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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
1 Samuel 30:31 serves as the culmination of a strategic distribution of recovered spoil by David to various towns and elders within Judah, following his decisive victory over the Amalekites. This act of calculated generosity and astute political foresight not only solidified his relationships with key leaders and communities in his home tribe but also meticulously laid the groundwork for his eventual anointing and reign as king over Judah from Hebron, showcasing his emerging qualities as a discerning and divinely guided leader even while still a fugitive.
Context
Literary Context
This verse concludes a detailed list of recipients, beginning in 1 Samuel 30:26, to whom David distributed portions of the plunder recovered from the Amalekites. The preceding narrative describes the devastating Amalekite raid on Ziklag, David's desperate pursuit, and the miraculous, complete recovery of everything lost, including his family and the families of his men, along with significant spoil. David's decision to share this spoil, despite the weariness and initial dissent of some of his men (as detailed in 1 Samuel 30:21-25), demonstrates his exceptional leadership, commitment to unity, and a profound sense of justice, setting a crucial precedent for his future interactions and establishing his authority and benevolence among the people of Judah.
Historical & Cultural Context
At this juncture, David is a fugitive from King Saul, having sought refuge with the Philistine king Achish in Gath and been granted Ziklag as his dwelling place (1 Samuel 27:1-7). The Amalekites, a long-standing enemy of Israel, represented a persistent threat, and their raid on Ziklag was a significant blow. Hebron, explicitly mentioned in this verse, held immense historical and cultural significance in Judah, being the burial place of the patriarchs Abraham, Isaac, and Jacob (Genesis 23:19). It was a prominent city and would later become David's first capital when he was anointed king over Judah (2 Samuel 2:1-4). The practice of a leader distributing spoil was a common ancient Near Eastern custom used to build alliances, secure loyalty, and demonstrate power and benevolence, a practice David masterfully employed.
Key Themes
The distribution of spoil in 1 Samuel 30 highlights several pivotal themes central to David's personal journey and the broader narrative of the book. It powerfully showcases David's strategic generosity, demonstrating his innate understanding of how to cultivate loyalty and support among his own people, particularly within Judah, which would soon become his initial kingdom. This act also underscores David's leadership foresight, as he is seen actively preparing the ground for his future kingship by building crucial alliances and goodwill, even while still operating as a fugitive. Furthermore, it reflects a profound principle of stewardship and gratitude, as David, having received a great victory and abundant resources from God, chooses to share the blessings rather than hoard them, implicitly acknowledging the divine hand in his success. This entire episode serves as a compelling testament to David's emerging kingship, revealing the very qualities that would later make him Israel's greatest king, long before his official anointing over all Israel.
Exposition and Analysis
Key Word Analysis
This city, derived from a root meaning "seat of association," is of immense significance. Situated in the hill country of Judah, it was not only a Levitical city but also one of the cities of refuge. Its mention here is highly strategic, as it would indeed become David's first capital, where he reigned over Judah for seven and a half years before uniting all Israel (2 Samuel 2:1-4). Sending gifts to Hebron was a calculated investment in a key political, religious, and ancestral center within his own tribe, securing the favor of its influential elders.
The King James Version's "wont to haunt" might sound archaic or even ominous to modern ears, but the Hebrew verb hâlak (הָלַךְ) is a primitive root meaning "to walk" in a wide variety of applications, including to go, come, travel, or move. In this specific context, as indicated by the Strong's definition, it refers to places where David and his men were "accustomed to dwelling," "had frequently sojourned," or "had established a temporary residence" during their years as fugitives from Saul. It indicates familiar territories and established relationships, signifying places they had frequented and where their presence was known, rather than a sinister or mysterious "haunting."
Verse Breakdown
"And to [them] which [were] in Hebron"
This clause specifically identifies Hebron as a primary and highly significant recipient of David's generosity. The elders and leaders in Hebron were crucial figures in Judah, and securing their favor was a vital, strategic step in David's path to kingship. This highlights David's targeted approach to building support where it mattered most, recognizing the city's strategic importance and its existing leadership structure.
"and to all the places where David himself and his men were wont to haunt"
This broader phrase encompasses all the other towns, villages, and settlements within Judah where David and his men had previously found refuge, established temporary camps, or received support during their arduous years of living as outlaws. It signifies a comprehensive effort to acknowledge and reward all who had shown them kindness, provided shelter, or offered loyalty. This demonstrates David's deep loyalty and gratitude to his supporters, reinforcing the bonds forged during difficult times and meticulously preparing the way for his future reign over Judah.
