PERSPECTIVES ON I SAMUEL 30

This is a stand-alone section in which a battle between David's troops and the Amelekites is narrated. As noted in other posts, there are two ways in which to read biblical accounts of history – proceeding from verse to verse in a chronological manner or with a view to its underlying literary structure. The first, and most common, approach is the most important in understanding the plot of the story. However, the second way of viewing the story will reward the reader with additional theological insights.

Thus, I would diagram this chapter in the following symmetrical manner:

                                                             Organization of I Samuel 30

        1. Events in Ziglag

                2. David averts a possible rebellion by invoking the LORD

                          3. 600 troops reach Besor

                                4. 400 troops proceed toward the Amelekites

                                        5. They meet an Egyptian slave

                                4'. Only 400 Amelekites escape David's army

                        3'. Troops reunited at Besor

                2'. David averts a possible rebellion by invoking the LORD

        1'. Events in Ziglag

There is a happy reversal between 1 and 1' in two ways. All of the family members of David's people who had been captured by the Amelekites in Section 1 were returned unharmed in 1'. And, in addition, all of the plunder the Amelekites had taken from them was returned as well as the Amelekites' own goods being brought with them.

David's leadership abilities are clearly demonstrated in the two crisis points in the story, 2 and 2'. In both cases, David invokes God: in the first occasion by consulting the ephod before proceeding and in the second case by reminding everyone that the victory was not due to the fighting troops themselves, but only possible through God's leading. There is a pointed contrast here with King Saul's behavior when faced with a similar situation. He had proceeded into battle without waiting for Samuel to bless their endeavor or give them guidance solely because he was too weak to stand up to the pressure of his grumbling troops.

The reunion of all the army at Besor (3') after their separation (3) brings home the point of David's argument that all were to be treated equally, whether they actually took part in the battle themselves or just stayed behind with the baggage. Each had his part to play. This principle pops up again in Paul's letter to the Corinthians when he has to head off similar divisions between fellow believers based on the particular earthly spiritual leader they claimed or the supposed relative importance of their church office or spiritual gift.

The appearance of the round number 400 in both 4 and 4' may not have any particular hidden significance other than perhaps indicating that none of the enemy would have escaped if the full complement of David's troop had been well enough to fight.

Structurally speaking, the intended point of emphasis in Figure 1 falls on the episode in which David and his men run into the Egyptian slave similarly left behind by the Amelekites when he was too weak to continue. This appears to be a strange passage to highlight both in terms of its strategic position in the structure of the chapter and in the number of verses devoted to it. It is especially unusual since some commentators rather make a big deal of the regulation that David puts in place in verse 25, even suspecting that the whole story has been fabricated by a later generation to explain the origin of one of their laws. And actually, verses 21-25 constitute “David's first legal enactment.” (Payne)

But besides the number of verses devoted to this story and its structural position in the text, there are yet other indications that this episode is very germane to the whole chapter.

    “The man's name is never mentioned by the narrator, but his importance to the narratives and the fact that he speaks within the narrative (even placing a demand on David) suggest that he is more than a prop.” (C.L. Miller)

    In addition, Miller uses I Samuel 30:11-12 as an example of the extensive times a 'waw-consecutive' imperative verb form is used to indicate events in narratives that are meant to be foregrounded rather than being part of the background. The eight verbs (i.e. one in excess of what was considered enough, or a complete action) highlight “the method by which David's men revived the Egyptian servant.” 

    Depuydt notes that there are only six Egyptian individuals mentioned in the Historical Books of the Bible other than rulers.

And here are some lessons I think we can learn from the treatment of the Egyptian by David:

    1. The most obvious point is that it demonstrates God's providential leading of the troops so that they can locate the enemy in the first place. Thus, it represents a sort of turning point in the plot.

    2. Secondly, as Murphy points out, a victory over the Amelekites was important because it would endear David to a number of tribes who had been attacked by them. These are listed in v. 14. And McCarter adds, “Moreover, he [David] uses his successes to enrich the people of southern and southwestern Judah (vv. 26-31).” And this helps give him the power base he needs to later claim the throne.

    3. We can also see important echoes here of Joshua relying on Rahab's help to Joshua's troops in defeating Jericho after she had been promised favorable treatment by the Israelites. Remember that this is the same Rahab who became the ancestress of David himself.

    4. David's treatment of this one person who was left behind due to weakness is a foreshadowing of the way David will soon afterward treat his own troops who could not proceed due to the very same reason. Parenthetically, concerning the fig cake which was given to the slave to eat, Klingbeil says, “Figs were dried and made into cakes, constituting an extremely effective energy booster that could be carried during military operations.” It was their equivalent of a granola bar.

    5. Note that there are two secondary character in this chapter who come to David's aid, the priest Abiathar in v. 7 and the Egyptian slave. There may be some significance here in that he was helped not only by a spiritual leader of the Jews but also by a representation of the pagan nations.

    6. Finally, The Dictionary of Biblical Imagery points out, “An Egyptian slave who was abandoned by his master when he became ill contrasted pagan ways with God's protective directions about slavery.”

My somewhat surrealistic rendering of this chapter is given shown:

             I Samuel 30 (1992, 3 1/2" x 5" paper collage)