Now the Philistines gathered together their armies to battle; and they were gathered together at Socoh, which belongs to Judah, and encamped between Socoh and Azekah, in Ephesdammim. Saul and the men of Israel were gathered together, and encamped in the valley of Elah, and set the battle in array against the Philistines. The Philistines stood on the mountain on the one side, and Israel stood on the mountain on the other side: and there was a valley between them. A champion out of the camp of the Philistines named Goliath, of Gath, whose height was six cubits and a span went out. He had a helmet of bronze on his head, and he wore a coat of mail; and the weight of the coat was five thousand shekels of bronze. He had bronze shin armor on his legs, and a bronze javelin between his shoulders. The staff of his spear was like a weaver’s beam; and his spear’s head weighed six hundred shekels of iron. His shield bearer went before him. He stood and cried to the armies of Israel, and said to them, “Why have you come out to set your battle in array? Am I not a Philistine, and you servants to Saul? Choose a man for yourselves, and let him come down to me. If he is able to fight with me and kill me, then will we be your servants; but if I prevail against him and kill him, then you will be our servants and serve us.” The Philistine said, “I defy the armies of Israel today! Give me a man, that we may fight together!”
When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid. Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul. The three oldest sons of Jesse had gone after Saul to the battle: and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah. David was the youngest; and the three oldest followed Saul. Now David went back and forth from Saul to feed his father’s sheep at Bethlehem. The Philistine came near morning and evening, and presented himself forty days. Jesse said to David his son, “Now take for your brothers an ephah of this parched grain, and these ten loaves, and carry them quickly to the camp to your brothers; and bring these ten cheeses to the captain of their thousand, and see how your brothers are doing, and bring back news.” Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines. David rose up early in the morning, and left the sheep with a keeper, and took and went, as Jesse had commanded him. He came to the place of the wagons, as the army which was going out to the fight shouted for the battle. Israel and the Philistines put the battle in array, army against army. David left his baggage in the hand of the keeper of the baggage, and ran to the army, and came and greeted his brothers. As he talked with them, behold, the champion, the Philistine of Gath, Goliath by name, came up out of the ranks of the Philistines, and said the same words; and David heard them. All the men of Israel, when they saw the man, fled from him, and were terrified. The men of Israel said, “Have you seen this man who has come up? He has surely come up to defy Israel. The king will give great riches to the man who kills him, and will give him his daughter, and make his father’s house free in Israel.”
David spoke to the men who stood by him, saying, “What shall be done to the man who kills this Philistine, and takes away the reproach from Israel? For who is this uncircumcised Philistine, that he should defy the armies of the living God?”
The people answered him in this way, saying, “So shall it be done to the man who kills him.”
Eliab his oldest brother heard when he spoke to the men; and Eliab’s anger burned against David, and he said, “Why have you come down? With whom have you left those few sheep in the wilderness? I know your pride, and the naughtiness of your heart; for you have come down that you might see the battle.”
David said, “What have I now done? Is there not a cause?” He turned away from him toward another, and spoke like that again; and the people answered him again the same way. When the words were heard which David spoke, they rehearsed them before Saul; and he sent for him. David said to Saul, “Let no man’s heart fail because of him. Your servant will go and fight with this Philistine.”
Saul said to David, “You are not able to go against this Philistine to fight with him; for you are but a youth, and he a man of war from his youth.”
David said to Saul, “Your servant was keeping his father’s sheep; and when a lion or a bear came, and took a lamb out of the flock, I went out after him, and struck him, and rescued it out of his mouth. When he arose against me, I caught him by his beard, and struck him, and killed him. Your servant struck both the lion and the bear. This uncircumcised Philistine shall be as one of them, since he has defied the armies of the living God.” David said, “Yahweh who delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine.” Saul said to David, “Go! Yahweh will be with you.”
Saul dressed David with his clothing. He put a helmet of bronze on his head, and he clad him with a coat of mail. David strapped his sword on his clothing, and he tried to move; for he had not tested it. David said to Saul, “I can’t go with these; for I have not tested them.” Then David took them off.
He took his staff in his hand, and chose for himself five smooth stones out of the brook, and put them in the pouch of his shepherd’s bag which he had. His sling was in his hand; and he came near to the Philistine. The Philistine walked and came near to David; and the man who bore the shield went before him. When the Philistine looked around, and saw David, he disdained him; for he was but a youth, and ruddy, and had a good looking face. The Philistine said to David, “Am I a dog, that you come to me with sticks?” The Philistine cursed David by his gods. The Philistine said to David, “Come to me, and I will give your flesh to the birds of the sky, and to the animals of the field.”
Then David said to the Philistine, “You come to me with a sword, with a spear, and with a javelin; but I come to you in the name of Yahweh of Armies, the God of the armies of Israel, whom you have defied. Today, Yahweh will deliver you into my hand. I will strike you, and take your head from off you. I will give the dead bodies of the army of the Philistines today to the birds of the sky, and to the wild animals of the earth; that all the earth may know that there is a God in Israel, and that all this assembly may know that Yahweh doesn’t save with sword and spear; for the battle is Yahweh’s, and he will give you into our hand.”
When the Philistine arose, and walked and came near to meet David, David hurried, and ran toward the army to meet the Philistine. David put his hand in his bag, took a stone, and slung it, and struck the Philistine in his forehead. The stone sank into his forehead, and he fell on his face to the earth. So David prevailed over the Philistine with a sling and with a stone, and struck the Philistine, and killed him; but there was no sword in the hand of David. Then David ran, stood over the Philistine, took his sword, drew it out of its sheath, killed him, and cut off his head with it. When the Philistines saw that their champion was dead, they fled. The men of Israel and of Judah arose and shouted, and pursued the Philistines as far as Gai and to the gates of Ekron. The wounded of the Philistines fell down by the way to Shaaraim, even to Gath and to Ekron. The children of Israel returned from chasing after the Philistines and they plundered their camp. David took the head of the Philistine, and brought it to Jerusalem; but he put his armor in his tent. When Saul saw David go out against the Philistine, he said to Abner, the captain of the army, “Abner, whose son is this youth?” Abner said, “As your soul lives, O king, I can’t tell.”
The king said, “Inquire whose son the young man is!”
As David returned from the slaughter of the Philistine, Abner took him and brought him before Saul with the head of the Philistine in his hand. Saul said to him, “Whose son are you, you young man?” David answered, “I am the son of your servant Jesse the Bethlehemite.”
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 5, 6, 9, 10, 12, 15, 17, 18, 22, 23, 25, 26, 29, 33, 34, 37, 39, 40, 43, 46, 48, 52, 54, 55 Or, in Ephes Dammim.
Or, in Ephes Dammim.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–57 1Sa 17:1 Now the Philistines gathered together their armies…
1Sa 17:1 Now the Philistines gathered together their armies to battle, and were gathered together at Shochoh, which [belongeth] to Judah, and pitched between Shochoh and Azekah, in Ephesdammim.
Ver. 1. Now the Philistines gathered together.] They hearing of the breach between Saul and Samuel, whose piety and prayers had been dreadful and baneful to them, as also of Saul’s frantic fits, rendering him unfit to lead an army; but especially being stirred up by God to undertake this expedition for the accomplishment of his ends, they again invade the land of Israel:
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“ Atque Philisthaeis redit in praecordia virtus. ”
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 3, 4, 5, 7, 8, 11, 12, 15, 17, 18, 19, 20, 22, 25, 26, 28, 29, 30, 33, 34, 35, 36, 37, 38, 39, 40, 42, 43, 45, 46, 47, 49, 51, 53, 54, 55 To revenge their former great and shameful defeat, 1Sa…
To revenge their former great and shameful defeat, 1Sa 14.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 12, 31, 40, 48 It was not long ago that the Philistines were…
It was not long ago that the Philistines were soundly beaten, and put to the worse, before Israel, and they would have been totally routed if Saul's rashness had not prevented; but here we have them making head again. Observe,
I. How they defied Israel with their armies, Sa1 17:1. They made a descent upon the Israelites' country, and possessed themselves, as it should seem, of some part of it, for they encamped in a place which belonged to Judah. Israel's ground would never have been footing for Philistine-armies if Israel had been faithful to their God. The Philistines (it is probable) had heard that Samuel had fallen out with Saul and forsaken him, and no longer assisted and advised him, and that Saul had grown melancholy and unfit for business, and this news encouraged them to make this attempt for the retrieving of the credit they had lately lost. The enemies of the church are watchful to take all advantages, and they never have greater advantages than when her protectors have provoked God's Spirit and prophets to leave them. Saul mustered his forces, and faced them, Sa1 17:2, Sa1 17:3. And here we must take notice, 1. That the evil spirit, for the present, had left Saul, Sa1 16:23. David's harp having given him some relief, perhaps the alarms and affairs of the war prevented the return of the distemper. Business is a good antidote against melancholy. Let the mind have something without to fasten on and employ itself about, and it will be the less in danger of preying upon itself. God, in mercy to Israel, suspended the judgment for a while; for how distracted must the affairs of the public have been if at this juncture the prince had been distracted! 2. That David for the present had returned to Bethlehem, and had left the court, Sa1 17:15. When Saul had no further occasion to use him for the relief of his distemper, though, being anointed, he had a very good private reason, and, having a grant of the place of Saul's armour-bearer, he had a very plausible pretence to have continued his attendance, as a retainer to the court, yet he went home to Bethlehem, and returned to keep his father's sheep; this was a rare instance, in a young man that stood so fair for preferment, of humility and affection to his parents. He knew better than most do how to come down again after he had begun to rise, and strangely preferred the retirements of the pastoral life before all the pleasures and gaieties of the court. None more fit for honour than he, nor that deserved it better, and yet none more dead to it.
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II. How they defied Israel with their champion Goliath, whom they were almost as proud of as he was of himself, hoping by him to recover their reputation and dominion. Perhaps the army of the Israelites was superior in number and strength to that of the Philistines, which made the Philistines decline a battle, and stand at bay with them, desiring rather to put the issue upon a single combat, in which, having such a champion, they hoped to gain the victory. Now concerning this champion observe,
1. His prodigious size. He was of the sons of Anak, who at Gath kept their ground in Joshua's time (Jos 11:22), and kept up a race of giants there, of which Goliath was one, and, it is probable, one of the largest. He was in height six cubits and a span, v. 4. They learned bishop Cumberland has made it out that the scripture-cubit was above twenty-one inches (above three inches more than our half-yard) and a span was half a cubit, by which computation Goliath wanted but eight inches of four yard in height, eleven feet and four inches, a monstrous stature, and which made him very formidable, especially if he had strength and spirit proportionable.
2. His armour. Art, as well as nature, made him terrible. He was well furnished with defensive armour (Sa1 17:5, Sa1 17:6): A helmet of brass on his head, a coat of mail, made of brass plates laid over one another, like the scales of a fish; and, because his legs would lie most within the reach of an ordinary man, he wore brass boots, and had a large corselet of brass about his neck. The coat is said to weigh 5000 shekels, and a shekel was half an ounce avoirdupois, a vast weight for a man to carry, all the other parts of his armour being proportionable. But some think it should be translated, not the weight of the coat, but the value of it, was 5000 shekels; so much it cost. His offensive weapons were extraordinary, of which his spear only is here described, Sa1 17:7. It was like a weaver's beam. His arm could manage that which an ordinary man could scarcely heave. His shield only, which was the lightest of all his accoutrements, was carried before him by his esquire, probably for state; for he that was clad in brass little needed a shield.
3. His challenge. The Philistines having chosen him for their champion, to save themselves from the hazard of battle, he here throws down the gauntlet, and bids defiance to the armies of Israel, Sa1 17:8-10. He came into the valley that lay between the camps, and, his voice probably being as much stronger than other people's as his arm was, he cried so as to make them all hear him, Give me a man, that we may fight together. He looked upon himself with admiration, because he was so much taller and stronger than all about him; his heart (says bishop Hall) nothing but a lump of proud flesh. He looked upon Israel with disdain, because they had none among them of such a monstrous bulk, and defies them to find a man among them bold enough to enter the list with him. (1.) He upbraids them with their folly in drawing an army together: "Why have you come to set the battle in array? How dare you oppose the mighty Philistines?" Or, "Why should the two armies engage, when the controversy may be sooner decided, with only the expense of one life and the hazard of another?" (2.) He offers to put the war entirely upon the issue of the duel he proposes: "If your champion kill me, we will be your servants; if I kill him, you shall be ours." This, says bishop Patrick, was only a bravado, for no nation would be willing thus to venture its all upon the success of one man, nor is it justifiable; notwithstanding Goliath's stipulation here, when he was killed the Philistines did not stand to his word, nor submit themselves as servants to Israel. When he boasts, I am a Philistine, and you are servants to Saul, he would have it thought a great piece of condescension in him, who was a chief ruler, to enter the lists with an Israelite; for he looked on them as no better than slaves. The Chaldee paraphrase brings him in boasting that he was the man that had killed Hophni and Phinehas and taken the ark prisoner, but that the Philistines had never given him so much as the command of a regiment in recompence of his services, whereas Saul had been made king for his services: "Let him therefore take up the challenge."
4. The terror this struck upon Israel: Saul and his army were greatly afraid, Sa1 17:11. The people would not have been dismayed but that they observed Saul's courage failed him; and it is not to be expected that, if the leader be a coward, the followers should be bold. We found before, when the Spirit of the Lord came upon Saul (Sa1 11:6), none could be more daring nor forward to answer the challenge of Nahash the Ammonite, but now that the Spirit of the Lord had departed from him even the big looks and big words of a single Philistine make him change colour. But where was Jonathan all this while? Why did not he accept the challenge, who, in the last war, had so bravely engaged a whole army of Philistines? Doubtless he did not feel himself stirred up of God to it, as he did in the former case. As the best, so the bravest men, are no more than what God makes them. Jonathan must now sit still, because the honour of engaging Goliath is reserved for David. In great and good actions, the wind of the Spirit blows when and where he listeth. Now the pious Israelites lament their king's breach with Samuel.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–57 Now the Philistines gathered together their armies to battle,....…
Now the Philistines gathered together their armies to battle,.... Josephus (s) says this was not long after the things related in the preceding chapter were transacted; and very probably they had heard of the melancholy and distraction of Saul, and thought it a proper opportunity of avenging themselves on Israel for their last slaughter of them, and for that purpose gathered together their dispersed troops:
and were gathered together at Shochoh, which belongeth to Judah; a city of the tribe of Judah, Jos 15:35, which shows that, notwithstanding their last defeat, they had great footing in the land of Israel, or however had penetrated far into it in this march of theirs:
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and pitched between Shochoh and Azekah; which were both in the same tribe, and near one another, of which See Gill on Jos 10:10; see Gill on Jos 15:35.
in Ephesdammim; which, by an apocope of the first letter, is called Pasdammim, Ch1 11:13 which the Jews (t) say had this name because there blood ceased.
(s) Antiqu. l. 6. c. 9. sect. 1. (t) Midrash Ruth, fol. 48. 2. Kimchi in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 4, 5, 6, 7, 8, 11, 12, 15, 18, 19, 20, 24, 25, 28, 29, 30, 32, 33, 37, 38, 39, 40, 41, 42, 43, 46, 47, 48, 49, 51, 55 Goliath challenges the armies of Israel, ver. 1-11. David…
Goliath challenges the armies of Israel, ver. 1-11. David coming into the camp, hears his challenge, ver. 12-27. Eliab chides David, whose words are related to Saul, ver. 28-31. David undertakes to fight Goliath, ver. 32-37. He rejects Saul's armour, and goes with his sling, ver. 38-40. He attacks and slays Goliath, ver. 41-51. The Israelites pursue the Philistines, ver. 52-53. David returns: the notice taken of him by Saul, ver. 54-58.
Gathered, &c. - Probably they had heard, that Samuel had forsaken Saul, and that Saul himself was unfit for business. The enemies of the church are watchful to take all advantages, and they never have greater advantage, than when her protectors have provoked God's Spirit and prophets to leave them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 18, 19, 29, 32, 33, 34, 35, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 51, 54, 58 The Philistines gather together against Israel at Ephes-dammim,
CHAPTER XVII
The Philistines gather together against Israel at Ephes-dammim,
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and Saul and his men pitch their camp near the valley of Elah,
1-3.
Goliath of Gath, a gigantic man, whose height was six cubits and
a span, defies the armies of Israel, and proposes to end all
contests by single combat; his armour is described, 4-11.
Saul and his host are greatly dismayed, 12.
David, having been sent by his father with provisions to his
brethren in the army, hears the challenge, inquires into the
circumstances, thinks it a reproach to Israel that no man can
be found to accept the challenge, is brought before Saul, and
proposes to undertake the combat, 13-32.
Saul objects to his youth and inexperience, 33.
David shows the grounds on which he undertakes it, 34-37.
Saul arms him with his own armour: but David, finding them an
encumbrance, puts them off, and takes his staff, his sling,
and five stones out of the brook, and goes to meet Goliath,
38-40.
The Philistine draws near, despises, defies, and curses him,
41-44.
David retorts his defiance, 45-47.
They draw near to each other, and David slings a stone, hits
Goliath in the forehead, slays him, and cuts off his head with
his own sword, 48-51.
The Philistines flee, and are pursued by the Israelites, 52, 53.
David brings the head of the Philistine to Jerusalem, 54.
Conversation between Saul and Abner concerning David, who is in
consequence brought before Saul, 55-58.
NOTES ON CHAP. XVII
Verse 1. Now the Philistines gathered together] Calmet thinks that this war happened eight years after the anointing of David, and ten or twelve years after the war with the Amalekites. We have already seen that there was war between Saul and the Philistines all his days. See 1Sa 14:52.
Shochoh and Azekah] Places which lay to the south of Jerusalem and to the west of Bethlehem; about five leagues from the former. Ephes-dammim was somewhere in the vicinity, but it is not known where. See Calmet.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 4, 5, 8, 12, 17, 19, 20, 23, 25, 28, 29, 30, 32, 34, 36, 38, 39, 40, 42, 44, 46, 47, 48, 51, 54, 55 1Sa 17:1. The Philistines gathered together their armies —…
1Sa 17:1. The Philistines gathered together their armies — Probably they had heard that Samuel had forsaken Saul, and that Saul himself was unfit for business. The enemies of the church are watchful to take all advantages, and they never have greater advantages than when her protectors have provoked God’s Spirit and prophets to leave them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 12, 15, 18, 20, 25, 26, 28, 29, 34, 35, 45, 47, 51, 52, 54, 55 The narrative reverts to the Philistine wars 1Sa 14:52;…
The narrative reverts to the Philistine wars 1Sa 14:52; the other introductory details concerning Saul’s rejection, and David’s introduction upon the stage of the history, having been disposed of in the intermediate chapters.
Shochoh which belongeth to Judah - See the marginal reference which places Shochoh and Azekah in the “Shephelah” or maritime plain, and 2Ch 28:18, “Shochoh” now “Shuweikeh,” “nine miles from Eleutheropolis,” Jerome.
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Ephes-dammim - Called “Happas-dammim” (Pas-dammim, 1Ch 11:13), “the end of bloodshed,” now “Damun,” about 4 miles northeast of Shuweikeh.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 12, 13, 15, 17, 18, 19, 20, 22, 23, 24, 25, 28, 29, 32, 33, 35, 36, 39, 40, 43, 44, 47, 48, 49, 54 Battle. They perhaps had heard of Saul’s malady, (Salien)…
Battle. They perhaps had heard of Saul’s malady, (Salien) and bore a constant hatred to the Israelites during his reign, chap. xiv. 52. --- Azeca, about 15 miles south of Jerusalem. --- Dommim, or Phesdommim, 1 Paralipomenon xi. 13.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Saul’s New War with the Philistines and David’s Exploit…
SECOND SECTION
Saul’s New War with the Philistines and David’s Exploit with its Diverse Consequences for Him and for his Relation to Saul
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1Sa_17:1 to 1Sa_19:7
I. The two Camps and Goliath’s arrogant Challenge
1Sa_17:1-11
1Now [And] the Philistines gathered together their armies to battle, and were gathered together at Shochoh [Socoh], which belongeth to Judah, and pitched 2between Shochoh [Socoh] and Azekah, in Ephes-dammim.1 And Saul and the men of Israel were gathered together, and pitched by [in] the valley of Elah 3[of the Terebinth], and set the battle in array against the Philistines. And the Philistines stood on a [the] mountain on the one side, and Israel stood on a [the] mountain on the other side, and there was a valley [the ravine 4was] between them. And there went out a champion2 out of [from] the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and 5a span. And he had an helmet of brass [copper] upon his head, and he was armed with [clothed in] a coat of mail [corselet of scales]; and the weight of the coat 6[corselet] was five thousand shekels of brass [copper]. And he had greaves3 of brass [copper] upon his legs, and a target [javelin] of brass [copper] between his 7shoulders. And the staff of his spear was like a weaver’s beam, and his spear’s head4 weighed six hundred shekels of iron; and one bearing a shield [the shield-bearer] 8went before him. And he stood and cried unto the armies [ranks]5 of Israel, and said unto them, Why are ye come out to set your battle in array? am I not a [the] Philistine, and ye servants6 to Saul? choose you a man for you, and 9let him come down to me.7 If he be able to fight with me, and to [om. to] kill me, then will we be your servants; but [and] if I prevail against him and kill him, 10then shall ye be our servants and serve us. And the Philistine said, I defy the armies [ranks] of Israel this day; give me a man that we may fight together. 11When [And] Saul and all Israel heard these words of the Philistine, [ins. and] they were dismayed and greatly afraid.
