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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.
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.
When he had led him, behold, they reclined, etc. Heretics recline on the face of the earth, eating and drinking; whether they read the obscure or the clear Scriptures (for this is the difference between eating and drinking), they always seek not the heavenly things through these, but the earthly, nor can they say with the Apostle: "But our conversation is in heaven" (Philippians 3). And as if they celebrate a feast day for the spoils they had plundered from the land of the Philistines and Judah, regarding their inventions, by which they had taught some pagans to err worse under the pretext of Christ's name, or turned the faithful away from the path of truth, as the best light of knowledge, they joyfully say: "This is the day which the Lord hath made; we will rejoice and be glad in it" (Psalm 118).
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Summary
1 Samuel 30:16 presents a vivid and pivotal scene: the Amalekite raiders, having plundered Ziklag, Philistine territories, and Judah, are discovered by David and his men in a state of unbridled revelry. They are spread out, eating, drinking, and dancing, completely engrossed in celebration over their vast spoils and utterly oblivious to the impending divine judgment. This moment of extreme complacency and self-indulgence sets the stage for David's divinely orchestrated, decisive counter-attack, transforming the enemy's moment of triumph into their ultimate downfall and David's comprehensive restoration.
Context
Literary Context
This verse is the dramatic turning point in the narrative of David's pursuit of the Amalekites. Earlier in the chapter, David and his men return to Ziklag to find it burned and their families taken captive, leading to profound distress (1 Samuel 30:3-5). In his deepest moment of despair, David famously strengthened himself in the Lord his God, seeking divine counsel through the ephod. The Lord grants him explicit permission and assurance of success in pursuit (1 Samuel 30:8). David's journey then leads to the providential discovery of an abandoned Egyptian slave, who, after being revived, agrees to guide David directly to the Amalekite camp. Verse 16 describes the scene David encounters, confirming the Lord's perfect timing and setting the stage for the swift and overwhelming victory detailed in 1 Samuel 30:17-19).
Historical & Cultural Context
The Amalekites were a historically nomadic, predatory people, known for their persistent animosity towards Israel, dating back to their unprovoked attack on the Israelites in the wilderness shortly after the Exodus (Exodus 17:8-16). God had even commanded King Saul to utterly destroy them, a command Saul failed to fully obey (1 Samuel 15:1-3). Their practice of raiding and taking "spoil" (plunder) was a common and accepted aspect of warfare in the ancient Near East, with victorious armies seizing goods, livestock, and captives as a matter of course. The celebratory feasting and dancing described in this verse were typical expressions of triumph and revelry after a successful raid, often accompanied by a false sense of security due to their perceived invincibility and the sheer volume of their loot. Their widespread dispersal, "spread abroad upon all the earth," suggests a lack of military discipline and vigilance, common among those who feel no immediate threat after a successful campaign.
Key Themes
This verse powerfully illustrates several key themes prevalent in the book of 1 Samuel and the broader biblical narrative. It highlights the theme of divine providence and timing, showcasing God's sovereign hand guiding David to the precise moment when his enemies were most vulnerable, turning a desperate situation into a decisive victory (1 Samuel 30:18-19). It also underscores the dangers of complacency and overconfidence, as the Amalekites' revelry, fueled by their "great spoil," directly led to their downfall. This serves as a potent cautionary tale against spiritual laxity and a false sense of security after periods of success, echoing warnings found throughout wisdom literature (e.g., Proverbs 16:18). Furthermore, it subtly reinforces the theme of God's judgment against His enemies, particularly those who persistently oppose His people, echoing the long-standing divine decree against Amalek.
Exposition and Analysis
Key Word Analysis
This verb means "to descend," "to go downwards," or "to bring down." In this context, it signifies David's action of leading the Egyptian guide down to the Amalekite camp. It implies a descent from higher ground or a strategic movement to a lower, concealed position, positioning David and his men for a surprise attack. The word choice subtly conveys the stealth and precision of David's approach, contrasting with the Amalekites' open revelry.
This verb means "to spread out," "to be scattered," or "to be dispersed." Here, it vividly portrays the Amalekites' complete lack of military formation or defensive posture. They were not gathered in a guarded camp but were carelessly scattered across the landscape, indicating a complete absence of vigilance and an assumption of absolute security. This physical disarray directly contributes to their extreme vulnerability, making them easy targets for David's disciplined force.
This word denotes a festive dance, often associated with observing a festival or engaging in a celebratory procession. Its inclusion here, alongside eating and drinking, paints a picture of unbridled, joyous, and perhaps drunken revelry. It signifies a state of complete abandon and unwatchfulness, where the focus was entirely on self-indulgence and celebration rather than on security or the potential for counter-attack. This revelry is a direct consequence of their perceived success and the "great spoil" they had acquired.
Verse Breakdown
"And when he had brought him down, behold, [they were] spread abroad upon all the earth"
This phrase marks David's arrival at the Amalekite camp, guided by the Egyptian servant. The immediate observation is the Amalekites' disorganized and scattered state. They were not in a fortified position or even a cohesive encampment, but rather loosely dispersed over a wide area, making them an easy target for a surprise attack. This disarray speaks volumes about their overconfidence and lack of preparedness, a stark contrast to David's strategic approach.
