1 Samuel 30:21 Kommentar

When David was dismissed from the army of the Philistines he did not go over to the camp of Israel, but, being expelled by Saul, observed an exact neutrality, and silently retired to his own city Ziklag, leaving the armies ready to engage. Now here we are told, I. What a melancholy posture he found the city in, all laid waste by the Amalekites, and what distress it occasioned him and his men (Sa1 30:1-6). II. What course he took to recover what he had lost. He enquired of God, and took out a commission from him (Sa1 30:7, Sa1 30:8), pursued the enemy (Sa1 30:9, Sa1 30:10), gained intelligence from a straggler (Sa1 30:11-15), attacked and routed the plunderers (Sa1 30:16, Sa1 30:17), and recovered all that they had carried off (Sa1 30:18-20). III. What method he observed in the distribution of the spoil (Sa1 30:21-31).

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.

INTRODUCTION TO FIRST SAMUEL 30 This chapter relates the condition Ziklag was in when David and his men came to it, the city burnt, and their families carried captive by the Amalekites, which occasioned not only a general lamentation, but mutiny and murmuring in David's men, Sa1 30:1; the inquiry David made of the Lord what he should do, who is bid to pursue the enemy; and being directed by a lad where they were, fell upon them, and routed them, and brought back the captives with a great spoil, Sa1 30:7; the distribution of the spoil, both to those that went with him, and to those who through faintness were left behind, Sa1 30:21; and the presents of it he sent to several places in the tribe of Judah, who had been kind to him when he dwelt among them, Sa1 30:26.

And David came to the two hundred men,.... Left at the brook Besor: who were so faint that they could not follow David; or, as the Targum, were restrained from going over after him; either through faintness of spirits, and weakness of body, or through the order of David that they should not follow him; and which seems to receive some countenance from what follows: whom they had made also to abide at the brook Besor; to guard the passage there, and to tarry by and keep the stuff: and they went forth to meet David, and to meet the people that were with him; to congratulate them upon the victory they had obtained, and to see and receive their wives and children, and what portion of the spoil might be divided to them: and when David came near to the people, he saluted them; asked them of their welfare, whether they were in better health, and recovered of their faintness and weakness, as it should seem they were, by their coming forth to meet him.

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?”

David came to the two hundred men, etc. After the victory over the plunderers, David equally enriched those who were weary and stayed behind, with those who fought, with a share of the spoils. Let not the wise man glory in his wisdom (Jerem. IX). We cannot all do everything. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Yet all laboring at different times in the same vineyard of the Lord, will receive the same denarius of life in contemplating the image of the supreme king.

While David is absent with the army of Achish, the Amalekites invade Ziklag, and burn it with fire, and carry away captive David's wives, and those of his men, Sa1 30:1, Sa1 30:2. David and his men return; and, finding the desolate state of their city, are greatly affected, Sa1 30:3-5. The men mutiny, and threaten to stone David, who encourages himself in the Lord, Sa1 30:6. David inquires of the Lord, and is directed to pursue the Amalekites, with the promise that he shall recover all, Sa1 30:7, Sa1 30:8. He and his men begin the pursuit, but two hundred, through fatigue are obliged to stay behind at the brook Besor, Sa1 30:9, Sa1 30:10. They find a sick Egyptian, who directs them in their pursuit, Sa1 30:11-15. David finds the Amalekites secure, feasting on the spoils they had taken; he attacks and destroys the whole host, except four hundred, who escape on camels, Sa1 30:16, Sa1 30:17. The Israelites recover their wives, their families, and all their goods, Sa1 30:18-20. They come to the two hundred who were so faint as not to be able to pursue the enemy, with whom they divide the spoil; and this becomes a statute in Israel, Sa1 30:21-25. David sends part of the spoil which he had taken to different Jewish cities, which had suffered by the incursion of the Amalekites; and where David and his men had been accustomed to resort, Sa1 30:26-31.

THE AMALEKITES SPOIL ZIKLAG. (Sa1 30:1-5) Amalekites had invaded the south, and Ziklag, and smitten Ziklag--While the strength of the Philistine forces was poured out of their country into the plain of Esdraelon, the Amalekite marauders seized the opportunity of the defenseless state of Philistia to invade the southern territory. Of course, David's town suffered from the ravages of these nomad plunderers, in revenge for his recent raid upon their territory.

