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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.
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Summary
First Samuel 30:30 details specific towns—Hormah, Chorashan, and Athach—to which David sent portions of the spoil recovered from the Amalekites. This act of distribution followed David's decisive victory and the recovery of all that had been plundered from Ziklag, along with additional spoil taken from the Amalekites. It highlights David's strategic generosity, his recognition of God's sovereign provision, and his intentional effort to cultivate goodwill and consolidate support among the elders and communities of Judah, laying crucial groundwork for his future kingship over Israel.
Context
Literary Context
This verse is part of the concluding section of 1 Samuel 30, which meticulously describes David's actions immediately following his triumphant return to Ziklag after pursuing and decisively defeating the Amalekites. The chapter dramatically opens with the devastating raid on Ziklag, where David and his men found their homes burned and families captured, leading to deep distress and even thoughts of stoning David 1 Samuel 30:1-6. David, after strengthening himself in the Lord and seeking divine guidance through the ephod 1 Samuel 30:7-8, pursued the raiders, recovered everything lost, and captured a vast amount of additional plunder 1 Samuel 30:18-20. Verses 26-31 provide a detailed list of the towns and elders in Judah to whom David sent gifts from this spoil. This act of widespread distribution is framed by David's principle of sharing the blessings God had provided, even with those who did not directly participate in the battle, as articulated in [1 Samuel 30:24-25 "1 Samuel 30:24-25 - David's Principle of Sharing Spoil"]). The specific listing of these towns underscores the personal and strategic nature of David's outreach, demonstrating his care for the people and his foresight in building a unified base of support.
Historical & Cultural Context
At this pivotal point in his life, David was still a fugitive from King Saul, operating from Ziklag within Philistine territory. However, his actions in 1 Samuel 30 demonstrate a profound transition from mere survival to active, strategic, and divinely guided leadership. The practice of distributing war spoil was a common and essential custom in the ancient Near East, often serving to reward warriors, appease allies, or consolidate power. David's particular method, sending gifts to elders in various towns of Judah, was a shrewd political and pastoral move. These towns were likely places where David and his men had previously found refuge, traded, or established friendly relations during their years as outlaws. By sending gifts, David was not only expressing gratitude but also strengthening existing loyalties and creating new ones, effectively preparing the ground for his eventual ascension to the throne of Judah, a process that would begin shortly after Saul's death, as recorded in [2 Samuel 2 "2 Samuel 2 - David Becomes King of Judah"]. This act also deeply reflects the tribal structure of Israel, where elders held significant authority and influence within their respective communities, making them key recipients of such strategic generosity.
Key Themes
The distribution of spoil in 1 Samuel 30 highlights several interconnected key themes. Firstly, Divine Provision and Stewardship: The immense spoil was a direct result of God's blessing and intervention in David's pursuit of the Amalekites. David's decision to distribute it widely demonstrates his recognition that the blessings received from God should be stewarded wisely and shared for the benefit of the community, rather than hoarded for personal gain. This reflects a theological understanding that all resources ultimately belong to God. Secondly, Generosity and Gratitude: David's act of sharing was a profound expression of gratitude, not only to God for the miraculous victory but also to the people of Judah who had provided him support and refuge during his challenging years as a fugitive. This generosity extended even to those who did not directly participate in the battle, reflecting a broader principle of communal sharing and responsibility within the covenant community. Thirdly, Wise Leadership and Community Building: By sending gifts to these elders and towns, David was strategically consolidating his support base and fostering goodwill within Judah. This thoughtful and generous act helped prepare the way for his eventual kingship over the unified nation, demonstrating his genuine care for the people and strengthening vital tribal loyalties. It foreshadows the kind of unifying and compassionate leadership he would later display as king, as seen in his efforts to bring the ark to Jerusalem in [2 Samuel 6 "2 Samuel 6 - David Brings the Ark to Jerusalem"].
Exposition and Analysis
Key Word Analysis
From the root meaning "devoted" or "utterly destroyed," this name refers to a place in Palestine that had a significant history of destruction or being "devoted" to God for destruction, as seen in [Numbers 21:3 "Numbers 21:3 - Hormah's Destruction"] and [Judges 1:17 "Judges 1:17 - Hormah's Capture"]. Its inclusion suggests a historically or strategically important location within or near Judah, possibly a place where David's men had previously engaged in conflict or found refuge.
This name literally means "furnace of smoke." While its exact geographical location is debated, this evocative name might suggest a place known for its industrial activity (e.g., smelting or pottery kilns) or a site that had experienced significant fire or destruction, perhaps a former stronghold. Its mention indicates that David's network of influence extended to various types of communities, including those with distinct characteristics.
Derived from an unused root meaning "to sojourn," this name could imply "lodging" or "a place of temporary dwelling." It is uniquely mentioned here in the biblical text, making its precise identification difficult. However, its inclusion in this detailed list further emphasizes the breadth of David's connections and his deliberate effort to reach out to a wide array of communities within Judah, ensuring no significant group felt overlooked in his distribution of blessings.
Verse Breakdown
"And to [them] which [were] in Hormah"
This phrase initiates the list of recipients, indicating David's intentional distribution of spoil to the inhabitants or elders of the town of Hormah. By specifying this location, David demonstrates his awareness of and gratitude towards specific communities that had likely offered him support or refuge during his years as a fugitive. This act was not a random handout but a targeted investment in relationships, recognizing past loyalties and fostering future ones.