II. David and Goliath. 1Sa_17:12-54
12Now [And] David was the son of that [this] Ephrathite of Bethlehem-Judah, whose name was Jesse; and he had eight sons; and the man went among men for an old man in the days of Saul [the man in the days of Saul was old, advanced in 13years].8 And the three eldest sons of Jesse went and followed [had followed]9 Saul to the battle; and the names of his three sons that went to the battle were 14Eliab, the first-born, and next unto him Abinadab, and the third Shammah. And 15David was the youngest; and the three eldest followed Saul. But [And] David 16went and returned from10 Saul to feed his father’s sheep at Bethlehem. And the 17Philistine drew near morning and evening, and presented himself forty days. And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run [carry them quickly] to the camp to thy brethren; 18And carry these ten cheeses [pieces of cheese11] unto the captain of their thousand, and look how thy brethren fare, and take their pledge [and bring a 19token12 from them]. Now [And] Saul and they and all the men of Israel were13 20in the valley of Elah [of the Terebinth], fighting with the Philistines. And David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded him, and he [om. he] came to the trench [wagon-rampart] as [and] the host was going forth14 to the fight and [ins. they] shouted for the battle. 21For [And] Israel and the Philistines had [om. had] put the battle in array 22army against army [line against line]. And David left15 his carriage [baggage] in the hand of the keeper of the carriage [baggage], and ran into the army [ranks], 23and came and saluted [asked after the welfare of] his brethren. And as he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name [Goliath the Philistine by name, of Gath16], out of the armies [from the ranks17] of the Philistines, and spake according to the same words; and David 24heard them. And all the men of Israel, when they saw the man, fled from him, 25and were sore afraid. And the men of Israel said, Have ye seen this man that is come up? surely [for] to defy Israel is he come up; and it shall be that the man who killeth him, the king will enrich18 him with great riches, and will give him 26his daughter, and make his father’s house free in Israel. And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised 27Philistine, that he should defy the armies [ranks] of the living God? And the people answered him after this manner, saying, So shall it be done to the man 28that killeth him. And Eliab, his eldest brother, heard when he spake unto the men, and Eliab’s anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride and the naughtiness of thine heart; for thou art come down that 29thou mightest see the battle (for to see the battle art thou come down). And David said, What have I now done? Is there not a cause [Was it not a word 30merely19]? And he turned from him toward another, and spake after the same 31manner; and the people answered him again after the former manner. And when [om. when] the words were heard which David spake, [ins. and] they rehearsed them before Saul; and he sent for him.
32And David said to Saul, Let no man’s heart fail because of him; thy servant 33will go and fight with this Philistine. And Saul said to David, Thou art not able to go against this Philistine to fight with him, for thou art but a youth, and he a 34man of war from his youth. And David said unto Saul, Thy servant kept his father’s sheep, and there came a [the] lion and a [the] bear,20 and took a lamb21 35out of the flock; And I went after him and smote him and delivered it out of his mouth; and when he arose against me, I caught him by his beard,22 and smote him 36and slew him. Thy servant slew both the lion and the bear; and this uncircumcised Philistine shall be as one of them,23 seeing he hath defied the armies [ranks] 37of the living God. David said moreover [And David said], The Lord [Jehovah] that delivered me out of the paw [hand]24 of the lion and out of the paw [hand] of the bear, he will deliver me out of the hand of the Philistine. And Saul said unto 38David, Go, and the Lord [Jehovah] be25 with thee. And Saul armed David with his armor [clothed David with his military dress], and he [om. he] put an helmet26 of brass [copper] upon his head, also he [and] armed [clothed] him with a coat of 39mail [corselet of scales]. And David girded his sword upon his armor [dress] and he [om. he] assayed27 to go, for he had not proved it. And David said unto Saul, 40I cannot go with [in] these, for I have not proved them. And David put them off him. And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in [into] a [the] shepherd’s bag28 which he had, even [namely] in [into] a [the] scrip;28 and his sling was in his hand, and he drew near to the Philistine.
41And29 the Philistine came on and drew near [the Philistine drew nearer and 42nearer] unto David, and the man that bare the shield went before him. And when [om. when] the Philistine looked about [om. about] and saw David, [ins. and] he disdained him, for he was but [om. but] a youth and ruddy and of a fair countenance.30 43And the Philistine said unto David, Am I a dog, that thou comest to 44me with staves? And the Philistine cursed David by his gods. And the Philistine said to David, Come to me, and I will give thy flesh unto [to] the fowls of 45the air and to the beasts of the field.31 Then said David [And David said] to the Philistine, Thou comest to me with a [om. a] sword and with a [om. a] spear and with a [om. a] shield [javelin], but I come to thee in the name of the Lord [Jehovah] of hosts, the God of the armies [ranks] of Israel, whom thou hast defied. 46This day will the Lord [Jehovah] deliver thee into my hand, and I will smite thee and take thine head from thee, and I will give the carcasses32 of the host [army] of the Philistines this day unto [to] the fowls of the air and to the wild beasts of the earth, that [and] all the earth may [shall] know that there is a God in Israel 47[Israel hath a God]. And all this assembly shall know that the Lord [Jehovah] saveth not with sword and spear; for the battle is the Lord’s [Jehovah’s], and he 48will give you into our hands. And33 it came to pass, when the Philistine arose and came [went] and drew nigh to meet David, that David hasted and ran toward the 49army [line] to meet the Philistine. And David put his hand in [into] his bag, and took thence a stone, and slang it, and smote the Philistine in his forehead, and 50the stone sank into his forehead, and he fell upon his face to the earth. So [And]34 David prevailed over the Philistine with a [om. a] sling and with a [om. a] stone, and smote the Philistine and slew him, but [and] there was no sword in the hand 51of David. Therefore [And] David ran and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him and cut off his head therewith. And when [om. when] the Philistines saw their champion was dead, 52[ins. and] they fled. And the men of Israel and of Judah arose and shouted, and pursued the Philistines until thou come to the valley [ravine35] and to the gate of Ekron. And the wounded of the Philistines fell down by the way to Shaaraim, 53even [and] to [as far as] Gath and to [as far as] Ekron. And the children of Israel returned from chasing after the Philistines, and they spoiled their tents 54[camps]. And David took the head of the Philistine, and brought it to Jerusalem, but [and] he put his armour [trappings] in [into] his tent.
EXEGETICAL AND CRITICAL
1Sa_17:1-11. The camps of the Philistines and the Israelites confronting one another. Goliath’s appearance on the scene and his arrogant challenge. The power of the Philistines was not broken; they rose with renewed strength against Israel, and made another attempt to reduce them to subjection. The Philistine army assembled at Socoh, now Shuweikeh. This is, however, not the Socoh (also called Shuweikeh) three German [fourteen English] miles southwest of Hebron on the spurs of the mountains of Judah (Jos_15:48), but the Socoh west of these mountains in the plain of Judah, about four German [nineteen English] miles southwest of Jerusalem, and about three German [fourteen Eng.] miles southwest of Bethlehem (Jos_15:35) in Wady Sumt (Acacia-valley), which Robinson, II., 604 [Am. ed., II., 20, 21] regards as the same with Terebinth-valley (1Sa_17:2), while, according to Thenius, “the latter is probably to be looked for in a branch of that Wady, in Wady Sûr, which runs up towards Beit-Nusib.” Azekah, whither (Jos_10:10) Joshua pursued the five kings who were besieging Gibeon, from Gibeon, that is, to the southwest. Its position is in general determined by that of Ephes-dammim, the present ruins of Damum, about one Germ. [four and three-fourths Eng.] mile northeast of Shuweikeh. The rendezvous of the army was Socoh, the camp was at Ephesdammim. On the nature of the ground, according to Robinson, see Ritter, XVI. 114 sq.36
1Sa_17:2. The Israelitish army assembled and encamped in the Terebinth-valley. As the Israelites must have moved from the north-east, the Terebinth-valley must be placed north-east of the Philistine position, and regarded as a plain in Wady Sur or Massur.
1Sa_17:3. The position of the opposing armies towards the mountain, on the declivity of the mountain (this is not in conflict with the Israelitish position in the Terebinth-vale, if we suppose lowlands descending from the heights), the two separated by the still deeper bed of a brook, is vividly described.
1Sa_17:4. Goliath comes forward—description of his person. He is called “the man of the midst,” middleman [champion] because he advances between the two armies (1Sa_17:8-9) to decide the matter by single combat. (Maurer: “בֵּנַיִם, interval between two things, here between two armies (τὰ μεταίχμια, Eur. Phœn. 5:1285, on which the Schol. says: “the space between armies where single combats took place), whence אַישׁ חַבֵּנַיִם, one who decides a contest by single combat between two army-lines.” Sept. Al., ’Αμεσσαῖος (1Sa_17:23), error for ὁ μεσαῖος). See examples of similar single combats among the Oriental nations in Stähelin’s “Leben Davids,” Bas. 1866, p. 4.37 Neither of the armies dares to attack. Saul and Israel feared the Philistines, instead of bravely attacking the hereditary enemy of the Theocracy in reliance on the help of the Lord. The explanation is found in Saul’s false attitude towards the Lord. “The king reckons only with human factors, believing that he has forfeited all claim to help from above. What wonder that his position seems to him in general doubtful, and he thinks it prudent—unbelief makes us cowards—to act merely on the defensive.” (F. W. Krummacher.) The plu. “out of the camps of the Philistines” does not justify us in accepting the arbitrary rendering of the Sept., “out of the ranks;” it refers to the various camp-divisions out of which Goliath came (comp. Ew. § 178 d).—Gath, one of the five Philistine capital-cities, has now disappeared without trace. When Joshua destroyed the giant race of the Enakim (Jos_11:21 sq.) in this region, there remained some of them only in Gaza, Gath, and Ashdod (1Sa_17:22). Goliath’s height is given exactly: six cubits and a span. The change in the Sept. of the six to four is due to the desire to give plausibility to what seemed incredible. According to Thenius (die althebr. Längen und Hohlmasse in den Theol. Stud. und Krit., 1846, p. 117 sq.) Goliath’s height was 9 feet 1 inch (Parisian).38 See in Then, and Keil (Comms. on this verse) examples of like tallness in ancient and modem times. The skeletons of Pusio and Secundilla, mentioned by Pliny (N. H. 7, 16) were a Paris inch longer [10 ft. 3 in. Roman measure.] [Keil mentions a giant who came to Berlin in the year 1857, who was as tall as Goliath; and “Chang, the Chinese giant, lately in England, was 7 feet 8 inches high” (Bib. Com). On the giants of the Bible see the dictionaries of Winer (Riesen), Herzog (id.), Smith, and Fairbairn.—Tr.].
1Sa_17:5-7. Goliath’s arms are in keeping with his bodily size: 1) copper-helmet; 2) scale-corselet; (קַשְׂקֶשֶׂת, according to Num_11:9 sq.; Deu_14:9 sq.; Eze_29:4 = “scale”), a harness or corselet made of overlapping metallic plates (φολιδωτόν, Aq. “clad with scales”), not of chain-rings. Such scale-corselets were common in ancient oriental wars. See Layard, “Nineveh and its Remains,” II. 4, and Bochart, Phal. III. 13. [Also Kitto, “Saul and David,” p. 211 sq., and Philippson in loco.] The weight of the corselet, or coat-of-mail, was 5000 shekels; the shekel was not a full German loth [half-ounce]; Then.: “about 139 Dresden pounds.” The corselet probably descended far down the body, as we see in the pictures of Assyrian warriors in Layard’s “Nineveh.” 3) copper-greaves on the legs. (Read plu. “greaves,” as in all ancient VSS.) These greaves did not cover the thighs (Bunsen), which in oriental fashion were protected by the corselet. 4) a copper-lance between his shoulders. The Heb. “lance” (כּידוֹן), is to be retained in spite of the reading “shield” (מָגֵן) in Sept., Vulg., Syr., Arab. The text is confirmed by 1Sa_17:45, “where the shield would be out of place, with two offensive arms” (Then.).39 As the ancients carried even their swords on their shoulders (Il. 2, 45; Bochart, Hieroz. 1,2, 8), there is nothing strange in his carrying the javelin “between the shoulders.” 5) a spear, whose shaft (read עֵץ for חֵץ, comp. 2Sa_21:19; 1Ch_20:5) was like a weaver’s beam, and whose head weighed 600 shekels of iron, “somewhat over 16½ Dresden pounds, quite in keeping with the other statements” (Then.). 1Sa_17:8-11. Goliath’s contemptuous and fear-inspiring challenge. 1Sa_17:8. He stood and cried to the ranks of Israel: Why are ye in battle array? behold, I represent the whole Philistine people, and ye are servants of Saul. Send one of you to fight with me, and “let him come down to me;” Goliath was standing, namely, in the valley, beneath the Israelites who were encamped on the hill-side.
1Sa_17:9. The proposed agreement to decide the question of subjection by the single combat, which, in Goliath’s opinion, would undoubtedly result in favor of the Philistines. Clericus here cites the combat between the Horatii and the Curiatii, and the agreement (Liv. I. 23) between the Romans and Albans “that the nation, whose citizens conquered in the combat, should rule the other in peace.”
1Sa_17:10. Goliath’s scorn and contempt of Israel lay not merely in the reproach that they were Saul’s slaves and in the tone of his words, but also in the challenge itself, because it was not answered.40
1Sa_17:11. Fear and trembling take possession of Israel with Saul at the head. F. W. Krummacher: “Israel is afraid, because its king is. They dare not in childlike spirit appropriate the promises of Jehovah. The wings that should bear them up in trustful upsoaring to the Lord of Hosts are crippled.”
1Sa_17:12-31. David in the camp—his preparation for the combat with Goliath.
1Sa_17:12. The full account of the person and family of David tells what we already know from chap. 16., and yet reads as if nothing had been said of his origin. This suggests that the Redactor of the Book here appends and works in a narrative concerning David, which began with the family history, and then related the combat with Goliath and its occasion. This view is supported by the “that” or “this” (הַזֶּה), which is evidently added in order to connect the words with 16:1. Vulg. properly: “the above-mentioned Ephrathite.” The last words of 1Sa_17:12 relating to Jesse, the “Ephrathite” (that is, of Ephrath, the old name of Bethlehem, Gen_48:7, see Rth_1:1-2), are difficult. The rendering, with retention of the text, “was come among the weak” (D. Kimchi, S. Schmid, Keil) [Eng. A. V. “went among men”] is opposed to the ordinary meaning of the Heb. (אֲנַשִים) = “people, men.” Bunsen’s explanation: “belonged to the men of standing” is, by his own judgment, possible only by an arbitrary insertion, and is otherwise meaningless. [Comp. the Targum: belonged to the בחיר, the vigorous young men.—Tr.] Hitzig (see in Thenius) renders: “he was an old man among men,” which arbitrarily omits בָּא, “went.” It seems best, with Grotius, Thenius, after Sept., Vulg., Syr., Arab., to substitute “in years” (בַּשָּנִים) instead of the text, and render “he was advanced in years.” This phrase indeed is not found elsewhere, but we have the similar phrase “advanced in days” (Gen_24:1; Jos_13:1) = aged. This statement of Jesse’s age gives the reason why he does not himself go into the field, but only his three oldest sons. In the pluperfect “went … had gone (Ew. § 346 c, A. 3—“the verb standing in sequence is then explained as plup. by means of its own perf.”) we have a trace of the effort of the Redactor to work the new narrative, to which the simple “went” belonged, into the whole history. The pluperfect was necessary here, because the account of David’s family carries us into a time anterior to the already related appearance of Goliath.41 While we have here eight sons of Jesse (and so 1Sa_16:10 sq.), only seven are named in 1Ch_2:13-15, David being there the seventh. Clericus rightly supposes that there the name of one of David’s brothers is by error omitted. The name of the third, here and 1Sa_16:6-9 written Shammah, is Shimeah in 1Ch_2:13 [Eng. A. V.: Shimmi perhaps after Vulg.—Tr.] and 20:7, Shimei in 2Sa_21:21 [so Kethib, but Qeri is Shimeah; Erdmann writes שִׁמְעָי, putting the vowels of the Qeri under the Kethib, comp. 1Ki_1:8.—Tr.] and Shimeah in 2Sa_13:3; 2Sa_13:32.
1Sa_17:14. The words: and the three eldest followed Saul are a repetition of the statement in 1Sa_17:13, and show the pains the Redactor took to introduce his new material clearly and connectedly.
1Sa_17:15. Here the narrator takes up the “and David” of 1Sa_17:12, after having explained that the three oldest brothers had followed Saul to the war. David was “going and returning” from Saul to feed his father’s sheep in Bethlehem; that is, he did not remain constantly at the court of Saul, but went back and forth, to court, and then home to attend to his pastoral duties. This he could do, since Saul was not always in the gloomy state which required David’s harp. Inasmuch as it appears from what follows that this going and returning from Saul was not from the theatre of war (for then he would already have given account of his brothers, and also his appearance there surprises them), it must have fallen in the time before Saul went to the war. According to this David was not constantly at the court of Saul, and from time to time exchanged the harp for the shepherd’s staff. Although, according to 16:21, he is Saul’s armor-bearer, he is yet not with him in the field; he is even (1Sa_17:33) a boy ignorant of war, and (1Sa_17:28) an unauthorized spectator of the battle. This has been regarded as in conflict with 1 Samuel 16., and therefore the section 1Sa_17:12-31 has been declared to be a later interpolation (Mich., Eichh., Dath., Berth., after the Vat. Sept., which omits it), or by another author than that of 1 Samuel 16, and in conflict with the latter (De Wette, Then., Ew., Bleek, Winer, Stähelin). But it is unnecessary to suppose a contradiction here. If Joab, the General, had ten armor-bearers (2Sa_18:15; comp. 2Sa_23:37), King Saul would certainly have more than one, as to which note that in 16:21 it is not said that David became the armor-bearer of Saul [properly: “he became an armor-bearer to him.”—Tr.]. As totally unpracticed in war (so 1 Samuel 16. supposes him to be), David, notwithstanding his enrolment among the court-esquires (armor-bearers), could not be needed by Saul in war, and he needed not to he taken along for his music, because in the midst of military affairs Saul’s mind was concentrated on one point, held by one thought. Finally, the words of 16:21, 22, do not exclude the supposition that David went to and fro to his father; they rather open a way for it, since his service with Saul had respect to a definite end, which no longer existed when Saul’s condition of mind was for a long time better. And so this statement in 1Sa_17:15 may be very well harmonized with that of 16:21–23; they do not exclude each other. The sentence [1Sa_17:15] is to be taken, in connection with the second half of 1Sa_17:14, in a pluperfect sense, and as an addition of the Redactor’s, the aim of which is to furnish the connection between 16:21, 22, and the following narrative of David’s visit from Jesse to the army, which is from another source than 1 Samuel 16.—[Paraphrase of 1Sa_17:12-17 : “Let us leave the army for the present in order to introduce another personage. David was the son of a Bethlehemite named Jesse (already mentioned in 1 Samuel 16.), who, an old man, did not himself go to the war, but had sent his three oldest sons. The youngest, David, had been at Saul’s Court, but had been going to and fro to his father’s house. It was while the Philistine champion above-mentioned was daily offering his challenge (for he repeated it forty days) that Jesse determined to send David to his brethren.”—Tr.].
1Sa_17:16 connects itself in content with 1Sa_17:8, and prepares the way for the progress of the narrative, in order to show how David’s conduct on the field of battle over against the bearing of the Philistine was motived by the insolence of the latter. Thenius: “If 1Sa_17:12-31 were interpolated, this explanatory insertion could not be accounted for at all.”