Literary Devices
The verse employs significant Foreshadowing by explicitly mentioning Hebron, a city that would very soon become David's first capital and the seat of his initial reign over Judah. This subtle yet powerful detail unmistakably hints at David's impending anointing and the establishment of his kingdom. There is also an element of Irony in David, a fugitive on the run, acting with the profound strategic foresight and kingly generosity of a reigning monarch, effectively performing kingly duties before he is officially crowned. This act of distributing spoil also functions as Symbolism, representing David's deep commitment to his people, his understanding of leadership as service and sharing, and his innate ability to unite disparate groups under his emerging banner. His actions here are a symbolic laying of the groundwork for the unified kingdom he would eventually lead.
Theological and Thematic Connections
David's actions in 1 Samuel 30:31 resonate with profound theological and thematic truths about leadership, generosity, and divine providence. His strategic distribution of the spoil is not merely a shrewd political maneuver but an embodiment of wise stewardship, acknowledging that the victory and the resources came from God. It reflects a foundational biblical principle that those who are blessed are called to be a blessing to others, particularly those who have supported them in times of need. This act of sharing fosters unity, loyalty, and a sense of shared destiny, demonstrating that true leadership involves serving and empowering others, rather than accumulating wealth or power for oneself. David's foresight in building these relationships underscores the importance of preparing for God's call, laying foundations of goodwill and trust that are essential for effective ministry and leadership in any sphere.
Reflection and Application
David's strategic generosity in 1 Samuel 30:31 offers a powerful and enduring model for believers today. It teaches us the profound importance of nurturing relationships, especially with those who have supported us through difficult seasons. Just as David remembered and blessed those who offered him refuge and sustenance, we are called to acknowledge and bless those who have been instrumental in our journey, demonstrating genuine gratitude and actively building strong, supportive communities within our churches and beyond. Furthermore, David's foresight in preparing for his future role reminds us that our present actions, particularly our generosity, integrity, and faithfulness, lay crucial groundwork for future opportunities and responsibilities that God may entrust to us. When God blesses us, whether with material resources, spiritual gifts, or new opportunities, we are called to be exemplary stewards, sharing those blessings to build up others and advance His kingdom, rather than hoarding them for personal gain. This passage challenges us to consider deeply how we can strategically invest in relationships and communities, not just for our own benefit, but for the greater good and the enduring glory of God.
Questions for Reflection
FAQ
Why did David send gifts to these specific places, and not others?
David's distribution of gifts was a highly strategic and politically astute move, far beyond mere random generosity. The places listed, including Hebron and "all the places where David himself and his men were wont to haunt," were all located specifically within Judah, David's home tribe. These were precisely the areas where David had established deep relationships, found refuge, and likely garnered significant support and loyalty during his arduous years as a fugitive from King Saul. By sending gifts to the elders of these towns, David was meticulously solidifying his base of support among his own people, reinforcing their loyalty, and demonstrating his leadership, benevolence, and commitment to their well-being. This was crucial preparation for his eventual anointing as king over Judah, which indeed occurred in Hebron shortly after Saul's death (2 Samuel 2:1-4). It was a calculated and divinely guided investment in his future kingdom.
Christ-Centered Fulfillment
David's strategic generosity and profound foresight in 1 Samuel 30:31 beautifully foreshadow the ultimate King, Jesus Christ. Just as David, though a fugitive and not yet officially enthroned, acted with the wisdom, authority, and benevolence of a true king, Christ, though rejected by many and ultimately crucified, demonstrated His divine authority and boundless generosity. David distributed the spoils of a physical victory over an earthly enemy to secure an earthly kingdom; Christ, through His ultimate, decisive victory over sin, death, and the grave on the cross, secured an eternal kingdom and distributed the immeasurable spoils of grace, forgiveness, and salvation to all who believe. He did not hoard His victory or His life but freely gave Himself as a ransom for many (Mark 10:45). The "places where David was wont to haunt" can be seen as a poignant shadow of the diverse "places" and people groups Christ seeks to gather into His kingdom, extending His unmerited grace to all who would receive it, drawing individuals from every tribe, tongue, people, and nation (Revelation 7:9). Christ's leadership is marked by perfect self-giving love, establishing a kingdom not of this world, but one that is eternal and unshakeable, built on the foundation of His perfect sacrifice and the generous distribution of His Holy Spirit and spiritual gifts to His redeemed people (Ephesians 4:7-8; Hebrews 12:28).