1 Samuel 30:22
but all the wicked and worthless men among those who had gone with David said, "Because they did not go with us, we will not share with them the plunder we recovered, except for each man's wife and children. They may take them and go."
But all the wicked and worthless men
The phrase "wicked and worthless men" in Hebrew is "בְּנֵי בְלִיָּעַל" (benei beliyaal), which translates to "sons of Belial." This term is often used in the Old Testament to describe individuals who are morally corrupt or rebellious against God. In the context of David's men, it highlights a faction within his followers who were not aligned with the righteous and generous spirit that David exemplified. Historically, this reflects the challenges of leadership, where even among chosen followers, there can be dissent and selfishness.

who had gone with David
This phrase underscores the loyalty and commitment of these men to David, despite their moral failings. They had physically accompanied David, sharing in his struggles and battles. This highlights the complexity of human character, where loyalty in action does not always equate to purity of heart. It serves as a reminder that proximity to godly leadership does not automatically result in personal righteousness.

said, 'Because they did not go with us
The complaint of these men reveals a sense of entitlement and exclusivity. Their argument is based on the idea of meritocracy, where only those who participated in the battle deserve the rewards. This reflects a common human tendency to value contribution based on visible effort, overlooking the broader community and the grace that often underpins divine justice.

we will not give them any of the plunder we recovered
The term "plunder" refers to the spoils of war, which were often seen as a tangible reward for victory. In ancient times, distributing plunder was a way to ensure loyalty and reward bravery. However, the refusal to share the plunder with those who stayed behind reveals a lack of understanding of communal responsibility and the grace that God often extends to His people, regardless of their direct involvement in a particular task.

except for each man's wife and children
This exception indicates a minimal acknowledgment of familial responsibility. Even the "wicked and worthless" recognized the importance of family, which is a recurring theme in Scripture. It reflects the cultural and historical context where family units were essential for survival and social structure, yet it also shows the begrudging nature of their concession, lacking true generosity.

They may take them and go
This dismissive statement underscores the selfishness and lack of community spirit among these men. It suggests a desire to sever ties and avoid sharing blessings with those perceived as less deserving. In contrast, David's later actions, as seen in the following verses, demonstrate a more godly approach, emphasizing unity and shared blessings among God's people. This serves as an inspirational reminder of the call to live in community, sharing both burdens and blessings, as a reflection of God's kingdom values.

Persons / Places / Events
1. David
The anointed future king of Israel, leading his men in battle and demonstrating leadership and fairness.

2. Wicked and Worthless Men
A group among David's followers who displayed selfishness and a lack of compassion.

3. Ziklag
The place where David and his men returned to find it raided by the Amalekites, prompting their pursuit and recovery mission.

4. Amalekites
The enemy who raided Ziklag, taking captives and plunder, which David and his men pursued and recovered.

5. The Plunder
The goods and captives recovered from the Amalekites, which became a point of contention among David's men.
Teaching Points
Leadership and Fairness
David exemplifies godly leadership by ensuring fairness and unity among his men, teaching us the importance of equitable treatment in our communities.

Selfishness vs. Generosity
The contrast between the wicked men and David highlights the Christian call to generosity and selflessness.

Unity in the Body of Christ
Just as David sought to maintain unity among his followers, we are called to foster unity and support within the church.

Grace Over Merit
David's decision reflects the biblical principle of grace, where blessings are shared not based on merit but on the grace of God.

Handling Conflict
David's response to the conflict among his men provides a model for resolving disputes with wisdom and fairness.
Bible Study Questions
1. How does David's response to the wicked men's proposal reflect his character and leadership qualities?

2. In what ways can we apply the principle of fairness and generosity in our own communities and churches?

3. How does the account of David and the plunder relate to the New Testament teachings on grace and equality?

4. What are some practical steps we can take to promote unity and resolve conflicts within our families or church groups?

5. How can we guard against the attitudes of selfishness and favoritism that were displayed by the wicked men in this passage?
Connections to Other Scriptures
Matthew 20:1-16
The parable of the workers in the vineyard, which illustrates the principle of grace and fairness, similar to David's equitable distribution of the plunder.

