1 Samuel 30

towns, and among them Ziklag. It is likely they had not heard of what David did to some of their tribes, else they would have avenged themselves by slaying all they found in Ziklag. Verse 4 Wept, until they had no more power to weep - This marks great distress; they wept, as says the Vulgate, till their tears failed them. Verse 6 The people spake of stoning him - David had done much to civilize those men; but we find by this of what an unruly and ferocious spirit they were; and yet they strongly felt the ties of natural affection, they "grieved every man for his sons and for his daughters." David encouraged himself in the Lord - He found he could place very little confidence in his men; and, as he was conscious that this evil had not happened either through his neglect or folly, he saw he might the more confidently expect succor from his Maker. Verse 7 Bring me hither the ephod - It seems as if David had put on the ephod, and inquired of the Lord for himself; but it is more likely that he caused Abiathar to do it. Verse 9 The brook Besor - This had its source in the mountain of Idumea, and fell into the Mediterranean Sea beyond Gaza. Some suppose it to have been the same with the river of the wilderness, or the river of Egypt. The sense of this and the following verse is, that when they came to the brook Besor, there were found two hundred out of his six hundred men so spent with fatigue that they could proceed no farther. The baggage or stuff was left there, 1Sam 30:24 , and they were appointed to guard it. Verse 12 A cake of figs - See on 1Sam 25:18 (note). Verse 13 My master left me, because three days agone I fell sick - This was very inhuman: though they had booty enough, and no doubt asses sufficient to carry the invalids, yet they left this poor man to perish; and God visited it upon them, as he made this very person the means of their destruction, by the information which he was enabled to give to David and his men. Verse 14 Upon the south of the Cherethites - Calmet and others maintain, that the כרתי kerethi, 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, Zep 2:5 : Wo to the inhabitants of the sea-coasts, the nation of the Cherethites. And by Ezekiel, Eze 25:16 : Behold, I will stretch out mine hand upon the Philistines, and will cut off the Cherethim. In 2Sam 15:18 we find that the Cherethites formed a part of David's guards. South of Caleb - Somewhere about Kirjath-arba, or Hebron, and Kirjath-sepher; these being in the possession of Caleb and his descendants. Verse 15 Swear unto me - At the conclusion of this verse, the Vulgate, Syriac, and Arabic add, that David swore to him. This is not expressed in the Hebrew, but is necessarily implied. Verse 16 Out of the land of the Philistines - That these Amalekites were enemies to the Philistines is evident, but it certainly does not follow from this that those whom David destroyed were enemies also. This, I think, has been too hastily assumed by Dr. Chandler and others, in order the better to vindicate the character of David. Verse 17 There escaped not a man of them - It is well known to every careful reader of the Bible, that the Amalekites were a proscribed people, even by God himself, and that in extirpating them it has been supposed David fulfilled the express will of God. But all this depends on whether he had an express commission to do so, received from God himself, as Saul had. Verse 20 And David took all the flocks - He and his men not only recovered all their own property, but they recovered all the spoil which these Amalekites had taken from the south of Judah, the Cherethites, and the south of Caleb. When this was separated from the rest, it was given to David, and called David's spoil. Verse 22 Men of Belial - This is a common expression to denote the sour, the rugged, the severe, the idle, and the profane. Verse 23 That which the Lord hath given us - He very properly attributes this victory to God; the numbers of the Amalekites being so much greater than his own. Indeed, as many fled away on camels as were in the whole host of David. Verse 25 He made it a statute and an ordinance for Israel - Nothing could be more just and proper than this law: he who stays at home to defend house and property, has an equal right to the booty taken by those who go out to the war. There was a practice of this kind among the Israelites long before this time; see Num 31:27 ; Jos 22:8 ; and the note on this latter verse. Unto this day - This is another indication that this book was composed long after the facts it commemorates. See