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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
Historical Reception
One surviving comment on this verse from the historical church.
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?”
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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. 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, 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), 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). 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; Deuteronomy 25:17-19). 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. 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. 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
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.
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.
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), 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.
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
FAQ
What does "men of Belial" mean, and why is it used here?
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 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), the sons of Eli (1 Samuel 2:12), and the adversaries of Naboth (1 Kings 21:10).
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). 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). 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). 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).