TRV
See on the biblical-era map
Study This Verse
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The poor and the feeble, the blind and the lame, are called and come because the weak and the despised in this world are often quicker to hear the voice of God, as in this world they have nothing to delight them.The Egyptian servant of the Amalekites is a good example of this. When the Amalekites were plundering and moving about, he was left behind on the road sick and fainting from hunger and thirst. When David found him, he provided him with food and drink, and as soon as he revived he became David’s guide, found the celebrating Amalekites, and with great bravery overthrew the people who had left him behind sick.
Amalekite means “a people that laps.” What does “a people that laps” signify but the hearts of the worldly? Going about after the things of earth, it is as if they are lapping them up when they take delight in temporal things alone. A lapping people takes plunder, so to speak, when out of its love for earthly things it heaps up profit from others’ losses. The Egyptian servant is left behind on the road sick, because all sinners, once they begin to grow weak from the situation of this world, soon come to be despised by worldly minds. David found him and provided him with food and drink, because the Lord, who is “brave in hand” (if we attribute to him the meaning of David’s name), does not despise what the world has cast aside. Often he directs to the grace of his love those who are not strong enough to follow the world, and who are, so to speak, left behind on the road, holding out to them the food and drink of his word. It is as if he chooses them as guides for himself on the road when he makes them his preachers. When they bring Christ to the hearts of sinners, it is as if they are leading David upon the enemy, and, like David, they strike the celebrating Amalekites with the sword, because by the Lord’s power they overthrow all the proud who had despised them in the world.
David therefore said to him: Whose are you, or from where? etc. It is a rule of the Church to inquire of those who defect to her from heretics through their teachers; who, before they fled, what they thought about faith, to where they tend in the future in mind. And when they have known them to contradict heresies with full intensity, and to favor the Catholic faith, then and only then should they apply the sacraments of the same faith to be reconciled with them, lest they seem to throw holy things to the dogs, and pearls to the swine. Of whose, he said, are you listeners, and of what, or to which sect are you proposing now to belong? It is necessary to reply, he who seeks to escape the snares of the heretics: I confess, I have been darkened by sins, having been devoted to listening to the heretics; but my master, who imbued me with errors, has left me: because where wars were waged against the Church, he found me less suitable in tongue or intellect for this contest; nor did he wish to take me any further into such a conflict with him. Truly, we breaking out from the south, that is, light, promising our perfect and Spirit-breathing doctrine, and brought not a few of the gentiles to our sect, and in no small part obstructed the faith of the Church.
Continue studying 1 Samuel 30:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
1 Samuel 30:13 captures the pivotal interrogation of an abandoned Egyptian servant by David, following the devastating Amalekite raid on Ziklag. This encounter serves as the indispensable turning point, providing David with the critical intelligence needed to locate the raiders and orchestrate the successful recovery of his family and all that was lost. The verse underscores David's astute leadership in crisis, his compassionate yet strategic inquiry, and God's sovereign hand in using unexpected circumstances to fulfill His purposes and deliver His people.
Context
Literary Context
This verse is situated at a critical juncture in David's life, immediately after the Philistine lords had dismissed him from their ranks, preventing him from fighting against Israel (1 Samuel 29:1-11). Upon returning to Ziklag, David and his men discovered their city burned and their families abducted by the Amalekites, leading to profound distress and even a threat to stone David (1 Samuel 30:1-6). In this moment of despair, David "encouraged himself in the Lord his God" (1 Samuel 30:6). After consulting the Urim and Thummim, David received divine confirmation to pursue the raiders, with the promise of full recovery (1 Samuel 30:7-8). While on their pursuit, a portion of David's men became too exhausted to continue (1 Samuel 30:9-10), but David pressed on with the remaining four hundred. It is at this precise point, finding a dying man in a field and providing him sustenance (1 Samuel 30:11-12), that the pivotal interrogation in 1 Samuel 30:13 unfolds, setting the stage for the dramatic and divinely orchestrated recovery.
Historical & Cultural Context
The Amalekites were a historically nomadic, predatory people, long-standing and bitter enemies of Israel, against whom God had declared perpetual war due to their unprovoked attack on Israel during the Exodus (Exodus 17:8-16). Their raid on Ziklag was characteristic of their opportunistic, destructive nature, targeting undefended settlements for plunder and captives. The practice of taking captives, particularly women and children, was common in ancient Near Eastern warfare, often for ransom, enslavement, or integration into the conquering group. The abandonment of a sick servant, as described here, reveals the callousness inherent in their culture, prioritizing mobility, self-preservation, and the spoils of war over the well-being of their dependents. Servitude was a common societal structure, and an abandoned servant would have been utterly vulnerable, making David's act of providing sustenance before interrogation particularly noteworthy and compassionate in that harsh cultural landscape.
