribe of Judah, in the mountainous part of it, and a city of refuge, and where David was afterwards anointed, first king over Judah, and then over Israel, Sa2 2:4, and to all the places where David himself and his men were wont to haunt; where they had their walks, and went to and fro when persecuted by Saul; all such places, and the inhabitants of them, David had a grateful remembrance of, who sheltered and relieved him in the times of his distress. Next: 1 Samuel Chapter 31

Verse 1

During David's absence the Amalekites had invaded the south country, smitten Ziklag and burnt it down, and carried off the women and children whom they found there; whereat not only were David and his men plunged into great grief on their return upon the third day but David especially was involved in very great trouble, inasmuch as the people wanted to stone him. But he strengthened himself in the Lord his God (Sa1 30:1-6). Sa1 30:1-5 Sa1 30:1-4 form one period, which is expanded by the introduction of several circumstantial clauses. The apodosis to "It came to pass, when," etc. (Sa1 30:1), does not follow till Sa1 30:4, "Then David and the people," etc. But this is formally attached to Sa1 30:3, "so David and his men came," with which the protasis commenced in Sa1 30:1 is resumed in an altered form. "It came to pass, when David and his men came to Ziklag ... the Amalekites had invaded ... and had carried off the wives ... and had gone their way, and David and his men came into the town (for 'when David and his men came,' etc.), and behold it was burned ... . Then David and the people with him lifted up their voice." "On the third day:" after David's dismission by Achish, not after David's departure from Ziklag. David had at any rate gone with Achish beyond Gath, and had not been sent back till the whole of the princes of the Philistines had united their armies (Sa1 29:2.), so that he must have been absent from Ziklag more than two days, or two days and a half. This is placed beyond all doubt by Sa1 30:11., since the Amalekites are there described as having gone off with their booty three days before David followed them, and therefore they had taken Ziklag and burned it three days before David's return. These foes had therefore taken advantage of the absence of David and his warriors, to avenge themselves for David's invasions and plunderings (Sa1 27:8). Of those who were carried off, "the women" alone expressly mentioned in Sa1 30:2, although the female population and all the children had been removed, as we may see from the expression "small and great" (Sa1 30:3, Sa1 30:6). The lxx were therefore correct, so far as the sense is concerned, in introducing the words καὶ πάντα before בּהּ עשׁר. "They had killed no one, but (only) carried away." נהג, to carry away captive, as in Isa 20:4. Among those who had been carried off were David's two wives, Ahinoam and Abigail (vid., Sa1 25:42-43; Sa1 27:3). Sa1 30:6-10 David was greatly distressed in consequence; "for the people thought ('said,' sc., in their hearts) to stone him," because they sought the occasion of their calamity in his connection with Achish, with which many of his adherents may very probably have been dissatisfied. "For the soul of the whole people was embittered (i.e., all the people were embittered in their souls) because of their sons and daughters," who had been carried away into slavery. "But David strengthened himself in the Lord his God," i.e., sought consolation and strength in prayer and believing confidence in the Lord (Sa1 30:7.). This strength he manifested in the resolution to follow the foes and rescue their booty from them. To this end he had the ephod brought by the high priest Abiathar (cf. Sa1 23:9), and inquired by means of the Urim of the Lord, "Shall I pursue this troop? Shall I overtake it?" These questions were answered in the affirmative; and the promise was added, "and thou wilt rescue." So David pursued the enemy with his six hundred men as far as the brook Besor, where the rest, i.e., two hundred, remained standing (stayed behind). The words עמדוּ והנּותרים, which are appended in the form of a circumstantial clause, are to be connected, so far as the facts are concerned, with what follows: whilst the others remained behind, David pursued the enemy still farther with four hundred men. By the word הנּותרים the historian has somewhat anticipated the matter, and therefore regards it as necessary to define the expression still further in Sa1 30:10. We are precluded from changing the text, as Thenius suggests, by the circumstance that all the early translators read it in this manner, and have endeavoured to make the expression intelligible by paraphrasing it. These two hundred men were too tired to cross the brook and go any farther. (פּגר, which only occurs here and in Sa1 30:21, signifies, in Syriac, to be weary or exhausted.) As Ziklag was burnt down, of course they found no provisions there, and were consequently obliged to set out in pursuit of the foe without being able to provide themselves with the necessary supplies. The brook Besor is supposed to be the Wady Sheriah, which enters the sea below Ashkelon (see v. Raumer, Pal. p. 52).

