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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 30:21–31. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Let there be no special food for anyone working in the kneading room. Let the food be the same for everyone, for those who bake and those who are appointed to any task, in accordance with what was established from the beginning by the father of the koinōnia, Apa, to whom God entrusted this great calling. If other fathers who have succeeded him have made canons granting special food to the bakers, they did so after Moses’ manner, as we have learned in the Gospel that says, “Because of your hardness of heart, Moses has allowed you to repudiate your wives, but in the beginning it was not like this.” If, for some light fatigue, a man separates himself from his brother and differs from him in his food more than do those who are to leave for the harvest or for any other task at which they will have to endure the heat, let us not allow the brothers who have been appointed for any other task in the community to eat with these, since they have not set out to endure the heat and to work strenuously.On the contrary, the unity of the koinōnia consists in a like measure for all, according to the saints’ way of doing; thus David approached those who had not gone to war and spoke to them peacefully, giving them a share of the spoils equal to that received by those who had gone to war with him. He did not listen to those who were wicked and said, “We will not share with them.” The Lord taught us likewise in the Gospel by the parable, when those who had “borne the weight of the day and the heat murmured, saying, ‘Why have you treated us like those who have worked only an hour?’ ” They, too, heard the reproach, “Is your eye evil because I am good?”
David came to the two hundred men, etc. After the victory over the plunderers, David equally enriched those who were weary and stayed behind, with those who fought, with a share of the spoils. Let not the wise man glory in his wisdom (Jerem. IX). We cannot all do everything. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Yet all laboring at different times in the same vineyard of the Lord, will receive the same denarius of life in contemplating the image of the supreme king.
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Summary
First Samuel 30:21 captures a defining moment in David's leadership upon his return from the triumphant pursuit of the Amalekites. Having successfully recovered all that was plundered from Ziklag, David intentionally sought out and formally greeted the two hundred men who, due to extreme exhaustion, had been unable to continue the pursuit and had remained behind at the brook Besor. This deliberate act of "saluting" them underscored his commitment to unity, recognized their vital, albeit less visible, contribution, and laid the groundwork for his subsequent decree regarding the equitable division of the spoil among all his men.
Context
Literary Context
This verse is strategically placed at the climax of a deeply distressing and ultimately victorious episode for David and his men. Immediately preceding this, David and his six hundred men returned to find Ziklag burned and plundered by the Amalekites, with their families taken captive (1 Samuel 30:1-2). In a moment of profound personal grief and communal despair, David famously encouraged himself in the Lord his God and, after consulting the ephod, received divine affirmation to pursue the raiders. During their relentless pursuit, two hundred men became so utterly exhausted that they could not cross the brook Besor, a significant geographical barrier. David, demonstrating pragmatic leadership, left them there to guard the supplies (1 Samuel 30:9-10). The remaining four hundred, divinely guided, achieved a decisive victory, recovering everything that had been lost and taking abundant spoil (1 Samuel 30:18-20). Verse 21, therefore, functions as the crucial reunion point, where David's character is further revealed in his interaction with the waiting contingent, directly preceding his groundbreaking decree on the division of spoil (1 Samuel 30:24-25).
Historical & Cultural Context
The Amalekites were a nomadic, predatory people, ancient enemies of Israel, known for their opportunistic raids (see Exodus 17:8-16). Ziklag itself was a Philistine town given to David by Achish, King of Gath, serving as David's base of operations during his exile from Saul (1 Samuel 27:6). In ancient warfare, the division of spoil was a critical aspect of military success, often a source of contention, and typically distributed based on direct participation in battle. The concept of "faintness" or exhaustion was a real and debilitating factor in long pursuits across arid, difficult terrain. David's "salutation" (Hebrew: shâʼal) was more than a casual greeting; it was a formal inquiry into their well-being, an act of acknowledgment and respect, particularly significant in a hierarchical military context. It served to formally reintegrate them into the victorious company, challenging the conventional wisdom that only those who fought deserved the spoils of war.