Key Themes
1 Samuel 30:13 powerfully illustrates several key themes central to David's narrative and the broader biblical story. Firstly, Divine Providence is strikingly evident in the "accidental" discovery of the abandoned servant. God often uses seemingly insignificant or unexpected individuals and circumstances to guide His chosen servants and fulfill His plans, turning a dire situation into an opportunity for divine intervention and demonstrating His faithfulness to those who trust Him, as David did in 1 Samuel 30:6. Secondly, Compassion and Strategic Inquiry are intertwined. David's men first offered food and water to the dying man (1 Samuel 30:11-12) before David posed his questions, demonstrating a blend of human kindness and strategic intelligence. This act of mercy likely fostered trust, encouraging the servant to disclose vital information. Thirdly, the Value of Timely Information is paramount. The servant's identity and the reason for his abandonment provided David with the precise intelligence needed to track the Amalekites, highlighting how critical and timely information can be in overcoming overwhelming odds. This encounter ultimately leads to the complete recovery of all that was lost, fulfilling God's promise to David in 1 Samuel 30:8.
Exposition and Analysis
Key Word Analysis
This name, meaning "loving" or "beloved," identifies the central figure of the narrative, who is at this point a military leader and future king of Israel. His presence here underscores his active role in leading his men, even in the midst of personal anguish. The passage highlights his character as one who, despite immense personal loss and the threat of stoning from his own men, remains focused on his mission and demonstrates both strategic acumen and compassion.
This term refers to a boy or youth, from infancy to adolescence, and by implication, a servant. The Egyptian's self-description as a "young man" emphasizes his relative vulnerability and dependent status. His youth also implies that he might have been less experienced or robust, making him an easy target for abandonment when he fell ill. His designation as a "servant" further clarifies his subordinate role, making his testimony all the more valuable as an insider to the Amalekite camp.
This primitive root means "to be rubbed or worn," and figuratively, "to be weak, sick, afflicted." The servant's illness is the direct cause of his abandonment, revealing the ruthless pragmatism of his Amalekite masters. His weakened state makes David's act of providing him food and water a profound act of mercy. The word highlights his desperate condition, making his survival and subsequent testimony a clear act of divine providence.
Verse Breakdown
"And David said unto him, To whom [belongest] thou? and whence [art] thou?"
David's initial questions are direct, concise, and strategically designed to extract critical information about the man's identity and affiliation. The KJV's bracketed words "[belongest]" and "[art]" are supplied for grammatical clarity in English, but the Hebrew questions are equally sharp: "Whose are you? And from where are you?" David, in a moment of extreme urgency and personal anguish over his captured family, demonstrates keen leadership by prioritizing intelligence gathering. He doesn't waste time on pleasantries but immediately seeks to understand the man's connection to the situation, showcasing his resolve and practical approach to leadership in crisis.
"And he said, I [am] a young man of Egypt, servant to an Amalekite;"
The servant's reply is equally direct and provides the first crucial pieces of the puzzle. His identification as a "young man of Egypt" establishes his nationality, indicating he is a foreigner, likely a mercenary or a slave captured from Egypt. More importantly, his immediate follow-up, "servant to an Amalekite," confirms his direct association with David's enemies. This statement instantly validates David's line of questioning and provides the necessary link to the perpetrators of the Ziklag raid, transforming the dying man into a vital source of intelligence. The KJV's bracketed "[am]" similarly aids English syntax.
"and my master left me, because three days agone I fell sick."
This final clause provides the critical context for the servant's presence and, more importantly, reveals the callousness of the Amalekites. His abandonment "because three days agone I fell sick" explains why he was found in such a vulnerable state. This detail not only elicits sympathy but also provides a crucial timeline ("three days agone") that helps David estimate the Amalekites' lead and direction. It underscores the brutal, uncompassionate nature of the Amalekites, who would discard a sick servant rather than care for him, a trait consistent with their historical cruelty towards others, and ironically, a trait that ultimately leads to their undoing.
Literary Devices
The passage employs several potent literary devices that enhance its narrative impact and theological depth. Foremost is Dialogue, which serves as the primary engine for driving the narrative forward, revealing character, and advancing the plot through direct speech. David's incisive questions demonstrate his strategic mind and urgency, while the servant's concise answers provide immediate, vital information, creating a sense of tension and resolution. There is also a strong element of Irony: the very cruelty of the Amalekites in abandoning a sick servant becomes the means of their undoing, as this discarded individual holds the key to their location and ultimate defeat. This highlights a recurring biblical theme where evil often contains the seeds of its own destruction, and God uses the wicked's own actions against them. Furthermore, the discovery of the servant functions as a form of Providential Intervention, where a seemingly impossible situation is resolved by an unexpected, divinely orchestrated encounter. While not a literal Deus ex Machina in the classical sense, the sudden appearance of this abandoned man, holding the exact intelligence David needs, clearly illustrates God's sovereign hand orchestrating events to deliver His servant and fulfill His promises.