1Sa_17:17. “Parched peas” (קָלִיא, קָלִי, Lev_23:14; 2Sa_17:28) [or “parched grain.”—Tr.].—According to Thenius the Ephah = 3 Dresden pecks. “And carry them quickly to thy brethren,” that is, the parched grain and the bread.—[Bib. Comm.: “All the circumstances necessary for the understanding of the narrative having been explained, it now proceeds more smoothly.”—Tr.]
1Sa_17:18. “Cheeses,” that is, pieces of cheese or curds (literally, milk, so the ancient VSS.). The word cannot mean “milk-portion,” that is, one milking of a cow (Mich., Schulz), since, as Then, properly remarks, David could not have carried ten such portions with the rest of his load. This gift David is to carry to the captain over a thousand, the chiliarch, under whose command his brothers were. A sketch from military folk-life, such as we often even now see. “And inquire of their welfare” (לְשָׁלום), comp. 2Sa_11:7; Gen_37:14; 2Ki_10:3.—And take their token, that is, take a token from them, “that we may see and know that they are well, and that thou hast been with them” (Berl. Bib.). The old expositors have here made unnecessary difficulty. The pledge was a token, which, though David had seen them, would be of special value to the father’s heart as an immediate sign from their own hands of their being alive and well (in place of a letter).
1Sa_17:19 is not an explanatory remark of the Narrator or Redactor, but a part of Jesse’s speech to David, who is thus instructed where to find his brothers; we must therefore render in present time: “And Saul … are in the terebinth-vale.”—[This construction is favored by the phrase: “and they,” which seems more appropriate in Jesse’s mouth. Yet the rendering of Eng. A. V. is allowable.—Tr.]
1Sa_17:20 relates the arrival of David on the field of battle, and thus introduces us into military life, מַעְגָּל42 means properly “wagon-track;” it is doubtful how it is to be rendered here and in 26:5, 7. The Complut. Sept. translates by στρογγύλωσις, “rounding,” in accordance with the meaning of עָגַל, “to be round,” and the usual form of ancient camps (Winer, R.-W. I. 681). This points not to a wagon-rampart, but to the round circumvallation. Vulg. wrongly: “ad locum Magala.—[The Syr. has “camp,” the Chald. “fortification,” the Arab. “army” or “camp.” Erdmann renders “camp-wall,” Philippson “wagon-rampart,” Bib.-Com. “wagons,” i.e. “wagon-rampart,” Calvin, “the place of wagons.” This last seems to be the literal meaning of the word (so margin of Eng. A. V.), and best suits the circumstances of 1Sa_26:5; 1Sa_26:7; the wagons were made into a fortification or rampart. The renderings of Syr. and Arab, are general, of the nature of paraphrases.—Tr.] “The host” is not connected with the preceding verb (“and came to the host”), but begins an independent sentence, in which the original construction “and the host which” is interrupted by the phrase “and they shouted,” the subject of which is supplied from “host.”43—And they shouted in the battle, that is, raised the war-cry. We need not change the Heb. prep. “in” to “to;” it is a pregnant construction: they shouted as men do in battle [or better “they shouted (and advanced) into the battle.”—Tr.]
1Sa_17:21 gives the position of the opposing armies.
1Sa_17:22. “His baggage,” the present that he had to deliver [and anything else that he might have with him.—Tr.]—“He came and asked after his brothers, in order to learn of their well-being.” Clericus: “for he knew that the tribe of Judah was in the front, Num_2:3; Num_10:14.”44
1Sa_17:23. Goliath’s advance, already described in 1Sa_17:4, and here repeated, first directs David’s attention to him, and incites him to the resolution to fight the champion. עוֹלֶה [Eng. A. V. “came up”] is not “came on” (De Wette), but “ascended,” that is, he came over the valley so near to the Israelites, that he advanced some distance up the height on which they were encamped, in order to throw more contempt into his challenge.—(The Kethib, ממערות, can be rendered neither caterva hominum (Gesen.), nor loca plana (מַעֲרוֹת), nor speluncæ (מְעָרוֹת); these meanings give no good sense. It is better to take the Qeri with Sept. and Vulg. [Chald.] “ranks,” or, still better with Then. [Syr.] the Sing. “the line.”)—Surprising is the description of Goliath: “Goliiath the Philistine his name,” instead of “Goliath his name, the Philistine of Gath,” as the Vulg. [so Eng. A. V.] translates. We need not, however, transpose the Heb. text (Then.), since in the popular language “Goliath the Philistine” may have become a proper name. We see here too that the author is drawing from a narrative whose description of Goliath (which the author retains, though he had already, 1Sa_17:4, described him) contained this popular designation of the grant.
1Sa_17:24. Even the sight of Goliath fills the Israelites with fear and trembling.
1Sa_17:2-5.45—The כִּי [Eng. A. V. “surely”] after “have ye seen?” gives the ground of the exhortation therein contained to get ready with anger at Goliath’s insolent bearing towards Israel; it corresponds to Germ. ja, Eng. surely. Comp. Mic_6:3; Job_31:18; Ges. § 155, 1, e (d).—And the man who shall kill him, him will the king enrich, etc. This indicates that Saul had already issued a proclamation, urging the combat with the giant. As generals and princes were accustomed to encourage to such deeds of arms by offering large prizes (Jos_15:16; Jdg_1:12; 2Sa_18:11; 1Ch_11:6), so, according to the talk which passed among the people, Saul had promised the highest possible reward to the conqueror of Goliath: great riches, his daughter to wife, and freedom from taxation. This last is the meaning of חָפְשִׁי, not, as Ewald holds, elevation to the rank of free lord, or baron, as the middle rank between king and subjects.—[The word is synonymous with our “free;” see its use in Exo_21:2; Deu_15:12; Job_3:19; Job_39:5; Psa_88:5 (6), of slaves set free, of a dead man free from the cares of life, of the wild ass at liberty. Here probably of freedom from taxes.—Tr.].46—As in 1Sa_17:27 the people give the same answer to David’s question (1Sa_17:26), which supposes this offering of rewards to be a usual thing, we must conclude that Saul actually made these promises (though nothing is afterwards said of their fulfilment), especially as the same thing is repeated in 1Sa_17:27. From Saul’s tendency to rash and exaggerated action, and from his changeableness, we can easily understand both the promise and his unwillingness to perform it.
1Sa_17:26. The ground and justification of David’s question concerning the reward of slaying the Philistine is furnished by the high significance of the deed as expressed in the words: “and take away the reproach from Israel;” this significance lends the deed such value that Saul, in David’s opinion, must assign it a high prize.—For who is this Philistine, etc.—These words do not, in the first instance express David’s desire to fight the Philistine (Keil), but they contain the ground of the preceding thought, that the insult offered Israel by the Philistine must be wiped out. This ground lies in the contrast (already indicated in the preceding words “the Philistine … Israel”) between the stand-point of the Philistine as an uncircumcised who has no community with the living God, and stands outside of God’s covenant with Israel, and the stand-point of this covenant-people, which is expressed in the words: “ranks of the living God.” How should this insult of the unclean Philistine cleave to the people of Israel, who are consecrated to the living God, whose battle-line, therefore, is also devoted to him? The living God is emphasized over against the dead idols of the Philistines. Since the Philistine has reviled the people of God, the covenant-people of the Lord, he has directed his scorn and derision against the living God Himself; and he who does the deed that takes away this reproach from Israel, will have God on his side, and do the deed with God’s help. In these words David is seized with holy anger, whose fire flames up from his theocratic sense of honor, to which violence is done by the Philistine’s challenge. His words already indicate his calling, which he has received from the Lord, to rouse the people of Israel, by awakening a new and vigorous theocratic spirit, out of the lethargy into which they had fallen in respect to their hereditary foe under the steadily sinking Saul (a lethargy illustrated in the repeated and unanswered challenge of Goliath), to the height of a true theocratic life.—[Bib. Com.: “The expression ‘the living God’ occurs first Deu_5:26, then Jos_3:10; 2Ki_19:4; twice in the Ps. (42:2; 84:2), four times in the Prophets, and frequently in the New Testament. It is generally in contrast to false gods (1Th_1:9, etc.).”—Besides Isa_37:4; Isa_37:17; Jer_10:10; Jer_23:36; Hos_1:10 (2:1); comp. similar expressions in Psa_18:46; Jer_44:26, and the asseveration of Jehovah “as I live” and the significance of the divine name “I am that I am.”—Tr.]
1Sa_17:28. Over against David appears his oldest brother Eliab as the representative of a totally different disposition. His words show not merely complete lack of brotherly love for David, but bitterness and hatred towards him. In contrast with David’s holy anger, his unholy anger is kindled at David’s talk with the soldiers. Perhaps envy and ambition lay at the bottom of this. His two questions: 1) Why hast thou come down?—the down refers to the relatively elevated position of Bethlehem—and 2) With whom hast thou left those few sheep in the wilderness? 1) express the thought: “Thou hast nothing to do here, belongest not here,” indicating a haughty, quick-judging nature, and 2) reproach David with neglect of duty as keeper of his father’s flocks. While all David’s thought and feeling is on the great national disgrace and its removal, and his mind is concerned with plans for saving the honor of Israel and Israel’s God, Eliab in his low and blind zeal thinks only of the flock of sheep and the possible loss to them from lack of oversight; the type of a narrow soul, incapable of great thoughts and deeds. But from the reproach of inconsiderate neglect of duty, he passes to a two-fold serious accusation: I know thy arrogance and the naughtiness of thy heart, for to see the battle art thou come down.—His zeal blinded by envy and jealousy, he ascribes David’s visit to the worst motives: 1) pride, in that he wishes to rise above his shepherd-life and play a part in the war, and 2) badness of heart, according to the connection wickedness, brutality, in that he wishes to enjoy himself and please his eyes in the battle. In Eliab’s words we see the disposition which he falsely and with hate-blinded zeal ascribes to his brother.—As he forms in word and bearing the sharpest contrast to David, so David’s conduct towards him (1Sa_17:29) is in sharpest contrast to him. His answer is quiet, passionless, but a decided and explicit disavowal of the wrong angrily charged on him.—What have I now done? that is, nothing that I have done gives ground for the reproaches and accusations which you have addressed to me. Opposed to the “done” (עָשִׂיתִי) is the following “word” (דָּבָר).—Was it not a word merely?—This is not: Was it not a command? namely, of my father, to come hither, must I not obey (Luther, Gesen.)? for this would be unintelligible to Eliab from its brevity. David would have expressed himself more definitely, if he had meant his father’s command. The reply refers to the word (1Sa_17:26) which David had spoken, as appears from what follows; and so the ancient VSS. The sense is: Is not this word permitted me? Can I not seek information by such a word?
1Sa_17:30. David turned from Eliab to another with the same question, and received the same answer. The meaning of דָּבָר (“word”) here and 1Sa_17:31 in reference to 1Sa_17:26 confirms the view of its meaning in 1Sa_17:29.
1Sa_17:31. “In the presence of Saul,” not “to Saul,” “markedly expressive of respectful announcement” (Then.). David’s zeal exhibited to the people for the honor of the Lord and of Israel was the cause of his again appearing before Saul, and the preparation for the deed of heroism by which he was to save the honor of Israel and its God against the scorn of the Philistine.
1Sa_17:32-40. David’s conversation with Saul on his resolution, and his preparation for the combat with Goliath.
1Sa_17:32. Let no man’s heart fail because of him.—To read (Then, after the Sept.) “my lord” (אדני), instead of “man” (אדם) destroys the general character of the affirmation, which is here so appropriate; for, according to 1Sa_17:24, the fear of the Philistine was universal in Israel.—“Heart,” here=“courage;” comp. Germ. beherztheit [literally “heartedness;” so Eng. “courage,” from French cœur, “heart.”—Tr.].—The Pron. “him” is better referred to the Philistine; Then. refers it to Saul [let not my lord’s heart fail him”], and Vulg. renders in eo, “in him.” David first expresses the general thought, “no man’s courage must fail on his account,” and then individualizes it in the words “I will exhibit such a manly courage.”—In this exhortation to courageousness David expresses his own stout courage over against the universally feared Philistine, and the want of courage in Israel. As proof of his courage he announces his determination to undertake immediately the combat with this Philistine.
1Sa_17:33. Against this Saul represents that David as a youth cannot venture on a battle with this man, who had been a warrior from his youth. [In 16:18 David is designated by the same term, “man of war,” which here describes Goliath; but this term would naturally have different meanings as used by the young man in 1 Samuel 16. and by Saul here, and moreover the contrast here rather rather refers to the ages of the two antagonists. David might seem to Saul’s retainer a brilliant young “warrior,” and yet as a stripling seem to Saul unable to cope with this experienced “warrior.”—Tr.]
1Sa_17:34 sq. To this remark of Saul David, in order to show his courage and strength, replies by narrating a victorious combat with a lion and a bear, which he had while keeping his father’s flocks. The Art. [omitted in 1Sa_17:34 in Eng. A. V.—Tr.] before “lion” and “bear” is better understood as representing David’s immediate view of the animals in his description [the lion which I now in imagination see before me], than as pointing them out as the well-known animals.47 (אֵח before הַדּוֹב is sign of the Acc., Ew. § 277 d. Böttcher: “As אֵח before the Nominative is always either limiting or emphasizing (Jer_45:4; Jer_38:16 Keth.; Eze_44:3 al.), the form ‘and what the bear was’ very naturally expresses the sense ‘and even the bear;’ for the black, ugly bear seemed to the Hebrew still more dreadful than the noble lion, and stands after the latter in a climax (Hos_13:7 sq.; Amo_5:19; Pro_28:15; Sir_47:3).” Comp. 2Sa_17:8, where special strength and courage are ascribed to the bear.—זֶח is clerical error for שֶׂה.) As we cannot suppose that the two animals united in a robbery, David must be regarded as here combining two combats, one with a lion, the other with a bear. The constant use of the singular suffix (1Sa_17:35), which with two subjects is surprising, is not to be explained (Keil) by supposing that David here combines the two exploits, “killed the one beast and the other;” for not only does the “beard” not suit the bear, but the impression made on us by the narrator is that he is thinking of one animal, not of two. It is better to understand 1Sa_17:35 of the lion, since he is first named in 1Sa_17:34, and the following statement suits him only. Against this cannot be urged the impropriety of speaking of a lion’s beard, for the ancients frequently mention it, Hom. Il., 15,275; 17,109; Mart. 10:9. Thus in the words “there came the lion and the bear,” there is a vivid description of David’s killing the lion, evidently with his shepherd’s staff. See 2Sa_23:20, where it is related of Benaiah, a captain of David’s, that he killed a lion in a pit. On the fact that lions are killed with sticks by the Arabs see Thevenot, Voyage de Levante, II., 13. Comp. Rosenm., Bibl. Thierreich, p. 132.48 1Sa_17:36. Here David first says expressly that he slew both beasts. He expresses his confident conviction that he will likewise slay the Philistine. “The Philistines, this uncircumcised, shall be as one of them.” But at the same time he grounds (“seeing that”) this conviction and certainty of victory on Goliath’s wickedness, his defiance of the ranks of the living God, wherein we again see David’s strong and clear consciousness of the theocratic significance of this battle between the Philistines and the Israelites, whose covenant-God is contemned in His people and their army, and who therefore cannot abandon His people’s cause, which is His own.
1Sa_17:37. David again declares the ground of his confidence that he will conquer Goliath, namely, his trust in the mighty help of the Lord, which he founds on his experience of that help in the combat with the lion and the bear. The experience of the Lord’s help is the foundation of hope for new help.—Saul accordingly permits him to go to the fight, and assures him that the Lord will be with him.
1Sa_17:38 sq. “His garments” (מַדָּיו) can from this connection mean only garments which pertained to warlike equipment (18:4), over which the sword was girded.
1Sa_17:39. That David puts on Saul’s armor shows that he was of about the same stature with him. [Not necessarily, since the armor may have been capable of change of size by tightening.—Tr.] David cannot go, he says, in these garments, not because they are too large, but because he is not accustomed to them. He sees that they would only hinder him in the fight, and lays them off.
1Sa_17:40. He exchanges the armor for his shepherd’s implements, staff and sling. The latter was as necessary to the shepherds as the former, in order to keep off the wild beasts. David must therefore have been well-practiced in its use.—See an example of skill with the sling among the Benjaminites, Jdg_20:16. So he advanced against the Philistine.
1Sa_17:41-54. David’s victory over Goliath.
1Sa_17:41. The mutual approach of David and Goliath is here again described in a very lively manner: Goliath drew nearer and nearer to David, in consequence of David’s approach to him (1Sa_17:42). V. 42. As he comes nearer Goliath looks more closely at David and despises him, seeing in him not a warrior, but a pretty youth. This account tallies exactly with 16:12.
1Sa_17:43 sq. The Sept. reads: “Am I as a dog, that thou comest against me with staff and stones? and David said, Nay, but worse than a dog.” The Plu. “staves” seemed to them strange, and was therefore changed into the Sing., and this occasioned the additional words. It stands, as Keil observes, “in scornful exaggeration of what seemed to the Philistine the wholly unsuitable armor of David.” The words: “worse than a dog,” do not suit David’s character; they would be excessive abuse. The Philistine’s word: “am I a dog?” sets forth his feeling of insult at David’s coming against him with a staff, which was ordinarily employed not against men, but against beasts. And the Philistine cursed David by his god. Here is shown the innermost contrast which comes into play in the battle between Israelites and Philistines: the contrast between the living God and His people on the one hand, and the idolatrous, antitheocratic world on the other. Similar are the scornful defiances which warriors of antiquity mutually gave at the beginning of a combat.—On 1Sa_17:44 comp. Eze_29:5.
1Sa_17:45 sq. David’s answer to Goliath’s reproaches contains in an advancing line of thought the most important elements of his character: 1) he expresses most sharply that contrast between their two stand-points in their religious-moral aspect: Thou comest to me relying on thine own strength and thy powerful armor, but I come to thee in the name of Jehovah Sabaoth, the God of the ranks of Israel, whom thou hast defied. The name of the Lord is for David the totality of all the revelations by which the living God has made Himself known and named among His people. Of these elements, which form the conception of the name of God, he here, suitably to the situation, adduces those which characterize Him in respect to His warlike and ruling power as Captain and Conqueror of His people (Psa_24:10). The words, “whom thou hast defied,” form the factual ground of David’s second declaration, 1Sa_17:46 : The Lord will, because I come against thee in His name, give thee into mine hand, &c. David expresses his certainty of victory, but at the same time affirms that it will be God’s deed. Triumphal heroic courage before victory, and humble bowing before God as the bestower of victory are here united in David. The rendering of the Sept.: thy corpse and the corpses (of the army, &c.) is no doubt occasioned by the strangeness of the Sing. [Eng. A. V. has Plu. “carcasses.” See Text. and Gramm.—Tr.]. “Corpse” (פֶּגֶר) is to be taken collectively.—3) By the help which God the Lord will grant His people in this victory, all the world will know that Israel has a God, not: “that God is for Israel.” The sense is: The other nations will learn that God does not suffer Himself to be mocked in His people, but as their covenant-God helpfully and mightily espouses their cause.
1Sa_17:47. 4) Together with the knowledge, which reaches beyond Israel to the heathen nations, that Israel has a protecting and saving God, for Israel themselves (here called “all this assembly”) the blessing of this not doubtful victory will be, that they shall know that the Lord needs not external mighty means, as sword and spear, for His help; for His is the battle, by His almighty will the issue of the battle is determined in His people’s favor, arms of war do not secure His help, but His power alone secures success, even when not those arms but seemingly feeble means are employed. He gives the enemy into the hand of His people.
1Sa_17:48 sq. Goliath’s approach to David at the beginning of the combat is minutely and vividly described; as well as David’s preparation for the battle, and its speedy termination. David’s unbroken courage is made more evident by the remark that he went “toward the line” to meet the Philistine. The stone flung from the sling reached Goliath’s forehead. The addition in the Sept. “through the helm,” is a superfluous interpretation. If his forehead and face were covered by the front of the helm, the stone might indeed penetrate through the latter. But it may also be supposed that Goliath, confident of victory, advanced against the despised shepherd-lad with uncovered forehead. Comp. W. Vischer, Antike Schleudergeschosse [Ancient Slings], Basel, 1866, p. 5, where he speaks of slingers who could hit the part of the enemy’s face at which they aimed.