the hypothesis in the preface. Verse 26 Unto the elders of Judah - These were the persons among whom he sojourned during his exile, and who had given him shelter and protection. Gratitude required these presents. Verse 27 To them which were in Beth-el - This was in the tribe of Ephraim. South Ramoth - So called to distinguish it from Ramoth Gilead, beyond Jordan. This Ramoth belonged to the tribe of Simeon, Jos 19:8 . In Jattir - Supposed by Calmet to be the same as Ether, Jos 15:42 , but more probably Jattir, Jos 15:48 . It was situated in the mountains, and belonged to Judah. Verse 28 In Aroer - Situated beyond Jordan, on the banks of the river Arnon, in the tribe of God. Siphmoth - Supposed to be the same with Shepham, Num 34:10 , on the eastern border of the promised land. Eshtemoa - Another city in the tribe of Judah. See Jos 15:50 . Verse 29 Them which were in Rachal - We know not where this place was; it is mentioned nowhere else in the Bible. Calmet conjectures that Hachilah, 1Sam 23:19 , may be the same place; here we know David did conceal himself for some time, till the Ziphites endeavored to betray him to Saul. The cities of the Jerahmeelites - See before, 1Sam 27:10 (note). And - the cities of the Kenites - A very small tract on the southern coast of the Dead Sea. Verse 30 Hormah - The general name of those cities which belonged to Arad, king of Canaan; and were devoted to destruction by the Hebrews, and thence called Hormah. See Num 21:1-3 . In Chor-ashan - Probably the same as Ashan in the tribe of Judah: see Jos 15:42 (note). It was afterwards ceded to Simeon, Jos 19:7 . To them which were in Athach - Probably the same as Ether, Jos 19:7 . Verse 31 To them which were in Hebron - This was a place strongly attached to David, and David to it, and the place where he was proclaimed king, and where he reigned more than seven years previously to the death of Ishbosheth, Saul's son, who was, for that time, his competitor in the kingdom. David's having sent presents to all these places, not only shows his sense of gratitude, but that the booty which he took from the Amalekites must have been exceedingly great. And we learn from this also that David sojourned in many places which are not mentioned in the preceding history; for these are all said to be places where David and his men were wont to haunt. We are not to suppose that the transactions mentioned here and in the preceding chapter took place after Saul's interview with the woman of En-dor, they were considerably antecedent to this, but how long we do not know. What is recorded in the following chapter must have taken place the next day after Saul left En-dor. Introduction A battle in Mount Gilboa between Israel and the Philistines; in which the former are defeated, and Saul's three sons slain, 1Sam 31:1 , 1Sam 31:2 . Saul, being mortally wounded, and afraid to fall alive into the hands of the Philistines, desires his armor-bearer to despatch him; which he refusing, Saul falls on his sword, and his armor-bearer does the same, 1Sam 31:3-6 . The Israelites on the other side of the valley forsake their cities, and the Philistines come and dwell in them, 1Sam 31:7 . The Philistines, finding Saul and his three sons among the slain, strip them of their armor, which they put in the house of Ashtaroth, cut of their heads, send the news to all the houses of their idols, and fasten the bodies of Saul and his three sons to the walls of Beth-shan, 1Sam 31:8-10 . Valiant men of Jabesh-gilead go by night, and take away the bodies; burn them at Jabesh; bury their bones under a tree; and fast seven days, 1Sam 31:11-13 . Verse 1 Now the Philistines fought - This is the continuation of the account given in 1Sam 29:1-11 . The men of Israel fled - It seems as if they were thrown into confusion at the first onset, and turned their backs upon their enemies. Verse 2 Followed hard upon Saul and upon his sons - They, seeing the discomfiture of their troops, were determined to sell their lives as dear as possible, and therefore maintained the battle till the three brothers were slain. Verse 3 He was sore wounded of the archers - It is likely that Saul's sons were slain by the archers, and that Saul was now mortally wounded by the same. Houbigant translates, The archers rushed upon him, from whom he received a grievous wound. He farther remarks that had not Saul been grievously wounded, and beyond hope of recovery, he would not have wished his armor-bearer to despatch him; as he might have continued still to fight, or have made his escape from this most disastrous

