1 Samuel 30 22

1 Samuel 30:22 kjv

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.

1 Samuel 30:22 nkjv

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."

1 Samuel 30:22 niv

But all the evil men and troublemakers among David's followers said, "Because they did not go out with us, we will not share with them the plunder we recovered. However, each man may take his wife and children and go."

1 Samuel 30:22 esv

Then all the wicked and worthless fellows among the men who had gone with David said, "Because they did not go with us, we will not give them any of the spoil that we have recovered, except that each man may lead away his wife and children, and depart."

1 Samuel 30:22 nlt

But some evil troublemakers among David's men said, "They didn't go with us, so they can't have any of the plunder we recovered. Give them their wives and children, and tell them to be gone."

1 Samuel 30 verses

1 Samuel 30 22 Meaning

In 1 Samuel 30:22, after David and his men miraculously recovered their families and possessions from the Amalekites, a group of morally corrupt and disloyal men within David's company expressed a selfish demand. They argued that the two hundred men who had been too exhausted to cross the brook Besor and continue the pursuit should not receive any share of the recovered plunder. Their only concession was that these men could take their wives and children, essentially disowning them from any material benefit of the victory and casting them out to fend for themselves without sustenance from the spoil. This verse highlights the selfish, uncharitable attitude present even within David's followers, setting the stage for David's wise and equitable decision.

1 Samuel 30 22 Context

The immediate context of 1 Samuel 30 finds David and his six hundred men returning to Ziklag to discover their city burned and their families—wives, sons, and daughters—captured by the Amalekites. Deeply distressed, David sought God's guidance through the ephod and was instructed to pursue. Two hundred of his men, however, became so exhausted that they could not cross the brook Besor, remaining behind while David and the other four hundred pressed on. With divine aid, David's group decisively defeated the Amalekites and recovered everything taken, including all the plunder they had amassed. Upon their return to the brook Besor, these "wicked and worthless men" among the four hundred who fought articulated their desire to exclude the two hundred weary men from the division of the recovered spoil, proposing they only receive their families. This proposal sets the stage for David's decisive ruling in the subsequent verses.

Historically, this event occurs during a period of David's outlaw existence, hiding from Saul but growing as a military and spiritual leader. The concept of dividing war spoil was common in the ancient Near East, often based on participation in combat or rank. This incident challenges that norm by introducing a more communal, compassionate, and divinely-guided principle for distribution, setting a precedent for David's later kingship and reflecting God's heart for inclusion and care for the vulnerable within His people.

1 Samuel 30 22 Word analysis

• Then: Hebrew "וַיֹּ֣אמֶר" (va·yō·mer - and he said), functions here to introduce the immediate consequence or response to the recovery of spoil, marking a new development in the narrative flow. It transitions from the recovery to the discussion about the spoil.

• all the wicked: Hebrew "כָּל־אִ֨ישׁ רָע֙ וּבְלִיַּעַל֙" (kōl-’îš rā‘ ū·ḇə·lî·ya‘al), meaning "every evil man."

  • wicked: Hebrew "רָע" (ra'), literally "evil," signifying something bad, morally wrong, grievous, or troublesome. It describes their moral character as intrinsically flawed.

• and worthless men: Hebrew "וּבְלִיַּעַל" (uveliya'al), literally "and Belial." The phrase "בְּנֵי בְלִיַּעַל" (benê beliya‘al) means "sons of Belial" or "men of worthlessness/mischief."

  • Belial (בְלִיַּעַל): A powerful term signifying extreme wickedness, depravity, rebellion, or good-for-nothingness. It often implies a contempt for authority and God. This term indicates these men were not just grumpy but morally corrupt and spiritually destitute, driven by base motives. They are distinct from the general populace; they embody profound anti-God principles.

• among those who went with David: This highlights that the divisive sentiment came from within David's own loyal following, indicating internal moral weakness and challenging his leadership principles directly. It was not from external enemies but from his purported supporters.

• said, 'Because they did not go with us,: This phrase sets forth their core argument based purely on performance and presence in the actual combat, a pragmatic and legalistic reasoning. They assert the entitlement of those who "did the work."

• we will not give them any of the spoil that we have recovered,: This reveals their harsh, exclusive, and greedy stance. They want to deny the weary men any material benefit from the collective victory, treating the spoil as solely belonging to those who fought directly. The recovered "spoil" (שָׁלָל - shalal) refers to the totality of captured goods, livestock, and valuables.

• except for each man's wife and children,: This grudging concession appears humanitarian but is deeply inadequate. They would permit the weary men to reclaim their families (basic human dignity), but strip them of the means (spoil/resources) to provide for those families, making their return home economically precarious and dependent.

• that they may lead them away and depart.': This is a demand for the complete disassociation and removal of the weary men from the community and its shared blessings. It signifies banishment from the communal benefit and recognition, highlighting a severe lack of empathy and a desire to isolate the "less productive."

• Words-group by words-group analysis:

  • "all the wicked and worthless men among those who went with David": This collective description paints a vivid picture of the opposition. It's not a general grumbling but a unified voice from a specific faction identified by their wicked and morally corrupt character (sons of Belial). Their presence within David's ranks poses a significant internal threat, demonstrating that even good leaders will contend with inherent evil among their own.
  • "Because they did not go with us, we will not give them any of the spoil": This forms the unjust rationale of their argument. It champions a principle of strict meritocracy and "no contribution, no reward." This narrow viewpoint disregards the exhaustion, loyalty, shared anxiety, and the underlying unity of the group. It is a harsh, pragmatic approach devoid of grace or compassion.
  • "except for each man's wife and children, that they may lead them away and depart": This part reveals the cruel inadequacy of their concession. While allowing the retrieval of families seems benevolent, denying the very resources needed to sustain those families makes it a punitive measure. It effectively cuts the weary men off from the collective prosperity and forces them into destitution, a profound act of uncharity and social ostracism.

1 Samuel 30 22 Bonus section

This incident serves as a precursor to some of David's key judicial and leadership decisions in his later reign, establishing his kingdom on principles that reflect divine justice and mercy. The distinction drawn by David, setting a new precedent of "equal share for all who were with the company," extends the concept of community blessing beyond mere physical contribution. This also powerfully echoes New Testament principles of the body of Christ (1 Cor 12), where every member, regardless of perceived strength or direct "combat" role, is vital and deserving of inclusion and support in the blessings God provides. It highlights that God's economy of blessing often defies human meritocracy, extending grace to those who may be perceived as "less productive" but are nevertheless part of His people.

1 Samuel 30 22 Commentary

1 Samuel 30:22 marks a pivotal moment in David's leadership, exposing the natural human tendency toward self-interest and partiality, even within a group chosen by God for a divine purpose. The "wicked and worthless men" embody a mindset that values performance and physical contribution above communal responsibility, compassion, or a holistic understanding of God's blessing. Their proposal to exclude the two hundred weary men from the spoil reflects a transactional view of relationships and reward, diametrically opposed to principles of grace and generosity. This verse serves as a crucial setup for David's inspired and equitable ruling in the following verses (1 Sam 30:24-25), where he establishes a divine precedent that blesses all who are part of God's people, regardless of their immediate ability to fight. This act defines David's character as a man after God's own heart, prioritizing the welfare of the weak and promoting unity based on God's just principles, rather than human merit.

• Practical Example: In a church community, if a project is successfully completed, those who were physically involved in labor might want to exclude members who contributed through prayer, financial support, or being unable to participate due to illness. This verse, and David's subsequent ruling, challenges such an exclusive mindset, reminding us that God's blessings are for the entire body, valuing different forms of contribution and valuing the vulnerable.