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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 30:7–20. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
David's leadership in 1 Samuel 30:10 showcases his unwavering resolve and strategic discernment amidst profound crisis. Following the devastating Amalekite raid on Ziklag, which left their city burned and families captured, David rallied his men for a desperate pursuit. This verse specifically details the physical toll of their grief and hurried march, noting that two hundred of his six hundred men were too utterly exhausted to cross the geographical barrier of the Brook Besor, compelling David to press on with the remaining four hundred. It underscores the harsh realities of their situation and David's unwavering commitment to recover what was lost, even if it meant proceeding with a reduced force.
Context
Literary Context
This verse is deeply embedded within the dramatic narrative of 1 Samuel 30, immediately following a period of intense despair for David and his men. After discovering Ziklag plundered and their wives and children taken captive (1 Samuel 30:1-3), the men were so overwhelmed with grief that they wept until they could weep no more, even contemplating stoning David in their anguish (1 Samuel 30:4-6a). It is in this crucible of distress that David "encouraged himself in the LORD his God" (1 Samuel 30:6b) and, crucially, sought divine guidance from the Lord through the ephod, receiving a clear command and promise: "Pursue: for thou shalt surely overtake them, and without fail recover all" (1 Samuel 30:8). Verse 10, therefore, marks the initial, challenging phase of that divinely sanctioned pursuit, highlighting the physical limitations encountered despite spiritual resolve. It sets the stage for the subsequent encounter with the Amalekites and David's just and equitable distribution of spoils, which includes those who remained behind (1 Samuel 30:21-25).
Historical & Cultural Context
The setting is the Negev region, a semi-arid area characterized by wadis (dry riverbeds or brooks) like the Besor. These wadis could become significant obstacles during flash floods or after heavy rains, or simply present steep, difficult terrain to traverse for exhausted men. David and his men were a band of warriors, often living a rugged existence on the fringes of society, accustomed to hardship but not immune to exhaustion. Their pursuit of the Amalekites, a nomadic, predatory people frequently hostile to Israel, was a common military maneuver of the time—a rapid, retaliatory strike to recover stolen goods and captives. The concept of "spoils of war" was a well-established practice, and the distribution of these spoils, as seen later in the chapter, was a critical aspect of leadership, demonstrating justice and maintaining group cohesion. The mention of "faint" men reflects the grueling nature of ancient warfare and travel, where physical endurance was paramount, and lack of provisions or rest could quickly incapacitate a fighting force.
Key Themes
This verse powerfully contributes to several overarching themes within 1 Samuel and the broader biblical narrative. Firstly, it exemplifies Unwavering Pursuit and Determination, showcasing David's tenacious spirit and refusal to yield to despair, even when facing internal dissent and overwhelming odds. This mirrors a spiritual principle of persistent faith and pressing toward the goal despite obstacles. Secondly, it highlights Compassionate and Pragmatic Leadership. David's decision to leave the 200 weary men behind, rather than abandon them or force them to continue, demonstrates a balanced approach—recognizing human limitations while maintaining focus on the mission. This act of care later informs his equitable decree regarding the division of spoils, ensuring that those who stayed with the supplies also shared in the plunder, fostering unity and justice within his company. Finally, the verse is an integral part of the theme of Faith in Action. While the immediate action is physical pursuit, it is a direct response to God's explicit promise of recovery (1 Samuel 30:8), underscoring that true faith often manifests in courageous, decisive steps taken in obedience to divine leading, even when the path is arduous.
Exposition and Analysis
Key Word Analysis
This verb, stemming from a primitive root, signifies "to run after," often with hostile intent, but widely used for any form of following or chasing. In this context, it conveys David's active, determined, and relentless pursuit of the Amalekites. It's not a passive following but an energetic and purposeful chase, driven by the urgency of recovering his family and possessions, and importantly, by God's direct command and promise of success. The word encapsulates David's decisive leadership and the immediate action taken.
Derived from a primitive root meaning "to relax, i.e., become exhausted," this describes the debilitating physical state of the two hundred men. It denotes extreme fatigue, not merely tiredness, but a profound exhaustion that rendered them physically incapable of continuing the arduous journey, particularly crossing a geographical barrier. This highlights the severe physical demands placed on David's men and the reality of human limitations even in the face of great urgency and a divinely sanctioned mission.
This proper noun, derived from a root meaning "cheerful," refers to a specific stream or wadi in Palestine. Its mention grounds the narrative in a tangible, challenging landscape. Wadis, while often dry, could become impassable torrents after rain, or simply present steep, difficult terrain to traverse for exhausted men. It serves as a natural, physical barrier that tests the limits of the pursuing party and necessitates a strategic decision by David, symbolizing an insurmountable obstacle for the weary.
Verse Breakdown
"But David pursued, he and four hundred men:"
This clause establishes David's unwavering resolve and identifies the core group that continued the pursuit. Despite the overwhelming grief, the threat of stoning, and the physical limitations of some of his men, David, emboldened by God's promise, presses forward. The number "four hundred" indicates a significant reduction from his original six hundred, highlighting the immediate challenge and the commitment of those who remained. It underscores David's leadership in action.