55.) 1 And it came to pass, when David and his men were come to Ziklag on the third day, that the Amalekites had invaded the south, and Ziklag, and smitten Ziklag, and burned it with fire; 2 And had taken the women captives, that were therein: they slew not any, either great or small, but carried them away, and went on their way. 3 So David and his men came to the city, and, behold, it was burned with fire; and their wives, and their sons, and their daughters, were taken captives. 4 Then David and the people that were with him lifted up their voice and wept, until they had no more power to weep. 5 And David's two wives were taken captives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite. 6 And David was greatly distressed; for the people spake of stoning him, because the soul of all the people was grieved, every man for his sons and for his daughters: but David encouraged himself in the Lord his God. Here we have, I. The descent which the Amalekites made upon Ziklag in David's absence, and the desolations they made there. They surprised the city when it was left unguarded, plundered it, burnt it, and carried all the women and children captives, v. 1, 2 . They intended, by this to revenge the like havoc that David had lately made of them and their country, ch. xxvii. 8 . He that had made so many enemies ought not to have left his own concerns so naked and defenceless. Those that make bold with others must expect that others will make as bold with them and provide accordingly. Now observe in this, 1. The cruelty of Saul's pity (as it proved) in sparing the Amalekites; if he had utterly destroyed them, as he ought to have done, these would not have been in being to do this mischief. 2. How David was corrected for being so forward to go with the Philistines against Israel. God showed him that he had better have staid at home and looked after his own business. When we go abroad in the way of our duty we may comfortably hope that God will take care of our families in our absence, but not otherwise. 3. How wonderfully God inclined the hearts of these Amalekites to carry the women and children away captives, and not to kill them. When David invaded them he put all to the sword ( ch. xxvii. 9 ), and no reason can be given why they did not retaliate upon this city, but that God restrained them; for he has all hearts in his hands, and says to the fury of the most cruel men, Hitherto thou shalt come, and no further. Whether they spared them to lead them in triumph, or to sell them, or to use them for slaves, God's hand must be acknowledged, who designed to make use of the Amalekites for the correction, not for the destruction, of the house of David. II. The confusion and consternation that David and his men were in when they found their houses in ashes and their wives and children gone into captivity. Three days' march they had from the camp of the Philistines to Ziklag, and now that they came thither weary, but hoping to find rest in their houses and joy in their families, behold a black and dismal scene was presented to them ( v. 3 ), which made them all weep (David himself not excepted), though they were men of war, till they had no more power to weep, v. 4 . The mention of David's wives, Ahinoam and Abigail, and their being carried captive, intimates that this circumstance went nearer his heart than any thing else. Note, It is no disparagement to the boldest and bravest spirits to lament the calamities of relations and friends. Observe, 1. This trouble came upon them when they were absent. It was the ancient policy of Amalek to take Israel at an advantage. 2. It met them at their return, and, for aught that appears, their own eyes gave them the first intelligence of it. Note, When we go abroad we cannot foresee what evil tidings may meet us when we come home again. The going out may be very cheerful, and yet the coming in be very doleful. Boast not thyself therefore of to-morrow, nor of to-night either, for thou knowest not what a day, or a piece of a day, may bring forth, Prov. xxvii. 1 . If, when we come off a journey, we find our tabernacles in peace, and not laid waste as David here found his, let the Lord be praised for it. III. The mutiny and murmuring of David's men against him ( v. 6 ): David was greatly distressed, for, in the midst of all his losses, his own people spoke of stoning him, 1. Because they looked upon him as the occasion of their calamities, by the provocation he had given the Amalekites, and his indiscretion in leaving Ziklag without a garrison in it. Thus apt are we, when we are in trouble, to fly into a rage against those who are in any way the occasion of our trouble, while we overlook the divine providence, and have not that regard to the operations of God's hand in it which would silence our passions, and make us patient. 2. Because now they began to despair of that preferment which they had promised themselves in following David. They hoped ere this to have been all princes; and now to find themselves all beggars was such a disappointment to them as made them grow outrageous, and threaten the life of him on whom, under God, they had the greatest dependence. What absurdities will not ungoverned passions plunge men into? This was a sore trial to the man after God's own heart, and could not but go very near him. Saul had driven him from his country, the Philistines had driven him from their camp, the Amalekites had plundered his city, his wives were taken prisoners, and now, to complete his woe, his own familiar friends, in whom he trusted, whom he had sheltered, and who did eat of his bread, instead of sympathizing with him and offering him any relief, lifted up the heel against him and threatened to stone him. Great faith must expect such severe exercises. But it is observable that David was reduced to this extremity just before his accession to the throne. At this very time, perhaps, the stroke was struck which opened the door to his advancement. Things are sometimes at the worst with the church and people of God just before they begin to mend. IV. David's pious dependence upon the divine providence and grace in this distress: But David encouraged himself in the Lord his God. His men fretted at their loss. The soul of the people was bitter, so the word is. Their own discontent and impatience added wormwood and gall to the affliction and misery, and made their case doubly grievous. But 1. David bore it better, though he had more reason than any of them to lament it; they gave liberty to their passions, but he set his graces on work, and by encouraging himself in God, while they dispirited each other, he kept his spirit calm and sedate. Or, 2. There may be a reference to the threatening words his men gave out against him. They spoke of stoning him; but he, not offering to avenge the affront, nor terrified by their menaces, encouraged himself in the Lord his God, believed, and considered with application to his present case, the power and providence of God, his justice and goodness, the method he commonly takes of bringing low and then raising up, his care of his people that serve him and trust in him, and the particular promises he had made to him of bringing him safely to the throne; with these considerations he supported himself, not doubting but the present trouble would end well. Note, Those that have taken the Lord for their God may take encouragement from their relation to him in the worst of times. It is the duty and interest of all good people, whatever happens, to encourage themselves in God as their Lord and their God, assuring themselves that he can and will bring light out of darkness, peace out of trouble, and good out of evil, to all that love him and are the called according to his purpose, Rom. viii. 28 . It was David's practice, and he had the comfort of it, What time I am afraid I will trust in thee. When he was at his wits' end he was not at his faith's end. David Recovers the Spoil. ( b. c. 1055.)

