TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 30:21–31. 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.
Continue studying 1 Samuel 30:27 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
1 Samuel 30:27 is a crucial verse within the narrative of David's strategic distribution of the recovered spoil following his decisive victory over the Amalekites. It specifically identifies Bethel, south Ramoth, and Jattir as key recipients of David's gifts, highlighting his prudent leadership in solidifying political alliances and garnering support among the elders of Judah. This act demonstrates not only gratitude for divine provision but also a shrewd understanding of the socio-political landscape, laying essential groundwork for his impending kingship.
Context
Literary Context
This verse is situated at the conclusion of a significant episode in 1 Samuel 30. The chapter opens with the devastating Amalekite raid on Ziklag, leaving the city burned and its inhabitants, including David's family, taken captive (1 Samuel 30:1-3). Overwhelmed by grief, David sought the Lord's guidance through the ephod, receiving divine assurance to pursue and recover all (1 Samuel 30:8). Following a miraculous pursuit aided by an Egyptian slave and a decisive victory, David recovered all that was taken and gained additional plunder (1 Samuel 30:18-20). The subsequent distribution of this spoil, detailed in verses 26-31, serves as the climactic act of this narrative arc, showcasing David's transition from a beleaguered fugitive to a unifying figure, strategically preparing for his anointing as king over Judah, which soon follows in 2 Samuel 2:4.
Historical & Cultural Context
In ancient Near Eastern societies, the distribution of spoils after a military victory was a customary practice that reinforced a leader's authority, generosity, and ability to provide for his people. David's actions here are particularly astute given his complex position: he was a leader of a mercenary band, yet also God's anointed king-in-waiting, currently operating outside Saul's legitimate authority. By sending gifts to the elders of various towns in Judah, David engaged in a culturally understood form of patronage and alliance-building. These towns, located primarily in the Negeb (southern Judah) and the Judean hill country, were strategically vital. Many had likely offered refuge or support to David and his men during their years of exile from Saul's court. This act of sharing the spoils of war was a powerful political statement, demonstrating David's gratitude, his capacity for leadership, and his intention to unite the tribes under his rule, thereby preparing the populace for his eventual kingship over the southern kingdom of Judah.
Key Themes
David's actions in 1 Samuel 30, particularly the distribution of the spoil, underscore several profound themes. Firstly, Divine Blessing and Provision are central, as the victory and the abundant spoil were a direct result of God's guidance and intervention (1 Samuel 30:8 and 1 Samuel 30:18-20). David's decision to share this blessing reflects a recognition that divine provision is often intended for the benefit of the broader community. Secondly, Strategic Leadership and Prudence are prominently displayed. This distribution was a politically astute move, designed to secure loyalty and consolidate influence within Judah, preparing the ground for his future kingship over the southern kingdom (2 Samuel 2:4). Thirdly, the act highlights Generosity and Gratitude, as David acknowledges the wider community that had supported him. Finally, it emphasizes Community and Connection, fostering a sense of unity and mutual respect among the people David would soon lead.
Exposition and Analysis
Key Word Analysis
Meaning "house of God," this name refers to a significant place in Palestine. While famously associated with Jacob's dream and a northern sanctuary, its mention here points to a distinct settlement in the southern territory of Judah, likely in the Negeb. David's connection to this southern Bethel underscores his strategic outreach to communities throughout Judah, solidifying support in preparation for his kingship.
Derived from a root meaning "heights," this term specifically refers to "heights of the South" (Ramoth-Negeb or Ramath-Negeb) when combined with "south" (negeb). This place in Palestine was a strategically important settlement located in the southern district of Judah (the Negeb), a region that provided both refuge and a base of operations for David during his years as a fugitive. Its inclusion highlights David's focus on consolidating influence within this vital southern territory.
From a root meaning "redundant," Jattir is identified as a specific place in Palestine. Historically, it was a Levitical city in the hill country of Judah. David's decision to send gifts to Jattir, despite its name's root meaning, underscores his comprehensive approach to securing support across various types of communities, including those with religious significance, thereby broadening his base of influence among the elders of Judah.
Verse Breakdown
"To [them] which [were] in Bethel"
This phrase initiates the list of recipients, indicating David's deliberate and targeted distribution of the spoil. It highlights his intentionality in extending favor and building relationships with specific communities, likely those who had shown him hospitality or support during his years as a fugitive. The bracketed "them which were" indicates an ellipsis in the Hebrew, which simply lists the locations, implying the inhabitants.