Key Themes
This verse powerfully illustrates several enduring themes. Firstly, Compassionate and Inclusive Leadership is paramount, as David's immediate action upon returning was to personally engage with the weary men, demonstrating a genuine concern for all members of his company, not just the combatants. This aligns with the biblical emphasis on leaders having a heart for their people. Secondly, the theme of Unity and Solidarity is highlighted. By "saluting" the men at Besor, David actively fostered a sense of belonging and ensured that those who were physically unable to fight were still considered integral to the collective success. This act directly prefigures and undergirds his revolutionary decree in 1 Samuel 30:24, establishing a principle of equal contribution regardless of the specific role played. Thirdly, the passage underscores the Recognition of Diverse Contributions. David understood that guarding the baggage and providing a secure base was a vital, indispensable task, even if less glorious than direct combat. His greeting validated their difficult, yet essential, role, ensuring that all efforts, visible or unseen, were valued in the community.
Exposition and Analysis
Key Word Analysis
This word (H6296) describes a state of extreme weariness, exhaustion, or fatigue, often to the point of being unable to continue. It implies a physical limitation, not a lack of courage or willingness. The men were not shirking duty but were genuinely incapacitated by the grueling pursuit. David's understanding of their condition highlights his empathy and discerning leadership.
While commonly translated as "to ask" or "to inquire," in this context, shâʼal (H7592) carries a richer meaning. It implies a formal, respectful greeting, an inquiry into their welfare, and an acknowledgment of their presence and contribution. It was a personal gesture of care and recognition from David to his men, signifying acceptance and solidarity rather than a mere casual nod. This act of "saluting" them was a deliberate and significant gesture of leadership.
This proper noun (H1308), referring to the "brook Besor" (H5158), serves as more than just a geographical location; it represents a physical barrier and a point of division. It was the place where the weaker men had to stop, marking a literal and metaphorical separation. However, it also becomes the site of reunion and the place where David's inclusive policy is first enacted through his compassionate greeting, transforming it from a place of separation into one of solidarity.
Verse Breakdown
"And David came to the two hundred men"
This opening clause emphasizes David's initiative. He did not wait for the men to come to him, nor did he send a subordinate. He personally sought out the weary contingent, demonstrating his direct engagement and concern for all his followers. This immediate action speaks volumes about his leadership priorities, valuing every member of his company.
"which were so faint that they could not follow David, whom they had made also to abide at the brook Besor"
This part explains the reason for their absence from the battle: extreme physical exhaustion. It clarifies that their remaining behind was a necessity, not a choice of cowardice, and that their role was to "abide" or remain at the brook, guarding the supplies. This sets the context for David's subsequent actions, as he understands their limitations and their assigned, crucial task.
"and they went forth to meet David, and to meet the people that [were] with him"
This describes the reciprocal action of the 200 men. Upon seeing David and the victorious company, they actively moved to greet them. This signifies their eagerness for reunion and their continued loyalty and identification with the group, despite their inability to participate in the fighting. It highlights a mutual desire for connection and a continued sense of belonging.
"and when David came near to the people, he saluted them"
This is the climactic action of the verse. David's personal approach and formal greeting ("saluted them") are the key. It was a public and intentional act of recognition, welcome, and affirmation. This gesture validated their worth and contribution, ensuring they felt included in the triumph, despite their physical limitations, and setting the stage for the equitable division of spoils.
Literary Devices
The passage employs several effective literary devices. Contrast is evident between the four hundred men who continued the pursuit and achieved victory, and the two hundred who were "so faint" they had to remain behind. This highlights the different capacities and roles within the group, emphasizing that even those with limitations have a place. The Symbolism of the "brook Besor" is also significant; initially a barrier that divides the strong from the weak, it transforms into a place of reunion and the setting for David's demonstration of inclusive leadership. Furthermore, the passage contains an element of Foreshadowing, as David's compassionate "salutation" here prefigures his revolutionary and inclusive decree regarding the division of spoil in 1 Samuel 30:24-25, where he establishes the principle that those who guard the supplies are as deserving as those who fight. The emphasis on David's personal action of "coming to" and "saluting" the men underscores his character through Direct Characterization, revealing his empathy and wisdom.
