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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 30:7–20. His three-level outline is real structure in the source text, so it is rendered as structure.
Solomon observes that the righteous is delivered out of trouble and the wicked cometh in his stead, that the just falleth seven times a-day and riseth again; so it was with David. Many were his troubles, but the Lord delivered him out of them all, and particularly out of this of which we have here an account.
I.He enquired of the Lord both concerning his duty - Shall I pursue after this troop? and concerning the event - Shall I overtake them? Sa1 30:8. It was a great advantage to David that he had the high priest with him and the breast-plate of judgment, which, as a public person, he might consult in all his affairs, Num 27:21. We cannot think that he left Abiathar and the ephod at Ziklag, for then he and it would have been carried away by the Amalekites, unless we may suppose them hidden by a special providence, that they might be ready for David to consult at his return. If we conclude that David had his priest and ephod with him in the camp of the Philistines, it was certainly a great neglect in him that he did not enquire of the Lord by them concerning his engagement to Achish. Perhaps he was ashamed to own his religion so far among the uncircumcised; but now he begins to apprehend that this trouble is brought upon him to correct him for that oversight, and therefore the first thing he does is to call for the ephod. It is well if we get this good by our afflictions, to be reminded by them of neglected duties, and particularly to be quickened by them to enquire of the Lord. See Ch1 15:13. David had no room to doubt but that his war against these Amalekites was just, and he had an inclination strong enough to set upon them when it was for the recovery of that which was dearest to him in this world; and yet he would not go about it without asking counsel of God, thereby owning his dependence upon God and submission to him. If we thus, in all our ways, acknowledge God, we may expect that he will direct our steps, as he did David's here, answering him above what he asked, with an assurance that he should recover all.
II.He went himself in person, and took with him all the force he had, in pursuit of the Amalekites, Sa1 30:9, Sa1 30:10.
See how quickly, how easily, how effectually the mutiny among the soldiers was quelled by his patience and faith. When they spoke of stoning him (Sa1 30:6), if he had spoken of hanging them, or had ordered that the ringleaders of the faction should immediately have their heads struck off, though it would have been just, yet it might have been of pernicious consequence to his interest in this critical juncture; and, while he and his men were contending, the Amalekites would have clearly carried off their spoil. But when he, as a deaf man, heard not, smothered his resentments, and encouraged himself in the Lord his God, the tumult of the people was stilled by his gentleness and the power of God on their hearts; and, being thus mildly treated, they are now as ready to follow his foot as they were but a little before to fly in his face. Meekness is the security of any government. All his men were willing to go along with him in pursuit of the Amalekites, and he needed them all; but he was forced to drop a third part of them by the way; 200 out of 600 were so fatigued with their long march, and so sunk under the load of their grief, that they could not pass the brook Besor, but staid behind there. This was,
1.A great trial of David's faith, whether he could go on, in a dependence upon the word of God, when so many of his men failed him. When we are disappointed and discouraged in our expectations from second causes, then to go on with cheerfulness, confiding in the divine power, this is giving glory to God, by believing against hope, in hope.
2.A great instance of David's tenderness to his men, that he would by no means urge them beyond their strength, though the case itself was so very urgent. The Son of David thus considers the frame of his followers, who are not all alike strong and vigorous in their spiritual pursuits and conflicts; but, where we are weak, there he is kind; nay, more there he is strong, Co2 12:9, Co2 12:10.
III.Providence threw one in their way that gave them intelligence of the enemy's motions, and guided theirs; a poor Egyptian lad, scarcely alive, is made instrumental of a great deal of good to David. God chooses the foolish things of the world, with them to confound the wise. Observe,
1.His master's cruelty to him. He had got out of him all the service he could, and when the lad fell sick, probably being over-toiled with his work, he barbarously left him to perish in the field, when he was in no such haste but he might have put him into some of the carriages, and brought him home, or, at least, have left him wherewithal to support himself. That master has the spirit of an Amalekite, not of an Israelite, that can thus use a servant worse than one would use a beast. The tender mercies of the wicked are cruel. This Amalekite thought he should now have servants enough of the Israelite-captives, and therefore cared not what became of his Egyptian slave, but could willingly let him die in a ditch for want of necessaries, while he himself was eating and drinking, Sa1 30:16. Justly did Providence make this poor servant, that was thus basely abused, instrumental towards the destruction of a whole army of Amalekites and his master among the rest; for God hears the cry of oppressed servants.