Verse 11

On their further march they found an Egyptian lying exhausted upon the field; and having brought him to David, they gave him food and drink, namely "a slice of fig-cake (cf. Sa1 25:18), and raisin-cakes to eat; whereupon his spirit of life returned (i.e., he came to himself again), as he had neither eaten bread nor drunk water for three days."

Verse 13

When David asked him whence he had come (to whom, i.e., to what people or tribe, dost thou belong?), the young man said that he was an Egyptian, and servant of an Amalekite, and that he had been left behind by his master when he fell sick three days before ("to-day three," sc., days): he also said, "We invaded the south of the Crethites, and what belongs to Judah, and the south of Caleb, and burned Ziklag with fire." הכּרתי, identical with כּרתים (Eze 25:16; Zep 2:5), denotes those tribes of the Philistines who dwelt in the south-west of Canaan, and is used by Ezekiel and Zephaniah as synonymous with Philistim. The origin of the name is involved in obscurity, as the explanation which prevailed for a time, viz., that it was derived from Creta, is without sufficient foundation (vid., Stark, Gaza, pp. 66 and 99ff.). The Negeb "belonging to Judah" is the eastern portion of the Negeb. One part of it belonged to the family of Caleb, and was called Caleb's Negeb (vid., Sa1 25:3).

Verse 15

This Egyptian then conducted David, at his request, when he had sworn that he would neither kill him nor deliver him up to his master, down to the hostile troops, who were spread over the whole land, eating, drinking, and making merry, on account of all the great booty which they had brought out of the land of the Philistines and Judah.

Verse 17

David surprised them in the midst of their security, and smote them from the evening twilight till the evening of the next day, so that no one escaped, with the exception of four hundred young men, who fled upon camels. Nesheph signifies the evening twilight here, not the dawn, - a meaning which is not even sustained by Job 7:4. The form מחרתם appears to be an adverbial formation, like יומם.

Verse 18

Through this victory David rescued all that the Amalekites had taken, his two wives, and all the children great and small; also the booty that they had taken with them, so that nothing was missing.

Verse 20

Sa1 30:20 is obscure: "And David took all the sheep and the oxen: they drove them before those cattle, and said, This is David's booty." In order to obtain any meaning whatever from this literal rendering of the words, we must understand by the sheep and oxen those which belonged to the Amalekites, and the flocks taken from them as booty; and by "those cattle," the cattle belonging to David and his men, which the Amalekites had driven away, and the Israelites had now recovered from them: so that David had the sheep and oxen which he had taken from the Amalekites as booty driven in front of the rest of the cattle which the Israelites had recovered; whereupon the drovers exclaimed, "This (the sheep and oxen) is David's booty." It is true that there is nothing said in what goes before about any booty that David had taken from the Amalekites, in addition to what they had taken from the Israelites; but the fact that David had really taken such booty is perfectly obvious from Sa1 30:26-31, where he is said to have sent portions of the booty of the enemies of Jehovah to different places in the land. If this explanation be not accepted, there is no other course open than to follow the Vulgate, alter לפני into לפניו, and render the middle clause thus: "they drove those cattle (viz., the sheep and oxen already mentioned) before him," as Luther has done. But even in that case we could hardly understand anything else by the sheep and oxen than the cattle belonging to the Amalekites, and taken from them as booty.

