1 Samuel 30:22

KJV

Then answered all the wicked men and [men] of Belial, of those that went with David, and said, Because they went not with us, we will not give them [ought] of the spoil that we have recovered, save to every man his wife and his children, that they may lead [them] away, and depart.

KJV (with Strong's)

Then answered {H6030} all the wicked {H7451} men {H376} and men of Belial {H1100}, of those {H582} that went {H1980} with David {H1732}, and said {H559}, Because they went {H1980} not with us, we will not give {H5414} them ought of the spoil {H7998} that we have recovered {H5337}, save to every man {H376} his wife {H802} and his children {H1121}, that they may lead them away {H5090}, and depart {H3212}.

Complete Jewish Bible

But some of the men who had gone with David were evil men, scoundrels; and they said, "They didn't go with us, so we're not giving them any of the property we've recovered. Each man can take his wife and children and leave."

Berean Standard Bible

but all the wicked and worthless men among those who had gone with David said, “Because they did not go with us, we will not share with them the plunder we recovered, except for each man’s wife and children. They may take them and go.”

American Standard Version

Then answered all the wicked men and base fellows, of those that went with David, and said, Because they went not with us, we will not give them aught of the spoil that we have recovered, save to every man his wife and his children, that he may lead them away, and depart.

Commentary

### SUMMARY
Following David's miraculous recovery of all that the Amalekites had plundered from Ziklag, a faction among his weary men, described as "wicked men" and "men of Belial," voiced a selfish and unjust demand. They insisted that the 200 men who had been too exhausted to continue the pursuit and had remained behind to guard the baggage should receive no share of the recovered spoil, save for their wives and children. This verse captures a moment of intense internal conflict and a significant challenge to David's emerging leadership, setting the stage for his wise and equitable ruling on the distribution of the spoils of war, which would establish a lasting ordinance for Israel.

