Text -- 1 Samuel 30:24 (NET)

30:24 Who will listen to you in this matter? The portion of the one who went down into the battle will be the same as the portion of the one who remained with the equipment! Let their portions be the same!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 30:24

A prudent and equitable constitution, and therefore practiced by the Romans, as Polybius and others note. The reason of it is manifest; because they were exposed to hazards, as well as their brethren: and were a reserve to whom they might retreat in case of a defeat; and they were now in actual service, and in the station in which their general had placed them.

Defender: 1Sa 30:24

This means "staying by the supplies." The principle has an important modern spiritual application. The ministry of prayer and financial support for those who go to the mission field is equally important in the results."

TSK: 1Sa 30:24

but as his part : This equitable edict was somewhat different from that which had so long obtained in Israel, and by which the spoil of the Midianites was dividedcaps1 . tcaps0 hat related to the whole people: this only to the soldiers, some of whom went to battle, while others guarded the baggage. Num 31:27; Jos 22:8; Psa 68:12

tarrieth : 1Sa 25:13

Commentary -- Word/Phrase Notes (per Verse)

Poole: 1Sa 30:24

Who will hearken unto you? what wise or just man will be of your opinion in this matter?

They shall part alike a prudent and equitable constitution, and therefore practised by the Romans, as Polybius and others note. The reason of it is manifest, because they were exposed to hazards as well as their brethren, and were a reserve to whom they might retreat in case of a defeat; and they were now in a vital service, and in the station in which their general had placed them.

Haydock: 1Sa 30:24

Alike. Nothing could be more just and prudent; as this decision prevents continual murmurs and inconveniences. Those who are left behind, are bound to defend the baggage at the hazard of their lives, and each man must obey the orders of the general. Hence all nations seem to have adopted similar regulations, though Achilles declaims against it. (Homer, Iliad i.) ---

Coriolanus observes, that formerly the Romans brought all the spoil into the public treasury. (Halicar. vii.) ---

The soldiers promised on oath to bring all they should take, and an equal division was made to the whole army. (Polybius x.) ---

The sick and absent also partook of the plunder. (Calmet) ---

The same was observed by the Machabees, 2 Machabees viii. 28. (Haydock)

Gill: 1Sa 30:24

For who will hearken unto you in fit is matter?,.... No wise and just man will take on your side of the question, and join with you in excluding your brethren from a share in the spoil:

but as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff; as these two hundred men did; they were placed to abide by and watch the carriages, the bag and baggage the rest had left there, that they might be the lighter, and make their pursuit more swiftly: besides, they guarded the pass here, and were also exposed to danger; for if the four hundred had been cut off, and the enemy had returned, they must all have perished; and therefore as they had their post assigned them, and were liable to danger, it was but just and reasonable they should have the share in the spoil; especially since it was not want of will in them they did not go with them, but weakness of body:

they shall part alike; this was David's determination and decision, and it was an equitable one: something similar to this was directed by the Lord in the war of Midian, Num 31:25, &c. and was practised in the times of Abraham, Gen 14:24; and is agreeable to the light of nature, and what has been practised by the Heathens, particularly the Romans, as Polybius ^u relates; who tells us, that every man brought booty into the camp, when the tribunes divided it equally to them all; not only to those which remained in battle, but to those that guarded the tents and the baggage, to the sick, and to those that were appointed to any service, see Psa 68:12; and so the Turkish historian says ^w, that the Pisidians, who lived on spoil, gave a part not contemptible to those that abode at home with their wives.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 30:1-31

1 The Amalekites spoil Ziklag.

4 David asking counsel, is encouraged by God to pursue them.

11 By the means of a revived Egyptian he is brought to the enemies, and recovers all the spoil.

22 David's law to divide the spoil equally between them that fight and them that keep the stuff.

26 He sends presents to his friends.

Maclaren: 1Sa 30:24

1 Samuel 30:24

David's city of Ziklag had been captured by the Amalekites, while he and all his men who could carry arms were absent, serving in the army of Achish, the Philistine king of Gath. On their return they found ruin, their homes harried, their wives, children, and property carried off. Wearied already with their long march, they set off at once in pursuit of the spoilers, who had had a long start of them. When they reached the brook Besor, two hundred of them were too weary and footsore to ford it, and so had to be left behind. But these were not useless, for the heavy baggage was left in their charge, and the other four hundred were thus enabled to march more lightly, and therefore more swiftly. They picked up a sick slave, whom his Amalekite master had heartlessly abandoned to die on the veldt.' He was almost dead, so they fed him, and when he was able to answer, questioned him. He undertook to guide David and his band, and thus, as twilight was beginning to fall and the Amalekites were spread abroad over all the ground, eating and drinking and feasting because of all the great spoil that they had taken,' the four hundred burst on them, routed them utterly, and won back all their goods and much more.

Then came a quarrel. The four hundred who had gone to the fight insisted that the booty was theirs, and that the two hundred who had had no hand in winning it should have no share in the distribution. But David over-ruled this and laid down a principle of distribution which was adopted as the standing law of Israel--that the soldiers who were actually in the fight and those who stayed behind guarding the baggage, looking after the base of operations,' should share alike. It was fair that they should do so, for the two hundred would willingly have been in the thick of battle, and, further, though they did not fight, they helped the fighters, and by guarding the heavy baggage contributed to the victory as really as if they had been in the fray and come out of it with swords dripping with Amalekite blood.

I. God's Battle Requires Two Forms Of Service.

In David's raid, as in every campaign, some of the available strength has to be taken to guard the camp, the place where the supplies are, the base of operations, and pickets and detachments have to be left behind all the way, to keep open the communication. The sword is not more needful than the long train of baggage carts, and the forwarding of supplies to the front is as indispensable to the conduct of the war as the headlong charge.

In every great work there is the same distinction of parts and functions, all co-operating to produce the effect which seems to be entirely due to that cause which happens to come last in the series. Organization of labor associates many hands in the different stages of the one result. There are very few things in this world which are the product of one simple cause alone. You cannot grow a grain of corn without the seed with its vital germ, the soil with its mysterious influences, the sunshine and the rain, the sewer's hand and basket, the plougher's plough, and all these, except the blessed sunshine, are the results of a series of other causes which lie forgotten, but are really represented in the issue. If one of them were struck out, all the rest would be ineffectual. In a great machine all its parts are equally necessary, and a defect in a cog on a wheel would be as fatal as a flaw in the cylinder or a crack in the mighty shaft. What would become of a ship if the pintle that the rudder works on were away? The effect of a whole orchestra may depend on the coming in of the flute at the right place.