2.David's compassion to him. Though he had reason to think he was one of those that had helped to destroy Ziklag, yet, finding him in distress, he generously relieved him, not only with bread and water (Sa1 30:11), but with figs and raisins, Sa1 30:12. Though the Israelites were in haste, and had no great plenty for themselves, yet they would not forbear to deliver one that was drawn unto death, nor say, Behold, we knew it not, Pro 24:11, Pro 24:12. Those are unworthy the name of Israelites who shut up the bowels of their compassion from persons in distress. It was also prudently done to relieve this Egyptian; for, though despicable, he was capable of doing them service: so it proved, though they were not certain of this when they relieved him. It is a good reason why we should neither do an injury nor deny a kindness to any man that we know not but, some time or other, it may be in his power to return either a kindness or an injury.
3.The intelligence David received from this poor Egyptian when he had come to himself. He gave him an account concerning his party.
(1.)What they had done (Sa1 30:14): We made an invasion, etc. The countries which David had pretended to Achish to have made an incursion upon (Sa1 27:10) they really had invaded and laid waste. What was then false now proved too true.
(2.)Whither they had gone, Sa1 30:15. This he promised David to inform him of upon condition he would spare his life and protect him from his master, who, if he could hear of him again (he thought), would add cruelty to cruelty. Such an opinion this poor Egyptian had of the obligation of an oath that he desired no greater security for his life than this: Swear unto me by God, not by the gods of Egypt or Amalek, but by the one supreme God.
IV.David, being directed to the place where they lay, securely celebrating their triumphs, fell upon them, and, as he used to pray, saw his desire upon his enemies.
1.The spoilers were cut off. The Amalekites, finding the booty was rich, and having got with it (as they thought) out of the reach of danger, were making themselves very merry with it, Sa1 30:16. All thoughts of war were laid aside, nor were they in any haste to house their prey, but spread themselves abroad on the earth in the most careless manner that could be, and there they were found eating, and drinking, and dancing, probably in honour of their idol-gods, to whom they gave the praise of their success. In this posture David surprised them, which made the conquest of them, and the blow he gave them, the more easy to him and the more dismal to them. Then are sinners nearest to ruin when they cry, Peace and safety, and put the evil day far from them. Nor does any thing give our spiritual enemies more advantage against us than sensuality and the indulgence of the flesh. Eating, and drinking, and dancing, have been the soft and pleasant way in which many have gone down to the congregation of the dead. Finding them thus off their guard, and from their arms (many of them, it may be, drunk, and unable to make any resistance), he put them all to the sword, and only 400 escaped, Sa1 30:17. Thus is the triumphing of the wicked short, and wrath comes on them, as on Belshazzar, when they are in the midst of their jollity.
2.The spoil was recovered and brought off, and nothing was lost, but a great deal gotten.
(1.)They retrieved all their own (Sa1 30:18, Sa1 30:19): David rescued his two wives; this is mentioned particularly, because this pleased David more than all the rest of his achievements. Providence had so ordered it that the Amalekites carefully preserved all that they had taken, concluding that they kept it for themselves, though really they preserved it for the right owners, so that there was nothing lacking to them; so it proved, when they concluded all was gone: so much better is God oftentimes to us than our own fears. Our Lord Jesus was indeed the Son of David and the Son of Abraham, in this resembling them both (Abraham, Gen 14:16, and David here), that he took the prey from the mighty, and led captivity captive. But this was not all.