1Sa_17:50 sq. expressly declares the superiority of David over Goliath with sling and stone, in accordance with David’s words, 1Sa_17:47, that victory is not determined by strength of warlike arms. To this refers also the added statement, “David had no sword in his hand,” which is at the same time the reason for the following statement, namely, the slaying of the giant with his own sword, with which David cut off his head. After the fall of Goliath the terrified Philistines take to flight, without trying a battle. The Israelites raised the battle-cry, and pursued them.
1Sa_17:52. The text reads: “up to a ravine.” This gives no good sense, since the ravine between the two armies cannot be meant, nor can we suppose such an indefinite locality, the word not having the Article. As Gath and Ekron are afterwards named as the limit of the pursuit, it is natural to suppose that here גַּיא [“ravine”] stands by error for גַּת [Gath]. בְּדֶרֶךְ שַׁעֲרִים is usually understood of a city, Shaarim: “on the road as far as Shaarim.” Thenius’ objection, that no such city is mentioned elsewhere, is not tenable, for see Jos_15:36. Thenius renders after the Sept. “in the way of the gates,” understanding by this the whole space between the outer and inner gate, since city gates were in the form of a building, enclosing a space, and so had two doors (2Sa_18:24); against which is partly the absence of the Art., partly the double עַד, “up to,” as the sign of direction and progress. According to the usual view the Philistines fled along the road from Shaarim partly towards Gath, partly towards Ekron, and many of them were slain. “This direction of the flight resulted from the nature of the country. The Wady Sumt, where the combat took place, passes northward from Socoh, turns after two or three miles westward by the village Sakarieh (שַׁעֲרַיִם, Sept. Jos_15:36, Σακαρίμ), emptying into the Wady Simchim; about a mile from this is the village of Ajjur, which is held to be ancient Gath (Rob. II. 606–8 (Am. Ed., II., 66, 67); Ritter, XVI., 91), and so the Philistines fled through the valley that Robinson also traversed in his excursion from Jerusalem to Gath.49 Another portion of the Philistines remained in Wady Sumt and fled northward, where the Wady Sumt takes the name Wady Surar, in which lies the present city Akir.” Stähelin, Das Leben David’s, p. 7 sq.
1Sa_17:53. From this hot pursuit of the Philistines up to their cities the Israelites turned back to spoil the enemy’s camp.
1Sa_17:54. David carried Goliath’s head to Jerusalem. This is no anachronism, since only the fortress of Jebus on mount Zion was then in the hands of the Jebusites, the city Jerusalem being already in possession of the Israelites (Jos_15:63; Jdg_1:21). But why should not this city be selected as the place of deposit of this trophy, since it was the nearest to the field of battle? Goliath’s arms, on the contrary, he put into his dwelling. אֹהֶל [usually = “tent,” as in Eng. A. V.—Tr.] is the ancient word for dwelling, as in 4:10; 13:2; 2Sa_18:17; 2Sa_19:8; 2Sa_20:1, and here the old homestead in Bethlehem is meant. It is no contradiction that we afterwards (21:9) find the sword of Goliath in the sanctuary at Nob; for meantime it might have been carried thither to be permanently kept as sign of the victory granted Israel by the Lord over their old hereditary enemy.
HISTORICORAL AND THEOLOGICAL
1. David and Goliath, with the two armies, represent the immediate contrast of the godly and antigodly life, of the Theocracy and the Antitheocracy within the world; on one side the sincere humility, which bows beneath the hand of the living God, will be only His instrument, only seeks His honor, only strives after the ends of His kingdom, and is therefore by God highly exalted—on the other side the pride and arrogance, which boldly lifts itself above everything divine, puts its trust only in earthly human power, pursues God’s kingdom and honor with scorn and contempt, stands up perpetually against God’s people to oppress them, but is at last cast down and judged by the Lord.
[At the end of the Psalter the Sept. has an additional Psalm referring to this combat, as follows: “This is the autographic (though supernumerary) Psalm of David, composed when he had the single combat with Goliath. I was little among my brethren, and youngest in the house of my father. I kept my father’s sheep, my hands made an organ, my fingers joined together a psaltery, and who will tell it to my lord? He is the Lord, He heareth. He sent His messenger and took me from the sheep of my father, and anointed me with the oil of His anointing. My brethren were handsome and tall, and the Lord was not well pleased with them. I went forth to meet the Philistine, and he cursed me by his idols; and I drew his sword from his side, and beheaded him, and took away reproach from the children of Israel.”
This is certainly not genuine (it is given also in the Syriac, Arabic, and Æthiopic versions), but it sets forth the religious-theocratic spirit with which David viewed the conflict. We might have expected that David would thus celebrate his victory; but there is no trace in the Heb. of such a Psalm.—Tr.]
2. David and Eliab represent within the people of God the contrast between the disposition which looks above to the honor and the ends of the living God, and that which looks to earthly possession and earthly-worldly interests, which is not capable of recognising ideal moral motives in others, but judging by itself, ascribes to them only low and selfish aims. Selfishness, passionately roused by envy and jealousy, hinders a just judgment of the bearing and conduct of brethren, and leads to wicked accusation against them.
3. He alone can perform great things for the kingdom of God in its conflict with the hostile world, who like David 1) resists and overcomes himself, and shows true manly courage in patiently bearing the injustice of misunderstanding and calumniation, and not repaying evil with evil; 2) is filled with the fire of holy anger against ungodliness and sin, and of holy enthusiasm for the cause and honor of the Lord; 3) expects not victory from his own strength and human might, but trusts in the Lord alone.
4. That the world hostile to God’s kingdom can long unpunished visit its scorn on the truth of the eternal and living God, is commonly a result of the inner weakness, disorder, and timidity of the members of the kingdom of God. When, therefore, there arises a man from their midst who with mighty word and deed encounters and conquers the foe, this is a direct interposition of God’s hand in the development of His kingdom, and such a man is His chosen instrument for the casting down of the haughty worldly powers, and for a new gathering together and elevation of His people.
5. Those men of God, who contend for the honor and cause of the Lord and His kingdom on earth, are, in unshakable reliance on Him, sure of their victory precisely because they have not their own honor in view, and do not set their hope on human-earthly might. As their trust in their own strength vanishes, their trust in the Lord’s help increases, which is not dependent on anything creaturely. A life hidden in God is the source of the most courageous testimony and the greatest prowess, and in the name of God opposes the most inimical powers of this world, joyously certain of the victory of the Lord’s cause and of the ends of his kingdom.
See further the remarks in the Exegetical Exposition.
HOMILETICAL AND PRACTICAL
[1Sa_17:10. Scott: Degenerate professors of religion often receive just rebukes from most decided enemies. …In human accomplishments the opposers of the truth of God have frequently possessed an undisputed superiority; confiding in this, they have defied, and still do defy, the advocates of spiritual truth to engage with them; and they dream of a total and decided victory.—Tr.]
1Sa_17:14 sqq. Schlier: David is acquainted with the Fourth Commandment, and knows that for him God’s way always goes in God’s commandment. No one has blessing and success in life who has not in youth learned obedience.
1Sa_17:16. Lange: Without a divine call one should not go into the peril of conflict.—[This remark seems inappropriate here. The Israelites had every call of patriotism and honor, but they did not heed.—Tr.]—Schlier: They are the best rulers, in great things as in small, who have first themselves learned to hearken and serve. The best training for command is obedience.—[“Forty days.” Two pictures, every morning and evening: the giant and boastful warrior, with huge weapons, stalking forth and defying Jehovah and His people—and ten miles away the quiet youth, tending his sheep, bearing crook and sling and harp, trusting Jehovah, and all unconscious of his splendid destiny.
1Sa_17:20. Hall: If his father’s command dismiss him, yet will he stay till he have trusted his sheep with a careful keeper. We cannot be faithful shepherds, if our spiritual charge be less dear unto us; if, when necessity calls us from our flocks, we depute not those who are vigilant and conscionable.—Tr.]
1Sa_17:22. Schmid: Often is that which to man appears thoughtless and rash, a work of the special Providence of God. So we must not be over-hasty in judging.
1Sa_17:23. Starke: To revile and talk big is the manner of Satan and all his comrades. Psa_73:8. O man, guard against it.—To pious souls nothing is more painful than when they are compelled to hear the ungodly revile God. Psa_10:1 sq.—[1Sa_17:24. Taylor: Which of us is not sometimes brought almost to a stand-still, when he surveys the ignorance, infidelity, intemperance and licentiousness by which we are surrounded? It seems to us, in moments of depression, as if these evils were stalking forth defiantly before the armies of the living God, and laughing them, Goliath-like, to scorn; and our courage is apt to cool as we contemplate this show of force. But we must not allow these feelings to prevail. The God of David liveth, and He will still give us success.—Tr.]
1Sa_17:26. Hall: While base hearts are moved by example, the want of example is encouragement enough for an heroical mind. See 1Sa_17:23.
1Sa_17:28. Osiander: See what envy does: how hateful it makes pious people, and how it is wont to excite bitter hate and aversion among brethren! Pro_14:30.—Schmid: Wrath and envy interpret everything in the worse sense, however good it may be in itself.—Hall: There is no enemy so ready or so spiteful as the domestical.—[Scott: In times of general formality and lukewarmness, every degree of zeal which implies a readiness to go further, or venture more in the cause of God, than others do, will be censured as pride and ambition; and by none more than near relations and negligent superiors: and such censures will seldom be unmingled with unjust insinuations, slanders and attempts to blacken a man’s character.—Tr.]
1Sa_17:29. Starke: We must not be turned away from the execution of the divine will by bad or by good words, by favor or by disfavor.—Hall: He is fitted to be God’s champion, that hath learned to be victor of himself.—[Taylor: When we are assailed in our home, or beyond it, with scorn and derision, let us remember that our real conflict in such a case is not with the scorner, but with ourselves. Let our effort be put forth not to silence him, but to control ourselves, and then we shall succeed in obtaining a victory over both.—Tr.]
1Sa_17:30 : Schlier: If you wish to show manly spirit, conquer yourself; if you wish to be brave, subdue your wrath, and learn to curb yourself; if you wish to do great deeds, show it in little things, show it in the duties of common life, show it in the things which the world counts for little, but which are highly esteemed in the sight of God.—Berl. Bible: David troubles himself little as to whether he is praised or blamed, if only God is glorified through him.—[Hall: He whom the regard of others’ envy can dismay, shall never do ought worthy of envy. Never man undertook any exploit of worth, and received not some discouragement in the way.—Tr.]
1Sa_17:32. Cramer: In need and peril one should look not alone, to his weakness and the greatness of the peril, but to God the Almighty (2Ch_20:12; 2Ki_19:14).—Calvin: God often works in an extraordinary manner in those who undertake a great and glorious work. We must therefore carefully distinguish the general and ordinary powers of the faithful servants of God from their special and extraordinary gifts. When, therefore, we undertake to do something great and difficult, we should earnestly prove ourselves as to whether our powers suffice for it, and whether we trace in ourselves the movement and impulse of divine power, through which alone there is promised us a happy result.—[1Sa_17:33. Hall: David’s greatest conflict is with his friends: the overcoming of their dissensions, that he might fight, was more work than to overcome the enemy in fighting.—Tr.]
1Sa_17:34. J. Lange: Temptations, when they are rightly regarded and directed, serve to strengthen our joy of faith (Rom_8:35 sq.).
1Sa_17:36. Cramer: When God has once given us help we must always remember it, and encourage ourselves therewith for the future (2Co_1:8; 2Ti_4:16).—Berl. Bible: In this way are the saints accustomed to strengthen and increase their faith through their experience; and so must we also learn to do (2Co_1:10).—Calvin: On the manifestations of God’s grace which we have received we should build our hope for the future; for God is always like Himself, and His almightiness constantly the same, and those who call on Him He is always ready to help.—Osiander: He who reproaches God’s people, reproaches God Himself.
1Sa_17:37. Starke: God often produces the greatest things by trifling, and to outward appearance contemptible means and instruments.—Calvin: David goes not into the conflict clothed with human armor, but persists in the confidence firmly rooted in his soul, that God will without human equipment give him the victory over death. For God’s power and strength needs no human means; it is sufficient unto itself, and need borrow nothing elsewhere.—Berl. Bible: He who wishes to assure himself of victory must throw away such weapons, and fight with the pure and simple word of God.—[Hall: It is not to be inquired how excellent anything is, but how proper. Those things which are helps to some, may be incumbrances to others. An unmeet good may be as inconvenient as an accustomed evil.
1Sa_17:39-40. David’s weapons were really best suited to his undertaking. With heavy armor he would have been no match at all for the giant; but lightly armed, he could keep at a distance and might destroy him with his missiles. “Fight the devil with fire,” is a very foolish proverb, for with that weapon he will assuredly beat us. In like manner some imperfectly educated preachers attempt to meet the skepticism of the day by preaching about “Science,” “Philosophy,” or “Criticism,” when they might accomplish greatly more by speaking of those experimental and practical subjects which they know how to handle.—Tr.]
1Sa_17:42 sqq. Schmid: He who despises his enemy before he has tried him, acts very unreasonably.—Cramer: An undeserved curse does not stick (Mat_5:11).—Berl. Bible: The world always despises believers as a worthless, unarmed mass, not at all furnished with carnal power.—Simple souls have no other weapons than the cross and tranquillity. Therefore are they despised by haughty men.
1Sa_17:44. Starke: Cursing and big talk are the proper work of godless people. Seldom ever was there a good end of ostentation. Presumption is at once the presage and cause of ruin [from Hall].—Schmid: God requites to the godless upon their own head the evil which they threaten and seek to carry out against the pious. Psa_7:17 [16]; 140:10 [9].
1Sa_17:45 sqq.—Schmid: Against God no weapons avail, no strength, yea, not the whole world.—Starke: There is no better fighting than under the shield of the Almighty (Psa_140:1 sq.)—Berl. Bible: The shield that covers me is faith, my sword is the strength of God, in which I have put all my confidence; my spear is the entire freedom from all selfhood, so that I seek no other interest than that of God. In such equipment, namely in entire self-devotion, as I do not trouble myself about the result, I venture all I am and have. [Maurice: In this story everything is said to make us feel the feebleness of the Israelitish champion; everything to remind us that the nation of Israel was the witness for the nothingness of man in himself, for the might of man when he knows that he is nothing, and puts his trust in the living God. … And this is the sense which human beings want now as in times of old. … To disbelieve this is to fall down and worship brute force, to declare that to be the Lord. How soon we may come through our refinements, our civilization, our mock hero-worship, to that last and most shameful prostration of the human spirit, God only knows.—Tr.]
1Sa_17:46. Calvin: God’s action is of such a kind that by His great deeds He draws all to wonder, and constrains even godless, scornful men to bow before His doing, and against their will to confess that it is not man’s, but God’s work.
1Sa_17:47. Cramer: Where human help gives out, divine help begins again, that the honor may be God’s (Jdg_7:2).
1Sa_17:1-50. J. Disselhoff: The first sending of the anointed one out of stillness into strife: 1) He does not seek to hurry out of the stillness into the peril of the strife: but he goes with confidence when he is sent; 2) He seeks in the strife not his own interest, but only the honor of his Lord and the welfare of His people; 3) His only weapon is faith in the living God and His cause, and this weapon is his victory.—F. W. Krummacher: David and Goliath: 1) Israel’s need, and 2) The divine deed of deliverance through David.
1Sa_17:1-11. The decisive conflict between the people of God and the world which is hostile to God: 1) The two camps, which stand over against each other (1Sa_17:1-3); 2) The weaponed might in which the enemy comes forth to challenge the host of Israel (4–8); 3) The decision as to servitude or dominion, with which this conflict is occupied (9); 4) The proving which the people of God have to stand in presence of the challenge to this conflict (10, 11).
1Sa_17:12-31. How the Lord leads His servants, in order to prepare them for the victorious conflict for the honor of His name: 1) Out of retirement into the stirring life of the world, 1Sa_17:12-13, (comp. with 16:17–23); 2) Out of the conflict-stirred world into the stillness (1Sa_17:14-15); 3) Out of the stillness into the conflict of the world (1Sa_17:17-31).
1Sa_17:32-41. The brave spirit of a soldier of God over against the might of the enemy: 1) Wherein it shows itself: a) In the strength and encouragement with which it can lift up the dejected hearts of others (1Sa_17:32 a); b) In the bold resolution with which it goes to meet the mighty foe in conflict notwithstanding his apparent superiority (32 b); c) In the endurance of the temptation and assault which are prepared for it by taking counsel with flesh and blood (33); 2) Whereon it grounds itself: a) On the help of the Lord already experienced in victorious conflict (1Sa_17:34-36 a, 37); b) On the prize of the conflict, the honor of the Lord (36 b); c) On the divine equipment assumed instead of carnal weapons, namely, the power of the Lord (38–41).
1Sa_17:42-54. Faith contending with the world for the honor of the Lord: 1) Called forth by scoffing at the Lord’s honor (42–44); 2) Ready for conflict in the Lord’s name (45); 3) Sure of victory in reliance on the Lord’s help (46–48); 4) Crowned with victory through the Lord’s might (49–54).
1Sa_17:42-47. The battle-cry in the kingdom of God: “The battle is the Lord’s.” 1) The enemy is the enemy of the Lord and of His kingdom 42–44); 2) The armor is the name of the Lord (45); 3) The combatants are the people of the Lord, whom He acknowledges as His possession (46); 4) The victory is the gift of the Lord, unto the honor of His name (47–54).
1Sa_17:48-54. The defeats which are prepared for the world by the kingdom of God: 1) Through what sort of combatants? Through such as a) like David heroically lead the van of God’s host and decide the conflict (1Sa_17:48), and b) such as bravely bring up the rear, perseveringly pursuing the already-smitten foe. 2) With what sort of weapons? a) With weapons which they themselves have according to their calling through God’s grace and wield in reliance on God’s help (1Sa_17:49), and b) with weapons which they take from the foe, in order to give him the finishing stroke with his own weapon (50, 51). 3) With what sort of result? a) In respect to the foe: Annihilation of his power on his own ground (52), and b) in respect to the booty, rich gains (53, 54).
[1Sa_17:8-11. “A man.” 1) Often in civil and religious conflicts one man is wanted to fight the battles of his brethren—the need of the hour is a man. 2) Often Providence is preparing the man, not far away—perhaps no one would now dream that he is the man—his pursuits would not suggest it, nor the character he has thus far developed—his friends do not know what is in him (16:11; 17:28)—the enemy may despise him at his first appearance (43, 44). 3) Yet looking back one can always see that there was no accident—that he had the suitable combination of native qualities—and that his pursuits gave the requisite training.
1Sa_17:28-30. David and his brother. 1) The elder brother slow to recognize that his younger brother is a grown man. 2) The unjust judgment and unmerited public rebuke. 3) The young man’s self-contained and conciliatory reply. 4) His quiet perseverance in acting out the sacred impulse within (1Sa_17:30, comp. 1Sa_17:26).—Tr.]
III. The Immediate Consequences of David’s Exploit in Respect to his Relation to Saul
David at the Royal Court; his Friendship with Jonathan; Saul’s Hatred towards Him; Saul’s Attempt on his Life
17:55–18:30
1. David at the Royal Court
1Sa_17:55-58
55And50 when Saul saw David go [going] forth against the Philistine, he said unto Abner, the captain of his host, Abner [om. Abner], Whose son is this youth? [ins. Abner]. And Abner said, As thy soul liveth, O king, I cannot tell [do not know]. 56, 57And the king said, Inquire thou whose son the stripling is. And as David returned from the slaughter of the Philistine, Abner took him and brought him 58before Saul, with [and] the head of the Philistine [ins. was] in his hand. And Saul said unto him, Whose son art thou, thou [om. thou] young man? And David answered [said], I am [om. I am] the [The] son of thy servant Jesse the Bethlehemite.
Footnotes:
[1][1Sa_17:1. This name is variously spelled in the VSS. Sept., Vat., ’Εφερμέν (omission of s and r for d), Aq. ἐν πέρατι Δομείμ, Syr. Opharsemin (for Opharsemin, a common mode of inversion in Syriac writing of proper names, and r for d), Arab. Pharsamin (after the Syriac), Vulg. finibus Dommim (confines of Dommim, a translation of the first part of the Heb. word). These readings establish the form in the text, which, however, appears in 1Ch_11:13 as Pas-dammim (Sept. Φασοδαμίν, Syr. Pasi demayo [Pasi, or well of the waters], Vulg. Phesodomim, Arab. well of Bethlehem [after Syr.]), probably a shortened form of our word.—Tr.]