The south - Namely, the southern part of Judah, and the adjacent parts.

Wept - It is no disparagement to the boldest, bravest spirits, to lament the calamities of friends or relations.

Stoning him - As the author of their miseries, by coming to Ziklag at first, by provoking the Amalekites to this cruelty, and by his forwardness in marching away with Achish, and leaving their wives and children unguarded. Encouraged himself - That is, in this that the all - wise, and all - powerful Lord, was his God by covenant and special promise, and fatherly affection, as he had shewed himself to be in the whole course of his providence towards him. It is the duty of all good men, whatever happens, to encourage themselves in the Lord their God, assuring themselves, that he both can and will bring light out of darkness.

7 And David said to Abiathar the priest, Ahimelech's son, I pray thee, bring me hither the ephod. And Abiathar brought thither the ephod to David. 8 And David enquired at the Lord , saying, Shall I pursue after this troop? shall I overtake them? And he answered him, Pursue: for thou shalt surely overtake them, and without fail recover all. 9 So David went, he and the six hundred men that were with him, and came to the brook Besor, where those that were left behind stayed. 10 But David pursued, he and four hundred men: for two hundred abode behind, which were so faint that they could not go over the brook Besor. 11 And they found an Egyptian in the field, and brought him to David, and gave him bread, and he did eat; and they made him drink water; 12 And they gave him a piece of a cake of figs, and two clusters of raisins: and when he had eaten, his spirit came again to him: for he had eaten no bread, nor drunk any water, three days and three nights. 13 And David said unto him, To whom belongest thou? and whence art thou? And he said, I am a young man of Egypt, servant to an Amalekite; and my master left me, because three days agone I fell sick. 14 We made an invasion upon the south of the Cherethites, and upon the coast which belongeth to Judah, and upon the south of Caleb; and we burned Ziklag with fire. 15 And David said to him, Canst thou bring me down to this company? And he said, Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, and I will bring thee down to this company. 16 And when he had brought him down, behold, they were spread abroad upon all the earth, eating and drinking, and dancing, because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah. 17 And David smote them from the twilight even unto the evening of the next day: and there escaped not a man of them, save four hundred young men, which rode upon camels, and fled. 18 And David recovered all that the Amalekites had carried away: and David rescued his two wives. 19 And there was nothing lacking to them, neither small nor great, neither sons nor daughters, neither spoil, nor any thing that they had taken to them: David recovered all. 20 And David took all the flocks and the herds, which they drave before those other cattle, and said, This is David's spoil. Solomon observes that the righteous is delivered out of trouble and the wicked cometh in his stead, that the just falleth seven times a-day and riseth again; so it was with David. Many were his troubles, but the Lord delivered him out of them all, and particularly out of this of which we have here an account. I. He enquired of the Lord both concerning his duty— Shall I pursue after this troop? and concerning the event— Shall I overtake them? v. 8 . It was a great advantage to David that he had the high priest with him and the breast-plate of judgment, which, as a public person, he might consult in all his affairs, Num. xxvii. 21 . We cannot think that he left Abiathar and the ephod at Ziklag, for then he and it would have been carried away by the Amalekites, unless we may suppose them hidden by a special providence, that they might be ready for David to consult at his return. If we conclude that David had his priest and ephod with him in the camp of the Philistines, it was certainly a great neglect in him that he did not enquire of the Lord by them concerning his engagement to Achish. Perhaps he was ashamed to own his religion so far among the uncircumcised; but now he begins to apprehend that this trouble is brought upon him to correct him for that oversight, and therefore the first thing he does is to call for the