"eating and drinking, and dancing"
This tripartite description powerfully emphasizes the depth of their self-indulgence and revelry. Their activities were entirely focused on pleasure and celebration, indicating a complete absence of military discipline or watchfulness. The cumulative effect of these actions highlights the prolonged and pervasive nature of their festivities, suggesting they had been indulging for some time, further solidifying their vulnerability and heedlessness.
"because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah"
This clause provides the explicit motivation for their celebration. Their immense plunder, described as "great spoil," taken from both the Philistine territories (where Ziklag was located) and the land of Judah, fueled their triumphal feast. This "great spoil" represents their perceived success and security, ironically leading directly to their downfall. The mention of both Philistine and Judahite lands underscores the extensive nature of their recent raiding and the vastness of their ill-gotten gains.
Literary Devices
The verse employs powerful Imagery to paint a vivid picture of the Amalekites' state. The phrase "spread abroad upon all the earth" creates a visual of their disorganization and lack of vigilance, contrasting sharply with the disciplined and purposeful pursuit of David's men. The sensory details of "eating and drinking, and dancing" immerse the reader in their heedless revelry, emphasizing their complete preoccupation with self-indulgence. There is also a strong element of Irony present; the very "great spoil" that occasioned their celebration and false sense of security ultimately became the catalyst for their destruction, as it led to their fatal complacency. This situation also presents a stark Contrast between the desperate, God-dependent pursuit of David and the arrogant, self-indulgent revelry of the Amalekites, highlighting God's favor on the humble and His swift judgment on the proud and unvigilant.
Theological and Thematic Connections
1 Samuel 30:16 serves as a profound illustration of divine justice and the dire consequences of unbridled complacency. The Amalekites, long-standing and unrepentant enemies of God's people, are caught in a moment of arrogant celebration over their ill-gotten gains, completely unaware that their revelry is paving the way for their destruction. This scene underscores the biblical principle that pride often precedes a fall, and that God's timing for intervention and judgment is perfect, often striking when His adversaries feel most secure and invincible. It also highlights God's unwavering faithfulness to His covenant people, even when they are at their lowest point, orchestrating circumstances to bring about their deliverance and comprehensive restoration. The Amalekites' fate is a powerful reminder that God sees and will ultimately act against those who oppress His own.
Reflection and Application
The scene at the Amalekite camp in 1 Samuel 30:16 offers timeless and potent lessons for believers today. It serves as a powerful reminder of the spiritual danger inherent in complacency, especially after periods of success or blessing. Just as the Amalekites were consumed by their spoils and revelry, we too can become distracted by worldly gains, succumbing to a false sense of security that blinds us to spiritual threats or the ongoing need for vigilance. This passage urges us to maintain a posture of constant watchfulness, recognizing that our spiritual adversary, like the Amalekites, seeks opportunities when we are most unguarded. It also powerfully affirms God's perfect timing and His unwavering faithfulness to those who trust in Him, even when circumstances seem dire. David's desperate prayer and subsequent divine guidance led him to this opportune moment, demonstrating that God can turn our deepest distress into His most profound victory, reminding us that true security is found not in our possessions or perceived invincibility, but in our humble reliance on the Lord.
Questions for Reflection
FAQ
Why were the Amalekites "spread abroad" and celebrating so carelessly?
The Amalekites were "spread abroad" and celebrating so carelessly primarily because they had just achieved a significant military success, taking "great spoil" from their raids on the land of the Philistines and Judah. This immense plunder fueled their sense of triumph and security. In their arrogance and overconfidence, they believed themselves to be beyond immediate threat, having left their pursuers far behind and being laden with spoils. Their dispersed state and uninhibited revelry, including "eating and drinking, and dancing," indicate a complete lack of military discipline and vigilance, typical of those who feel invincible. This complacency, born out of their recent victories and material gains, made them incredibly vulnerable to David's surprise attack, illustrating the biblical principle that pride often precedes a fall (Proverbs 16:18).
Christ-Centered Fulfillment
1 Samuel 30:16, while describing a historical military victory, points forward to the ultimate triumph secured by Jesus Christ. The Amalekites, reveling in their temporary victory and spoils, represent the forces of sin, death, and the spiritual enemy who believe they have triumphed over humanity and hold humanity captive. Yet, just as David, empowered by God, found his enemies in a state of vulnerable complacency, so too did Christ, through His death and resurrection, decisively conquer these spiritual adversaries. The cross, which appeared to be the enemy's triumph, was in fact the precise moment of their ultimate defeat, as Christ disarmed the powers and authorities, triumphing over them by it. The complacency of the Amalekites foreshadows the spiritual blindness of those who remain engrossed in worldly pleasures and self-sufficiency, oblivious to the coming judgment or the urgent need for spiritual vigilance. Christ, our true David, pursued us in our lostness, not to plunder, but to restore all that was lost to the enemy, bringing us out of captivity to sin and death and securing for us the ultimate "spoil" of eternal life and abundant fellowship with God (John 10:10). His victory ensures that those who trust in Him will ultimately recover all that the enemy has stolen (1 Samuel 30:18-19), culminating in the final triumph when death itself, the last enemy, will be destroyed (1 Corinthians 15:26).