So in the work which God has given to the Church to do, there are the two forms of service, the direct and the indirect. There are the fighters and the guards of the baggage. And these two are equally necessary. That without which a great work could not have been done is great. When Luther came out from the Diet of Worms, and a knight clapped him on the shoulder, and said, Well done l little monk,' he had a share in the memorable deed of that day. The man who gave Luther a flagon of beer when his lips were dry with speaking there before emperor and cardinals, was included in the promise to the giver' of a cup of cold water in the name of a disciple.'

We have brethren in Christ who have gone to the front, hazarding their lives on the high places of the field. Their hands will droop if they do not feel that a chain of sympathy stretches between them and us, for they in their solitude need all the strength which the confidence of a multitude at home feeling with them can give. They are powerfully influenced by the tone of feeling among us. When devotion languishes and faith droops here, these will generally pass through the same phases among them. When we are strong and bold, their hearts will be quickened by the pulsation's of ours, and their courage heightened by thoughts of those from whom they come. Our disorders, our heresies, our struggles are all reproduced on the mission field. An epidemic here travels thither before long, and the spiritual condition of the Church at home is one of the most powerful means of determining that of the churches abroad. A blight among our vines soon shows itself in the little gardens just reclaimed from the waste.

The fighters need material helps and appliances for their work. The days in which the law for apostles and missionaries was, Go forth without purse or scrip,' ended before Jesus said, Go ye into all the world.' That condition was solemnly revoked by our Lord Himself, when He said, When I sent you forth without purse and scrip and shoes, lacked ye anything? But now he that hath a purse, let him take it, and likewise his scrip.' The fighters' material wants are now to be met by Christ's administration of natural means, even as before they had been met by Christ's administration of supernatural ones. His messengers cannot live, do their work, or extend the kingdom, but by the help of material appliances. Those who abide by the stuff' are to organize the commissariat department, and to see that those who are far ahead, among the ranks of the foe, do not want for either food or weapons, and are not left isolated, hemmed in by the enemy, and languishing because they feel that they are forgotten by those who live at home at ease.'

There has always been that division of labor. Our Lord Himself' had need of' many humble instruments as helpers. There were the woman who ministered to His wants, the faithful few whose presence and sympathy were joyful to Him even on the Mount of Transfiguration, and longed for even in the awful solitude of the agony in Gethsemane, the sisters of Bethany whose humble home was His last shelter before the Cross, the owner of the Upper Room, the sad women who prepared sweet spices, the ruler who consecrated his new sepulchre in a garden by His body. Even He, treading the wine-press alone, needed helpers in the background, and, while conquering for us in the awful duel with our enemy, had humble friends who tarried by the stuff.' Similarly Paul had his helpers, on whose names he lovingly lingers and has made immortal, a Gaius, mine host, and of the whole church,' an Epaphroditus, my fellow soldier, who ministered to my wants,' and therefore was a soldier, though he did not fight, an Onesiphorus, who oft refreshed me, and was not ashamed of my chain.'

But let us remember that these two forms of service which are equally necessary are equally binding on us all, in the measure of our opportunity and capacity. Our performing the indirect is no excuse for our neglecting the direct. The conversion of the world is our business and not to be handed over to any society or missionary. No Christian can be only and always a non-combatant, without sin and loss. He is bound to take some share in the actual conflict in one or other of its many parts.

II. Service May Be Different In Kind And One In Essence.

The determining element in our actions is their motive. Not what we work in, but what we work for, gives the principle of classification. Not the spots on the skin or the color of the feathers, but the bony skeleton, is the basis of zoological classification. It is not the size or binding of a book, be it quarto or folio or octavo, be it in leather or cloth or paper covers, but its subject, that settles its place in a catalogue. The Christian motives of love to Christ, self-sacrifice, devotion, love to men, make all deeds the same which have these in them in like strength. It matters not whether the copy of a great picture be in oils or an engraving or a photograph, so long as it is a copy. The smallest piece of indirect Christian service may be thus elevated to the same plane as the greatest.

Mere money-giving' may have in it all these qualities, as truly and in as great a degree, as the deeds of Apostles and martyrs. Remember how Peter puts in one category these two forms of service, as equally flowing from the manifold grace of God,' and equally to be exercised as good stewards' thereof-- If any man speaketh, speaking as it were the oracles of God; if any man ministereth, ministering as of the strength which God supplieth.' Remember how Paul classes all varieties of service as equally gifts according to the grace given to us,' and to be exercised in the same spirit whatever are the difference in their forms: or ministry, let us give ourselves to our ministry; or he that teacheth, to his teaching: he that giveth, let him do it with liberality . . he that sheweth mercy, with cheerfulness.'

Let us learn, then, how we ought to help Christian fighters for Christ--as associating ourselves with them and their work by sympathy and sharing in their spirit and motives

Let us learn how loftily we ought to think of the possible sacredness of the most secular forms of help, and to try thus to consecrate our indirect service.

III. All Work Done From The Same Motive Will Receive The Same Reward.

None need be startled by the thought that Christian work is rewarded. Essentially, it is not deeds but character that is rewarded. The reward' is the possession of God of which such a character is capable, and the consequent blessedness which fills such a soul, and cannot but fill it, and which can be enjoyed by no other. The faithful servant enters into the joy of the Lord; the faithful administrator of his Lord's talents enters on the rule over cities in number the same as the talents. Capacity for service is the result of stewardship rightly administered here, and new opportunities yonder are sure to be provided for new capacities.

God's judgment takes little note of that which men's judgment all but exclusively notes. The conspicuousness or success of a man's deeds is nothing to Him. Differences of power are of no account. It is faithfulness that is required in a steward, and it is all the same whether the stewardship is of millions or of farthings. The saints nearest the glory in heaven will not always be the men whose words or deeds fill the pages of Church history and resound through the ages. There will be astounding new principles of nearness and comparative remoteness then.

Christ was repeating what David made a law in Israel, when He said: He that receiveth a prophet in the name of a prophet shall receive a prophet's reward.' Therein He recognizes the identity in spiritual stature and motive for service, of the prophet and of his dumb helper, and assures us that those who, in widely different ways but under the guidance of the same spirit and motives, have contributed their respective shares to the one triumphant result shall be associated and equalized in the immortal reward.