David came to the two hundred men, which were so faint that they could not follow--This unexpected accession of spoil was nearly proving an occasion of quarrel through the selfish cupidity of some of his followers, and serious consequences might have ensued had they not been prevented by the prudence of the leader, who enacted it as a standing ordinance--the equitable rule--that all the soldiers should share alike (see Num 31:11; see on Num 31:25).

When David came back to the two hundred men whom he had left by the brook Besor (יושׁיבם, they made them sit, remain), they went to meet him and his warriors, and were heartily greeted by David. Sa1 30:22 Then all kinds of evil and worthless men of those who had gone with David to the battle replied: "Because they have not gone with us (lit. with me, the person speaking), we will not give them any of the booty that we have seized, except to every one his wife and his children: they may lead them away, and go." Sa1 30:23-24 David opposed this selfish and envious proposal, saying, "Do not so, my brethren, with that (את, the sign of the accusative, not the preposition; see Ewald, 329, a.: lit. with regard to that) which Jehovah hath done to us, and He hath guarded us (since He hath guarded us), and given this troop which came upon us into our hand. And who will hearken to you in this matter? But (כּי, according to the negation involved in the question) as the portion of him that went into the battle, so be the portion of him that stayed by the things; they shall share together." הורד is a copyist's error for היּרד. Sa1 30:25 So was it from that day and forward; and he (David) made it (this regulation as to the booty) "the law and right for Israel unto this day." Sa1 30:26-29 When David returned to Ziklag, he sent portions of the booty to the elders of Judah, to his friends, with this message: "Behold, here ye have a blessing of the booty of the enemies of Jehovah" (which we took from the enemies of Jehovah); and this he did, according to Sa1 30:31, to all the places in which he had wandered with his men, i.e., where he had wandered about during his flight from Saul, and in which he had no doubt received assistance. Sending these gifts could not fail to make the elders of these cities well disposed towards him, and so to facilitate his recognition as king after the death of Saul, which occurred immediately afterwards. Some of these places may have been plundered by the Amalekites, since they had invaded the Negeb of Judah (Sa1 30:14). The cities referred to were Bethel, - not the Bethel so often mentioned, the present Beitin, in the tribe of Benjamin, but Betheul (Ch1 4:30) or Bethul, in the tribe of Simeon (Jos 19:4), which Knobel supposes to be Elusa or el Khalasa (see at Jos 15:30). The reading Βαιθσούρ in the lxx is a worthless conjecture. Ramah of the south, which was allotted to the tribe of Simeon, has not yet been discovered (see at Jos 19:8). Jattir has been preserved in the ruins of Attir, on the southern portion of the Mountains of Judah (see at Jos 15:48). Aror is still to be seen in ruins, viz., in the foundations of walls built in enormous stones in Wady Arara, where there are many cavities for holding water, about three hours E.S.E. of Bersaba, and twenty miles to the south of Hebron (vid., Rob. Pal. ii. p. 620, and v. de Velde, Mem. p. 288). Siphmoth (or Shiphmoth, according to several MSS) is altogether unknown. It may probably be referred to again in Ch1 27:27, where Zabdi is called the Shiphmite; but it is certainly not to be identified with Sepham, on the north-east of the sea of Galilee (Num 34:10-11), as Thenius supposes. Eshtemoa has been preserved in the village of Semua, with ancient ruins, on the south-western portion of the mountains of Judah (see at Jos 15:50). Racal is never mentioned again, and is entirely unknown. The lxx have five different names instead of this, the last being Carmel, into which Thenius proposes to alter Racal. But this can hardly be done with propriety, as the lxx also introduced the Philistian Gath, which certainly does not belong here; whilst in Sa1 30:30 they have totally different names, some of which are decidedly wrong. The cities of the Jerahmeelites and Kenites were situated in the Negeb of Judah (Sa1 27:10), but their names cannot be traced. Sa1 30:30-31 Hormah in the Negeb (Jos 15:30) is Zephath, the present Zepta, on the western slope of the Rakhma plateau (see at Jos 12:14). Cor-ashan, probably the same place as Ashan in the shephelah, upon the border of the Negeb, has not yet been discovered (see at Jos 15:42). Athach is only mentioned here, and quite unknown. According to Thenius, it is probably a mistaken spelling for Ether in the tribe of Simeon (Jos 19:7; Jos 15:43). Hebron, the present el Khulil, Abraham's city (see at Jos 10:3; Gen 23:17).