ephod. It is well if we get this good by our afflictions, to be reminded by them of neglected duties, and particularly to be quickened by them to enquire of the Lord. See 1 Chron. xv. 13 . David had no room to doubt but that his war against these Amalekites was just, and he had an inclination strong enough to set upon them when it was for the recovery of that which was dearest to him in this world; and yet he would not go about it without asking counsel of God, thereby owning his dependence upon God and submission to him. If we thus, in all our ways, acknowledge God, we may expect that he will direct our steps, as he did David's here, answering him above what he asked, with an assurance that he should recover all. II. He went himself in person, and took with him all the force he had, in pursuit of the Amalekites, v. 9, 10 . See how quickly, how easily, how effectually the mutiny among the soldiers was quelled by his patience and faith. When they spoke of stoning him ( v. 6 ), if he had spoken of hanging them, or had ordered that the ringleaders of the faction should immediately have their heads struck off, though it would have been just, yet it might have been of pernicious consequence to his interest in this critical juncture; and, while he and his men were contending, the Amalekites would have clearly carried off their spoil. But when he, as a deaf man, heard not, smothered his resentments, and encouraged himself in the Lord his God, the tumult of the people was stilled by his gentleness and the power of God on their hearts; and, being thus mildly treated, they are now as ready to follow his foot as they were but a little before to fly in his face. Meekness is the security of any government. All his men were willing to go along with him in pursuit of the Amalekites, and he needed them all; but he was forced to drop a third part of them by the way; 200 out of 600 were so fatigued with their long march, and so sunk under the load of their grief, that they could not pass the brook Besor, but staid behind there. This was, 1. A great trial of David's faith, whether he could go on, in a dependence upon the word of God, when so many of his men failed him. When we are disappointed and discouraged in our expectations from second causes, then to go on with cheerfulness, confiding in the divine power, this is giving glory to God, by believing against hope, in hope. 2. A great instance of David's tenderness to his men, that he would by no means urge them beyond their strength, though the case itself was so very urgent. The Son of David thus considers the frame of his followers, who are not all alike strong and vigorous in their spiritual pursuits and conflicts; but, where we are weak, there he is kind; nay, more there he is strong, 2 Cor. xii. 9, 10 . III. Providence threw one in their way that gave them intelligence of the enemy's motions, and guided theirs; a poor Egyptian lad, scarcely alive, is made instrumental of a great deal of good to David. God chooses the foolish things of the world, with them to confound the wise. Observe, 1. His master's cruelty to him. He had got out of him all the service he could, and when the lad fell sick, probably being over-toiled with his work, he barbarously left him to perish in the field, when he was in no such haste but he might have put him into some of the carriages, and brought him home, or, at least, have left him wherewithal to support himself. That master has the spirit of an Amalekite, not of an Israelite, that can thus use a servant worse than one would use a beast. The tender mercies of the wicked are cruel. This Amalekite thought he should now have servants enough of the Israelite-captives, and therefore cared not what became of his Egyptian slave, but could willingly let him die in a ditch for want of necessaries, while he himself was eating and drinking, v. 16 . Justly did Providence make this poor servant, that was thus basely abused, instrumental towards the destruction of a whole army of Amalekites and his master among the rest; for God hears the cry of oppressed servants. 