Verse 21

When David came back to the two hundred men whom he had left by the brook Besor (יושׁיבם, they made them sit, remain), they went to meet him and his warriors, and were heartily greeted by David. Sa1 30:22 Then all kinds of evil and worthless men of those who had gone with David to the battle replied: "Because they have not gone with us (lit. with me, the person speaking), we will not give them any of the booty that we have seized, except to every one his wife and his children: they may lead them away, and go." Sa1 30:23-24 David opposed this selfish and envious proposal, saying, "Do not so, my brethren, with that (את, the sign of the accusative, not the preposition; see Ewald, 329, a.: lit. with regard to that) which Jehovah hath done to us, and He hath guarded us (since He hath guarded us), and given this troop which came upon us into our hand. And who will hearken to you in this matter? But (כּי, according to the negation involved in the question) as the portion of him that went into the battle, so be the portion of him that stayed by the things; they shall share together." הורד is a copyist's error for היּרד. Sa1 30:25 So was it from that day and forward; and he (David) made it (this regulation as to the booty) "the law and right for Israel unto this day." Sa1 30:26-29 When David returned to Ziklag, he sent portions of the booty to the elders of Judah, to his friends, with this message: "Behold, here ye have a blessing of the booty of the enemies of Jehovah" (which we took from the enemies of Jehovah); and this he did, according to Sa1 30:31, to all the places in which he had wandered with his men, i.e., where he had wandered about during his flight from Saul, and in which he had no doubt received assistance. Sending these gifts could not fail to make the elders of these cities well disposed towards him, and so to facilitate his recognition as king after the death of Saul, which occurred immediately afterwards. Some of these places may have been plundered by the Amalekites, since they had invaded the Negeb of Judah (Sa1 30:14). The cities referred to were Bethel, - not the Bethel so often mentioned, the present Beitin, in the tribe of Benjamin, but Betheul (Ch1 4:30) or Bethul, in the tribe of Simeon (Jos 19:4), which Knobel supposes to be Elusa or el Khalasa (see at Jos 15:30). The reading Βαιθσούρ in the lxx is a worthless conjecture. Ramah of the south, which was allotted to the tribe of Simeon, has not yet been discovered (see at Jos 19:8). Jattir has been preserved in the ruins of Attir, on the southern portion of the Mountains of Judah (see at Jos 15:48). Aror is still to be seen in ruins, viz., in the foundations of walls built in enormous stones in Wady Arara, where there are many cavities for holding water, about three hours E.S.E. of Bersaba, and twenty miles to the south of Hebron (vid., Rob. Pal. ii. p. 620, and v. de Velde, Mem. p. 288). Siphmoth (or Shiphmoth, according to several MSS) is altogether unknown. It may probably be referred to again in Ch1 27:27, where Zabdi is called the Shiphmite; but it is certainly not to be identified with Sepham, on the north-east of the sea of Galilee (Num 34:10-11), as Thenius supposes. Eshtemoa has been preserved in the village of Semua, with ancient ruins, on the south-western portion of the mountains of Judah (see at Jos 15:50). Racal is never mentioned again, and is entirely unknown. The lxx have five different names instead of this, the last being Carmel, into which Thenius proposes to alter Racal. But this can hardly be done with propriety, as the lxx also introduced the Philistian Gath, which certainly does not belong here; whilst in Sa1 30:30 they have totally different names, some of which are decidedly wrong. The cities of the Jerahmeelites and Kenites were situated in the Negeb of Judah (Sa1 27:10), but their names cannot be traced. Sa1 30:30-31 Hormah in the Negeb (Jos 15:30) is Zephath, the present Zepta, on the western slope of the Rakhma plateau (see at Jos 12:14). Cor-ashan, probably the same place as Ashan in the shephelah, upon the border of the Negeb, has not yet been discovered (see at Jos 15:42). Athach is only mentioned here, and quite unknown. According to Thenius, it is probably a mistaken spelling for Ether in the tribe of Simeon (Jos 19:7; Jos 15:43). Hebron, the present el Khulil, Abraham's city (see at Jos 10:3; Gen 23:17).