Theological and Thematic Connections
David's actions in 1 Samuel 30:21 resonate deeply with foundational biblical principles concerning community, care for the vulnerable, and the value of every contribution within a collective. His intentional approach to the weary men, his personal greeting, and his subsequent decree on the division of spoil demonstrate a leadership rooted in compassion and equity, rather than mere performance or physical prowess. This foreshadows a kingdom where all members, regardless of their visible strength or direct participation in "battle," are valued and included. It speaks to God's own heart, which values the weak and marginalized, integrating them into the fabric of His people. This principle challenges a meritocratic worldview, asserting that worth is not solely derived from what one can overtly accomplish, but from belonging and contributing in whatever capacity is possible within the community.
Reflection and Application
David's encounter with the two hundred weary men at the brook Besor provides a timeless blueprint for compassionate leadership and community building in any context. In our own lives, whether in families, workplaces, churches, or broader communities, there are always those who, for various reasons—physical, emotional, or spiritual exhaustion; limitations; or different gifting—cannot participate in the "front lines" or the most visible tasks. This passage challenges us to intentionally seek out and acknowledge their presence and their contributions, however quiet or indirect they may seem. True strength in a community comes not from demanding uniform performance, but from valuing diverse capacities and ensuring that every member feels seen, respected, and included. A simple, genuine greeting or a word of affirmation, like David's "salutation," can bridge divides, heal wounds, and foster a profound sense of belonging, transforming a collection of individuals into a cohesive and resilient body that truly reflects the heart of God.
Questions for Reflection
FAQ
Why were the two hundred men left behind at the brook Besor?
The two hundred men were left behind because they were "so faint that they could not follow David." This indicates extreme physical exhaustion from the strenuous pursuit of the Amalekites. The text explicitly states this was due to their weariness, not a lack of courage or willingness to fight. They were assigned the crucial task of guarding the supplies and baggage at the brook Besor, providing a secure base for the fighting force.
What is the significance of David "saluting" the men?
David's act of "saluting" them (Hebrew: shâʼal) was highly significant. It was more than a casual greeting; it was a formal inquiry into their well-being, a personal acknowledgment of their presence, and a public validation of their role. In a military context, it served to formally reintegrate them into the victorious company, ensuring they felt seen and valued despite not participating in the direct combat. This gesture of compassion and inclusivity directly led to David's groundbreaking decree that those who guarded the supplies should share equally in the spoil with those who fought (1 Samuel 30:24-25).
Did the men who stayed behind at Besor deserve a share of the spoil?
According to David's subsequent decree in 1 Samuel 30:24-25, yes, they absolutely did. David declared, "as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall part alike." This established a new, equitable principle in Israelite warfare, recognizing that guarding the supplies was a vital and indispensable contribution to the overall success of the mission. David's "salutation" in verse 21 was the compassionate prelude to this inclusive policy, demonstrating a profound understanding of communal interdependence.
Christ-Centered Fulfillment
David's compassionate leadership at the brook Besor, where he personally greeted and honored the weary and less visible members of his company, powerfully foreshadows the ultimate compassion and inclusivity of Jesus Christ. Just as David valued those who could not fight but served in a supporting role, Christ extends His grace and welcome to all who are weary and burdened, inviting them to find rest in Him (Matthew 11:28-30). Our Lord did not come to be served, but to serve, even to the point of washing His disciples' feet, demonstrating a radical servant leadership that elevates the humble and the weak (John 13:1-17). In the body of Christ, there are diverse gifts and roles, and the "weaker" or less prominent members are often indispensable and receive greater honor (1 Corinthians 12:22-26). Jesus, our great High Priest, is able to sympathize with our weaknesses, having been tempted in every way, yet without sin (Hebrews 4:15). He embodies the perfect fulfillment of David's inclusive spirit, ensuring that no one who comes to Him is cast out, and that every member, regardless of their perceived strength or contribution, is cherished and given a full share in the victory He has won on the cross.