"and to [them] which [were] in Chorashan"
Similar to Hormah, the inclusion of Chorashan underscores David's comprehensive and meticulous approach to building alliances and consolidating support. This town, though its exact location is debated, was clearly part of David's sphere of influence or a place where he had established a connection. The act of sending gifts served to solidify these bonds and ensure continued loyalty and goodwill towards David.
"and to [them] which [were] in Athach"
The mention of Athach, a town otherwise unknown in the biblical narrative, reinforces the widespread and thorough nature of David's generosity. It suggests that David's network of support was extensive, encompassing even less prominent communities or individuals who had shown him favor. This detailed listing highlights David's strategic foresight in cultivating goodwill across the entirety of Judah, meticulously preparing the ground for his future reign as king.
Literary Devices
The primary literary device employed in 1 Samuel 30:30, and indeed throughout verses 26-31, is Enumeration or Listing. This technique involves presenting a catalog of items—in this case, specific towns—to convey a sense of thoroughness, scope, and meticulous detail. The Repetition of the phrase "and to [them] which [were] in" before each town name creates a rhythmic and emphatic pattern that underscores the systematic and deliberate nature of David's widespread distribution. This Geographical Listing serves to illustrate the breadth of David's influence and the extensive reach of his network within Judah, reinforcing his emerging role as a leader who genuinely cares for and actively connects with diverse communities across the land. It also subtly highlights David's astute political acumen, as he carefully cultivated relationships and built a strong base of support in preparation for his eventual kingship.
Theological and Thematic Connections
David's act of distributing the spoil in 1 Samuel 30:30, and throughout verses 26-31, transcends a mere political maneuver; it embodies profound theological principles of stewardship, generosity, and community building under God's blessing. Having received an overwhelming victory and abundance directly from the Lord, David recognized that these blessings were not solely for his personal enrichment or for his immediate fighting force. Instead, he saw them as resources to be shared, to strengthen the bonds of community, and to acknowledge the wider network of support that had sustained him. This act reflects a deep understanding that all blessings come from God and are to be used for His purposes, which often involve blessing others and fostering unity among His people. It serves as an Old Testament example of the principle that those who receive abundantly from God are called to be channels of His blessing to others, foreshadowing the New Testament emphasis on sharing resources and building up the body of Christ through sacrificial giving.
Reflection and Application
David's actions in 1 Samuel 30:30 offer a powerful model for contemporary believers regarding the stewardship of God's blessings and the importance of intentional community engagement. When God blesses us, whether with material resources, unique talents, open opportunities, or spiritual victories, the natural inclination might be to hoard or to use them solely for personal gain. However, David demonstrates a higher, God-honoring principle: that divine provision is often given not just for our individual benefit, but for the benefit of others and for the building up of the wider community of faith. His strategic generosity teaches us to be mindful of those who have supported us, to invest wisely in relationships, and to use our blessings to foster unity, goodwill, and mutual flourishing. This is particularly relevant in leadership, where true influence is built not on power alone, but on genuine care, humble service, and a willingness to share generously. We are called to be faithful channels of God's grace, extending generosity and building bridges, just as David did in preparation for his kingdom.
Questions for Reflection
FAQ
Why did David send gifts to these specific towns, and not others?
David likely sent gifts to Hormah, Chorashan, Athach, and the other towns listed in 1 Samuel 30:26-31 because these were places where he and his men had previously found refuge, established friendly relations, or traded during their challenging years as fugitives from King Saul. These communities, or their influential elders, would have provided varying degrees of support or at least tolerance to David's band. By sending them a portion of the Amalekite spoil, David was expressing profound gratitude for their past support, strategically consolidating his present influence, and wisely building a strong base of goodwill for his future. This was a shrewd political and pastoral move, demonstrating his genuine care for the people of Judah and meticulously laying the groundwork for his eventual kingship over them, as would soon unfold in 2 Samuel 2.
Christ-Centered Fulfillment
David's strategic generosity in distributing the spoil from the Amalekites to the towns of Judah, including Hormah, Chorashan, and Athach, serves as a compelling foreshadowing of Christ's ultimate and perfect generosity. David, as a type of king, shares the spoils of his victory with those who did not directly participate in the battle, demonstrating a principle of inclusion and communal blessing derived from divine provision. This finds its supreme fulfillment in Jesus Christ, the true and greater Davidic King. Through His decisive victory over sin, death, and the powers of darkness on the cross, Christ won an infinitely greater spoil—eternal life, perfect righteousness, and complete reconciliation with God. He does not hoard this victory but generously distributes its inexhaustible benefits to all who believe, inviting them into His glorious inheritance, as profoundly described in Ephesians 1:11. Just as David built a kingdom by sharing blessings and fostering unity among his people, Christ builds His church, His spiritual kingdom, by freely giving His life and inviting all into the fellowship of His sufferings and the glory that follows (Philippians 3:10). His selfless act on the cross, a far greater act of generosity than any earthly distribution of spoil, secures our eternal well-being and unites us as one body, making us co-heirs with Him and joint partakers of His divine nature (Romans 8:17 and 2 Peter 1:4).