2. David's compassion to him. Though he had reason to think he was one of those that had helped to destroy Ziklag, yet, finding him in distress, he generously relieved him, not only with bread and water ( v. 11 ), but with figs and raisins, v. 12 . Though the Israelites were in haste, and had no great plenty for themselves, yet they would not forbear to deliver one that was drawn unto death, nor say, Behold, we knew it not, Prov. xxiv. 11, 12 . Those are unworthy the name of Israelites who shut up the bowels of their compassion from persons in distress. It was also prudently done to relieve this Egyptian; for, though despicable, he was capable of doing them service: so it proved, though they were not certain of this when they relieved him. It is a good reason why we should neither do an injury nor deny a kindness to any man that we know not but, some time or other, it may be in his power to return either a kindness or an injury. 3. The intelligence David received from this poor Egyptian when he had come to himself. He gave him an account concerning his party. (1.) What they had done ( v. 14 ): We made an invasion, &c. The countries which David had pretended to Achish to have made an incursion upon ( ch. xxvii. 10 ) they really had invaded and laid waste. What was then false now proved too true. (2.) Whither they had gone, v. 15 . This he promised David to inform him of upon condition he would spare his life and protect him from his master, who, if he could hear of him again (he thought), would add cruelty to cruelty. Such an opinion this poor Egyptian had of the obligation of an oath that he desired no greater security for his life than this: Swear unto me by God, not by the gods of Egypt or Amalek, but by the one supreme God. IV. David, being directed to the place where they lay, securely celebrating their triumphs, fell upon them, and, as he used to pray, saw his desire upon his enemies. 1. The spoilers were cut off. The Amalekites, finding the booty was rich, and having got with it (as they thought) out of the reach of danger, were making themselves very merry with it, v. 16 . All thoughts of war were laid aside, nor were they in any haste to house their prey, but spread themselves abroad on the earth in the most careless manner that could be, and there they were found eating, and drinking, and dancing, probably in honour of their idol-gods, to whom they gave the praise of their success. In this posture David surprised them, which made the conquest of them, and the blow he gave them, the more easy to him and the more dismal to them. Then are sinners nearest to ruin when they cry, Peace and safety, and put the evil day far from them. Nor does any thing give our spiritual enemies more advantage against us than sensuality and the indulgence of the flesh. Eating, and drinking, and dancing, have been the soft and pleasant way in which many have gone down to the congregation of the dead. Finding them thus off their guard, and from their arms (many of them, it may be, drunk, and unable to make any resistance), he put them all to the sword, and only 400 escaped, v. 17 . Thus is the triumphing of the wicked short, and wrath comes on them, as on Belshazzar, when they are in the midst of their jollity. 2. The spoil was recovered and brought off, and nothing was lost, but a great deal gotten. (1.) They retrieved all their own ( v. 18, 19 ): David rescued his two wives; this is mentioned particularly, because this pleased David more than all the rest of his achievements. Providence had so ordered it that the Amalekites carefully preserved all that they had taken, concluding that they kept it for themselves, though really they preserved it for the right owners, so that there was nothing lacking to them; so it proved, when they concluded all was gone: so much better is God oftentimes to us than our own fears. Our Lord Jesus was indeed the Son of David and the Son of Abraham, in this resembling them both (Abraham, Gen. xiv. 16 , and David here), that he took the prey from the mighty, and led captivity captive. But this was not all. (2.) They took all that belonged to the Amalekites besides ( v. 20 ): Flocks and herds, either such as were taken from the Philistines and others, which David had the disposal of by the law of war; or perhaps he made a sally into the enemy's country, and fetched off these flocks and herds thence, as interest for his own. This drove was put in the van of the triumph, with this proclamation, " This is David's spoil. This we may thank him for." Those who lately spoke of stoning him now caressed him and cried him up, because they got by him more than they had then lost. Thus are the world and its sentiments governed by interest. David's Division of the Spoil. ( b. c. 1055.)