### CONTEXT
* **Literary Context:** This verse is situated at a pivotal juncture in David's life, immediately following a devastating personal and communal crisis and a divinely empowered victory. The preceding narrative details the Amalekite raid on Ziklag, David's profound distress, his seeking of the Lord's guidance through the ephod, and the subsequent pursuit and overwhelming defeat of the Amalekites, resulting in the recovery of all that was lost, including a vast amount of spoil, as recounted in [1 Samuel 30:1-20](/1_samuel/30-1-20 "1 Samuel 30:1-20 - David's Victory Over the Amalekites"). This sequence highlights David's spiritual leadership and God's faithfulness in restoring what was stolen. Verse 22 then introduces an internal challenge, a dispute over the distribution of the recovered bounty, which tests David's wisdom and authority within his own company. It directly precedes David's decisive and equitable judgment in [1 Samuel 30:23-25](/1_samuel/30-23-25 "1 Samuel 30:23-25 - David's Ordinance for Sharing Spoil"), which establishes a lasting ordinance for Israel, powerfully demonstrating his capacity for just and compassionate governance even before ascending to the throne.
* **Historical & Cultural Context:** The practice of dividing spoil (booty) was a common and often contentious aspect of ancient warfare. While traditions varied, generally, the warriors who directly engaged in battle received the largest share. However, the role of those who guarded the camp or supplies was also recognized, though their entitlement to spoil was frequently debated. David and his men, having been granted Ziklag by the Philistine king Achish ([1 Samuel 27:6](/1_samuel/27-6 "1 Samuel 27:6 - Ziklag Granted to David")), were essentially a mercenary force, but also a community forged in hardship, comprising many who were "in distress or in debt or discontented" ([1 Samuel 22:2](/1_samuel/22-2 "1 Samuel 22:2 - David's Mighty Men Gather")). The Amalekites were a long-standing, sworn enemy of Israel, marked for destruction due to their historical treachery against the Israelites during the Exodus ([Exodus 17:8-16](/exodus/17-8-16 "Exodus 17:8-16 - Amalek Attacked Israel"); [Deuteronomy 25:17-19](/deuteronomy/25-17-19 "Deuteronomy 25:17-19 - Remember Amalek")). The geographical setting of the brook Besor, where 200 men remained, underscores the physical exhaustion of the pursuit, making their inability to continue understandable and highlighting the need for a just resolution concerning their share of the recovered goods.
* **Key Themes:** This verse powerfully contributes to several overarching themes within [1 Samuel](/1_samuel/1 "The Book of 1 Samuel"). Firstly, it underscores the theme of **leadership and justice**. David, still in exile and not yet king, is presented with a moral dilemma that allows him to demonstrate the qualities of a righteous ruler, contrasting sharply with Saul's impulsive and self-serving leadership throughout [1 Samuel](/1_samuel/1 "The Book of 1 Samuel"). Secondly, it highlights the constant tension between **selfishness and generosity** within a community, even among those who have shared hardship and victory. The "men of Belial" embody human greed and an exclusionary mindset, demanding a disproportionate share based on their direct participation in battle, reflecting a common human failing. Thirdly, the passage subtly reinforces the theme of **unity and valuing diverse contributions**. David's subsequent ruling emphasizes that all who contribute to the common good, whether by fighting or by guarding the supplies, are equally valuable and deserving, fostering cohesion rather than division within his growing company, a principle crucial for the future kingdom. Finally, it touches on the theme of **divine provision and human responsibility**, as the recovered spoil is a direct result of God's blessing, yet its distribution becomes a test of human character and moral integrity.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Wicked (Hebrew, _raʻ'_):** This term broadly denotes evil, badness, or moral depravity. In this context, it describes the character of the men who propose an unjust distribution of the spoil. It signifies not merely a wrong opinion, but a morally corrupt disposition, implying a lack of empathy, fairness, and adherence to communal solidarity. Their "wickedness" is manifested in their selfish desire to exclude their comrades from the shared bounty, demonstrating a harmful intent.
* **Belial (Hebrew, _bᵉlîyaʻal'_):** This highly significant term, often translated as "worthlessness," "wickedness," or "perdition," is a strong descriptor for individuals who are morally depraved, lawless, and utterly vile. It is not a proper name but an abstract noun used to characterize those who are rebellious, destructive, and without moral principle. To be a "man of Belial" implies a disposition of rebellion against God's order and human justice, emphasizing the severe nature of their uncharitable and unjust proposal. It suggests a deep-seated depravity rather than a momentary lapse, indicating a fundamental character flaw.
* **Spoil (Hebrew, _shâlâl'_):** This refers to the plunder, booty, or captured goods taken in war. In this narrative, it specifically refers to the flocks, herds, and other possessions recovered from the Amalekites, in addition to the wives and children. The dispute over the "spoil" is not just about material wealth but about the principles of justice, community, and the recognition of contributions within David's company. Its recovery was a divine blessing, and its distribution becomes a critical test of the community's moral fabric and David's leadership.

#### Verse Breakdown
* **"Then answered all the wicked men and [men] of Belial, of those that went with David,"**: This clause immediately identifies the source of the contentious demand. The dual descriptors, "wicked men" and "men of Belial," serve as a strong indictment of their character, emphasizing their moral corruption and lawless disposition. These were not merely disgruntled individuals but a particularly unprincipled faction within David's 600 men, likely those most driven by greed or a sense of entitlement, who had accompanied David on the arduous pursuit. Their moral standing is explicitly called into question from the outset.
* **"and said, Because they went not with us, we will not give them [ought] of the spoil that we have recovered,"**: This is the core of their unjust proposition. Their argument is based on a narrow, self-serving definition of contribution: only those who physically participated in the direct combat deserve a share of the material gain. They explicitly deny any portion of the "spoil" (the material goods, flocks, herds, etc.) to the 200 men who, though part of the expedition, were too exhausted to cross the brook Besor and remained behind to guard the baggage. This reveals a selfish, exclusionary mindset that fails to recognize the value of all roles within the community and disregards the shared hardship.
* **"save to every man his wife and his children, that they may lead [them] away, and depart."**: This final clause highlights the extreme nature of their selfishness and lack of communal spirit. While they grudgingly concede that the men should reclaim their families (which were fundamental human possessions, not "spoil" in the same sense, and had been recovered from the enemy), they demand that the men then "depart." This effectively means expelling them from the company and denying them any share in the communal victory and its material benefits beyond their immediate kin. This demonstrates a complete lack of solidarity and a desire to consolidate wealth and power among themselves, revealing a deeply divisive and uncharitable spirit.