Verse 1

Here we have, I. The descent which the Amalekites made upon Ziklag in David's absence, and the desolations they made there. They surprised the city when it was left unguarded, plundered it, burnt it, and carried all the women and children captives, Sa1 30:1, Sa1 30:2. They intended, by this to revenge the like havoc that David had lately made of them and their country, Sa1 27:8. He that had made so many enemies ought not to have left his own concerns so naked and defenceless. Those that make bold with others must expect that others will make as bold with them and provide accordingly. Now observe in this, 1. The cruelty of Saul's pity (as it proved) in sparing the Amalekites; if he had utterly destroyed them, as he ought to have done, these would not have been in being to do this mischief. 2. How David was corrected for being so forward to go with the Philistines against Israel. God showed him that he had better have staid at home and looked after 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, but not otherwise. 3. How wonderfully God inclined the hearts of these Amalekites to carry the women and children away captives, and not to kill them. When David invaded them he put all to the sword (Sa1 27:9), and no reason can be given why they did not retaliate upon this city, but that God restrained them; for he has all hearts in his hands, and says to the fury of the most cruel men, Hitherto thou shalt come, and no further. Whether they spared them to lead them in triumph, or to sell them, or to use them for slaves, God's hand must be acknowledged, who designed to make use of the Amalekites for the correction, not for the destruction, of the house of David. II. The confusion and consternation that David and his men were in when they found their houses in ashes and their wives and children gone into captivity. Three days' march they had from the camp of the Philistines to Ziklag, and now that they came thither weary, but hoping to find rest in their houses and joy in their families, behold a black and dismal scene was presented to them (Sa1 30:3), which made them all weep (David himself not excepted), though they were men of war, till they had no more power to weep, Sa1 30:4. The mention of David's wives, Ahinoam and Abigail, and their being carried captive, intimates that this circumstance went nearer his heart than any thing else. Note, It is no disparagement to the boldest and bravest spirits to lament the calamities of relations and friends. Observe, 1. This trouble came upon them when they were absent. It was the ancient policy of Amalek to take Israel at an advantage. 2. It met them at their return, and, for aught that appears, their own eyes gave them the first intelligence of it. Note, When we go abroad we cannot foresee what evil tidings may meet us when we come home again. The going out may be very cheerful, and yet the coming in be very doleful. Boast not thyself therefore of tomorrow, nor of tonight either, for thou knowest not what a day, or a piece of a day, may bring forth, Pro 27:1. If, when we come off a journey, we find our tabernacles in peace, and not laid waste as David here found his, let the Lord be praised for it. III. The mutiny and murmuring of David's men against him (Sa1 30:6): David was greatly distressed, for, in the midst of all his losses, his own people spoke of stoning him, 1. Because they looked upon him as the occasion of their calamities, by the provocation he had given the Amalekites, and his indiscretion in leaving Ziklag without a garrison in it. Thus apt are we, when we are in trouble, to fly into a rage against those who are in any way the occasion of our trouble, while we overlook the divine providence, and have not that regard to the operations of God's hand in it which would silence our passions, and make us patient. 2. Because now they began to despair of that preferment which they had promised themselves in following David. They hoped ere this to have been all princes; and now to find themselves all beggars was such a disappointment to them as made them grow outrageous, and threaten the life of him on whom, under God, they had the greatest dependence. What absurdities will not ungoverned passions plunge men into? This was a sore trial to the man after God's own heart, and could not but go very near him. Saul had driven him from his country, the Philistines had driven him from their camp, the Amalekites had plundered his city, his wives were taken prisoners, and now, to complete his woe, his own familiar friends, in whom he trusted, whom he had sheltered, and who did eat of his bread, instead of sympathizing with him and offering him any relief, lifted up the heel against him and threatened to stone him. Great faith must expect such severe exercises. But it is observable that David was reduced to this extremity just before his accession to the throne. At this very time, perhaps, the stroke was struck which opened the door to his advancement. Things are sometimes at the worst with the church and people of God just before they begin to mend. IV. David's pious dependence upon the divine providence and grace in this distress: But David encouraged himself in the Lord his God. His men fretted at their loss. The soul of the people was bitter, so the word is. Their own discontent and impatience added wormwood and gall to the affliction and misery, and made their case doubly grievous. But 1. David bore it better, though he had more reason than any of them to lament it; they gave liberty to their passions, but he set his graces on work, and by encouraging himself in God, while they dispirited each other, he kept his spirit calm and sedate. Or, 2. There may be a reference to the threatening words his men gave out against him. They spoke of stoning him; but he, not offering to avenge the affront, nor terrified by their menaces, encouraged himself in the Lord his God, believed, and considered with application to his present case, the power and providence of God, his justice and goodness, the method he commonly takes of bringing low and then raising up, his care of his people that serve him and trust in him, and the particular promises he had made to him of bringing him safely to the throne; with these considerations he supported himself, not doubting but the present trouble would end well. Note, Those that have taken the Lord for their God may take encouragement from their relation to him in the worst of times. It is the duty and interest of all good people, whatever happens, to encourage themselves in God as their Lord and their God, assuring themselves that he can and will bring light out of darkness, peace out of trouble, and good out of evil, to all that love him and are the called according to his purpose, Rom 8:28. It was David's practice, and he had the comfort of it, What time I am afraid I will trust in thee. When he was at his wits' end he was not at his faith's end.