So remember that what is necessary in our indirect work, if it is to be thus honored, is that it should have our devotion, and our love to Jesus and to men, throbbing ia it, and that it should be accompanied by direct work, in so far as we have opportunities for that. Money-giving may be made sacred, and by it, exercised in the right spirit, we may lay up in store for ourselves a good foundation' and may lay hold upon eternal life.'

MHCC: 1Sa 30:21-31

What God gives us, he designs we should do good with. In distributing the spoil, David was just and kind. Those are men of Belial indeed, who delight in putting hardships upon their brethren, and care not who is starved, so that they may be fed to the full. David was generous and kind to all his friends. Those who consider the Lord as the Giver of their abundance, will dispose of it with fairness and liberality.

Matthew Henry: 1Sa 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 (1Sa 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, 1Sa 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, 1Sa 30:23, 1Sa 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, 1Sa 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 (1Sa 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, 1Ti 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, 1Sa 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 (1Sa 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, 2Sa 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 (1Sa 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.

Keil-Delitzsch: 1Sa 30:21-31

When David came back to the two hundred men whom he had left by thebrook Besor ( יושׁיבם , they made them sit, remain), they went tomeet him and his warriors, and were heartily greeted by David.

1Sa 30:22

Then all kinds of evil and worthless men of those who had gonewith 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 bootythat we have seized, except to every one his wife and his children: theymay lead them away, and go ."

1Sa 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) whichJehovah hath done to us, and He hath guarded us (since He hath guardedus), and given this troop which came upon us into our hand . And who willhearken to you in this matter? But ( כּי , according to the negationinvolved in the question) as the portion of him that went into the battle, sobe the portion of him that stayed by the things; they shall share together ." הורד is a copyist's error for היּרד .

1Sa 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 thisday."

1Sa 30:26-29

When David returned to Ziklag, he sent portions of thebooty 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 wetook from the enemies of Jehovah); and this he did, according to 1Sa 30:31, toall the places in which he had wandered with his men, i.e., where he hadwandered about during his flight from Saul, and in which he had no doubtreceived assistance. Sending these gifts could not fail to make the elders ofthese cities well disposed towards him, and so to facilitate his recognitionas king after the death of Saul, which occurred immediately afterwards. Some of these places may have been plundered by the Amalekites, sincethey had invaded the Negeb of Judah (1Sa 30:14). The cities referred to were Bethel , - not the Bethel so often mentioned, the present Beitin , in the tribeof Benjamin, but Betheul (1Ch 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 thesouth, which was allotted to the tribe of Simeon, has not yet beendiscovered (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). Aroër is still to be seen in ruins, viz., in the foundations of wallsbuilt in enormous stones in Wady Arara, where there are many cavities forholding water, about three hours E.S.E. of Bersaba, and twenty miles tothe south of Hebron (vid., Rob. Pal . ii. p. 620, and v. de Velde, Mem . p. 288). Siphmoth (or Shiphmoth , according to several MSS) is altogetherunknown. It may probably be referred to again in 1Ch 27:27, whereZabdi 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), asThenius supposes. Eshtemoa has been preserved in the village of Semua ,with ancient ruins, on the south-western portion of the mountains ofJudah (see at Jos 15:50). Racal is never mentioned again, and is entirelyunknown. The lxx have five different names instead of this, the lastbeing Carmel , into which Thenius proposes to alter Racal . But this canhardly be done with propriety, as the lxx also introduced the Philistian Gath , which certainly does not belong here; whilst in 1Sa 30:30 they havetotally different names, some of which are decidedly wrong. The cities ofthe Jerahmeelites and Kenites were situated in the Negeb of Judah (1Sa 27:10), but their names cannot be traced.

1Sa 30:30-31

Hormah in the Negeb (Jos 15:30) is Zephath , the present Zepáta , 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 theborder 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).

Constable: 1Sa 16:1--31:13

IV. SAUL AND DAVID 1 Sam. 16--31

The basic theme in Samuel, that blessing, and in particular fertility of all kinds, follows from faithful commitment to God's revealed will, continues in this section. However another major motif now becomes more prominent. We might call it the theme of the Lord's anointed.

"The theological thread running through Samuel and Kings is God's choice of a leader to represent Him as He implements His covenants with Israel."¹⁶⁸

Saul had been God's anointed vice-regent, but with Saul's rejection David began to move into that position. These chapters record the gradual transition and slow transformation of the nation as the Israelites and others increasingly realized that David was now God's anointed. Saul remained the Lord's anointed as long as he lived. Part of the reason David succeeded was he recognized this and related to Saul accordingly. However, David too was God's anointed though God was still preparing him to take leadership and mount the throne. While the hero of this last half of 1 Samuel is David, Saul is also prominent. Saul declined as the old anointed as David arose as the new anointed.

"There will be many twists in the story of David's progress towards the throne, and not a few crisis-points, yet all is told in the knowledge that God can put his men where he wants them to be, whether the route is direct, or ever so circuitous."¹⁶⁹

Chronology of David's Life170
Event	Date	Age	Reference
Birth	1041	0	2 Sam. 5:4-5
Anointing by Samuel	1029	12	1 Sam. 16:1-13
Defeat of Goliath	1024	17	1 Sam. 17
Exile from Saul	1020-1011	21-30	1 Sam. 21-31
Anointing as King over Judah	1011	30	2 Sam. 2:1-4
Anointing as King over all Israel	1004	37	2 Sam. 5:1-3
Philistines Wars	1004	37	2 Sam. 5:17-25
Conquest of Jerusalem	1004	37	2 Sam. 5:6-10
Mephibosheth's Move to Jerusalem	996	45	2 Sam. 9:1-13
The Three Year Famine	996-993	45-48	2 Sam. 21:1-14
The Ammonite Wars	993-990	48-51	2 Sam. 10-12
Adultery and Murder	992	49	2 Sam. 11
Birth of Solomon	991	50	2 Sam. 12:24-25
Rape of Tamar	987	54	2 Sam. 13:1-22
Death of Amnon	985	56	2 Sam. 13:23-36
Exile of Absalom	985-982	56-59	2 Sam. 13:37-39
Absalom's Return to Jerusalem	982-980	59-61	2 Sam. 14:21-24
Construction of Palace	980-978	61-63	1 Chron. 15:1
Construction of Tabernacle	977	64	1 Chron. 15:1
Move of Ark to Jerusalem	977	64	2 Sam. 6:12-19
Absalom's Rebellion and David's Exile	976	65	2 Sam. 15-18
Rebellion of Sheba	976	65	2 Sam. 20:1-22
The Census	975	66	2 Sam. 24:1-17
Purchase of Temple Site	973	68	2 Sam. 24:18-25
The Davidic Covenant	973	68	2 Sam. 7
Co-regency with Solomon	973-971	68-70	1 Chron. 23:1
Rebellion of Adonijah	972	69	1 Kings 1:5-37
Coronation of Solomon	971	70	1 Chron. 29:22-23
Death	971	70	1 Kings 2:10-11

Constable: 1Sa 21:1--30:31

C. David in Exile chs. 21-30

In chapters 21-30 we see David's forces growing stronger and stronger while Saul's forces get weaker and weaker. This is a further demonstration of the fertility theme. However these chapters also develop the motif of the proper response to Yahweh's anointed.