(2.)They took all that belonged to the Amalekites besides (Sa1 30:20): Flocks and herds, either such as were taken from the Philistines and others, which David had the disposal of by the law of war; or perhaps he made a sally into the enemy's country, and fetched off these flocks and herds thence, as interest for his own. This drove was put in the van of the triumph, with this proclamation, "This is David's spoil. This we may thank him for." Those who lately spoke of stoning him now caressed him and cried him up, because they got by him more than they had then lost. Thus are the world and its sentiments governed by interest.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
David himself therefore went, and six hundred men who were with him, etc. The Brook Besor, which is interpreted as announcement or flesh, or the carnal sense of heretics difficult to correct, or signifies the redundancy of secular eloquence, and equally rapid and violent in its flow, not easily overcome except by the most perfect doctors. Therefore our desirable king, truly strong in hand, went to fight by the word of truth against the stubbornness of those erring, he and his chosen ones proved by the integrity of their work and the certainty of their hope, which the number six, by which the Lord completed His works, and one hundred, which in the reckoning first asks for the right hand in confession, clearly denote. Finally, in the hundredth psalm, the distinction of the final judgment, where the hope of all rightly hoping burns, is openly described, where, with mercy and judgment sung, the faithful of the earth and those walking in the immaculate way are by mercy promoted to the seat of eternal blessedness and the ministry of their Redeemer; but all sinners of the earth by the just judgment in the morning of declared action, which had long been hidden, are mentioned to be killed and destroyed from the city of supreme peace. However, while his saints accompany the Lord on the path of truth, when it comes to the point of disputing and overcoming heretics, some often even great men, though not from the purity of believing, yet tired from the skill of speaking, desist. For not all who know how to believe rightly also know how to overcome by reasoning those who think contrary to the right faith. For often the torrent of announcement, or flesh, or their carnal sense, who are unable to grasp spiritual matters, or the urge to pronounce the carnal things they feel stands in the way; which those less skilled may not know how to overcome and, like Elijah or Elisha, break through and disperse by the power of their discretion. This was especially evident in the Nicene Council, where among so many and such great doctors gathered from the whole world, hardly anyone at first, except Athanasius, the deacon of the Church of Alexandria, could be found who knew how to contend with Arius, immediately detect his evasions and deceits, and defeat them. Where a certain pagan philosopher, much armed with Aristotelian arguments, challenging the Christians very frequently, could be overcome by none of the doctors even distinguished in dialectical art, until one bishop of remarkable sanctity arose, utterly ignorant of sophistical speech, but distinguished in the wisdom of divine faith, and with simple yet truthful prosecution throughout nullified his multifaceted cunning. Therefore, only those who are either strengthened by an outstanding grace of the Spirit in faith or pre-taught with greater skill in disputing can suffice to cross such a torrent by teaching. They are rightly remembered as four hundred who pursue robbers, for they eminently excel in prudence, fortitude, temperance, and justice, because they rejoice to fight for the Gospel; rightly two hundred who, though tired, hold back; for there are those who, while they do not know how to defend faith and action by disputing, do not fail to exercise it by living.
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Summary
1 Samuel 30:9 describes David's immediate and decisive departure with his full company of six hundred men in pursuit of the Amalekites, who had raided Ziklag and abducted their families. This verse marks the physical initiation of their arduous journey, leading them to the brook Besor, a natural boundary where a significant portion of David's exhausted forces would be compelled to remain behind, highlighting the demanding nature of their mission and foreshadowing the practical challenges of leadership in crisis.
Context
Literary Context
This verse serves as the direct narrative fulfillment of David's inquiry of the Lord and God's subsequent command and promise. Having returned to Ziklag to find their city burned and their families taken captive, David and his men were plunged into deep distress, with David's own men even contemplating stoning him (1 Samuel 30:1-6). In this moment of profound despair, David "strengthened himself in the Lord his God" (1 Samuel 30:6) and sought divine counsel through the ephod. The Lord's response was clear and empowering: "Pursue, for you shall surely overtake them and shall surely rescue all" (1 Samuel 30:8). Verse 9 immediately follows this divine assurance, demonstrating David's swift obedience and the physical commencement of the recovery mission. It sets the stage for the subsequent events of the pursuit, the division of the men at Besor, and the ultimate, miraculous recovery of all that was lost.
Historical & Cultural Context
The events of 1 Samuel 30 unfold in the Negev, a semi-arid southern region of Judah characterized by wadis—dry riverbeds that become flowing streams during rainy seasons. Ziklag, the base of operations for David and his men, was a Philistine city granted to him by Achish, King of Gath, during David's exile from King Saul (1 Samuel 27:6). The Amalekites were a historically nomadic, predatory people, long-standing enemies of Israel, known for their opportunistic raids, often targeting the vulnerable and stragglers (Deuteronomy 25:17-18). Their raid on Ziklag, involving plunder and abduction, was characteristic of their incursions. David's pursuit was not merely a personal act of vengeance but a necessary military response in an era of constant tribal conflict, underscoring the vital need for swift, decisive action to recover captives and property and maintain security.