Theological and Thematic Connections
This encounter with the abandoned Egyptian servant powerfully underscores God's meticulous providence, demonstrating that even in the darkest moments of despair, divine intervention can emerge from the most unexpected sources. David's act of compassion towards a dying, discarded individual not only reflects godly character but also proves strategically beneficial, illustrating that mercy can open doors to vital information and aid in the pursuit of justice. The narrative reinforces the truth that God often uses the "least of these" or seemingly insignificant circumstances to accomplish His mighty purposes, turning human weakness or neglect into instruments of divine deliverance. This aligns with a broader biblical pattern where God confounds the wise and powerful through the simple and overlooked, ensuring that His glory alone is revealed in the deliverance of His people.
Reflection and Application
The story of David and the abandoned Egyptian servant provides a profound lesson in how God's providence often operates through unconventional channels, reminding us that critical answers or direction can come from the most unexpected sources. In our own moments of crisis, when we feel overwhelmed and lost, this passage encourages us to remain open to divine guidance, recognizing that God's solutions may not always align with our preconceived notions or expectations. Furthermore, David's compassionate response to a vulnerable stranger, even amidst his own deep distress and urgent mission, serves as a powerful model for us. It demonstrates that acts of mercy are not merely ethical imperatives but can also be strategically beneficial, fostering trust and opening doors to vital information or assistance. This narrative challenges us to cultivate a heart of compassion, even towards those we might initially dismiss as insignificant or burdensome, and to approach challenges with diligent inquiry, seeking wisdom and understanding from all available, even surprising, sources, trusting that God can work through anyone or anything to achieve His purposes.
Questions for Reflection
FAQ
Why was the Egyptian servant abandoned by the Amalekites?
The servant explicitly states that his master, an Amalekite, "left me, because three days agone I fell sick." This reveals the callous and pragmatic nature of the Amalekites. They were a nomadic, raiding people who prioritized speed and mobility, especially after a successful raid where they were laden with plunder. A sick or injured servant would have been a hindrance to their rapid movements and a burden to care for. Their decision to abandon him highlights their lack of compassion and their focus on self-preservation and material gain, a characteristic consistent with their historical cruelty towards others, including Israel (Exodus 17:8-16). This act of abandonment, though cruel, inadvertently provided David with the crucial intelligence he needed, demonstrating God's ability to use the evil actions of men to accomplish His righteous purposes.
How did David know to ask such specific questions about the servant's origin and master?
David's questions, "To whom [belongest] thou? and whence [art] thou?", demonstrate his strategic leadership and keen understanding of the ancient world. In that era, a person's identity and allegiance were often defined by their family, tribe, or master. David, facing a crisis of immense personal and national significance, needed immediate and actionable intelligence. By asking about the man's "belonging" (i.e., his master or affiliation) and his "origin," David was efficiently seeking to establish the man's connection to the recent raid on Ziklag. His experience as a military leader, combined with his reliance on God's guidance and his recent consultation of the Urim and Thummim (1 Samuel 30:8), likely sharpened his ability to ask the right questions in a high-stakes situation, leading directly to the breakthrough information he desperately needed to pursue the Amalekites successfully.
Christ-Centered Fulfillment
The encounter with the abandoned Egyptian servant in 1 Samuel 30:13 powerfully foreshadows the redemptive work of Christ, particularly in His compassion for the marginalized and His use of the "least of these." Just as David, though in deep distress over his own losses, extended mercy to a discarded, dying man, Jesus consistently sought out and ministered to the outcasts, the sick, and the forgotten of society (Matthew 9:35-36). The Egyptian servant, left for dead by his cruel master, finds life and purpose through David's intervention, becoming an instrument of salvation and restoration for David's household. This mirrors Christ's mission to seek and save the lost (Luke 19:10), those abandoned by sin and death and left to perish by the cruel master of this world. Furthermore, God's use of this seemingly insignificant individual to bring about a great victory for David reflects the New Testament principle that God often chooses the weak and foolish things of the world to shame the strong and wise (1 Corinthians 1:27-28). Ultimately, Christ Himself is the compassionate Shepherd who leaves the ninety-nine to find the one lost sheep (Matthew 18:12-14), bringing about complete recovery and restoration, far surpassing David's recovery of material possessions to the eternal recovery of souls. His ultimate act of compassion on the cross, abandoned by God and man, became the means by which humanity, once lost and sick in sin, could be found and restored to the Father (2 Corinthians 5:21).