#### Literary Devices
The verse employs several literary devices to convey its meaning and impact. The most prominent is **Characterization**, where the men are explicitly labeled as "wicked men" and "men of Belial." This direct and strong designation immediately signals their morally corrupt nature to the reader, establishing them as antagonists to justice and unity. This is a form of **epithet**, a descriptive phrase expressing a quality characteristic of the person or thing mentioned, effectively condemning their stance. The sharp contrast between these men's selfish demands and David's eventual just ruling (in the subsequent verses) serves as a **Foil**, highlighting David's emerging qualities as a righteous and discerning leader. Furthermore, the entire scenario functions as a **Test** for David's leadership, revealing his ability to navigate internal conflict and uphold principles of fairness and equity under pressure. The demand itself, particularly the phrase "save to every man his wife and his children, that they may lead [them] away, and depart," uses **Irony** or **Understatement** in its grudging concession, as they are "giving" back what was already the men's fundamental property, while simultaneously attempting to strip them of their rightful share of the communal gain and their place within the group.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This incident at Ziklag provides a foundational lesson in biblical justice and community, reflecting God's heart for equity and generosity. The "men of Belial" represent a spirit of self-interest and exclusion that is antithetical to divine principles. Their demand highlights the human tendency to prioritize personal gain over communal well-being, especially when resources are perceived as earned through direct effort. David's subsequent ruling, which mandates that "as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall part alike" ([1 Samuel 30:24](/1_samuel/30-24 "1 Samuel 30:24 - David's Ordinance for Sharing Spoil")), establishes a principle that transcends mere military custom, reflecting a divine value for every contribution within a collective endeavor. This ordinance, which became a statute and an ordinance for Israel, teaches that all members of a community, regardless of their specific role or perceived level of "glamour" or "direct involvement," are equally valuable and deserving of shared blessings. It underscores God's concern for the vulnerable and for the unity of His people, challenging the notion that only the most visible or strenuous efforts merit reward.

* [Numbers 31:27](/numbers/31-27 "Numbers 31:27 - Division of Spoil after Midianite War")
* [Deuteronomy 20:14](/deuteronomy/20-14 "Deuteronomy 20:14 - Rules for Spoil in Conquered Cities")
* [1 Corinthians 12:22-26](/1_corinthians/12-22-26 "1 Corinthians 12:22-26 - The Importance of Every Member of the Body")

### REFLECTION AND APPLICATION
The dispute in 1 Samuel 30:22 serves as a powerful mirror for contemporary communities, whether families, churches, businesses, or broader societal groups. It challenges us to examine our own hearts for the "men of Belial" tendencies—the inclination to undervalue, marginalize, or exclude those whose contributions are less visible, less direct, or simply different from our own. Are we quick to claim credit for ourselves while diminishing the efforts of others? Do we recognize and affirm the vital role played by those who "tarry by the stuff"—the support staff, the quiet intercessors, the behind-the-scenes organizers, or those who are unable to participate in the "front lines" due to various limitations, age, or health? David's response models a leadership that prioritizes justice, unity, and the holistic well-being of the entire community over the selfish demands of a vocal few. It calls us to cultivate a spirit of generosity and mutual respect, understanding that true strength lies in the collective, where every member's contribution is honored and every burden is shared. This passage encourages us to actively resist the temptation of internal division and to champion equity, ensuring that blessings and recognition are distributed fairly, fostering a culture of inclusion, shared responsibility, and communal prosperity.