Interesting, too, are the parallels between David's experiences as the Lord's anointed and Jesus Christ's as the Lord's anointed. Rejection preceded acceptance, and suffering preceded reigning in both cases. God blessed both of these servants personally, and they became a blessing to others because of their commitment to Yahweh and His Law.

"The true servant of God must willingly suffer affliction with the full assurance that God is performing His purposes. Positions of prominence and prestige are not to be sought and worked for. Rather, the leader who desires Christ's blessing must wait patiently on Him for advancement and promotion to opportunities of greater service."²²⁶

Several of the Psalms have their backgrounds in these chapters (Ps. 18; 34; 52; 54; 56; 57; 63; 124; 138; 142; and possibly others).

Constable: 1Sa 27:1--31:13

4. The end of Saul's reign chs 27-31

David's commitment to God resulted in his continuing to be God's instrument of blessing to the Israelites and His instrument of judgment to Israel's enemies. This was true in spite of David's failure to seek guidance from the Lord before moving back into Philistine territory. David's strength continued to grow as Saul's continued to wane. In these last chapters of 1 Samuel the writer moved back and forth first describing David's activities, and then Saul's, then David's, and then Saul's. This technique puts the fates of the two men in stark contrast side by side. Thus the book closes with the narrative contrast technique with which it opened in which the writer contrasted Samuel and Eli's sons.

Constable: 1Sa 30:1-31

David's wise leadership of the Israelites ch. 30

This chapter reveals many qualities that marked David as an outstanding leader. As Saul continued to decline, God perfected the characteristics of leadership in David that prepared him for the throne. The Amalekites' capture of Ziklag at first looked as if tragedy had struck, but later it proved to be a great blessing. In this respect this event resembled David's whole career. As a result of this victory, the people of Judah came to regard David as the obvious successor to Saul's throne.

The chiastic structure of the chapter focuses attention on the defeat of the Amalekites, the people that God had commissioned Israel's leaders to annihilate.

"A. David reaches destroyed Ziklag and finds it plundered (30:1-3).

B. David and his men are promised the Lord's help (30:4-8).

C. David defeats the Amalekites (30:9-20)

B'. David shares the Lord's plunder with his men (30:21-25).

A'. David returns to Ziklag and distributes the remaining plunder (30:26-31)."²⁸⁷

Constable: 1Sa 30:21-25

Sharing spoil with David's followers 30:21-25

The rest of the chapter describes the distribution of plunder from this battle. The amount of space the writer devoted to this revelation shows that he intended to stress it.

David returned to his 200 exhausted followers at the Besor brook and greeted them (cf. 17:22; 25:5-6).²⁹¹ Some of the soldiers who had participated in combat with the Amalekites did not want to share the booty with those who had guarded the baggage (cf. v. 24).²⁹² David, however, took a different view of things. He saw that God had given them the victory; this spoil was not essentially what the combat soldiers had won but what the Lord had given His people, along with protection (cf. 1 Cor. 3:8; Matt. 20:12-15). Yahweh was the real deliverer of Israel (cf. 17:46-47). Again, this illustrates David's perception of God's relation to Israel and to himself, which was so different from Saul's view. His generous policy of dividing the spoils of war so the non-combatants would receive a portion (vv. 24-31) was in harmony with the Mosaic Law (Num. 31:27). This policy further prepared the way for the Judahites' acceptance of David as Saul's successor.

Guzik: 1Sa 30:1-31

1 Samuel 30 - David in Victory Again

A. David's distress.

1. (1-2) Ziklag is plundered by the Amalekites.

Now it happened, when David and his men came to Ziklag, on the third day, that the Amalekites had invaded the South and Ziklag, attacked Ziklag and burned it with fire, and had taken captive the women and those who were there, from small to great; they did not kill anyone, but carried them away and went their way.

a. Now it happened: It certainly happened, but it didn't happen by accident. God had a purpose for all of this in David's life.

b. "On the third day indicates that David and his men covered about twenty-five miles a day on the march south from Aphek to Ziklag, where they would have arrived tired, hungry and expecting all the comforts for a welcome home." (Baldwin <Baldwin.htm>)

c. The Amalekites had invaded the South and Ziklag, attacked Ziklag and burned it to the ground: While David and his men were to the north trying to join the Philistine army, their own city of Ziklag was unguarded. The opportunistic Amalekites took advantage of the defenseless city, attacked it, and burned it to the ground.

d. Worse than that, they had taken captive the women and those who were there, from small to great. Not only was the city burned, but all their women and children were taken away.

i. There is a touch of the LORD's poetic justice in all this. David had brought this exact calamity on other cities. 1 Samuel 27:8-11 says during his time among the Philistines, David made his living as a bandit, robbing cities and whenever David attacked the land, he left neither man nor woman alive. The Amalekites were being more merciful than David had been!

ii. God, who is great in mercy, does not discipline us as much as we deserve. Like a compassionate father, He tempers the stroke of His hand with kindness and love.

2. (3-6) David and his men come upon the empty, burned city.