Verse 7

Solomon observes that the righteous is delivered out of trouble and the wicked cometh in his stead, that the just falleth seven times a-day and riseth again; so it was with David. Many were his troubles, but the Lord delivered him out of them all, and particularly out of this of which we have here an account. I. He enquired of the Lord both concerning his duty - Shall I pursue after this troop? and concerning the event - Shall I overtake them? Sa1 30:8. It was a great advantage to David that he had the high priest with him and the breast-plate of judgment, which, as a public person, he might consult in all his affairs, Num 27:21. We cannot think that he left Abiathar and the ephod at Ziklag, for then he and it would have been carried away by the Amalekites, unless we may suppose them hidden by a special providence, that they might be ready for David to consult at his return. If we conclude that David had his priest and ephod with him in the camp of the Philistines, it was certainly a great neglect in him that he did not enquire of the Lord by them concerning his engagement to Achish. Perhaps he was ashamed to own his religion so far among the uncircumcised; but now he begins to apprehend that this trouble is brought upon him to correct him for that oversight, and therefore the first thing he does is to call for the ephod. It is well if we get this good by our afflictions, to be reminded by them of neglected duties, and particularly to be quickened by them to enquire of the Lord. See Ch1 15:13. David had no room to doubt but that his war against these Amalekites was just, and he had an inclination strong enough to set upon them when it was for the recovery of that which was dearest to him in this world; and yet he would not go about it without asking counsel of God, thereby owning his dependence upon God and submission to him. If we thus, in all our ways, acknowledge God, we may expect that he will direct our steps, as he did David's here, answering him above what he asked, with an assurance that he should recover all. II. He went himself in person, and took with him all the force he had, in pursuit of the Amalekites, Sa1 30:9, Sa1 30:10. See how quickly, how easily, how effectually the mutiny among the soldiers was quelled by his patience and faith. When they spoke of stoning him (Sa1 30:6), if he had spoken of hanging them, or had ordered that the ringleaders of the faction should immediately have their heads struck off, though it would have been just, yet it might have been of pernicious consequence to his interest in this critical juncture; and, while he and his men were contending, the Amalekites would have clearly carried off their spoil. But when he, as a deaf man, heard not, smothered his resentments, and encouraged himself in the Lord his God, the tumult of the people was stilled by his gentleness and the power of God on their hearts; and, being thus mildly treated, they are now as ready to follow his foot as they were but a little before to fly in his face. Meekness is the security of any government. All his men were willing to go along with him in pursuit of the Amalekites, and he needed them all; but he was forced to drop a third part of them by the way; 200 out of 600 were so fatigued with their long march, and so sunk under the load of their grief, that they could not pass the brook Besor, but staid behind there. This was, 1. A great trial of David's faith, whether he could go on, in a dependence upon the word of God, when so many of his men failed him. When we are disappointed and discouraged in our expectations from second causes, then to go on with cheerfulness, confiding in the divine power, this is giving glory to God, by believing against hope, in hope. 2. A great instance of David's tenderness to his men, that he would by no means urge them beyond their strength, though the case itself was so very urgent. The Son of David thus considers the frame of his followers, who are not all alike strong and vigorous in their spiritual pursuits and conflicts; but, where we are weak, there he is kind; nay, more there he is strong, Co2 12:9, Co2 12:10. III. Providence threw one in their way that gave them intelligence of the enemy's motions, and guided theirs; a poor Egyptian lad, scarcely alive, is made instrumental of a great deal of good to David. God chooses the foolish things of the world, with them to confound the wise. Observe, 1. His master's cruelty to him. He had got out of him all the service he could, and when the lad fell sick, probably being over-toiled with his work, he barbarously left him to perish in the field, when he was in no such haste but he might have put him into some of the carriages, and brought him home, or, at least, have left him wherewithal to support himself. That master has the spirit of an Amalekite, not of an Israelite, that can thus use a servant worse than one would use a beast. The tender mercies of the wicked are cruel. This Amalekite thought he should now have servants enough of the Israelite-captives, and therefore cared not what became of his Egyptian slave, but could willingly let him die in a ditch for want of necessaries, while he himself was eating and drinking, Sa1 30:16. Justly did Providence make this poor servant, that was thus basely abused, instrumental towards the destruction of a whole army of Amalekites and his master among the rest; for God hears the cry of oppressed servants. 