"for two hundred abode behind,"
This explains the reduction in David's forces, signifying a necessary pause and a strategic separation of the group. The phrase "abode behind" implies they were left at a specific point, not abandoned, but strategically positioned to rest and guard the supplies, anticipating a future role. This decision speaks to David's pragmatic leadership and care for his men, prioritizing their well-being while maintaining the mission's integrity.
"which were so faint that they could not go over the brook Besor."
This final clause provides the precise reason for the two hundred men being left behind: extreme physical exhaustion. The "brook Besor" is identified as the specific geographical obstacle that their weariness prevented them from overcoming. This detail underscores the severity of their fatigue and the challenging terrain, emphasizing that their inability was physical, not a lack of will, and justifying David's compassionate yet practical decision.
Literary Devices
The verse employs several literary devices to convey its message effectively. Contrast is evident in the juxtaposition of David's determined "pursuit" with the men who "abode behind" due to being "faint." This highlights David's exceptional leadership and the varied capacities within his company. The Brook Besor functions as a form of Symbolism, representing a significant physical and psychological barrier. It is a concrete obstacle that tests endurance and forces a critical decision, symbolizing the points in life or ministry where physical limits are reached, and a contingent must be left behind while others press on. Furthermore, the strategic division of the men and the subsequent equitable distribution of spoils later in the chapter (1 Samuel 30:21-25) serves as Foreshadowing of David's just and inclusive leadership principles, demonstrating that even those who cannot physically participate in the direct conflict are still integral to the community and share in its victories.
Theological and Thematic Connections
This pivotal moment in David's journey offers profound theological and thematic insights. It underscores the reality that even in divinely sanctioned pursuits, human limitations and physical exhaustion are real. David's leadership here demonstrates a crucial balance between unwavering faith in God's promise to "recover all" and a compassionate understanding of his men's physical limits. He does not abandon the weary but makes a pragmatic decision that preserves their lives and ensures their eventual participation in the victory's spoils. This act of care foreshadows a deeper theological principle: God's kingdom work often involves individuals with varying capacities, and true spiritual leadership acknowledges and accommodates these differences, ensuring that no one is left behind or excluded from the blessings of collective effort and divine grace. The pursuit itself, initiated after David "encouraged himself in the LORD," exemplifies the active obedience that flows from faith, even when circumstances are dire, reminding us that divine promises often require human exertion.
Reflection and Application
The scene at the Brook Besor provides a powerful metaphor for the Christian life and ministry. There will be times when the spiritual journey or a specific calling demands extraordinary perseverance, pushing us to our limits. Like David, we are called to pursue God's purposes with determination, even when faced with overwhelming odds or personal weariness. However, this verse also offers a vital lesson in self-awareness and compassionate community. Just as 200 men were too "faint" to continue, there will be moments when we, or those around us, reach a point of genuine exhaustion—physically, emotionally, or spiritually. True leadership and mature faith involve discerning these limits, not shaming those who cannot keep pace, but ensuring they are cared for and included in the ultimate victory. This highlights the importance of mutual support within the body of Christ, recognizing that not everyone can always carry the same load, but all are indispensable to the mission and share in its blessings. It challenges us to assess our own capacity, to rest when truly needed, and to extend grace and practical support to those who are weary, remembering that God's strength is made perfect in weakness.
Questions for Reflection
FAQ
Why did David not force all 600 men to continue the pursuit?
David's decision not to force all 600 men to continue demonstrates his pragmatic and compassionate leadership. The text explicitly states that 200 men were "so faint that they could not go over the brook Besor." This was not a matter of unwillingness but physical incapacitation due to extreme exhaustion from the emotional trauma of Ziklag's destruction and the hurried march. Forcing them to continue would have been counterproductive, risking their lives, slowing the entire company, and potentially leading to further dissent or even death. David recognized their genuine inability and made a strategic choice to leave them behind to rest and guard the supplies, a decision that proved wise and equitable, as seen in his later decree regarding the sharing of spoils (1 Samuel 30:21-25). This highlights David's ability to balance military objective with the well-being of his men, understanding that true strength lies in a cohesive and cared-for unit.
Christ-Centered Fulfillment
While 1 Samuel 30:10 describes David's determined pursuit and compassionate leadership, it finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. David, as a king and deliverer, foreshadows Christ, the true King and ultimate Rescuer. Just as David pursued his lost people, Christ, the Good Shepherd, leaves the ninety-nine to seek out the one lost sheep (Matthew 18:12-14), demonstrating an even greater pursuit of those who are lost. He is the Good Shepherd who lays down His life for the sheep (John 10:11) to recover humanity from the clutches of sin and death, a pursuit far more costly than David's. Furthermore, the scene at the Brook Besor, where some men were too faint to continue, beautifully illustrates Christ's empathetic understanding of human weakness. Unlike David, who left some behind (though for good reason), Jesus Himself bore our infirmities and carried our diseases (Isaiah 53:4; Matthew 8:17). He does not leave the weary behind but empowers them with His strength, inviting all who are weary and burdened to come to Him for rest (Matthew 11:28-30). The principle of sharing the spoils, where even the weak participate in the victory, finds its ultimate expression in Christ's finished work on the cross, where His victory over sin and death is freely given to all who believe, regardless of their strength or contribution (Ephesians 2:8-9). In Christ, the "faint" are not left behind but are strengthened, transformed, and brought into the fullness of His eternal triumph.