[2][1Sa_17:4. Chald. (misunderstanding the Heb., but serving to establish the text) “a man from between them,” Syr. “giant.” The Vulg. curiously renders “spurious,” that is, according to explanations suggested in Poole’s Synopsis, “giant,” because giants were looked on as despising the laws of marriage, born of uncertain fathers, hence called “sons of the earth.” The rendering “giant,” “mighty man,”=“one distinguished among (בֵּין) men,” or “a man of sons (בָּנִים).”—Tr.]
[3][1Sa_17:6. In the Heb. Sing., but according to all the ancient VSS. Plu.—Tr.]
[4][1Sa_17:7. Literally “flame,” from the flashing of the metal, Aq., Th., φλὸξ δόρατος.—Tr.]
[5][1Sa_17:8. It seems better to express in the translation the distinction between “army” (צָבָא, חִַיל, פַחֲנֶה) and “ranks” (מַעֲרָכֹת).—Tr.]
[6][1Sa_17:8. Sept. writes badly “Hebrews,” and omits Art. before “Philistine.” “The phrase ‘the Philistine’ is conceived from the stand-point of the Jewish narrator” (Wellh.).—Tr.]
[7][1Sa_17:12. This word (הַזֶּה) is grammatically impracticable; it no doubt belongs to the original text, being the Redactor’s reference to the preceding narrative, 1 Samuel 16, and in order to indicate this reference in the translation, the word is rendered “this,” instead of “that.” It is retained in Chald., Vulg., Greek (οὗτος, impossibly), and omitted (on account of the difficulty) in Syr., Arab.—On the omission of 1Sa_17:12-31 in the Vat. Sept., see Erdmann in Introd. and Exposition.—Tr.]
[8][1Sa_17:12. This corrected reading is adopted (from the Syriac) also by Maurer, Thenius, Wellhausen, and by Erdmann. Bib. Comm. prefers the reading of the Vulg.: “old and of a great age among men” (בא being taken elliptically for בא בשׁנים), which, however, is hardly defensible. The inversion of Eng. A. V. is not allowable. The Chald. has (in Jesse’s honor): “the man in the days of Saul was old, counted among the choice young men.” So in Talmud, Berakoth 58, 1, the explanation is: “he went forth with the army, and went in with the army, and taught in the army” (but Philippson renders: “he had a retinue”). These attempts all do violence to the text, which in its present form yields no good sense, but becomes natural and easy when we substitute שָׁנִים or יָמִים for אֲנָשִׁים. See Erdmann’s Exposition.—Tr.]
[9][1Sa_17:13. This construction is explained by the grammarians as pluperfect; yet its difficultness suggests an insertion of הָלְכוּ by clerical error, possibly from the following clause. At the same time this whole paragraph is marked by grammatical harshness, due to the connection which the Redactor keeps up with 1 Samuel 16.—Tr.
[10][1Sa_17:15. Some MSS. have מֵעִם instead of מֵעַל, and one inserts בּ before “Bethlehem.”—Tr.]
[11][1Sa_17:18. Properly “thick curds.”—Tr.]
[12][1Sa_17:18. Aq. σύμμιξιν (intercourse), Sym. μισφοφορίαν (pay), Th. ὁ ἐὰν χρῄζουσι, Chald. “their welfare,” Syr. “message.”—Tr.]
[13][1Sa_17:19. Or, if this be a part of Jesse’s speech, “are;” so Erdmann.—Tr.]
[14][1Sa_17:20. The Art. is to be omitted before יצֵֹא, otherwise וְהַחַיִל, etc., must be the Accus. after ויָּבֹא, which gives an unnatural sense, and breaks the connection with וְהֵרֵעוּ.—Tr.]
[15][1Sa_17:22. The Heb. is more lively: “put his baggage from him upon the hand,” etc.—Tr.]
[16][1Sa_17:23. So the Heb. requires. The champion’s name was “Goliath the Philistine.”—Tr.]
[17][1Sa_17:23. On the Kethib and Qeri see Erdmann, Exposition.—Tr.]
[18][1Sa_17:25. The unusual Hiph. form (omission of chireq) is perhaps from assimilation to the preceding word, the doubled Nun depressing the pretonic syllable. Similar form in 1Sa_14:22.—Tr.]
[19][1Sa_17:29. So also Erdmann, Philippson, Bib. Com., and the ancient VSS.—Tr.]
[20][1Sa_17:34. On the Art. and אֵת see the Exposition. Maurer proposes to render אֵת “with,” equivalent to “and.” So Kimchi and Junius in 2Ki_6:5.—Tr.]
[21][1Sa_17:34. The זֶה for שֶׂה is a remarkable instance of a perpetuated clerical error. Norzi and De Rossi state that all MSS. and early Edd. read שׂה; but the Ed. of Athias has retained the erroneous form which is corrected by some other editors (as Walton).—Tr.]
[22][1Sa_17:35. Sept. “throat;” other VSS. as Heb.—Tr.]
[23][1Sa_17:36. Sept. here inserts: “shall I not go and smite him, and take away to-day the reproach from Israel?” so nearly the Vulg.—an insertion from 1Sa_17:26.—Tr.]
[24][1Sa_17:37. Th. “mouth.” The word “hand” should be retained, in the sense of “power.”—Tr.]
[25][1Sa_17:37. The unapocop. Impf. sometimes occurs in optative sense, as in 1Sa_3:17, יַעֲשֶה.—Tr.]
[26][1Sa_17:38. Instead of קוֹבַע some MSS. and edd. have בּוֹבַע.—Tr.]
[27][1Sa_17:39. Sept. ἐκοπίασε, “labored in going, went with difficulty,” as if they read וַיֵּלֶא, which is not a bad sense. Sym. gives ἔσκαζεν, “limped,” and so other (anonymous) Grk. VSS. ἐχώλαινεν, which may represent the text-word or לאה. The Vulg. renders “began” (and so Erdmann), and Syr., Arab., Chald., “did not wish.” The Heb. word (הוֹאִיל) more commonly means “to be content, willing,” but in some cases expresses determination, resolution, making up one’s mind to a thing. Thus in Deu_1:5 Moses “determines, takes in hand,” to explain the law, and in Jos_17:12 the Canaanites “resolved and carried out their resolution” to dwell in the land. Here David resolves, undertakes to walk in armor, because he had not tried it; if he had tried it before, he would not have made such a resolution. Thus in the Heb. stem lies the conception of “resolving” with the added idea frequently that the attempt is made to carry out the resolution, so that the Eng. “undertake, assay, begin, succeed in (when the undertaking is carried out), fail (when the undertaking is not carried out),” may in different connections properly render it. So a similar determination is often found in the Heb. and Chald. אבה, which with the neg. means “resolve not to do a thing.”—We may then maintain the Heb. text against the Sept., and we see that the Chald. and Syr. have introduced into their translation the expression of the failure which is expressed in the context, and may be involved in the Heb. וַיֹּאֶל.—Tr.]
[28][1Sa_17:40. “Fixture” is not a good word; but some general term is needed for Heb. בְּלִי, like Germ. geräth or zeug. The double name here is suspicious; the second is omitted by Vulg., and translated εἰς συλλογήν by Sept.; but both are given in Chald. and Syr. One may be a gloss.—Instead of “smooth stones,” L. de Dieu renders “parts of stones,” i.e. “sharp pieces,” and refers to Isa_57:6.—Tr.]
[29][1Sa_17:41. This verse is omitted in Sept., but is in keeping with the liveliness of the whole description.—Tr.]
[30][1Sa_17:42. Sept. and a few MSS. read “eyes.”—Tr.]
[31][1Sa_17:44. Some VSS. and MSS. have “earth.”—Tr.]
[32][1Sa_17:46. In the Heb. the word is Sing.; comp. Amo_8:3 for collective force. To this Wellhausen objects that the collective sense is inadmissible before מַחֲנֶה פ׳, and therefore prefers the Sept. reading “thy corpse and the corpses of the camp;” yet פֶגֶר may here easily=“mass of corpses,” as Chald. “putrid flesh.”—Tr.]
[33][1Sa_17:48. The simpler form of this verse in the Sept.: “and the Philistine arose, and went to meet David,” seems not so much in accordance with the tone of the narrative as the more elaborate expression of the Heb.—Tr.]
[34][1Sa_17:50. This recapitulatory verse (quite in the Heb. manner) is omitted in Sept.—Tr.]
[35][1Sa_17:52. Erdmann and others take the Sept. reading “Gath” (גת), instead of “ravine” (גיא), a not improbable correction; yet the VSS. sustain the Heb. reading, which, moreover, as the more difficult, would easily be changed into the obvious “Gath.” It is better to retain Shaaraim as a proper name, as a more natural geographical description of the direction of the rout; the rendering: “in the gate-way,” moreover, as a climax, ought to follow, not precede, the words: “and to Gath and to Ekron.”—Tr.]
[36][See Arts. “Socoh,” “Azekah,” “Ephesdammim,” in Smith’s Bib.-Dict.—Tr.]
[37][Examples from classic history in Chandler’s “David.”—Tr.]
[38][According to other computations the cubit was eighteen inches, and the span nine inches, Goliath’s height, therefore, nine feet nine inches. The copper-shekel is by some estimated at a little over an ounce.—Smith’s Bib.-Dict., “Weights and Measures.”—Tr.]
[39][It is not necessary to suppose that the VSS. had a different reading from the Heb.; they were misled by the position of the kidon (lance) between the shoulders. See Bochart, Hieroz. II., 135–140.—Tr.]
[40][The Chald. adds in 1Sa_17:8 : “I am that Goliath the Philistine, of Gath, that slew the two sons of Eli, the priests Hophni and Phinehas, and carried captive the ark of the covenant of Jehovah, and brought it to the house of Dagon, my Error, and the Philistines have not honored me by making me captain over a thousand.… what great thing has Saul done that you should make him king?” This Targum (of the fourth century) has not a few such fanciful expressions of the simple and graphic Heb. text.—Tr.]
[41][On this construction see “Text. and Grammat.”—Tr.]
[42] הַמַּעְגָּלָה [Eng. A. V.: “trench”] the ה is to be taken with Thenius as ה local (comp. 10:10, הַגִּבְעָתָה), and not as feminine ending. [So Gesenius and Buxtorf, but Winer and Fürst as the masoretic pointing.—Tr.]
[43][On this construction see “Text. and Grammat.” The better translation is: “and he came to the rampart, and the host was going forth to the fight, and they shouted.” etc.—Tr.]
[44][This is a rash conclusion of Clericus.—Tr.]
[45]The ר in הַרְּאִיתֶם with the unusual Dagh. dirimens (as in 10:24)—comp. Ew. § 23 (b) with § 71.
[46][This throws incidental light on the development of the political organization in Israel, since we have here apparently a regular system of taxes.—Tr.]
[47][On the varieties of lion and bear found in Palestine anciently and now, see the Arts. in Smith’s Bib.-Dict.—Tr.]
[48][See Bochart, Hieroz. III., cap. IV., who renders “the lion or the bear,” and so refers the exploit to either, which seems better. “Beard” may be used in a general way for “chin.” See “Text. and Grammat.”—Tr.]
[49][Robinson declines to fix Gath; Mr. J. L. Porter (in Smith’s Bib.-Dict.) places it on the Tel-es-Safieh.—Tr.]
[50][1Sa_17:55. The passage 17:55–18:5 is omitted by Vat. Sept., but by no other ancient version. Whether it was wanting in the Heb. MSS. used by the Alexandrian translators, or omitted by them to avoid an apparent contradiction, it is almost impossible with our present lights to decide. We do not know what MSS. they had. Erdmann and others regard the passage not as an interpolation, but as an account taken from an authority different from that of 16:14–23, and irreconcilable with it. For a proposed reconciliation see Erdmann’s Introduction and Note and Remark of Translator in the Exposition following.—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 4, 5, 6, 7, 8, 17, 18, 20, 22, 25, 34, 37, 38, 40, 42, 49, 51, 52, 54, 55 valley of Elah--that is, "the Terebinth," now Wady Er-Sumt…
valley of Elah--that is, "the Terebinth," now Wady Er-Sumt [ROBINSON]. Another valley somewhat to the north, now called Wady Beit Hanina, has been fixed on by the tradition of ages.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 4, 5, 6, 7, 8, 10, 12, 15, 17, 18, 19, 20, 21, 22, 24, 25, 28, 29, 34, 40, 43, 49, 52, 54, 55 1. Socoh — One of the cities of Judah.…
1. Socoh — One of the cities of Judah. It has been identified with the modern Suweikeh, fourteen miles southwest of Jerusalem.
Azekah… Ephes-dammim — These places have not been satisfactorily identified, but we incline to locate Ephes-dammim at the ruins of the modern Damum, a little to the east of Suweikeh; in which case Azekah may be, as Van de Velde has conjectured, at Ahbek, a little to the northeast of Damum.
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 12, 15, 16, 17, 18, 19, 20, 21, 22, 25, 26, 28, 29, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 50, 51, 52, 54, 55, 56 Ch. 1Sa_17:1-3. The Philistine invasion
Ch. 1Sa_17:1-3. The Philistine invasion
1. at Shochoh] The scene of David’s memorable combat is fixed with great exactness. The Philistine army marched up the wide valley of Elah to their rendezvous at Sochoh, and pitched their camp in Ephes-dammim (cp. 1Ch_11:13). The valley of Elah is almost certainly the present Wady-es-Sunt, which runs in a N. W. direction from the hills of Judah near Hebron past the probable site of Gath (see note on ch. 1Sa_5:8) to the sea near Ashdod. “It took its name Elah of old from the Terebinth, of which the largest specimen we saw in Palestine still stands in the vicinity; just as it now takes its name es-Sunt from the acacias which are scattered in it.” Robinson, Bibl, Res. II. 21. Sochoh is the modern Shuweikeh, about 16 miles S.W. of Jerusalem on the road to Gaza. Azekah is mentioned in Jos_10:10 in connexion with the rout of the Philistines in the battle of Beth-horon, but the site is uncertain. “Of the name Ephes-dammim we have perhaps a trace In the modern Beit Fased, or ‘House of Bleeding,’ near Sochoh.” Conder’s Tent Work, II. 160. The name, which signifies “boundary of blood,” was probably due to its being the scene of frequent skirmishes with the Philistines.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 3, 5, 8, 9, 11, 12, 15, 16, 18, 19, 20, 22, 23, 24, 25, 26, 28, 29, 31, 33, 34, 36, 37, 38, 40, 43, 44, 46, 47, 49, 50, 51, 52, 54, 55 (1) Now the Philistines gathered together their armies to…
(1) Now the Philistines gathered together their armies to battle.—There is nothing to tell us how long a time had elapsed since the victory of Saul over Amalek and the other events related in the last chapter. The compiler of the book is henceforth mainly concerned with the story of David, and how he gradually rose in popular estimation. The history does not profess to give anything like a consecutive account of the reign and wars of Saul. It was evidently compiled from documents of the time, but put into its present shape long afterwards. “Probably,” writes Dean Payne Smith, “at each prophetic school there would be stored up copies of Psalms written for their religious services, ballads such as those in the Book of Jashar, and in the book of the wars of the Lord, narratives of stirring events like this before us, and histories both of their own chiefs, such as was Samuel (the original founder of these famous educational centres), and afterwards Elijah and Elisha, and also of their kings.”
Pitched between Shochoh and Azekah.—The locality was some twelve or fifteen miles southwest of Jerusalem, and nine or ten from Bethlehem, the home of the family of Jesse. The name Ephes-dammim, the “boundary of blood,” is suggestive, and tells of the constant border warfare which took place in this neighbourhood.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 4, 8, 12, 15, 16, 17, 19, 20, 23, 25, 28, 29, 30, 31, 32, 34, 37, 38, 41, 45, 47, 48, 50, 52, 54, 55 GOLIATH"S DEFIANCE OF ISRAEL (vers. 1-11).
GOLIATH"S DEFIANCE OF ISRAEL (vers. 1-11).
The Philistines gathered together their armies. As the object of the historian is not to give us an account of the Philistine wars, but only to record the manner of David"s ripening for the kingly office, nothing is said as to the space of time which had elapsed between Saul"s victory at Michmash and the present invasion. We are, however, briefly told that "there was sore war against the Philistines all the days of Saul", (1Sa_14:52) and apparently this inroad took place very many years after Saul"s establishment upon the throne. The Philistine camp was at Ephesdammim, called Pas-dammim in 1Ch_11:13. The best explanation of the word gives as its meaning the boundary of blood, so called from the continual fighting which took place there upon the borders. Shochoh, spelt more correctly Socoh in Jos_15:35, was one of fourteen villages enumerated there as lying in the Shephelah, described by Conder ("Tent Work," 2:156) as a region of "low hills of limestone, frowning a distinct district between the plain and the watershed mountains." In this district Socoh lay northeast of Eleutheropolis (Bethjibrin), midway between it and Beth-shemesh, from each of which places it was distant about eight or nine miles. It is now called Shuweikeh. For Azekah see Jos_10:10.
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Vers. 1-11.
Aggression not defence.
The facts are
1. The armies of Israel and Philistia are drawn up in array, with a valleybetween them.
2. A gigantic champion, heavily armed and proud of his strength,challenges any one of Saul"s army to a personal encounter, and with lofty words defies the armies of Israel.
3. Saul and his men are in great fear. The episode given by the sacredwriter is one of those occurrences likely to arise under the conditions of ancient warfare. It must be viewed by us as one of the events which Providence overruled for the gradual introduction of David to the notice of Israel. But in this section we may confine attention to truths not immediately affecting him.
I We have here AN EXHIBITION OF THE WAR SPIRIT. This giant was under the influence of a mere love of fighting. It was not a question of rightness or wrongness, but of slaying or being slain. The modicum of patriotism was overlaid by the lust of contention. This passion dwells more or less in all men. Its mildest form is a contentious spirit a quarrelsome temper, a desire to try our strength against others. It has found wide and pernicious scope in the history of nations. There is a tendency to foster this unhallowed spirit even in civilised, so called Christian countries. The profession of soldier, the pomp of military parade, the zest with which battles are described, the haze of glory thrown around the unutterable horrors of war, and rivalry among men for distinction in action all show that the war spirit is fostered. Is it not true that a mere desire to find actual occupation in fighting determines the first choice of multitudes in entering on warlike enterprises? The evils of this spirit are patent. In itself it is a debasement of our nature. The God of peace and love is our Father, and we are to be his children in the spirit that governs us. The execution of law and right is a totally different thing. The woes it has brought on the world, in deaths, widows, orphans, poverty, desolations, debts, suspicions, and engendered vices, can never be told. It is the duty of every Christian to strive to crush it out, by careful training of the young, by discouragement of popular passions, by enforcement of the teaching and Spirit of Christ, and by earnest prayer that the Church may be firm in protest against it.
II We have also AN EXHIBITION OF PRIDE IN HUMAN STRENGTH. This giant thought himself mighty, and he boasted in his strength. Boastfulness in any form is disgraceful. Man is not in a position to magnify himself on any possession, for it is as a shadow, and may quickly vanish. Pride in mere physical strength is the lowest form of boasting, save that in actual vice. A quick, bright, intelligent mind is of more account than height of stature and strength of limb. Yet self-satisfaction in intellectual qualities and powers is evidence of a moral weakness which renders man inferior in the higher realms of life. We have need to learn that man at his best estate is vanity; that it is not by might nor by power that the highest achievements are wrought in the spiritual sphere.
III We have also A REVERSION OF THE NATURAL ORDER OF THINGS. The natural order is that which follows from the normal constitution and relations of things. By appointment Israel were the possessors of the land. The promise had read thus: Be true and obedient, and ye shall possess the land in peace, and be exalted above all nations. (Deu_28:1-13) Had the conditions been faithfully observed, God long ere the days of David would have subdued their enemies. (Psa_81:13-16) Or, had new enemies trespassed on their borders, Israel would have assailed in confidence, and not be assailed in great fear. Aggression on the foes of God and man is the work of God"s people; there is a reversion of the natural order when they are barely able to hold their own, and tremble at the aggressive onslaughts of the foe. The attitude and work of the Church in relation to the manifold forms of evil in the world is not inaptly indicated in Israel"s original relation to the abominable nations that once held and begirt the promised land namely, aggression till the earth is subdued to Christ. If there are defiant systems assailing the Church of God and making inroads upon her, it is because she has been unfaithful in her aggressive work. If we do not make aggression on the domain of sin, the forces of evil will gain power and make positive aggression on the domain of religion. Vices of all kinds, and infidelity in brazen forms, flourish and become more than defensive in action when Christians lose faith in their mission and sink to the level of other men. Not even the vilest of men nor the hardiest unbeliever will venture to assail a pure and very devoted spiritual life.