Key Themes
This verse significantly contributes to several overarching themes within the book of 1 Samuel and the broader narrative of David's life. Foremost is the theme of Obedience to Divine Command, as David's immediate action is a direct and faithful response to God's explicit instruction to pursue. It powerfully illustrates Leadership in Crisis, showcasing David's remarkable ability to transition from profound personal grief to decisive and effective leadership, inspiring his men despite their collective despair and exhaustion. The mention of the "brook Besor" and the men "left behind" introduces the crucial theme of Human Limitation and Divine Enablement, foreshadowing the physical toll of the pursuit and subtly highlighting that ultimate victory would depend on God's strength, not solely human endurance. Ultimately, this verse serves as the initial step in the unfolding theme of Divine Faithfulness and Restoration, as God's promise of recovery, initiated in faith, is set into motion.
Exposition and Analysis
Key Word Analysis
This primitive root signifies movement, often with purpose and direction. In this context, David's "going" is not a hesitant or reluctant step but a decisive, immediate, and purposeful march. It reflects his faith-filled obedience to God's command and his commitment to the arduous journey ahead, despite the recent trauma and exhaustion.
This term refers to a stream, particularly a wadi or winter torrent, common in arid regions like the Negev. Its inclusion is more than geographical; it functions as a narrative landmark and a point of natural challenge. A wadi could be a significant obstacle when flowing or a place of rest when dry, but here it marks a threshold where human physical limits would be tested and a crucial decision point reached.
This root means "to remain," "to be left over," or "to survive." Its use here, in a passive sense, emphasizes that these men were not choosing to stay behind out of laziness or cowardice, but were physically unable to continue due to extreme exhaustion. It underscores the severity of the journey and the physical toll on David's company, setting the stage for David's compassionate leadership and the "law of Besor" regarding the sharing of spoils.
Verse Breakdown
"So David went, he and the six hundred men that [were] with him"
This clause immediately establishes David's decisive leadership and the initial unity of his entire fighting force. The phrase "So David went" emphasizes his swift and obedient response to God's direct command to pursue, given in 1 Samuel 30:8. The "six hundred men" represent his full, loyal company, highlighting their collective distress and their shared commitment to the mission, even though their unity would soon be tested by physical limitations.
"and came to the brook Besor"
This phrase marks a significant geographical and narrative waypoint in the pursuit. The brook Besor, located in the southern part of Judah, likely near the border with the Negev, served as a natural barrier or landmark. Reaching it signifies tangible progress in their pursuit but also introduces the first major physical challenge, as it is here that the cumulative toll of their grief, the forced march, and previous battles would become undeniably evident.
"where those that were left behind stayed"
This final clause provides crucial narrative foreshadowing and introduces a pivotal element of the story. It immediately informs the reader that not all 600 men continued the pursuit beyond Besor. The implication is that a portion of the men were too exhausted or faint to cross the brook or press on, necessitating their staying behind. This detail is vital for understanding David's subsequent actions regarding the division of spoils and his compassionate leadership, which would later be codified as the "law of Besor" (1 Samuel 30:24-25).
Literary Devices
The verse employs several literary devices to convey its meaning and advance the narrative with efficiency. Foreshadowing is prominently featured, as the mention of "those that were left behind stayed" at the brook Besor subtly hints at the division of David's forces that will be explicitly detailed in the very next verse (1 Samuel 30:10). This technique creates immediate anticipation and introduces a significant challenge to the unified pursuit. The brook Besor itself functions as Symbolism, representing a threshold or a point of trial. It is a natural barrier that tests the endurance and resolve of David's men, physically separating the able from the exhausted. This physical separation at the brook also Metonymically represents the "breaking point" for some of the men, where their physical limits are reached and they can no longer continue. The concise, direct language also contributes to the swift Narrative Pacing, indicating David's immediate and decisive action in response to God's command, thereby maintaining the momentum of the unfolding story.