So David and his men came to the city, and there it was, burned with fire; and their wives, their sons, and their daughters had been taken captive. Then David and the people who were with him lifted up their voices and wept, until they had no more power to weep. And David's two wives, Ahinoam the Jezreelitess, and Abigail the widow of Nabal the Carmelite, had been taken captive. Now David was greatly distressed, for the people spoke of stoning him, because the soul of all the people was grieved, every man for his sons and his daughters. But David strengthened himself in the LORD his God.

a. So David and his men came to the city: As they came within a few miles of their city, the hearts of David and his men must have brightened. They were discouraged that they hadn't been allowed to fight with the Philistines; they are soldiers, and soldiers want to fight! But at least they knew they were coming home, and home meant all their familiar surroundings, and all their families. But that bright thought quickly turned black as night.

b. And there it was, burned with fire: Even off in the distance they could see something was wrong. Smoke rose from their city, but it wasn't the smoke of cooking fires. It was too much smoke for that, and the smoke was too black. They wondered why no one had come to greet them afar off - where were their wives and children? Weren't they glad to see them? But when they came to the city and saw it was a ghost town, a pile of burned rubble, with no voice of the survivors, it seemed that everything was lost.

i. "May you see your self-righteousness burned like Ziklag, and all your carnal hopes carried away captive, and may you then encourage yourselves in Christ, for he will recover all for you, and give you spoil besides, and there shall be joy and rejoicing." (Spurgeon <Spurgeon.htm>)

c. Then David and the people who were with him lifted up their voices and wept, until they had no more power to weep: All had been lost. At this point, David has nothing more to support him. No one in Israel can help him. The Philistines don't want him. His family is gone; all he has owned is gone. But at least he has his friends, right? Not really; the people spoke of stoning him. Every support is gone, except the LORD. That is a good place to be in, not a bad place.

i. David did not weep only because everything and everyone was lost. He also wept because he knew that he was responsible for it. No wonder David was greatly distressed. He is about as low in his backslidden state as a man can be; David is like the prodigal son who now sits in the pigpen.

d. But David strengthened himself in the LORD his God: It took a lot to bring David to this place, but now he is here - God is his only strength.

i. David strengthened himself in the LORD his God. This was backslidden David, wayward David, "fight with the Philistines" David. Why would God strengthen him? Because God is rich in mercy and grace, and because David was now completely broken, ready to be filled. Sometimes we think we have to achieve God's blessing or strength, but David shows us another way.

ii. David strengthened himself in the LORD his God. He received the strength, and felt it flow through himself, and was bold enough to ask for it and receive it from God. Before this, he didn't see himself as weak, but after coming home to a burned-out ghost town, David knew he was weak and needed God's strength.

iii. David strengthened himself in the LORD his God. He didn't wait for someone else to strengthen him. He didn't say, "Well LORD, if You want to strengthen me, that's fine. I'll just wait here until You do it." David knew that the LORD's strength was there for those who wait upon Him, so he strengthened himself in the LORD his God. God's strength was there for David all the time, but now he takes it for himself and will strengthen himself in the LORD his God.

iv. David strengthened himself in the LORD his God. This wasn't some kind of rah-rah cheerleader kind of positive thinking mumbo jumbo. This was the strength of the living God making itself real in the life and heart of a hurting man. This was strength for recognition, strength for brokenness, strength for repentance, strength for determination to win back what the enemy has stolen. This is the same strength that would raise Jesus from the dead!

e. How did David strengthen himself in the LORD?

i. David would have strengthened himself remembering God's love. At this point of total loss, David now saw the love of the LORD in the rejection of the Philistine leaders. If they had not sent him away, he and his men would not have returned right now, when the Amalekites had just left and the fires of their destruction were still burning. If God had not sent him back home through the rejection of the Philistines, it would have been months and months until he returned, and the situation would have been far worse. That which stung him before became sweet to him now, and the most precious expression of the LORD's love.

ii. David would have strengthened himself remembering God's promise and calling. He could shake his head, clear the fog that had set about it for the last year or so, and say "I am a man anointed by God, called by God, and promised by God to be the next king of Israel. I have a high calling and promise from God, and He hasn't taken it away. I need to start living according to that destiny." David could thank God and see the glory of His power in this high call.

iii. David would have strengthened himself remembering God's past deliverances. He could say, "This is a terrible spot, no doubt. But remember all the times when the LORD delivered me out of a bad spot before? If He did it then, He will do it now. He didn't deliver me before just to let me perish now."

f. David took his only encouragement from the LORD. 1 Chronicles 12:19-20 gave David a reason for encouragement - men from the tribe of Manasseh came to him at this time, and stood with him when others were turning on David. But that isn't mentioned as encouragement to David at all. "God was beginning to cure his servant by a bitter dose of distress, and the evidence of the cure was that he did not encourage himself by his new friends, or by the hope of others coming; but he encouraged himself in the Lord his God." (Spurgeon <Spurgeon.htm>)

g. What David said in his heart in 1 Samuel 27:1 got him into this whole mess; now, what he says to himself to strengthen himself in the LORD will help bring him out. "Some of the best talks in the world are those which a man has with himself. He who speaks to everybody except himself is a great fool." (Spurgeon)

B. David wins back what was lost - and more.

1. (7-8) David inquires of the LORD.

Then David said to Abiathar the priest, Ahimelech's son, "Please bring the ephod here to me." And Abiathar brought the ephod to David. So David inquired of the LORD, saying, "Shall I pursue this troop? Shall I overtake them?" And He answered him, "Pursue, for you shall surely overtake them and without fail recover all."

a. In 1 Samuel 30:6, David strengthened himself in the LORD his God. Now, it was time to do something with that strength from the LORD. First, David uses that strength when he inquired of the LORD.

b. Of all the time David spent among the Philistines, this is the first time we read of him seeking God in any way. During his time of compromise and backsliding, David simply didn't inquire of the LORD in this way.

i. "Some other times, when he should, he called not for it; but proceeded only upon his own head. Now being in this great distress, though very desirous to pursue his enemies, and recover his wives, he would not go without the God's approbation and direction. We are usually best when at worst." (Trapp <Trapp.htm>)

c. How did David inquire of the LORD? He did it the way God said to inquire of Him; David sought God with the help of the priest, almost certainly using the Urim and Thummim that were part of the priest's ephod. An ephod was a special apron that priests would wear, to cover over their clothing, so the sacrificial blood and gore would splash on the ephod, not so much on their clothing.

i. It is likely that this wasn't just any ephod; this was the ephod of the High Priest, which had the breastplate of judgment (Exodus 28:15) attached to it (Exodus 28:28). The breastplate had in it a pouch with two stones, known as the Urim and Thummim (Exodus 28:30). When David inquired of the LORD, he probably asked Abiathar to use the Urim and Thummim.

ii. How did the priest use the Urim and Thummim to inquire of the LORD? The names Urim and Thummim mean "Lights and Perfections." We aren't sure what they were or how they were used. Most think they were a pair of stones, one light and another dark, and each stone indicated a "yes" or "no" from God. The idea is that High Priest would ask God a question that could be answered with a "yes" or a "no," reach into the breastplate, and pull out the stone indicating God's answer.