General lessons:
1. The Christian Church should consider how much of the prevalence of the war spirit is due to her imperfect treatment of the natural tendency to it.
2. Those who despise the low type of life which glories in mere brute forceshould remember that, from the higher spiritual sphere, glorying in any mere human possession may be regarded in the same light.
3. The earnest cultivation of spiritual life will be proved by the aggressionwhich, as individuals, we make on our besetting sins, and, as communities, on the sins of the world.
HOMILIES BY B. DALE. Vers. 1-11. (THE VALLEY OF ELAH.)
Israel smitten with fear.
"They were dismayed, and greatly afraid" (ver. 11).
1. The renewed attempt of the Philistines to subjugate Israel shows, incomparison with their former invasion, a decrease of power. They did not penetrate into the heart of the land, (1Sa_13:5) but advanced only a short distance from their own border, and "pitched between Shochoh and Azekah, in Ephes-dammim," a dozen miles southwest of Bethlehem. They had been driven back and held in check.
2. It could hardly have been possible, but for the rashness of Saul in "thewar of Michmash," by which the opportunity of inflicting a fatal blow was lost. Hearing, perhaps, of his condition, and perceiving signs of the laxity of his rule, they sought to repair their defeat.
3. It found the people of Israel, notwithstanding their previous success, ill-prepared to repel the aggression. Although they went to meet the enemy, and encamped opposite to them, they did nothing more. In the spirit of a better time they would have immediately fallen upon them in reliance upon "the Lord of hosts"; (Deu_32:30) but now they were paralysed with fear, especially at the appearance of the gigantic champion who came out against them. The Philistines desired to make the issue depend on a single combat between this man and any Israelitish warrior who might be appointed to meet him; and he "drew near morning and evening, and presented himself forty days" (ver. 16). A similar fear has sometimes pervaded the Christian community in the presence of the enemy.
I IT IS INSPIRED BY FORMIDABLE OPPONENTS.
1. Their number is great. They consist not merely of one or two, "but of a host of giants.
(1) Within: carnal affections, corrupt tendencies, proud thoughts, evil imaginations, and wrathful passions.
(2) Without: ignorance, error, unbelief, superstition, intemperance, licentiousness, worldliness, and "all ungodliness.
(3) In the background of all "the prince of the power of the air, the spirit that now worketh in the children of disobedience". (Eph_2:2)
1. Their appearance is imposing. They seem to be possessed of extraordinary might, and arrayed in terrible armour, and are of great renown. "Am I not that Philistine" (ver. 8), who has exhibited such prowess and slain so many foes? "He arose, and came, and drew nigh, like a stalking mountain, overlaid with brass and iron" (M. Henry).
2. Their attitude is proud, boastful, defiant, contemptuous, and increasingly confident of victory as day after day the challenge is renewed, and no one dares to answer it. "The first challenge to a duel that we ever find came out of the mouth of an uncircumcised Philistine" (Hall). How often has the contemplation of such adversaries filled even good men with dismay! While we measure our natural strength against the forces of evil our case is hopeless. "Who is sufficient for these things?
II IT RESULTS PROM PREVIOUS UNFAITHFULNESS.
1. Distrust of God and alienation from him. Faith prevents fear. It looks to God, judges of the power of the enemy in the light of his omnipotence, unites to him, and inspires with unbounded courage (1Sa_14:6; ver. 47); but unbelief is blind and weak and fearful. (Mat_8:26) And dismay in great emergencies reveals the absence or feebleness of faith in the preceding and ordinary course of life.
2. Outward acts of disobedience to the Divine will diminishing moral power, and producing inward distraction and dread.
3 . Sympathy with a faithless leader, and participation in the "spirit of fear" (2Ti_1:7) which he possesses. Saul had forsaken the Lord. He had not the presence of Samuel with him; nor, apparently, that of the high priest; nor did he seek the Divine counsel as aforetime. He ruled independently of Jehovah; and the people loved too much "to have it so," sharing in his faithlessness and fear. A faithless and fearful leader cannot have faithful and fearless followers.
III IT INCURS DESERVED REPROACH (vers. 8, 26) uttered by the enemy, and echoed in the conscience of the people, on account of
1. The cowardice of their conduct.
2. The inconsistency of their position, as professed servants of the living God: unfaithful to their calling, trembling before the votaries of "gods that were no gods" (ver. 44), and bringing dishonour upon the name of Jehovah. "The name of God is blasphemed among the Gentiles through (Rom_2:24; Pro_25:26)
3. The likelihood of their defeat, of which it is a virtual acknowledgment, and to which it must infallibly conduct, unless a better spirit be infused into them. "How is it that ye have not faith?". (Mar_4:40)
Learn that
1. The spirit of fear can be expelled only by the spirit of faith.
2. Fearfulness in conflict, difficulty, and danger indicates a lack of faith,and should constrain to renewed trust in God.
3. In their greatest extremity God does not abandon his people to despair,but provides for them "a way of escape. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 7, 11, 28, 29, 32, 36, 37, 39, 40, 41, 45, 47, 49, 50, 52, 58 Now the Philistines gathered together their armies to battle.
1Sa_17:1-27
Now the Philistines gathered together their armies to battle.
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The battle of Elah
While the Philistines were posted on the stony hills covered with brushwood which bounded the valley on the south, Saul and his army were posted on a similar stony ridge on its northern side. The valley, one of the most fertile in Palestine, was, at the scene of the conflict, about half a mile broad, with a torrent bed in the centre, which had been scooped out by the winter floods. This is apparently the gal or valley referred be in verse third. It is about ten feet deep, and twenty to thirty feet wide, and abounds in water-rounded pebbles. Major Conder declares it to be impassable, except at certain places, thus explaining why the two armies faced one another for forty days without coming into actual conflict. Either party was afraid to cross the defile, thereby exposing itself to serious disadvantage; and so they confined themselves to warlike demonstrations. The abject terror of Saul and his mighty men excites within us little or no surprise; but it is otherwise with regard to the brave and lionhearted Jonathan. To encounter Goliath in single combat, was not a more dangerous or formidable undertaking than that which he had once before successfully attempted at Michmash, when he and his armour bearer boldly stormed the garrison of the Philistines, which was but the outpost of an immense army. Why did he not come to the front on this occasion? It might be said that his father would not allow him. And if Jonathan had offered himself as the champion of Israel there can be little doubt that Saul would have been most unwilling to accept him; but there is nothing in the narrative to suggest that Jonathan made such a proposal. The impression made by the narrative is that abject terror reigned throughout the entire army. Neither was it due to any decline in Jonathans piety and faith. It is gratuitous to suppose that he had become contaminated and lowered in moral tone, by the unbelieving and disobedient spirit of his father. I am inclined to think, from the noble spirit subsequently displayed by Jonathan, that as an individual he was now fitter in every respect, physically, intellectually, morally, and spiritually, for fighting the battles of the Lord, than he was when he wrought his great exploit at Michmash. He still believed, probably with a stronger faith than ever, that the Lord was able to save by many or by few; but he lacked the assurance, which he then had, viz., that the Lord was willing to save through him. Without that conviction he never would have attempted What he did at Michmash. It was only after God had fulfilled the proposed sign that Jonathan said to his armour bearer: Come up after me, for the Lord hath delivered them into the hand of Israel. But he had not that assurance now. The dark cloud of the Divine rejection, which had fallen upon his father at Gilgal, had encompassed him also, and darkened his spirit with its baleful shadow. It deprived him not, only of the heirship to the kingdom, but also of the golden opportunity of fighting in the name of the Lord of hosts, with the proud giant of Gath. The period during which Goliath was permitted to defy the hosts of Israel was forty days. The frequency with which this period occurs in connection with special incidents in sacred history is remarkable and suggestive. It rained, e.g., forty days at the deluge (Gen_7:4; Gen_7:12). Moses on two occasions was forty days with God on Mount Sinai (Exo_24:18; Exo_34:28). The intercession of Moses on behalf of the people to avert from them the Divine wrath, on account of their sin in worshipping the golden calf, lasted forty days (Deu_9:25). The twelve spies were absent forty days during their inspection of the land of Canaan (Num_13:25); and because of the rebellion, caused by their evil report, the children of Israel were doomed to wander in the wilderness forty years, corresponding to the forty days spent in the work of inspection (Num_14:34). Elijah went, in the strength of the food which he received from the angel in the wilderness of Beersheba, forty days unto Horeb, the mount of God (1Ki_19:8). The period of respite which was assigned to Nineveh was forty days, as Jonah was commissioned to preach in its streets: Yet forty days, and Nineveh shall be destroyed (Joh_3:4). The temptation of our Lord in the wilderness lasted forty days (Mar_1:13; Luk_4:2). And the fact that Saul and his army were subjected to the challenge of Goliath for forty days, seems to show that there was a Divine purpose in permitting it to last so long. The forty days seem to suggest the thoroughness or completeness of the trial. The impotence of Saul and his army without God was thereby clearly and conclusively demonstrated. It was only after this humiliating demonstration that the Lord brought into the field His own champion. Mans extremity is Gods opportunity. (T. Kirk.)
The Philistines
The Philistines, indeed, were the hereditary enemies of Israel. They represented brute force and insolent pride and heathen worship, as opposed to higher thoughts of duty and justice, and the presence and power of God with His people. The name Philistine has been used in modern times, accordingly, to represent stupidity and opposition to light and knowledge and advancement and sweet reasonableness. (W. J. Knox Little, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1
CHAPTER X X I V.
DAVID'S CONFLICT WITH GOLIATH
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1Sa_17:1-58.
THESE irrepressible Philistines were never long recovering from their disasters. The victory of Jonathan had been impaired by the exhaustion of the soldiers, caused by Saul's fast preventing them from pursuing the enemy as far, and destroying their force as thoroughly, as they might have done. A new attack was organized against Israel, headed by a champion, Goliath of Gath, whose height must have approached the extraordinary stature of ten feet. Against this army Saul arrayed his force, and the two armies fronted each other on opposite sides of the valley of Elah. This valley has generally been identified with that which now bears the name of Wady-es-Sumt - a valley running down from the plateau of Judah to the Philistine plain, not more than perhaps eight or ten miles from Bethlehem. The Philistine champion appears to have been a man of physical strength corresponding to the massiveness of his body. The weight of his coat of mail is estimated at more than one hundred and fifty pounds, and the head of his spear eighteen pounds. Remembering the extraordinary feats of Samson, the Philistines might well fancy that it was new their turn to boast of a Hercules. Day after day Goliath presented himself before the army of Israel, calling proudly for a foeman worthy of his steel, and demanding that in default of any one able to fight with him and kill him, the Israelites should abandon all dream of independence, and become vassals of the Philistines. And morning and evening, for nearly six weeks, had this proud challenge been given, but never once accepted. Even Jonathan, who had faith enough and courage enough and skill enough for so much, seems to have felt himself helpless in this great dilemma. The explanation that has sometimes been given of his abstention, that it was not etiquette for a king's son to engage in fight with a commoner, can hardly hold water; Jonathan showed no such squeamishness at Michmash; and besides, in cases of desperation etiquette has to be thrown to the winds. Of the host of Israel, we read simply that they were dismayed. Nor does Saul seem to have renewed the attempt to get counsel of God after his experience on the day of Jonathan's victory. The Israelites could only look on in grim humiliation, sullenly guarding the pass by the valley into their territories, but returning a silent refusal to the demand of the Philistines either to furnish a champion or to become their servants.
The coming of David upon the scene corresponded in its accidental character to the coming of Saul into contact with Samuel, to be designated for the throne. Everything seemed to be casual, yet those things which seemed most casual were really links in a providential chain leading to the gravest issues. It seemed to be by chance that David had three brothers serving in Saul's army; it seemed also to be by chance that their father sent his youthful shepherd son to inquire after their welfare; it was not by design that as he saluted his brethren Goliath came up and David heard his words of defiance; still less was it on purpose to wait for David that Saul had sent no one out as yet to encounter the Philistine; and nothing could have appeared more ridiculous than that the challenge should wait to be answered by the stripling shepherd, who, with his sling and shepherd's bag thrown over his shoulder, had so little of the appearance of a man of war. It seemed very accidental, too, that the only part of the giant's person that was not thoroughly defended by his armour, his eyes and a morsel of his forehead above them, was the only part of him on which a small stone from a sling could have inflicted a fatal injury. But obviously all these were parts of the providential plan by which David was at once to confer on his country a signal boon, and to raise his name to the pinnacle of fame. And, as usual, all the parts of this pre-arranged plan fell out without constraint or interference; a new proof that Divine pre-ordination does not impair the liberty of man.
One cannot but wonder whether, in offering his prayers that morning, David had any presentiment of the trial that awaited him, anything to impel him to unwonted fervour in asking God that day to establish the works of his hands upon him. There is no reason to think that he had. His prayers that morning were in all likelihood his usual prayers. And if he was sincere in the expression of his own sense of weakness, and in his supplication that God would strengthen him for all the day's duties, it was enough. Oh! how little we know what may be before us, on some morning that dawns on us just as other days, but which is to form a great crisis in our life. How little the boy that is to tell his first lie that day thinks of the serpent that is lying in wait for him I How little the girl that is to fall in with her betrayer thinks of the snare preparing for her body and her soul! How little the party that are to be upset in the pleasure boat and consigned to a watery grave think how the day is to end! Should we not pray more really, more earnestly if we did realize these possibilities? True, indeed, the future is hid from us, and we do not usually experience the impulse to earnestness which it would impart. But is it not a good habit, as you kneel each morning, to think, "For aught I know, this may be the most important day of my life. The opportunity may be given me of doing a great service in the cause of truth and righteousness; or the temptation may assail me to deny my Lord and ruin my soul. O God, be not far from me this day; prepare me for all that Thou preparest for me!"
The distance from Bethlehem being but a few hours walk, David starting in the morning would arrive early in the day at the quarters of the army. When he heard the challenge of the Philistine he was astonished to find that no one had taken it up. There was a mystery about this, about the cowardice of his countrymen, perhaps about the attitude of Jonathan, that he could not solve. Accordingly, with all that earnestness and curiosity with which one peers into all the circumstances surrounding a mystery, he asked, what encouragement there was to volunteer, what reward was any one to receive who should kill this Philistine? Not that he personally was caring about the reward, but he wished to solve the mystery. It is evident that the consideration that moved David himself was that the Philistine had defied the armies of the living God. It was the same arrogant claim to be above the God of Israel, which had puffed up their minds when they took possession of the ark and placed it in the temple of their god. "You thought so that day," David might mutter, ''but what did you think next morning, when the mutilated image of your god lay prostrate on the floor? Please God, your sensations to-morrow, yea, this very fore-noon, shall be such as they were then." The spirit of faith started into full and high activity, and the same kind of inspiration that had impelled Jonathan to climb into the garrison at Michmash now impelled David to vindicate the blasphemed name of Jehovah. Was it the flash of this inspiration in his eye, was it the tone of it in his voice, was it the consciousness that something desperate was to follow in the way of personal faith and daring, that roused the temper of Eliab, and drew from him a withering rebuke of the presumption of the stripling that dared to meddle with such matters? Eliab certainly did not spare him. Elder brothers are seldom remiss in rebuking the presumption of younger. "Why camest thou down hither? And with whom hast thou left those few sheep in the wilderness? I know thy pride and the naughtiness of thy heart; for thou art come down that thou mightest see the battle." Irritating though such language was, it was borne with admirable meekness. "What have I now done? Is there not a cause?" "He that ruleth his spirit is greater than he that taketh a city." Eliab showed himself defeated by his own temper, a most mortifying defeat; David held his temper firmly in command. Which was the greater, which the better man? And the short question he put to Eliab was singularly apt, ''Is there not a cause?" When all you men of war are standing helpless and perplexed in the face of this great national insult, is there not a cause why I should inquire into the matter, if, by God's help, I can do any- thing for my God and my people?
Undaunted by his brother's volley, he turned to someone else, and obtained a similar answer to his questions. Inspiration is a rapid process, and the course for him to pursue was now fully determined upon. His indignant tone and confident reliance on the God of Israel, so unlike the tone of everyone else excited the attention of the bystanders; they rehearsed his words to Saul, and Saul sent for him. And when he came to Saul, there was not the slightest trace of fear or faintheartedness about him. ''Let no man's heart fail because of him; thy servant will go and fight with this Philistine." Brave words, but, as Saul thinks, very foolish. ''You go and fight with the Philistine? you a mere shepherd boy, who never knew the brunt of battle, and he a man of war from his youth?" Yes Saul, that is just the way for you to speak, with your earthly way of viewing things; you, who measure strength only by a carnal standard, who know nothing of the faith that removes mountains, who forget the meaning of the name ISRA-EL, and never spent an hour as Jacob spent his night at Peniel! Listen to the reply of faith. ''And David said unto Saul Thy servant kept his father's sheep, and there came a lion and a bear, and took a lamb out of the flock; and I went out after him and smote him, and delivered it out of his mouth; and when he arose against me I caught him by his beard, and smote him and slew him Thy servant slew both the lion and the bear; and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. David said moreover, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear. He will deliver me out of the hand of this Philistine."
Could there have been a nobler exercise of faith, a finer instance of a human spirit taking hold of the Invisible; fortifying itself against material perils by realizing the help of an unseen God; resting on His sure word as on solid rock; flinging itself fearlessly on a very sea of dangers; confident of protection and victory from Him? The only help to faith was the remembrance of the encounter with the lion and the bear, and the assurance that the same gracious help would be vouchsafed now. But no heart that was not full of faith would have thought of that, either as an evidence that God worked by him then, or as a sure pledge that God would work by him now. How many m adventurer or sportsman, that in some encounter with wild animals has escaped death by the very skin of his teeth, thinks only of his luck, or the happiness of the thought that led him to do so and so in what seemed the very article of death? A deliverance of this kind is no security against a like deliverance afterwards; it can give nothing more than a hope of escape. The faith of David recognized God's merciful hand in the first deliverance, and that gave an assurance of it in the other. What! would that God that had helped him to rescue a lamb fail him while trying to rescue a nation? Would that God that had sustained him when all that was involved was a trifling loss to his father fail him in a combat that involved the salvation of Israel and the honour of Israel's God? Would He who had subdued for him the lion and the bear when they were but obeying the instincts of their nature, humiliate him in conflict with one who was defying the armies of the living God? The remembrance of this deliverance confirmed his faith and urged him to the conflict, and the victory which faith thus gained was complete. It swept the decks clear of every vestige of terror; it went right to the danger, without a particle of misgiving.
There are two ways in which faith may assert its supremacy. One, afterwards very familiar to David, is, when it has first to struggle hard with distrust and fear; when it has to come to close quarters with the suggestions of the carnal mind, grapple with these in mortal conflict, strangle them, and rise up victorious over them. For most men, most believing men, it is only thus that faith rises to her throne. The other way is, to spring to her throne in a moment; to assert her authority, free and independent, utterly regardless of all that would hamper her, as free from doubt and misgiving as a little child in his father's arms, conscious that whatever is needed that father will provide. It was this simple, child-like, but most triumphant exercise of faith that David showed in undertaking this conflict. Happy they who are privileged with such an attainment! Only let us beware of despairing if we cannot attain to this prompt, instinctive faith. Let us fall back with patience on that other process where we have to fight in the first instance with our fears and misgivings, driving them from us as David had often to do afterwards: ''Why art thou cast down, O my soul, and why art thou disquieted in me? Hope in God, for I will yet praise Him who is the health of my countenance and my God."
And now David prepared himself for the contest Saul, ever carnal, and trusting only in carnal devices, is fain to clothe him in his armour, and David makes trial of his coat of mail; but he is embarrassed by a heavy covering to which he is not accustomed, and which only impedes the freedom of his arm. It is plain enough that it is not in Saul's panoply that he can meet the Philistine. He must fall back on simpler means. Choosing five smooth stones out of the brook, with his shepherd's staff in one hand and his sling in the other, he drew near to the Philistine. When Goliath saw him no words were bitter enough for his scorn. He had sought a warrior to fight with; he gets a boy to annihilate. It is a paltry business. "Come to me, and I will give thy flesh to the fowls of the air and to the beasts of the fields." ''Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might." Was ever such proof given of the sin and folly of boasting as in the case of Goliath? And yet, as we should say, how natural it was for Goliath! But pride goeth before destruction, and a haughty spirit before a fall. In the spiritual conflict it is the surest presage of defeat. It was the Goliath spirit that puffed up St. Peter when he said to his Master, ''Lord, I will go with Thee to prison and to death." It is the same spirit against which St. Paul gives his remarkable warning, "Let him that thinketh he standeth take heed lest he fall." Can it be said that it is a spirit that Churches are always free from? Are they never tempted to boast of the talents of their leading men, the success of their movements, and their growing power and influence in the community? And does not God in His providence constantly show the sin and folly of such boasting? ''Because thou sayest, I am rich and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked."