Theological and Thematic Connections
1 Samuel 30:9 powerfully illustrates the principle of immediate and faithful obedience to divine instruction, even when circumstances are dire and the path ahead is uncertain. David, having just experienced profound personal and communal loss, and having found strength and guidance in the Lord, acts without delay on God's promise to recover all. This highlights God's unwavering faithfulness to His promises and the human responsibility to respond with active trust. The subsequent division of the men at the brook Besor, while a practical necessity born of human limitation, also serves as a profound theological lesson: not everyone will possess the same physical or spiritual capacity and endurance on the journey of faith, but God's work can still be accomplished through those who press on, and His grace extends to those who, through no fault of their own, cannot keep pace. This event lays the groundwork for David's compassionate "law of Besor," demonstrating that those who support the mission, even indirectly, share in its victory, reflecting God's inclusive nature and His tender care for the weak and weary.
Reflection and Application
1 Samuel 30:9 offers profound and enduring lessons for believers navigating life's inevitable setbacks, losses, and moments of despair. David's journey from the depths of distress to immediate, faith-filled action is a powerful and replicable model for us. When confronted with overwhelming circumstances—whether personal tragedy, professional failure, or communal crisis—our first and most crucial step, like David's, is to "encourage ourselves in the Lord" and diligently seek His specific guidance and promises. This verse then challenges us to move beyond lament into resolute and obedient action. The physical demands of David's pursuit, leading to the division at the brook Besor, serve as a potent reminder that the spiritual journey is often arduous, and not everyone in our community or sphere of influence may possess the same physical, emotional, or spiritual stamina. True leadership, and indeed the essence of compassionate Christian community, involves both pressing forward with unwavering determination in our God-given calling and extending profound compassion and practical care for those who, for legitimate reasons, cannot keep the same pace. We are called to pursue God's will with all our might, trusting in His promise of recovery and restoration, while simultaneously extending grace and ensuring that no one is left behind in spirit or provision.
Questions for Reflection
FAQ
What is the significance of the brook Besor in this narrative?
The brook Besor holds significant importance for several reasons within the narrative of 1 Samuel 30. Geographically, it was a prominent wadi (a seasonal stream or dry riverbed) in the Negev region, serving as a natural landmark and often a formidable barrier. Narratively, it marks the critical point where David's relentless pursuit of the Amalekites became so physically demanding that 200 of his 600 men were utterly exhausted and unable to continue (1 Samuel 30:10). Theologically, it becomes a powerful symbol of human limitation, the necessity of divine strength, and a profound test of leadership. It is at Besor that David demonstrates his compassionate and equitable leadership by establishing the "law of Besor," decreeing that those who guarded the supplies at the brook should share equally in the spoils with those who went into battle (1 Samuel 30:24-25). This highlights the intrinsic value of all contributions to God's work, whether active fighting on the front lines or essential supportive service behind the scenes.
Christ-Centered Fulfillment
The pursuit initiated by David in 1 Samuel 30:9 and the subsequent recovery of "all that was lost" (1 Samuel 30:19) serves as a profound and compelling foreshadowing of Christ's ultimate mission of recovery and restoration. Just as David, empowered by God's explicit promise, pursued the enemy to reclaim what was stolen from his people, so too did Jesus Christ embark on a divine mission to reclaim humanity from the dominion of sin, death, and the devil. He is the true and greater David, the Son of God, who, through His perfect life, atoning death, and glorious resurrection, confronted the ultimate enemy, Satan, and triumphed decisively over all the powers of darkness (Colossians 2:15). The "recovery of all" in Ziklag points to the comprehensive and eternal salvation offered by Christ, where He not only redeems individual lives but also promises the complete restoration of all creation from the effects of the Fall (Romans 8:19-21). While David's men faced physical limits at the brook Besor, Christ's pursuit of our redemption knew no such bounds, for He "endured the cross, despising its shame" (Hebrews 12:2) to secure our eternal recovery and bring us into His glorious and indestructible inheritance (Ephesians 1:11). His victory ensures that in Him, we are "more than conquerors through Him who loved us" (Romans 8:37), having recovered not merely earthly possessions, but eternal life, reconciliation with God, and a future of unending fellowship with our King.