iii. We don't have the Urim and Thummim today; and even if they were discovered in a miracle of archaeology, God would no more bless their use today than He would bless a re-establishment of the Old Testament priesthood. The day for the Old Testament priesthood is past for us today, being perfectly fulfilled in Jesus Christ. But in David's day it was commanded of the LORD. The key to the effectiveness of the Urim and Thummim was that God's Word gave them. In seeking God through the Urim and Thummim, David was really going back to God's Word for guidance, because it was the word of God that commanded their place and allowed their use. Today, if we have the same focus on God's Word, He will guide us also.

d. What did David ask the LORD? David asked, Shall I pursue this troop? Shall I overtake them? At one time, David would not have bothered to even ask these questions. He would have simply done it, because when a soldier is attacked, he attacks back. But in returning from his backsliding, David brings everything to the LORD. Nothing is done just because it was done before. He asks God about everything.

e. What did God answer David? Pursue, for you shall surely overtake them and without fail recover all. God first gave David something to do (pursue). Then, God gave David a promise in the doing (you shall surely overtake them and without fail recover all). When God gives us something to do, He also gives us a promise in the doing.

2. (9-10) David pursues the Amalekites who conquered Ziklag.

So David went, he and the six hundred men who were with him, and came to the Brook Besor, where those stayed who were left behind. But David pursued, he and four hundred men; for two hundred stayed behind, who were so weary that they could not cross the Brook Besor.

a. So David went: God told David to go and pursue them, and David did exactly that. Obedience to the LORD is often that simple.

i. What is the use of calling Jesus "Lord" if we will not do what He tells us to do? Is there a single thing you have done, or a single thing you have not done, for the simple reason that Jesus told you to do it or not do it?

b. He and the six hundred men who were with him: David's men were almost at a place of mutiny against him (the people spoke of stoning him, 1 Samuel 30:6). But now, since he strengthened himself in the LORD his God (1 Samuel 30:6), and since he inquired of the LORD (1 Samuel 30:8), and since he did what God told him to do, his men are totally back on his side.

i. When it says, David went, he and the six hundred men who were with him, it implies that David said, "Men, I'm going. I have a promise from God for victory, and I'm going to believe it. It doesn't matter if you come with me or not, because God is on my side, and I have to beat all the Amalekites all by myself, God's promise will not fail." But such faith in God stirred the hearts of the six hundred men, and they couldn't stand by and not follow David.

ii. What a sight it must have been! David and the six hundred men on the march again, this time not hoping to fight for the Philistines, or for themselves, but off again on a mission from God. There wasn't an army on earth that could beat David and his six hundred men when they walked in God's will.

c. For two hundred stayed behind, who were so weary that they could not cross the Brook Besor: This might have been tremendously discouraging to David. As he pursues a significantly larger Amalekite army, he finds that one-third of his men can't continue. But David doesn't let this trial stop him. He sets the one-third to work guarding the supplies, lightening the load of the 400 who continue, and he sets out again, full of faith.

i. "But mark this, he was not delivered without further trial . . . Many a leader would have given up the chase with one out of three of his troop in hospital, but David pursued with his reduced force. When God means to bless us, he often takes away a part of the little strength we thought we had. We did not think our strength equal to the task, and the Lord takes away a portion even of the little power we had. Our God does not fill till he has emptied. Two hundred men must be rent away from David's side before God could give him victory . . . Expect then, O troubled one, that you will be delivered, but know that your sorrow may yet deepen, that you may have all the greater joy by-and-by." (Spurgeon <Spurgeon.htm>)

3. (11-15) David and his men befriend a helpless Egyptian.

Then they found an Egyptian in the field, and brought him to David; and they gave him bread and he ate, and they let him drink water. And they gave him a piece of a cake of figs and two clusters of raisins. So when he had eaten, his strength came back to him; for he had eaten no bread nor drunk water for three days and three nights. Then David said to him, "To whom do you belong, and where are you from?" And he said, "I am a young man from Egypt, servant of an Amalekite; and my master left me behind, because three days ago I fell sick. We made an invasion of the southern area of the Cherethites, in the territory which belongs to Judah, and of the southern area of Caleb; and we burned Ziklag with fire." And David said to him, "Can you take me down to this troop?" So he said, "Swear to me by God that you will neither kill me nor deliver me into the hands of my master, and I will take you down to this troop."

a. Then they found an Egyptian in the field: As David and the 600 men pursue the Amalekites, they come across a man collapsed in the wilderness. It would have been easy, and perhaps logical, to ignore this man because they had a "much greater" mission in pursing the Amalekites. But David and his men show unexpected kindness to this man, and they gave him bread and he ate, and they let him drink water.

i. The Egyptian was near death; he had eaten no bread nor drunk any water for three days and three nights. It would have been easy to ignore him, and pass him by. They could have said, "Look, this is a very sad case but this man is near death anyway. We can't do much to save him, so let's be on our way." They could have said, "We are on a mission from God and nothing can get in our way, so let's be on our way." But David and his men refused these excuses, and showed an unexpected kindness to this man. This shows that David was really walking in the heart of God.

ii. The fact that this was unexpected care and kindness is significant. We may all pat ourselves on the back for showing expected love to others, but what great praise is that? Jesus' question in the Sermon on the Mount rings true: What do you do more than others? (Matthew 5:47)

b. Then David said to him, "To whom do you belong, and where are you from?" David - the leader of these 600 men, and anointed to be the next king of Israel - didn't have to take a caring interest in this man, but he did. David did what some would have thought was a waste of time: he showed simple care and kindness to a nobody. They didn't just give this Egyptian food and water, they gave him care and kindness.

i. Spurgeon has a wonderful sermon on David's question to the Egyptian, "To whom do you belong?" (A Searching Question). In one section, he helps his listeners discover to whom they really belong by asking these questions: 1. Where were you born? 2. What company do you keep? 3. What is your dialect? 4. What have you learned to do? 5. What do the angels see you do?

c. I am a young man from Egypt, servant of an Amalekite . . . we burned Ziklag with fire: In showing unexpected kindness to this Egyptian, God shows David unexpected blessing. Since he knew where they came from, he knew where they would return, and he promised to guide David and his men there.

i. "The emphatic 'we' at the beginning of v. 14 suggests that the slave participated personally in the Amalekites' raids." (Youngblood <ebc.htm>)

d. The southern area of the Cherethites: "Ketrthi, which, without the points, might be read Creti, were not only at this time Philistines, but that they were aborigines of Crete, from which they had their name Cherethites or Cretans, and are those of whom Zephaniah speaks, chapter 2:5: Woe to the inhabitants of the seacoast, The nation of the Cherethites! The word of the LORD is against you, O Canaan, land of the Philistines: 'I will destroy you; So there shall be no inhabitant.' And Ezekiel, chapter 25:16: Therefore thus says the Lord GOD: 'I will stretch out My hand against the Philistines, and I will cut off the Cherethites and destroy the remnant of the seacoast.' In 2 Samuel 15:18 we find that the Cherethites formed a part of David's guards." (Clarke <Clarke.htm>)

4. (16-20) David routs and spoils the Amalekites, winning back everything that was taken.