Galatians 6:9-10
Encourages believers to do good to all, especially to those in the family of faith, reflecting David's decision to share the plunder with all his men.

James 2:1-9
Warns against showing favoritism, which aligns with David's rejection of the selfish proposal by the wicked men.
David in Three SituationsC. Bradley, M. A.1 Samuel 30:1-31
Tarrying by the StuffT. De Witt Talmage, D. D.1 Samuel 30:21-25
The Statute of David for the Sharing of the SpoilSpurgeon, Charles Haddon1 Samuel 30:21-25
The Fruits of VictoryB. Dale 1 Samuel 30:21-31
People
Abiathar, Abigail, Ahimelech, Ahinoam, Amalekites, Caleb, Cherethites, David, Eshtemoa, Jerahmeelites, Jezreel, Jezreelitess, Jizreelitess, Kenites, Kerethites, Nabal
Places
Besor, Bethel, Bor-ashan, Carmel, Egypt, Eshtemoa, Hebron, Hormah, Jattir, Negeb, Negev, Racal, Ramoth, Siphmoth, Ziklag
Topics
Answereth, Anything, Aught, Bad, Base, Belial, David, David's, Delivered, Depart, Didn't, Except, Fellows, Followers, Good-for-nothing, Goods, Got, However, Lead, Nothing, Ought, Plunder, Recovered, Save, Share, Spoil, Troublemakers, Wicked, Wife, Worthless, Yea
Dictionary of Bible Themes
1 Samuel 30:22

     7925   fellowship, among believers

1 Samuel 30:22-23

     5661   brothers

Library
At the Front or the Base
'As his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff.'--1 Samuel xxx. 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
Alexander Maclaren—Expositions of Holy Scripture

The Secret of Courage
'But David encouraged himself in the Lord his God.'--1 Samuel xxx. 6. David was at perhaps the very lowest ebb of his fortunes. He had long been a wandering outlaw, and had finally been driven, by Saul's persistent hostility, to take refuge in the Philistines' country. He had gathered around himself a band of desperate men, and was living very much like a freebooter. He had found refuge in a little city of the Philistines, far down in the South, from which he and his men had marched as a contingent
Alexander Maclaren—Expositions of Holy Scripture

The Statute of David for the Sharing of the Spoil
THOSE WHO ASSOCIATE themselves with a leader must share his fortunes. Six hundred men had quitted their abodes in Judaea; unable to endure the tyranny of Saul they had linked themselves with David, and made him to be a captain over them. They were, some of them, the best of men, and some of them were the worst: in this, resembling our congregations. Some of them were choice spirits, whom David would have sought, but others were undesirable persons, from whom he might gladly have been free. However,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Thirdly, for Thy Actions.
1. Do no evil, though thou mightest; for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor anything in thy calling, till thou hast first taken counsel at God's word (1 Sam. xxx. 8) of its lawfulness, and pray for his blessings upon thy endeavour; and then do it in the name of God, with cheerfulness of heart, committing the success to him, in whose power it is to bless with his grace
Lewis Bayly—The Practice of Piety

The Bright Dawn of a Reign
'And it came to pass after this, that David enquired of the Lord, saying, Shall I go up into any of the cities of Judah? And the Lord said unto him, Go up. And David said, Whither shall I go up? And He said, Unto Hebron. 2. So David went up thither, and his two wives also, Ahinoam the Jezreelitess, and Abigail, Nabal's wife, the Carmelite. 3. And his men that were with him did David bring up, every man with his household: and they dwelt in the cities of Hebron. 4. And the men of Judah came, and there
Alexander Maclaren—Expositions of Holy Scripture

Canaan
Canaan was the inheritance which the Israelites won for themselves by the sword. Their ancestors had already settled in it in patriarchal days. Abraham "the Hebrew" from Babylonia had bought in it a burying-place near Hebron; Jacob had purchased a field near Shechem, where he could water his flocks from his own spring. It was the "Promised Land" to which the serfs of the Pharaoh in Goshen looked forward when they should again become free men and find a new home for themselves. Canaan had ever been
Archibald Sayce—Early Israel and the Surrounding Nations

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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