2. David's compassion to him. Though he had reason to think he was one of those that had helped to destroy Ziklag, yet, finding him in distress, he generously relieved him, not only with bread and water (Sa1 30:11), but with figs and raisins, Sa1 30:12. Though the Israelites were in haste, and had no great plenty for themselves, yet they would not forbear to deliver one that was drawn unto death, nor say, Behold, we knew it not, Pro 24:11, Pro 24:12. Those are unworthy the name of Israelites who shut up the bowels of their compassion from persons in distress. It was also prudently done to relieve this Egyptian; for, though despicable, he was capable of doing them service: so it proved, though they were not certain of this when they relieved him. It is a good reason why we should neither do an injury nor deny a kindness to any man that we know not but, some time or other, it may be in his power to return either a kindness or an injury. 3. The intelligence David received from this poor Egyptian when he had come to himself. He gave him an account concerning his party. (1.) What they had done (Sa1 30:14): We made an invasion, etc. The countries which David had pretended to Achish to have made an incursion upon (Sa1 27:10) they really had invaded and laid waste. What was then false now proved too true. (2.) Whither they had gone, Sa1 30:15. This he promised David to inform him of upon condition he would spare his life and protect him from his master, who, if he could hear of him again (he thought), would add cruelty to cruelty. Such an opinion this poor Egyptian had of the obligation of an oath that he desired no greater security for his life than this: Swear unto me by God, not by the gods of Egypt or Amalek, but by the one supreme God. IV. David, being directed to the place where they lay, securely celebrating their triumphs, fell upon them, and, as he used to pray, saw his desire upon his enemies. 1. The spoilers were cut off. The Amalekites, finding the booty was rich, and having got with it (as they thought) out of the reach of danger, were making themselves very merry with it, Sa1 30:16. All thoughts of war were laid aside, nor were they in any haste to house their prey, but spread themselves abroad on the earth in the most careless manner that could be, and there they were found eating, and drinking, and dancing, probably in honour of their idol-gods, to whom they gave the praise of their success. In this posture David surprised them, which made the conquest of them, and the blow he gave them, the more easy to him and the more dismal to them. Then are sinners nearest to ruin when they cry, Peace and safety, and put the evil day far from them. Nor does any thing give our spiritual enemies more advantage against us than sensuality and the indulgence of the flesh. Eating, and drinking, and dancing, have been the soft and pleasant way in which many have gone down to the congregation of the dead. Finding them thus off their guard, and from their arms (many of them, it may be, drunk, and unable to make any resistance), he put them all to the sword, and only 400 escaped, Sa1 30:17. Thus is the triumphing of the wicked short, and wrath comes on them, as on Belshazzar, when they are in the midst of their jollity. 2. The spoil was recovered and brought off, and nothing was lost, but a great deal gotten. (1.) They retrieved all their own (Sa1 30:18, Sa1 30:19): David rescued his two wives; this is mentioned particularly, because this pleased David more than all the rest of his achievements. Providence had so ordered it that the Amalekites carefully preserved all that they had taken, concluding that they kept it for themselves, though really they preserved it for the right owners, so that there was nothing lacking to them; so it proved, when they concluded all was gone: so much better is God oftentimes to us than our own fears. Our Lord Jesus was indeed the Son of David and the Son of Abraham, in this resembling them both (Abraham, Gen 14:16, and David here), that he took the prey from the mighty, and led captivity captive. But this was not all. (2.) They took all that belonged to the Amalekites besides (Sa1 30:20): Flocks and herds, either such as were taken from the Philistines and others, which David had the disposal of by the law of war; or perhaps he made a sally into the enemy's country, and fetched off these flocks and herds thence, as interest for his own. This drove was put in the van of the triumph, with this proclamation, "This is David's spoil. This we may thank him for." Those who lately spoke of stoning him now caressed him and cried him up, because they got by him more than they had then lost. Thus are the world and its sentiments governed by interest.