And when he had brought him down, there they were, spread out over all the land, eating and drinking and dancing, because of all the great spoil which they had taken from the land of the Philistines and from the land of Judah. Then David attacked them from twilight until the evening of the next day. Not a man of them escaped, except four hundred young men who rode on camels and fled. So David recovered all that the Amalekites had carried away, and David rescued his two wives. And nothing of theirs was lacking, either small or great, sons or daughters, spoil or anything which they had taken from them; David recovered all. Then David took all the flocks and herds they had driven before those other livestock, and said, "This is David's spoil."

a. Catching the Amalekites in the midst of their victory celebration, David and his men attacked them from twilight until the evening of the next day. How surprised the Amalekites must have been! They figured that all the Philistine and Israelite armies were far to the north, preparing to fight each other. They weren't expecting this army that was neither Philistine, nor among the Israelite army.

i. Twilight is probably a bad translation here, and it should be from dawn until evening of the next day. "The Hebrew word nesep, translated 'dawn' in Job 7:4 and Psalm 119:147, has this sense here . . . Having noted the situation, David and his men took some rest and attacked at first light, when the Amalekites would be suffering from the soporific effects of the feast, and least able to defend themselves." (Baldwin <Baldwin.htm>)

ii. It was wise to attack the Amalekites when they were hung over from the party the night before. "Whom they found it no hard matter to stab with the sword, who were cup-shot before." (Trapp <Trapp.htm>)

b. David recovered all that the Amalekites had carried away: Everything that the enemy had taken, David took back. God gave him a complete victory, because David strengthened himself in the LORD his God (1 Samuel 30:6), David inquired of the LORD (1 Samuel 30:8), David did what God told him to do, and David showed unexpected care and kindness to others.

i. God's promise was proved true. When David inquired of the LORD, God promised You shall surely overtake them and without fail recover all (1 Samuel 30:8). The promise was fulfilled exactly, but it wasn't fulfilled as David sat back passively and said, "All right God, now You can do it." The LORD fulfilled His promise, but He used David's actions to fulfill the promise. God's promise didn't exclude David's cooperation, the promise invited his cooperation.

ii. "Many who get into trouble seem to expect an angel to come and lift them up by the hair of their heads; but angels have other matters in hand. The Lord generally helps us by enabling us to help ourselves, and it is a way which does us double good. It was more for David's benefit that he should himself smite the Amalekites than that God should hurl hailstones out of heaven upon them, and destroy them. David will have their spoil for the wage of battle, and be rewarded for the forced march and the fight. Brother, you will have to work and labor to extricate yourself from debt and difficulty, and so the Lord will hear your prayer. The rule is to trust in God to smite the Amalekites, and then to march after them, as if it all depended upon yourself." (Spurgeon <Spurgeon.htm>)

iii. "How truly it can be said that the greater Son of David has recovered all. All that was lost by sin, our glorious and victorious Captain has recovered. What then shall be his spoil? It was foretold that 'He shall divide the spoil with the strong.' Let your hearts and mine, and all we are, and all we have, be yielded up to him, and let us say of it all, 'This is Jesu's spoil, and to him be glory evermore!'" (Spurgeon <Spurgeon.htm>)

c. This is David's spoil: God gave David even more than what was promised. He received spoil from the battle, beyond what had been taken from Ziklag. This was blessing straight from the grace of God.

i. "Now, in the great battle of Christ on our behalf, He has not only given us back what we lost, but He has given us what Adam in his perfection never had. And I want you to dwell upon that, because this part of it is peculiarly our Lord's spoil. Those good things which we now possess, over and above what we lost by sin, come to us by the Lord Jesus. Now that the Son of God has come into the field, He is not content with restoration, He turns the loss into a gain, the fall into a greater rising." (Spurgeon <Spurgeon.htm>)

ii. We should come to Jesus, and by our free will give Him everything we have, everything we are. We give our lives to Him and say, "This is Jesus' spoil." We give our gifts and abilities to Him and say, "This is Jesus' spoil." We give our possessions to Him and say, "This is Jesus' spoil." We give our praise to Him and say, "This is Jesus' spoil." We give our time to Him and say, "This is Jesus' spoil."

iii. Some wonder why David was allowed to keep the spoil of the Amalekites when Saul was expressly commanded to not keep any spoil from that nation (1 Samuel 15:1-3), and was judged by God for not obeying that command (1 Samuel 15:13-23). The answers are simple: First, David had no specific command from God to destroy all the spoil from the Amalekites, as Saul did. Second, David was recovering what the Amalekites had taken from others, though he recovered far beyond what was taken from his city. Third, David was not acting as the king of Israel, representing the LORD's nation, as Saul was. So in this case, simply put, the rules were different for David.

C. The spoil from the battle is divided.

1. (21-25) The spoils are distributed equally among those who fought and those who supported.