#### Questions for Reflection
* **In what ways might I, or my community, be tempted to act like the "men of Belial" by devaluing certain contributions or roles?**
* **How can I actively recognize and affirm the "behind-the-scenes" efforts of others in my family, church, or workplace?**
* **What principles of justice and generosity from David's ruling can I apply to resolve conflicts or distribute resources in my own life or community?**
* **How does valuing every member's contribution foster greater unity, resilience, and strength within a group or organization?**

### FAQ
**What does "men of Belial" mean, and why is it used here?**

Answer: The phrase "men of Belial" (Hebrew: *b'ney beliyya'al*) literally translates to "sons of worthlessness" or "sons of wickedness." It is a strong, pejorative term used in the Old Testament to describe individuals who are morally corrupt, lawless, rebellious, and utterly vile. It signifies a disposition of deep depravity and a lack of moral principle, often associated with rebellion against God or legitimate authority. Its use in [1 Samuel 30:22](/1_samuel/30-22 "1 Samuel 30:22 - The Men of Belial's Demand") emphasizes the severe nature of their uncharitable and unjust proposal to exclude their comrades from the spoil. It highlights that their objection was not just a difference of opinion, but stemmed from a fundamentally wicked and selfish character. This term is also used elsewhere in the Bible to describe those who are rebellious or destructive, such as the wicked men of Gibeah ([Judges 19:22](/judges/19-22 "Judges 19:22 - The Men of Belial in Gibeah")), the sons of Eli ([1 Samuel 2:12](/1_samuel/2-12 "1 Samuel 2:12 - The Sons of Eli, Men of Belial")), and the adversaries of Naboth ([1 Kings 21:10](/1_kings/21-10 "1 Kings 21:10 - The Men of Belial Against Naboth")).

### CHRIST-CENTERED FULFILLMENT
The narrative of 1 Samuel 30:22 and David's subsequent just ruling finds profound Christ-centered fulfillment in the New Covenant. The "men of Belial" represent the spirit of self-righteousness and exclusionary legalism that often characterized those who sought to define worth based on human effort or perceived merit, a spirit that Jesus frequently confronted in His ministry. In contrast, David's ordinance—that those who guard the baggage share equally with those who fight—foreshadows the radical grace of Christ's kingdom. In Christ, salvation and all its blessings are not distributed according to human contribution or "works," but by grace through faith ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")). The ultimate "spoil" of the spiritual battle, won by Christ on the cross through His perfect obedience and sacrifice, is freely given to all who believe, regardless of their past "performance" or perceived "worthiness" ([Romans 3:23-24](/romans/3-23-24 "Romans 3:23-24 - Justification by Grace")). Just as David ensured that even the weary shared in the material victory, Christ ensures that all who are united with Him, even the "weakest" or least visible members of His body, share fully in His triumph and eternal inheritance ([1 Corinthians 12:22-26](/1_corinthians/12-22-26 "1 Corinthians 12:22-26 - The Body of Christ")). His perfect sacrifice is the sole basis for our equal standing before God, demonstrating a divine justice and generosity that far surpasses any human ordinance, inviting all to partake in the unmerited favor of God's boundless love and the glorious inheritance of the saints ([Colossians 1:12](/colossians/1-12 "Colossians 1:12 - Sharing in the Inheritance of the Saints")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 13:13

[Certain] men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known;

Matthew 7:12

¶ Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

1 Kings 21:10

And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And [then] carry him out, and stone him, that he may die.

1 Kings 21:13

And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, [even] against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.

1 Samuel 25:17

Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he [is such] a son of Belial, that [a man] cannot speak to him.

1 Samuel 25:25

Let not my lord, I pray thee, regard this man of Belial, [even] Nabal: for as his name [is], so [is] he; Nabal [is] his name, and folly [is] with him: but I thine handmaid saw not the young men of my lord, whom thou didst send.

1 Samuel 22:2

And every one [that was] in distress, and every one that [was] in debt, and every one [that was] discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men.