Verse 21

We have here an account of the distribution of the spoil which as taken from the Amalekites. When the Amalekites had carried away a rich booty from the land of Judah and the Philistines they spent it in sensuality, in eating, and drinking, and making merry with it; but David disposed of the spoil taken after another manner, as one that knew that justice and charity must govern us in the use we make of whatever we have in this world. What God gives us he designs we should do good with, not serve our lusts with. In the distribution of the spoil, I. David was just and kind to those who abode by the stuff. They came forth to meet the conquerors, and to congratulate them on this success, though they could not contribute to it (Sa1 30:21); for we should rejoice in a good work done, though Providence had laid us aside and rendered us incapable of lending a hand to it. David received their address very kindly, and was so far from upbraiding them with their weakness that he showed himself solicitous concerning them. He saluted them; he asked them of peace (so the word is), enquired how they did, because he had left them faint and not well; or wished them peace, bade them be of good cheer, they should lose nothing by staying behind; for of this they seemed afraid, as perhaps David saw by their countenances. 1. There were those that opposed their coming in to share in the spoil; some of David's soldiers, probably the same that spoke of stoning him, spoke now of defrauding their brethren; they are called wicked men and men of Belial, Sa1 30:22. Let not the best of men think it strange if they have those attending them that are very bad and they cannot prevail to make them better. We may suppose that David had instructed his soldiers, and prayed with them, and yet there were many among them that were wicked men and men of Belial, often terrified with the apprehensions of death and yet wicked men still and men of Belial. These made a motion that the 200 men who abode by the stuff should only have their wives and children given them, but none of their goods. Well might they be called wicked men; for this bespeaks them, (1.) Very covetous themselves and greedy of gain; for hereby the more would fall to their share. Awhile ago they would gladly have given half their own to recover the other half, yet now that they have all their own they are not content unless they can have their brethren's too; so soon do men forget their low estate. All seek their own, and too often more than their own. (2.) Very barbarous to their brethren; for, to give them their wives and children, and not their estates, was to give them the mouths without the meat. What joy could they have of their families if they had nothing to maintain them with? Was this to do as they would be done by? Those are men of Belial indeed who delight in putting hardships upon their brethren, and care not who is starved, so they may be fed to the full. 2. David would by no means admit this, but ordered that those who tarried behind should come in for an equal share in the spoils with those that went to the battle, Sa1 30:23, Sa1 30:24. This he did, (1.) In gratitude to God. The spoil we have is that which God has given us; we have it from him, and therefore must use it under his direction as good stewards. Let this check us when we are tempted to misapply that which God has entrusted us with of this world's goods. "Nay, I must not do so with that which God has given me, not serve Satan and a base lust with those things which are not only the creatures of his power, but the gifts of his bounty. God has recompensed us by delivering the company that came against us into our hand, let not us then wrong our brethren. God has been kind to us in preserving us and giving us victory, let not us be unkind to them." God's mercy to us should make us merciful to one another. (2.) In justice to them. It was true they tarried behind; but, [1.] It was not for want of good-will to the cause or to their brethren, but because they had not strength to keep up with them. It was not their fault, but their infelicity; and therefore they ought not to suffer for it. [2.] Though they tarried behind now, they had formerly engaged many times in battle and done their part as well as the best of their brethren, and their former services must be considered now that there was something to enjoy. [3.] Even now they did good service, for they abode by the stuff, to guard that which somebody must take care of, else that might have fallen into the hands of some other enemy. Every post of service is not alike a post of honour, yet those that are in any way serviceable to the common interest, though in a meaner station, ought to share in the common advantages, as in the natural body every member has its use and therefore has its share of the nourishment. First, Thus David overruled the wicked men, and men of Belial, with reason, but with a great deal of mildness; for the force of reason is sufficient, without the force of passion. He calls them his brethren, Sa1 30:23. Superiors often lose their authority by haughtiness, but seldom by courtesy and condescension. Secondly, Thus he settled the matter for the time to come, made it a statute of his kingdom (a statute of distributions, primo Davidis - in the first year of David's reign), an ordinance of war (Sa1 30:25), that as his part is that goes down to the battle, and hazards his life in the high places of the field, so shall his be that guards the carriages. Abraham returned the spoils of Sodom to the right owners, and quitted his title to them jure belli - derived from the laws of war. If we help others to recover their right, we must not think that this alienates the property and makes it ours. God appointed that the spoil of Midian should be divided between the soldiers and the whole congregation, Num 31:27. The case here was somewhat different, but governed by the same general rule - that we are members one of another. The disciples, at first, had all things common, and we should still be ready to distribute, willing to communicate, Ti1 6:18. When kings of armies did flee apace, she that tarried at home did divide the spoil, Psa 68:12. II. David was generous and kind to all his friends. When he had given every one his own with interest there was a considerable overplus, which David, as general, had the disposal of; probably the spoil of the tents of the Amalekites consisted much in plate and jewels (Jdg 8:24, Jdg 8:26), and these, because he thought they would but make his own soldiers proud and effeminate, he thought fit to make presents of to his friends, even the elders of Judah, Sa1 30:26. Several places are here named to which he sent of these presents, all of them in or near the tribe of Judah. The first place named is Bethel, which signifies the house of God; that place shall be first served for its name's sake; or perhaps it means not the city so called, but the place where the ark was, which was therefore the house of God. Thither David sent the first and best, to those that attended there, for his sake who is the first and best. Hebron is named last (Sa1 30:31), probably because thither he sent the residuum, which was the largest share, having an eye upon that place as fittest for his head-quarters, Sa2 2:1. In David's sending these presents observe, 1. His generosity. He aimed not to enrich himself, but to serve his country; and therefore God afterwards enriched him, and set him to rule the country he had served. It becomes gracious souls to be generous. There is that scatters, and yet increases. 2. His gratitude. He sent presents to all the places where he and his men were wont to haunt (Sa1 30:31), that is, to all that he had received kindness from, that had sheltered him and sent him intelligence or provisions. Note, Honesty, as well as honour, obliges us to requite the favours that have been done us, or at least to make a real acknowledgment of them as far as is in the power of our hand. 3. His piety. He calls his present a blessing; for no present we give to our friends will be a comfort to them but as it is made so by the blessing of God: it intimates that his prayers for them accompanied his present. He also sent it out of the spoil of the enemies of the Lord (so he calls them, not his enemies), that they might rejoice in the victory for the Lord's sake, and might join with him in thanksgivings for it. 4. His policy. He sent these presents among his countrymen to engage them to be ready to appear for him upon his accession to the throne, which he now saw at hand. A man's gift maketh room for him. He was fit to be a king who thus showed the bounty and liberality of a king. Munificence recommends a man more than magnificence. The Ziphites had none of his presents, nor the men of Keilah; and thus he showed that, though he was such a saint as not to revenge affronts, yet he was not such a fool as not to take notice of them.