"and to [them] which [were] in south Ramoth"
Continuing the pattern, this clause further specifies the geographical reach of David's generosity. The inclusion of "south Ramoth" underscores David's focus on consolidating influence within the southern regions of Judah, where his tribal roots lay and where he would soon be recognized as king. The qualifier "south" distinguishes it from other places named Ramoth.
"and to [them] which [were] in Jattir"
The final town listed in this verse completes the immediate geographical scope of David's gifts. Jattir's historical status as a Levitical city (though not explicitly stated in the verse itself) suggests David's desire to secure support not only from tribal elders but also from communities with religious significance, broadening his base of influence across various societal strata.
Literary Devices
This verse primarily employs Listing or Catalogue, as it is part of a longer enumeration of towns to which David sent gifts (1 Samuel 30:26-31). This literary device serves to emphasize the widespread nature of David's generosity and the strategic breadth of his political maneuvering across Judah. The Repetition of the implied phrase "and to them which were in..." (evident in the structure of the Hebrew text, even if partially supplied in KJV brackets) creates a rhythmic effect, reinforcing the systematic and deliberate nature of David's actions. Furthermore, the entire act of distributing the spoil can be seen as a form of Symbolism, where the shared wealth represents David's burgeoning authority, his gratitude for divine blessing, and his commitment to the well-being of his people, thereby solidifying his claim to leadership and fostering unity.
Theological and Thematic Connections
David's act of sharing the spoil, particularly with those who had offered him refuge or support, transcends mere political strategy; it embodies a profound theological principle of sharing God's blessings. The victory over the Amalekites was clearly attributed to divine intervention and guidance, making the recovered spoil a tangible manifestation of God's provision and favor. By distributing this wealth, David demonstrated a recognition that divine blessing is not solely for personal accumulation but is intended to flow through individuals to benefit the broader community. This act prefigures the New Testament emphasis on generosity and the stewardship of God-given resources, reminding believers that all we possess is from God and is to be used for His glory and the good of others, fostering unity and mutual support within the body of Christ.
Reflection and Application
David's strategic generosity in 1 Samuel 30:27 offers profound lessons for believers today concerning the stewardship of God's blessings and the cultivation of community. When God blesses us, whether with material resources, unique talents, spiritual gifts, or opportunities, we are called to share those blessings with others, especially those within our community or those who have supported us in our journey. This isn't just about charity; it's about building strong, reciprocal relationships that reflect the love and unity of the body of Christ. David wisely stewarded the spoil God provided, using it not only for immediate needs but also to secure long-term stability and support for his leadership. This encourages us to think prudently and prayerfully about how we can use our resources—our time, talents, and treasures—for the greater good, for building God's kingdom, and for strengthening the bonds of fellowship. Our generosity should be an overflow of gratitude for God's abundant provision, seeking to bless others as we have been blessed, thereby mirroring God's own generous nature.
Questions for Reflection
FAQ
Was David's act of sending gifts purely a political maneuver, or did it have a deeper meaning?
While David's distribution of the spoil was undoubtedly a shrewd political maneuver designed to secure alliances and consolidate support for his impending kingship over Judah, it also carried significant spiritual and communal meaning. The spoil itself was a direct result of God's miraculous intervention and blessing in the victory over the Amalekites (1 Samuel 30:18-20). Therefore, sharing it was an act of gratitude to God, acknowledging His provision, and a tangible expression of generosity towards the people whom God had called him to lead. It demonstrated David's understanding that divine blessings are meant to flow through His chosen leaders to benefit the entire community, fostering unity and well-being. It was a demonstration of responsible stewardship and a leader's care for his people, laying the foundation for a righteous reign rooted in both divine favor and communal solidarity.
Christ-Centered Fulfillment
David's strategic generosity in distributing the spoil to secure his earthly kingdom foreshadows the ultimate generosity of Christ, the true King, who secures an eternal kingdom not by distributing material spoil, but by offering Himself as the ultimate sacrifice. David's victory over the Amalekites and the subsequent sharing of the plunder points to Christ's decisive victory over sin, death, and the devil on the cross (Colossians 2:15). The "spoil" of Christ's victory is not silver or gold, but spiritual blessings: redemption, forgiveness, eternal life, and the very presence of the Holy Spirit, which He pours out upon His church (Ephesians 1:3-7). Unlike David, who distributed gifts to gain allegiance, Christ, having already secured His kingdom through His self-giving love, freely bestows gifts upon His people to equip them for service and build up His body, the Church (Ephesians 4:7-8). David's act, while a testament to his human wisdom and piety, serves as a dim reflection of the King who truly gives all, not for political gain, but out of boundless grace, establishing a kingdom that is not of this world yet transforms it from within through the power of His Spirit and the love of His people (John 18:36).