In beautiful contrast with the scornful self-confidence of Goliath was the simplicity of spirit and the meek, humble reliance on God, apparent in David's answer: "Thou comest to me with a sword, and with a spear, and with a shield; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. This day will the Lord deliver thee into my hand; and I will smite thee, and take thine head from thee; and I will give the carcasses of the Philistines this day to the fowls of the air and to the wild beasts of the earth, that all the earth may know that there is a God in Israel. And all this assembly shall know that the Lord saveth not with sword and spear; for the battle is the Lord's, and He will give you into our hand."
What a reality God was to David! He advanced "as seeing Him who is invisible." Guided by the wisdom of God, he chose his method of attack, with all the simplicity and certainty of genius. Conscious that God was with him, he fearlessly met the enemy. A man of less faith might have been too nervous to take the proper aim. Undisturbed by any fear of missing, David hurls the stone from his sling, hits the giant on the unprotected part of his forehead, and in a moment has him reeling on the ground. Advancing to his prostrate foe, he seizes his sword, cuts off his head, and affords to both friends and foes unmistakable evidence that his opponent is dead. Rushing from their tents, the, Philistines fly towards their own country, hotly pursued by the Israelites. It was in these pursuits of flying foes that the greatest slaughter occurred in those Eastern countries, and the whole road was strewn with the dead bodies of the foe to the very gates of Ekron and Gaza. In this pursuit, however, David did not mingle. With the head of the Philistine in his hands, he came to Saul. It is said that afterwards he took the head of Goliath to Jerusalem, which was then occupied, at least in part, by the Benjamites (Jdg_1:21), though the Stronghold of Zion was in the hands of the Jebusites (2Sa_5:7). We do not know why Jerusalem was chosen for depositing this ghastly trophy. All that it is necessary to say in relation to this is, that seeing it was only the stronghold of Zion that is said to have been held by the Jebusites, there is no ground for the objection which some critics have taken to the narrative that it cannot be correct, since Jerusalem was not yet in the hands of the Israelites.
It cannot be doubted that David continued to hold the same conviction as before the battle, that it was not he that conquered, but God. We cannot doubt that after the battle he showed the same meek and humble spirit as before. Whatever surprise his victory might be to the tens of thousands who witnessed it, it was no surprise to him. He knew beforehand that he could trust God, and the result showed that he was right. But that very spirit of implicit trust in God by which he was so thoroughly influenced kept him from taking any of the glory to himself. God had chosen him to be His instrument, but he had no credit from the victory for himself. His feeling that day was the very same as his feeling at the close of his military life, when the Lord had delivered him out of the hand of all his enemies: - "The Lord is my rock, my fortress, and my deliverer; the God of my rock, in Him will I trust; He is my shield and the horn of my salvation, my high tower and my refuge, my saviour; Thou savest me from violence."
While David was preparing to fight with the Philistine, Saul asked Abner whose son he was. Strange to say, neither Abner nor anyone else could tell. Nor could the question be answered till David came back from his victory, and told the king that he was the son of Jesse the Bethlehemite. We have already remarked that it was strange that Saul should not have recognized him, inasmuch as he had formerly given attendance on the king to drive away his evil spirit by means of his harp. In explanation it has been urged by some that David's visit or visits to Saul at that time may have been very brief, and as years may have elapsed since his last visit, his appearance may have so changed as to prevent recognition. On the part of others, another explanation has been offered. Saul may have recognized David at first, but he did not know his family. Now that there was a probability of his becoming the king's son-in-law, it was natural that Saul should be anxious to know his connections. The question put to Abner was, Whose son is this youth? The commission given to him was to enquire "whose son the stripling is." And the information given by David was, "I am the son of thy servant Jesse the Bethlehemite." It may be added that there is some difficulty about the text of this chapter. It seems as if somehow two independent accounts of David had been mixed together. And in one important version of the Septuagint several passages that occur in the received text are omitted, certainly with the result of removing some difficulties as the passage stands.
It is not possible to read this chapter without some thought of the typical character of David, and indeed the typical aspect of the conflict in which he was now engaged. We find an emblematic picture of the conquest of Messiah and His Church. The self-confident boasting of the giant, strong in the resources of carnal might, and incapable of appreciating the unseen and invincible power of a righteous man in a righteous cause, is precisely the spirit in which opposition to Christ has been usually given, "Let us break their bands asunder, and cast away their cords from us." The contempt shown for the lowly appearance of David, the undisguised scorn at the notion that through such a stripling any deliverance could come to his people, has its counterpart in the feeling towards Christ and His Gospel to which the Apostle alludes: "We preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness." The calm self-possession of David, the choice of simple but suitable means, and the thorough reliance on Jehovah which enabled him to conquer, were all exemplified, in far higher measure, in the moral victories of Jesus, and they are still the weapons which enable His people to overcome. The sword of Goliath turned against himself, the weapon by which he was to annihilate his foe, employed by that very foe to sever his head from his body, was an emblem of Satan's weapons turned by Christ against Satan, "through death he destroyed him that had the power of death, and delivered them who all their lifetime were subject to bondage." The representative character of David, fighting, not for himself alone but the whole nation, was analogous to the representative character of Christ. And the shout that burst from the ranks of Israel and Judah when they saw the champion of the Philistines fall, and the enemy betake themselves in consternation to flight, foreshadowed the joy of redeemed men when the reality of Christ's salvation flashes on their hearts, and they see the enemies that have been harassing them repulsed and scattered - a joy to be immeasurably magnified when all enemies are finally conquered, and the loud voice is heard in heaven, "Now is come salvation, and strength, and the kingdom of our God and the power of His Christ; for the accuser of our brethren is cast down, that accused them before our God day and night."
Lastly, while we are instructed by the study of this conflict, let us be animated by it too. Let us learn never to quail at carnal might arrayed against the cause of God. Let us never fear to attack sin, however apparently invincible it may be. Be it sin within or sin without, sin in our hearts or sin in the world, let us go boldly at it, strong in the might of God. That God who delivered David from the paw of the wild beast, and from the power of the giant, will make us more than conquerors - will enable us to spoil "principalities and powers and triumph openly over them."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 12, 30 1Sa_17:1. “The Philistines gathered together their armies.” Jamieson considers…
CRITITCAL AND EXPOSITORY NOTES—
1Sa_17:1. “The Philistines gathered together their armies.” Jamieson considers that this was twenty-seven years after their overthrow at Michmash. “Shochoh,” now Shuweikek, a village in the hilly region between the mountains of Judah and the plain of Philistia, about eleven miles south-west of Jerusalem and of Bethlehem. “Azekah.” Not certainly identified, but probably the same as Zakariyeh, another site of ancient ruins, about two miles distant, on the same side of the valley. “Ephes-dammim,” now Damúm, four miles north-east of Shuweikek.
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1Sa_17:2. “Valley of Elah,” or the Terebiuth Valley. “A long, broad, depressed plain, lying between two parallel ranges of hills. The terebiuth, the shittimwood (the butin of the Arabs): probably some remarkable tree of this species which grew there. It is now Wady-es-Sumt, valley of the acacia tree, with which at present it abounds. This valley, formed by the junction of three lateral ones—viz., Wady-el-Musùrr from the east, Wady-es-Sûr from the south, and another, name unknown, from the north—opens into the great Wady-Sŭrâr, anciently the Valley of Sorek. It is a fertile plain flanked on the north and south by lowly hills, and abounding with grain produce, except in the spots covered by acacia thickets and olive plantations. Robinson states that the largest terebiuth he saw in all the country was in Wady-es-Súr, a little above the spot where it emerges into Wady-es-Sûmt.” (Jamieson.)
1Sa_17:4. “Champion.” Literally, the man in the midst, the middleman—one who advances between two armies to decide the battle by single combat. Wordsworth renders it “the mediator.” “Six cubits and a span.” The cubit is variously computed at eighteen or twenty-one inches. The height of Goliath cannot therefore be certainly estimated, but must have been from nine to ten-and-a-half feet. “According to the calculation made by Thenius, about nine feet two inches Parisian measure; a great height no doubt, though not altogether unparalleled, and hardly greater than that of the great uncle of Iren, who came to Berlin in the year 1857. According to Pliny, the giant Pusia and the giant Secundilla, who lived in the time of Augustus, were ten feet three inches (Roman) in height; and a Jew is mentioned by Josephus who was seven cubits in height, i.e., ten Parisian feet, or if the cubits are Roman, nine-and-a-half.” (Kiel.)
1Sa_17:5. “Coat of mail.” Literally, a scale-corslet. A corslet made of metal plates overlapping each other like the scale of a fish. “Five thousand shekels.” The copper shekel is estimated to have weighed about an ounce. “According to Thenius, the cuirass of Augustus the Strong, which has been preserved in the historical museum at Dresden, weighed fifty-five pounds.” (Kiel.)
1Sa_17:6. “Greaves.” “Boots for the defence of the leg, rising to nearly the knee, and without feet, terminating at the ankle; made of bull’s hide, leather, wood, or in one plate of metal, but rounded to the shape of the leg, and often lined with felt or sponge. Some of the ancient greaves, however, did not come so far up as the knee.” (Jamieson.) “Target.” Rather a lance or short spear. “Thenius proposes to alter the expression ‘between his shoulders,’ because it does not appear applicable to a spear or javelin, which Goliath must have suspended by a strap, but only to a small shield slung over his back … But the difficulty founded upon the expression has been fully met by Bochart, in the examples which he cites from Homer, Virgil, etc., to prove that the ancients carried their own swords slung over their shoulders. And Josephus understood the expression in this way. Goliath had no need of any shield to cover his back, as this was sufficiently protected by his coat of mail. Moreover, the allusion to the same piece of armour in 1Sa_17:45 evidently points to an offensive weapon, and not to a shield.” (Kiel.)
1Sa_17:7. “Weaver’s beam.” “Rather under five feet long.” (Jamieson.) “One bearing a shield.” Rather, the shield. “In consequence of their great size and weight, the Oriental warrior had a trusty and skilful friend, whose office it was to bear the large shield.” (Jamieson.)
1Sa_17:8. “Am I not a Philistine?” Rather, the Philistine. “The meaning is, Why would you engage in battle with us? I am the man who represents the strength of the Philistines, and ye are only servants of Saul. If ye have heroes, choose one out, that we may decide the matter in a single combat.” (Keil.)
1Sa_17:10. “I defy;” or, “I have mocked.” (Keil.) “Goliath’s scorn and contempt of Israel lay not merely in the reproach that they were Saul’s slaves, and in the tone of his words, but in the challenge itself, because it was not answered.” (Erdmann.)
1Sa_17:34. “A lion and a bear.” “At present lions do not exist in Palestine, although they must in ancient times have been numerous. The lion of Palestine was in all probability the Asiatic variety described by Aristotle and Pliny, as distinguished by its short, curly mane. It was less daring than the longer-maned species, but when driven by hunger it not only ventured to attack the flocks in the desert in the presence of the shepherd (Isa_31:4), but laid waste towns and villages (2Ki_17:25-26). The shepherds sometimes ventured to encounter the lion single-handed, and the vivid figure employed by Amos (1Sa_3:12), the herdsman of Tekoa, was but the transcript of a scene which he must have often witnessed. The variety of the Asiatic bear which inhabits the Himalayas is especially ferocious, and it is probable that the same species among the mountains of Armenia is the animal of Scripture.” (Biblical Dictionary.)
1Sa_17:36. “Thy servant slew,” etc. “These useful feats of David seem to have been performed with no weapon more effective than the rude staves usually carried in the hand of an Eastern shepherd, particularly the iron-headed club (Psa_23:4). ‘I have known,’ says Dr. Wilson (Lands of the Bible) ‘a shepherd in India encounter with it a tiger which he found mangling one of his goats. It is much in use among the Fellahin of Wady Mûsa, and the Arabs in general.’ ” (Jamieson.)
1Sa_17:38. “Saul armed David,” etc. David must therefore have been near the stature of Saul, or he could not have worn his armour; it might, however, have been a loose corslet, or capable of a change by tightening.
1Sa_17:40. “His sling.” “The sling consisted of a double rope, with a thong, probably of leather, to receive the stone. The slinger held a second stone in his left hand. Shepherds in the East carry a sling and stones still for the purpose both of driving away and killing the enemies of the flock. It was and is a favourite weapon in Syria and Arabia.” (Jamieson.) Some of the Fathers of the Church, and a few modern commentators, see in this encounter of David and Goliath a type of our Lord’s encounter with Satan. Wordsworth says, “So our David, the Good Shepherd, went forth to meet the enemy, not with sword or spear but with a pastoral staff, nor did He put forth His Divine power by any miraculous exercise of it against the tempter.… He chose five stones out of the brook; He took the five books of Moses out of the flowing streams of Judaism,” etc., etc.
1Sa_17:43. “Am I a dog,” etc. “The staff was ordinarily employed not against men but beasts.… Similar are the scornful defiances which warriors of antiquity mutually gave at the beginning of a combat.” (Erdmann.)
1Sa_17:45. “The Lord of Hosts,” etc. Jehovah Sabaoth (see on 1Sa_1:3). “The name of the Lord is for David the totality of all the revelations by which the living God has made Himself known and named among His people. Of these elements, which form the conception of the name of God, he here—suitably to the situation—adduces those which characterise Him in respect to His warlike and ruling power as captain and conqueror of His people.” (Psa_24:10.) (Erdmann.)
1Sa_17:49. “The stone sunk.” Wordsworth thinks that here a supernatural power was put forth.
1Sa_17:52. “The valley,” etc. As no name is given to this valley, and as the Hebrew word for Gath is very similar, both Keil and Erdmann think that Gath ought to stand here, as in the following verse. “This direction of the flight resulted from the nature of the country. The Wady Sumt, where the conflict took place, passes northward from Socoh, turns after two or three miles westward by the villiage Sakarieh, emptying into the Wady Simchim. About a mile from this is the village of Aijur, which is held to he ancient Gath, and so the Philistines fled through that valley that Robinson also traversed when he journeyed from Jerusalem to Gath. Another portion of the Philistines remained in Wady Sumt and fled northward, where the Wady Sumt takes the name of Wady Surar, in which lies the present city Akir.” (Stähelin). (Travellers are not quite agreed as to the site of Gath).
1Sa_17:54. “And David took the head of the Philistine and brought it to Jerusalem,” etc. “The word translated tent is an antiquated term for dwelling place. The reference is to David’s house at Bethlehem, to which he returned with his booty after the defeat of Goliath. There is no anachronism in these statements, for the assertion made by some, that Jerusalem was not yet in the possession of the Israelites, rests upon a confusion between the citadel of Jebus upon Zion, which was still in the hands of the Jebusites, and the city of Jerusalem, in which Israelites had dwelt for a long time. (See Jos_15:63 and Jdg_1:8). Nor is there any contradiction between this statement and 1Sa_21:9, where Goliath’s sword is said to have been kept in the tabernacle at Nob: for it is not affirmed that David kept Goliath’s armour in his own home but only that he took it thither.… Again, the statement in 1Sa_18:2, to the effect that after David’s victory over Goliath Saul did not allow him to return to his father’s house any more, is by no means at variance with this explanation of the verse before us. For the statement in question must be understood as signifying that from that time forward Saul did not allow David to return to his father’s house as he had done before.” (Keil).
1Sa_17:55. “Whose son is this youth?” etc. Some critics regard these last four verses as an interpolation, as well as the paragraph between 1Sa_17:12-31. Their opinion is founded upon apparent in discrepancies in the narrative, most of which have been met in the comments. Keil and other commentators see no reason for doubting their genuineness. The following are their solutions of the apparent contradiction in this question of Saul, to the statement in 1Sa_16:21-23. “It is only necessary to admit that David’s absence at home had been long (and there is no exact chronological datum); that Saul had rarely seen him except in moments of madness; that Abner had been absent from court when David was there; and that the personal appearance of the latter had changed (suppositions which, taken singly or together, are not improbable), and Saul’s ignorance becomes natural.” (Translator of Lange’s Commentary.) Wordsworth likewise suggests that David now appeared, not as before in the costume of a courtier or warrior, but in the homely dress of a shepherd, and that Saul’s question does not necessarily imply ignorance of David, as he asks not his name, but the name of his father. “He had promised that whosoever killed the Philistine should have his own daughter in marriage, and he naturally wished to know the parentage of his future son-in-law.” Dr. Jamieson adds to these the suggestion that “the rumour of Samuel’s commission to anoint another king, and his journey to Bethlehem for that object, together with the fact that David had come from that village, and the suspicion, after the conquest of Goliath, which procured him so much glory throughout the nation, that David was destined for the throne, might have so excited his jealousy that he dissembled, and, pretending not to know him, kept his vigilant eye upon him with a view to accomplish the destruction of this young and formidable rival.”
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_17:1-11; 1Sa_17:30-58
FAITH IN THE SEEN AND IN THE UNSEEN
This narrative furnishes us—
I. With examples of faith in the seen and temporal. Such was the faith—
1. Of Goliath. The tendency of all men is to put confidence in that which they can apprehend with their senses—that which appeals to their outward man. Physical strength—material greatness of any kind—anything that belongs to the seen and temporal—are the objects of their trust. In their opinion the race is always to the physically swift and the battle to the strong; they believe with the first Napoleon that “Providence is always on the side of great battalions,” and in their estimate of things the unseen God goes for nothing because He is unseen. The faith of the Philistine was not in any unseen power—not even in the false gods of his own nation—but in his own arm of flesh—in his own extraordinary size and bodily strength. In this he is but a type of the great majority of men in all ages and in all nations—not only those who possess no written revelation of the unseen God, but of the far greater proportion of those who profess to believe in His existence.
2. Of Saul. Even Saul was dismayed when he heard the words of the Philistine (1Sa_17:11), even he sought to restrain the shepherd youth from going forth to meet the man of war, although he knew that the latter was an “uncircumcised Philistine,” and that David’s confidence was in the living God. One of the first duties of a man in Saul’s position is to acquaint himself with the history of the nation whom he rules, and lay to heart the lessons to be gained from it. And it could not be that he was ignorant of the great heroes of Israel who had gone before him—of Abraham, who with God for his shield had been able with three hundred men to put to flight the armies of the aliens—of Moses, who forsook Egypt and led Israel through the Red Sea because “he endured, as seeing Him who is invisible”—of Gideon, of Barak, of Samson, and of Jephthah, who “through faith subdued kingdoms and obtained promises” (Heb_11:32-33). How much was there in God’s dealings with his forefathers to inspire him with hope and confidence in the unseen Jehovah, and to remind him that two are enough for any conflict if one is the Living God. If Saul had been in any degree worthy of his title and his position he would have been the first to accept the challenge of the heathen, and would have rejoiced in the opportunity of adding his own name to the long roll of Hebrew heroes who had proved over and over again how much more there is on the side of him who trusts in the Unseen and Eternal than on the side of those whose confidence is in the seen and temporal. But instead of this he furnishes an example of cowardice which had its root in the unbelief which had been the curse of almost all his kingly life, and which had brought upon him his present misery. There had been a short bright spot in his career when he, too, had been conscious that it was the “Lord who wrought salvation in Israel,” and when he had fought and conquered in that assurance (1Sa_11:11-13). But the clouds of unbelief had long since obscured his vision of the unseen and the real, and made him a slave to the seen and the seeming. We cannot wonder that the armies of Israel manifested the same disposition. When the head is diseased the body will be affected also, when the well is poisoned the streams will be impure, and when the head of a community has no faith in God the moral disease is likely to run through all ranks and conditions of men beneath him. Seeing that unbelief in the unseen made Saul a coward, it is not surprising to find his army manifesting the same craven fear of the giant of Gath. We have—
II. An example of faith in the unseen and eternal.
1. This faith was founded upon an experience of Divine help in past dangers. If a man has been in great peril of mind, body, or estate, and has in the day of his extremity been delivered by a friendly and powerful arm, he carries about with him ever after a consciousness of that deliverance and a faith in the person who saved him which nothing can destroy. If he is ever brought again into like circumstances or even into a more perilous position he will naturally turn again for help where he found it before. When a nation has been delivered from the hand of her enemies mainly by the courage of one heart and the skill of one ruling mind, she will instinctively confide in the same leader in her next time of danger. The eye of faith looks back upon past deliverances and sees in them the hand of God—this being so, in the next day of peril and need she appeals for help to the same Almighty source and confidently expects to receive it. This is a most logical resolution—“Because thou hast been my help, therefore in the shadow of Thy wings will I make my refuge.” (Psa_63:7). If we have present confidence in an arm of flesh because of help afforded in the past, how much more should we have faith in an unchangeable God in a present time of need when we can recall instances of His gracious interposition in past necessities. This is the argument of David, and such has ever been and ever will be the argument of faith, “The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, He will deliver me out of the hand of the Philistine.” But only a man accustomed to discern an unseen hand in all the events of his life would have seen God in the deliverance from the lion and the bear, and only such an one therefore could have drawn hope and confidence from it for the present greater peril. David’s life had been a life of faith in the unseen, and such a man is ready for any emergency. All the deliverances of his past life had been referred to the living God, and therefore he was not now afraid to trust Him for a greater and more important victory.