Verse 1

30:1 Ziklag: See study note on 27:6. • Perhaps the Amalekites were retaliating for David’s raids against them (27:8).

Verse 2

30:2 There were no fighting men left in Ziklag to protect the women and children. The Amalekites had a reputation for preying on the weak and vulnerable (see Deut 25:17-18). • without killing anyone: The Amalekites were not being compassionate; women and children were more useful alive than dead.

Verse 5

30:5 Ahinoam: See study note on 25:43. • Abigail: See 25:3-42.

Verse 6

30:6 in great danger: Saul had used the same expression about himself: When “in deep trouble” (28:15), Saul turned to necromancy, with disastrous results. David, by contrast, found strength and success in the Lord his God.

Verse 7

30:7 the ephod: See study notes on 2:18; 23:6.

Verse 8

30:8 Unlike Saul (28:6), David inquired of the Lord successfully (see 23:9-12; 2 Sam 2:1; 5:19, 23).

Verse 9

30:9 Besor was a large brook in Philistine territory that emptied into the Mediterranean southwest of Gaza.

Verse 10

30:10 too exhausted: David’s men had traveled for three days (30:1) and were now in hot pursuit of the Amalekites without having rested. David did not upbraid them or drive them on mercilessly. See 30:23-25.

Verse 11

30:11-12 David had once received bread when he was famished (21:3-7). He and his men helped this Egyptian man before they even knew his identity or his ability to help their cause.

Verse 13

30:13 because I was sick: Only healthy and vigorous slaves were valuable to the Amalekites; the rest were expendable.

Verse 14

30:14 The land of Caleb was in the wilderness of Judah, south of Hebron (see Josh 14:6-15).

Verse 17

30:17 The total number of Amalekite raiders must have been quite large if 400 young men escaped.

Verse 21

30:21-31 David generously divided the spoils among those who participated in the battle and those who were too exhausted to take part.

30:21 greeted them joyfully: David did not reprimand them for not participating in the battle.

Verse 22

30:22 tell them to be gone: This heartless group wanted to drive away the nonparticipants with no reward.

Verse 23

30:23 what the Lord has given: Some of David’s men ascribed success to their own military prowess; David attributed victory to God and gave him the glory.

Verse 24

30:24 share and share alike: Cp. Num 31:25-47, where Moses divided the plunder of war between those who fought and the rest of the people.

Verse 26

30:26 elders of Judah . . . his friends: David extended his generosity to influential people throughout his own tribal area, possibly to secure their support for him as king.

Verse 27

30:27-30 The places mentioned here were all in southern Judah. David eventually emerged from this territory as king (see 2 Sam 2:1-4).

Verse 31

30:31 From Hebron, David reigned as king over Judah for 7½ years (2 Sam 2:1-7; 5:5).