Now David came to the two hundred men who had been so weary that they could not follow David, whom they also had made to stay at the Brook Besor. So they went out to meet David and to meet the people who were with him. And when David came near the people, he greeted them. Then all the wicked and worthless men of those who went with David answered and said, "Because they did not go with us, we will not give them any of the spoil that we have recovered, except for every man's wife and children, that they may lead them away and depart." But David said, "My brethren, you shall not do so with what the LORD has given us, who has preserved us and delivered into our hand the troop that came against us. For who will heed you in this matter? But as his part is who goes down to the battle, so shall his part be who stays by the supplies; they shall share alike." So it was, from that day forward; he made it a statute and an ordinance for Israel to this day.

a. Now David came to the two hundred men who had been so weary they could not follow David: Apparently, when David was in swift pursuit of the Amalekites, 200 men among his company could not continue on. So they made a camp where they were, and lightened the supply load from the soldiers who would continue. Now, David returns to the two hundred men who stayed by the supply camp.

b. Then all the wicked and worthless men of those who went with David answered and said: When David returned, these men of the supply camp saw their own possessions among the spoils of battle, and they wanted them back. The wicked and worthless men (apparently, there were some among David's men) protested, and said they could only have back every man's wife and children, but none of their possessions.

c. My brethren, you shall not do so with what the LORD has given us . . . But as his part is who goes down to the battle, so shall his part be who stays by the supplies, they shall share alike. David declares an important principle: the supply lines are just as vital as the soldiers are and God will reward both "soldiers" and "supporters" properly.

i. Many people serve the LORD in invisible, behind-the-scenes ways, often supporting a much more visible aspect of the LORD's work. God will support the hidden servant with the same reward as prominent servant.

ii. The wicked and worthless men looked at the spoil and said, "We fought for this spoil and it is ours." David looked at the spoil and said, "Look at what the LORD has given us." When you looked at it that way, how could you not share? When the LORD had given David such a great victory, he really saw it as the LORD's victory more than his own.

d. This principle was so important that it was declared to be a statute and an ordinance for Israel to this day. The principle should be declared and believed among God's people today.

i. There is encouragement for the weary here. "You Little-Faiths, you Despondencies, you Much-Afraids, you Feeble-Minds, you that sigh more than you sing, you that would but cannot, you that have a great heart for holiness, but feel beaten back in your struggles, the Lord shall give you his love, his grace, his favor, as surely as he gives it to those who can do great things in his name." (Spurgeon <Spurgeon.htm>)

ii. Poole on why those who stayed back were worthy of a portion of the spoil: "The reason of it is manifest, because they were exposed to hazards as well as their brethren, and were a reserve to whom they might retreat in case of a defeat; and they were now in actual service, and in the station in which their general had placed them."

2. (26-31) David mends strained relationships.

Now when David came to Ziklag, he sent some of the spoil to the elders of Judah, to his friends, saying, "Here is a present for you from the spoil of the enemies of the LORD"; to those who were in Bethel, those who were in Ramoth of the South, those who were in Jattir, those who were in Aroer, those who were in Siphmoth, those who were in Eshtemoa, those who were in Rachal, those who were in the cities of the Jerahmeelites, those who were in the cities of the Kenites, those who were in Hormah, those who were in Chorashan, those who were in Athach, those who were in Hebron, and to all the places where David himself and his men were accustomed to rove.

a. When David came to Ziklag, he sent some of the spoil to the elders of Judah, to his friends: David knew that his time among the Philistines had strained his relationships with God's people. Now he knows he must do whatever he can to put things right again, so he sent some of the spoil to the elders of Judah.

i. "David became rich and able to send presents to his friends; but he was also the better man, the holier man, the stronger man, the more fit to wear that crown which was so soon to adorn his brow. Oh, brothers and sisters, the deeper your trouble the louder will be your song, if you can but trust in God and walk in fellowship with Jesus." (Spurgeon <Spurgeon.htm>)

b. This is the final step in David's getting things right after his time of backsliding among the Philistines.

· David strengthened himself in the LORD his God.

· David inquired of the LORD.

· David believed God's promise.

· David did what God told him to do.

· David showed unexpected care and kindness to others.

· David saw it as the LORD's victory.

· David shared the reward with others.

· David did what he could to mend relationships.

i. Baldwin says well, "David's genius was his spiritual resilience. He expected to find the resources he needed in the Lord his God, and he was not disappointed."

c. Here is a present for you from the spoil of the enemies of the LORD: David sent spoil from the battle to more than 13 cities. Obviously, there was spoil to spare from the battle. In this, David is a picture of his greater Son, Jesus Christ. When Jesus triumphed on the cross, He won the greatest battle, and He had "spoil to share." He shared the spoil with His people, as it says in Ephesians 4:7-8: But to each one of us grace was given according to the measure of Christ's gift. Therefore He says: "When He ascended on high, He led captivity captive, and gave gifts to men." Jesus has spoil from His victory to give you!

d. David is a remarkable picture of Jesus in this chapter. Note these five points of association:

· We are like David's men, David is like Jesus.

· We are like the weary ones left behind, David is like Jesus.

· We are like the Egyptian slave, David is like Jesus.

· We are like the spoil David recovered, David is like Jesus.

· We are like the elders of Judah, and David is like Jesus.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 30 (Chapter Introduction)

Overview

1Sa 30:1, The Amalekites spoil Ziklag; 1Sa 30:4, David asking counsel, is encouraged by God to pursue them; 1Sa 30:11, By the means of a revived Egyptian he is brought to the enemies, and recovers all the spoil; 1Sa 30:22, David’s law to divide the spoil equally between them that fight and them that keep the stuff; 1Sa 30:26, He sends presents to his friends.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 30 (Chapter Introduction)

SAMUEL CHAPTER 30

The Amalekites in David’ s absence spoil Ziklag, and carry away the people and his two wives captives, 1Sa 30:1-6 . David asking counsel is encouraged by God to pursue them, 1Sa 30:7-10 . By the means of an Egyptian, who was left behind, he is brought to the enemies, and recovereth all the spoil, and spoileth them, 1Sa 30:11-20 ; makes an order for the dividing the prey, 1Sa 30:21-25 ; sendeth presents to his friends, 1Sa 30:26-31 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 30 (Chapter Introduction)

(1Sa 30:1-6) Ziklag spoiled by the Amalekites.

(1Sa 30:7-15) David overtakes the Amalekites.

(1Sa 30:16-20) He recovers what had been lost.

(1Sa 30:21-31) David's distribution of the spoil.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 30 (Chapter Introduction)

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 (1Sa 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 (1Sa 30:7, 1Sa 30:8), pursued the enemy (1Sa 30:9, 1Sa 30:10), gained intelligence from a straggler (1Sa 30:11-15), attacked and routed the plunderers (1Sa 30:16, 1Sa 30:17), and recovered all that they had carried off (1Sa 30:18-20). III. What method he observed in the distribution of the spoil (1Sa 30:21-31).

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Ark of the Covenant from the Conquest to Kingship. Philadelphia: Presbyterian and Reformed Publishing Co., 1965.

_____. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

_____. Faith of Our Fathers. Glendale, Calif.: Regal Books, 1976.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 30 (Chapter Introduction)

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, 1Sa 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, 1Sa 30:7; the distribution of the spoil, both to those that went with him, and to those who through faintness were left behind, 1Sa 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, 1Sa 30:26.