The ephod - And put it upon thyself, that thou mayst enquire of God according to his ordinance, David was sensible of his former error in neglecting to ask counsel of God by the ephod, when he came to Achish, and when he went out with Achish to the Battle; and his necessity now brings him to his duty, and his duty meets with success.

He answered - Before, God answered more slowly and gradually, chap. 23:11 ,12, but now he answers speedily, and fully at once, because the business required haste. So gracious is our God, that he considers even the degree of our necessities, and accommodates himself to them.

Four hundred - A small number for such an attempt: but David was strong in faith, giving God the glory of his power and faithfulness.

Three days and nights - One whole day and part of two others, as appears from the next verse, where he saith, three days ago I fell sick, but in the Hebrew it is, this is the third day since I fell sick.

Egypt - God by his providence so ordering it, that he was not one of that cursed race of the Amalekites, who were to be utterly destroyed, but an Egyptian, who might be spared. Left me - In this place and condition: which was barbarous inhumanity: for he ought, and easily might have carried him away with the prey which they had taken. But he paid dear for this cruelty, for this was the occasion of the ruin of him and all their company. And God by his secret providence ordered the matter thus for that very end. So that there is no fighting against God, who can make the smallest accidents serviceable to the production of the greatest effects.

Cherethites - That is, the Philistines. Caleb - This is added by way of explication: that part of the south of Judah which belongs to Caleb's posterity.

Will bring thee - For his master had told him whither they intended to go, that he might come after them, as soon as he could.

Upon all the earth - Secure and careless, because they were now come almost to the borders of their own country, and the Philistines and Israelites both were otherwise engaged, and David, as they believed, with them. So they had no visible cause of danger; and yet then they were nearest to destruction.

Twilight - The word signifies both the morning and evening twilight. But the latter seems here intended, partly because their eating, and drinking, and dancing, was more proper work for the evening, than the morning; and partly, because the evening was more convenient for David, that the fewness of his forces might not be discovered by the day - light. It is probable, that when he came near them, he reposed himself, and his army, in some secret place, whereof there were many parts, for a convenient season; and then marched on so as to come to them at the evening time.

Other cattle - Before those that belonged to Ziklag. David's spoil - The soldiers, who lately were so incensed against David, that they spake of stoning him: now upon this success magnify him, and triumphantly celebrate his praise; and say concerning this spoil, David purchased it by his valour and conduct, and he may dispose of it as he pleaseth.

21 And David came to the two hundred men, which were so faint that they could not follow David, whom they had made also to abide at the brook Besor: and they went forth to meet David, and to meet the people that were with him: and when David came near to the people, he saluted them. 22 Then answered all the wicked men and men of Belial, of those that went with David, and said, Because they went not with us, we will not give them ought of the spoil that we have recovered, save to every man his wife and his children, that they may lead them away, and depart. 23 Then said David, Ye shall not do so, my brethren, with that which the Lord hath given us, who hath preserved us, and delivered the company that came against us into our hand. 24 For who will hearken unto you in this matter? but as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff: they shall part alike. 25 And it was so from that day forward, that he made it a statute and an ordinance for Israel unto this day. 26 And when David came to Ziklag, he sent of the spoil unto the elders of Judah, even to his friends, saying, Behold a present for you of the spoil of the enemies of the Lord ; 27 To them which were in Bethel, and to them which were in south Ramoth, and to them which were in Jattir, 28 And to them which were in Aroer, and to them which were in Siphmoth, and to them which were in Eshtemoa, 29 And to them which were in Rachal, and to them which were in the cities of the Jerahmeelites, and to them which were in the cities of the Kenites, 30 And to them which were in Hormah, and to them which were in Chorashan, and to them which were in Athach, 31 And to them which were in Hebron, and to all the places where David himself and his men were wont to haunt. 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 ( v. 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, v. 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, v. 23, 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, v. 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 ( v. 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. xxxi. 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, 1 Tim. vi. 18 . When kings of armies did flee apace, she that tarried at home did divide the spoil, Ps. lxviii. 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 ( Judg. viii. 24 , 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, v. 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 ( v. 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, 2 Sam. ii. 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 ( v. 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. In the

Saluted them - He spoke kindly to them, and did not blame them because they went no further with them.

My brethren - He useth his authority to over - rule them; but manageth it with all sweetness, tho' they were such wicked and unreasonable men, calling them brethren; not only as of the same nation and religion with him, but as his fellow - soldiers. What God hath freely imparted to us, we should not unkindly and injuriously withhold from our brethren.

Part alike - 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.

Elders of Judah - Partly in gratitude for their former favours to him: and partly, in policy, to engage their affections to him.