2. This faith adopted the means most likely to lead to a victorious issue. The faith of David was not the faith of a fanatic nor of one who interprets all God’s promises without reference to conditions to be observed by man. He took a common-sense view of the matter, and used the best weapons within his reach to bring God into co-operation with his faith and his effort. The sling was the only weapon which was at all adapted to David’s use under the circumstances. It would have been madness and presumption for the shepherd youth to have attempted a close encounter with Saul’s weapons or with any weapons of that kind. But he had been accustomed from his childhood to use the sling which was especially adapted for use at a long range, and with which an expert could take a most certain aim (Jdg_20:16). He had no need to come within reach of the Philistine’s sword or measure himself with him in a hand-to-hand combat. The very distance at which he stood would compensate for his inferior weight and add to the force of the blow, and the stone could be aimed at the only part of the giant’s body which was unprotected by armour, viz., his forehead. Although we may see a supernatural hand in the issue of the event, we must remember that the effort of David was in harmony with natural laws and not against them, and that his confidence in God did not lead him to neglect the use of means, and those the very best at his disposal. The men of the strongest faith are the least given to presumption, but always put forth well-directed effort.
III. Faith in the unseen and Eternal justified by results. The expectations and desires of faith rest upon a solid foundation. The faith of David rested upon the Divine promises looked at in the light of the Divine faithfulness, and it was so strengthened by his own experience that he ventured confidently to predict the result before it came to pass (1Sa_17:26). At this period of his history his desires were in entire sympathy with God, and he had therefore full ground for his confident prophecy that the Lord would deliver Israel’s enemy into his hand. And the result fully justified his strong confidence, and showed that God regards such a bold reliance upon Himself with especial favour. The faith of God’s children in all ages rests upon the same foundation, and whenever the Church of God is threatened by some apparently mighty foe they have the same warrant as David had for predicting beforehand that victory shall be on their side because they are on the side of God.
OUTLINES AND SUGGESTIVE COMMENTS
That the world hostile to God’s kingdom can long unpunished visit its scorn on the truth of the eternal and living God, is commonly a result of the inner weakness, disorder, and timidity of the members of the kingdom of God. When, therefore, there arises a man from their midst who, with mighty word and deed, encounters and conquers the foe, this is a direct interposition of God’s hand in the development of His kingdom, and such a man is His chosen instrument for the casting down of the haughty worldly powers, and for a new gathering together and elevation of His people.—Lange’s Commentary.
When we think of the tribal inheritance of Judah, still in a large degree retained by the Philistines, who ever and anon arose to reclaim it all, and sometimes nearly succeeded, we have a striking analogy to the heart of the believer, wherein divers sins and lusts do still contend for the mastery; and sometimes one of them, attaining Goliath-like proportions, threatens to enslave him altogether. Each of us has his own giant to fight, and here, too, it must be single combat, with no one to help us but He who went forth with the stripling David.… Or, yet again, in contending with external evils, we may sometimes feel that they have assumed such magnitude as to appal us. Thus, which of us is not brought almost to a standstill when he surveys the ignorance, infidelity, etc., by which we are surrounded? It seems to us sometimes, in moments of depression, as if these evils were stalking forth defiantly before the armies of the Living God, and laughing them, Goliath-like, to scorn; and our courage is apt to cool as we contemplate this show of force. But the God of David liveth, and He will still give us success. The great danger that besets the Christian at such times is that of attempting to fight with the world’s weapons. The worldling will always overcome him when he does so, because the Christian in such armour is not at home.… Let him go forth with the cross of Christ in his hand, and by that he will conquer; but if he seek a lower weapon, and try to fight with force of law, or with earthly philosophy, or with mere social expedients, he will inevitably fail. What David’s sling and stone were in the valley of Elah, that is the cross of Christ in the theological controversies, and social wranglings, and moral antagonisms of our age.—Dr. W. M. Taylor.
1Sa_17:10. Degenerate professors of religion often receive just rebukes from most decided enemies.… In human accomplishments the opposers of the truth of God have frequently possessed an undisputed superiority; confiding in this they have defied, and still do defy, the advocates of spiritual truth to engage with them.—Scott.
1Sa_17:11. The time was when Saul slew forty thousand Philistines in one day, and perhaps Goliath was in that discomfiture; and now one Philistine is suffered by him to brave all Israel for forty days. Whence is this difference? The Spirit of God, the spirit of fortitude, was now departed from him. Saul was not more above himself when God was with him, than he is below others now that he is left of God. Valour is not merely of nature; nature is ever like itself; he that is once valiant should never turn coward. But now we see the greatest spirits inconstant … He that is the God of Hosts gives and takes away man’s hearts at His pleasure. Neither is it otherwise in our spiritual combats … We have no strength but what is given us; and if the Author of all good gifts remit His hand for our humiliation, either we fight not, or are foiled.—Bp. Hall.
1Sa_17:32. While base hearts are moved by example, the want of example is encouragement enough to an heroical mind; therefore is David ready to undertake the quarrel, because no man else dare to do it.… Even so, O Saviour, when all the generations of men run away affrighted from the powers of death and darkness, Thou alone hast undertaken and confounded then.—Bp. Hall.
1Sa_17:37. In this recognition of God and confidence in Him, with which David entered upon public life, we have the root of the difference between him and Saul.… The tendency of Saul’s life was towards himself; anything inconsistent with that in him, or about him, was but fitful and spasmodic. But it was just the reverse with David. The leaning of his soul was toward God, and though at times self and sin sadly and terribly asserted their power, yet these things were only occasional, and out of keeping with the usual course and current of his character. His sins, like Saul’s impulses towards good things, were but occasional eruptions of that which it was the habit of his soul to repress; his piety, like Saul’s impiety, was the principle of his life.—Dr. W. M. Taylor.
To God he ascribes, not only his success in life, but his physical prowess.… And we must pause, ere we call such utterances mere Eastern metaphor. It is far more probable they were meant as, and were literal truths. David was not likely to have been a man of brute gigantic strength. So delicate a brain was probably coupled to a delicate body. Such a nature, at the same time, would be the very one most capable under the influence—call it boldly inspiration—of a great and patriotic cause, of great dangers and great purposes; capable, I say, at moments, of accesses of almost superhuman energy, which he ascribed, and most rightly, to the inspiration of God.—Kingsley.
1Sa_17:39. Let Saul’s coat be never so rich, and his armour never so strong, what is David the better if they fit him not? It is not to be inquired how excellent anything is, but how proper. Those things which are helps to some may be encumbrances to others. An unmeet good may be as inconvenient as an accustomed evil. If we could wish another man’s honour, when we feel the weight of his cares we should be glad to be in our own coat.—Bp. Hall.
History has presented many and diverse examples in the sphere of the spiritual life similar to this heroic march of David. Luther, in opposition to timid learned men, threw aside the heavy armour of scholastic wisdom, and stepping forward in freedom vanquished the giant of Rome with the five heads of his catechism. And other witnesses and combatants of the Church have with holy courage broken through the restraints of homiletic or liturgic forms, and in the free effusions and creations of their divinely anointed spirits, have given the tone to a new and more animating style of preaching, and thereby have opened the way to a new quickening and elevating of the life of the Church into greater fruitfulness.—Krummacher.
1Sa_17:44. Was ever such a proof given of the sin and folly of boasting, as in the case of Goliath? And yet, as we would say, how natural it was in him! We can almost sympathise with his disappointment when he found that the champion who was to meet him was so little “worthy of his steel.” We can almost admire the chivalrous spirit that scattered defiance among a host of enemies. But just as it is so natural, and because it is so natural, is this spirit of boasting dangerous. In the spiritual conflict it is the surest presage of defeat. It was the Goliath spirit that puffed up the apostle Peter, when he said to his Master, “Lord, I will go with Thee to prison and to death.” It is the same spirit against which the apostle Paul gives his remarkable warning, “Let him that thinketh he standeth, take heed lest he fall.”—Blaikie.
1Sa_17:48-54. The defeats which are prepared for the world by the kingdom of God:
1. Through what sort of combatants? Through such as (a), like David, heroically lead the van of God’s host and decide the conflict (1Sa_17:48), and (b) such as bravely bring up the rear, perseveringly pursuing the already smitten foe.
2. With what sort of weapons? (a) With weapons which they themselves have according to their calling through God’s grace, and wield in reliance on God’s help (1Sa_17:49), and (b) with weapons which they take from the foe, in order to give him the finishing stroke with his own weapon (1Sa_17:50-51).
3. With what result? Annihilation of his power on his own ground (1Sa_17:52), and in respect to the booty, rich gains (1Sa_17:53-54).—Lange’s Commentary.
1Sa_17:51. What needed David load himself with an unnecessary weapon? one sword can serve both Goliath and him. If Goliath had a man to bear his shield, David hath Goliath to bear his sword, wherewith that proud, blasphemous head is severed from his shoulders. Nothing more honours God than the turning of wicked men’s forces against themselves. There are none of His enemies but carry with them their own destruction. Thus didst Thou, O Son of David, foil Satan with his own weapon: that whereby he meant destruction to Thee and us, vanquished him through Thy mighty power, and raised Thee to that glorious triumph and super-exaltation wherein Thou art, wherein we shall be with Thee.—Bishop Hall.
1Sa_17:54. David brings the head of the Philistine champion in triumph to Jerusalem. Our David, Jesus Christ, ascended in triumph to the heavenly Jerusalem, bearing His trophies with Him, “leading captivity captive” (Psa_68:18; Eph_4:8.)—Wordsworth.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 1 Samuel 17
1 Samuel 17
Notice:—
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I. David was on God’s side. This was a religious war. Goliath fought for Dagon and cursed David by his gods. David fought for Jehovah. Let every child know for certain that he is, like David, a warrior and champion.
II. David fought in God’s strength. God’s Spirit gave him his holy courage, suggested his weapons, and guided the stone from the sling to Goliath’s temples. Was not David the man after God’s own heart because he so frankly owned God in everything? David and Goliath represent two systems and two kingdoms. The war between the Israelites and Philistines is still raging. On which side are you?
III. David the conqueror. If on God’s side, you shall win in the end, because God shall win, and all His shall win with Him. The world’s creed often is that might is right; ours is that right is might, for God is with the right, and makes it at length almighty as Himself.
J. Wells, Bible Children, p. 145.
David’s fight with Goliath was: (1) a good fight, and (2) a fight of faith. It was a good fight because David was fighting for a good cause: for the cause and people of God. Goliath was a bad man, and he was the soldier of a bad cause. He had mocked God’s people and God. And David went down to fight with him, because he both heard and saw that he was an enemy of God. And it was a fight of faith, because in going down to the fight David did not trust in sword, or spear, or shield, nor in his youth, or his strength, or any seen thing, but in God, whom he could not see. In the strength of God’s presence he went to meet Goliath. Our fight now is with badness itself. That is the great giant Christ sends us to fight with; that is the one chief enemy He Himself fights against.
A. Macleod, Talking to the Children, p. 191.
References: 1Sa 17:16.—Clergyman’s Magazine, vol. x., p. 329. 1Sa 17:29.—Parker, vol. vii., p. 72; Bishop Claughton, Church Sermons by Eminent Clergymen, vol. i., p. 249. 1Sa 17:36, 1Sa 17:37.—Spurgeon, Sermons, vol. xxi., No. 1253, and vol. xxx., No. 1810. 1Sam 17—R. Lorimer, Bible Studies in Life and Truth, p. 211; W. M. Taylor, David King of Israel, p. 26; Sunday Magazine, 1886, p. 258.
1Sa 17:37
Saul by his sins forfeited the kingdom to a neighbour of his, who was better than he in the very particulars wherein Saul had so sadly failed. We find in David: (1) A single-hearted trust in the God of Israel; a generous forgetfulness of himself. (2) A combination of courage and modesty in God’s service; a zeal to do, if possible, some great thing for Him, without any disposition to value himself on it when it was done.
I. It is well to remember that David had been chosen out by special message from God and anointed to be king, and knew himself to be so. He knew himself to be marked out from the beginning for the highest place, yet never on any occasion did he show the least disposition to press into it.
II. In David’s argument, as given in the text, we find a plain, straightforward, manly way of taking things. He had recourse, not to the promise of the kingdom, but to God’s past preservation of him, and to his certainty that he was undertaking God’s own cause.
III. David, by his simplicity and singleness of heart, became a type of our Lord and Redeemer. And being so, he was a type and pattern of His Church and of every individual member of the same. From his conduct on this occasion we may learn these lessons: (1) No man’s heart need fail him because of any spiritual danger which the world calls irresistible. (2) We should leave nothing undone that might glorify God. (3) We should not be anxious to invent ways of our own, but rather use the ways that God has appointed, and when these fail leave Him to do the rest. (4) As God’s mercies continue increasing, so should our remembrance of them increase.
Plain Sermons by Contributors to "Tracts for the Times" vol. iv., p. 133 (see also J. Keble, Sermons for the Christian Year: Sundays after Trinity, Part I., p. 150).
Consider:—
I. How David reasoned from past mercies, and grounded upon them the expectation of future aid from above. He had been delivered from the paw of the lion and from the paw of the bear, and this deliverance he recalled to mind in a moment of new danger, as feeling it to be prophetic of his victory over the giant, and thus had he commenced, even in his young days, that habit of appealing to his own experience of which we find frequent traces in his writings, and which cannot be too earnestly commended to all who wish to enjoy godly peace.
II. David’s readiness to make use of means, notwithstanding his full confidence in the succour and protection of God. He tried the armour which Saul proposed, though he felt assured that the Lord would deliver him. If ever man might have ventured to neglect means, since the result was ordained, David might have been warranted in refusing the armour without trying it on. But this is just what David did not do; he proceeded on the principle that no expectation of a miracle should make us slack in the employment of means, but that so long as means are within reach we are bound to employ them, though it may not be through their use that God will finally work.
H. Melvill, Penny Pulpit, No. 2426.
1Sa 17:45
I. In the battle of life good men have to fight a powerful foe. (1) In the battle of life we have to contend with numerous adversaries. (2) In the battle of life we are often hindered by those who ought to help us. (3) In the battle of life we are animated by various feelings. (4) In the battle of life past victories strengthen us for future conflicts.
II. In the battle of life good men need Divine assistance. David’s dependence on God was right for four reasons. (1) It ensured the right help for the combat. (2) It awakened a right spirit for the combat. (3) It led to a right selection of weapons for the combat. (4) It secured a right issue in the combat.
Parker, City Temple, vol. i., p. 78.
References: 1Sa 17:45.—J. W. Burgon, Ninety-one Short Sermons, Nos. 04 and 65. 1Sa 17:40-54.—J. Vaughan, Sermons to Children, 5th series, p. 13. 1Sa 17:45.—J. W. Atkinson, Penny Pulpit, No. 935; C. Kingsley, National Sermons, p. 242. 1Sa 17:45, 1Sa 17:46.—F. W. Krummacher, David the King of Israel, p. 35. 1Sa 17:47.—A. G. Brown, Penny Pulpit, No. 1054; Spurgeon, My Sermon Notes, p. 57; T. Coster, Christian World Pulpit, vol. xix., p. 189. 1Sa 17:48.—J. M. Neale, Sermons in Sackville College, vol. i., p. 192.
1Sa 17:50
The history of David’s combat with Goliath sets before us our own calling and our conflict with the world, the flesh, and the devil.
Consider:—
I. David was the son of a Bethlehemite, one among the families of Israel with nothing apparently to recommend him to God, the youngest of his brethren, and despised by them. He seemed born to live and die among his sheep. Yet God took him from the sheepfolds to make him His servant and friend. This is fulfilled in the case of all Christians. They are by nature poor and mean and nothing worth, but God chooses them and brings them unto himself.
II. David was a shepherd when God chose him, for He chooses not the great men of the world. The most solitary, the most unlearned, God visits, God blesses, God brings to glory, if he be but rich in faith. All Christians are kings in God’s sight, they are kings in His unseen kingdom, in His spiritual world, in the communion of saints.
III. Next, observe, God chose David by the prophet Samuel. He did not think it enough to call him silently, but He called him by a voice. And so in like manner God sends His ministers to those whom He hath from eternity chosen. Samuel chose only one; but now God gives His ministers leave to apply Christ’s saving death to all whom they can find.
IV. When Samuel had anointed David, the Spirit of God came upon him from that day forward. God’s Spirit vouchsafes to dwell within the Christian, and to make his heart and body His temple.
V. Though David received the gift of God’s Holy Spirit, yet nothing came of it all at once. So it is with Baptism. Nothing shows, for some time, that the Spirit of God has come into the child baptised; but the Lord who seeth the heart, sees in the child the presence of the Spirit.
VI. Lastly, let us enquire who is our Goliath. The answer is plain: the devil is our Goliath; we have to fight Satan, and the warfare against him lasts all through life. We come against him in Christ’s all powerful, all conquering name.
Plain Sermons by Contributors to "Tracts for the Times," vol. v., p. 198 (sec also J. H. Newman, Parochial and Plain Sermons, vol. viii., p. 48.
References: 1Sa 17:50.—J. Van Oosterzee, Year of Salvation, vol. ii., p. 430; E. Blencowe, Plain Sermons, 1st series, p. 306.
1Sa 17:58
This question, short and simple as it is, is suggestive of some practical thoughts on the subjection of personal responsibility and faithfulness to the traditions of one’s pedigree, or it may be, in the way of warning against lineal weaknesses and sins.
I. My first word is to those of you who have sprung from a lowly parentage. If there is anything more utterly contemptible than for one who has risen in the world to be ashamed of his humble origin, it is the conduct of him who ridicules his low-born brother. The hands of Jesse, the Bethlehemite farmer, were somewhat horny, and his wife a plain, unpretending body, but their son was proud to take them on a visit to Mizpeh of Moab, and introduce them to the king.
II. My next word is to those who have been born in the line of a Christian parentage. The purest blood this world has ever known is that of a Christian ancestry. It is not enough for those who come of a saintly stock to shun the sins of the prodigal, they ought to be conspicuous for their Christian character.
III. I am not afraid to put the question even to those who have had no such advantage. Many a clean bird has come out of a foul nest. Divine grace is stronger even than blood. History can supply many an instance to the praise of Him who oft-times finds the brightest diamonds in the darkest mines, and the richest pearls in the deepest seas.
IV. A purely spiritual meaning may be given to the text. There are but two paternities, and one or other of these we all must own. Would that we could all reply to the question "Whose son art thou? "—"Behold, now are we the sons of God."
J. Thain Davidson, The City Youth, p. 127.
References: 1Sa 17:58.—R. D. B. Rawnsley, Sermons in Country Churches, p. 96. 1Sa 18:1.—T. Coster, Christian World Pulpit, vol. xix., p. 200. 1Sa 18:1, 1Sa 18:2.—F. W. Krummacher, David the King of Israel, p. 51. 1Sa 18:1-30.—W. M. Taylor, David King of Israel, p. 39. 1Sa 18:3.—J. Van Oosterzee, Year of Salvation, vol. ii., p. 436; Spurgeon, My Sermon Notes, p. 60. 1Sam 18—W. Hanna, Sunday Magazine, 1865, p. 530.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v32 1 Samuel
1 Samuel
THE VICTORY OF UNARMED FAITH
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1Sa 17:32 - 1Sa 17:51.
The scene of David’s victory has been identified in the present Wady Es-Sunt, which still possesses one of the terebinth-trees which gave it its name of ‘Elah.’ At that point it is about a quarter of a mile wide, and runs nearly east and west. In the centre is ‘a deep trench or gulley, the sides and bed of which are strewn with rounded and water-worn pebbles.’ This is the ‘valley,’ or rather ‘ravine’ of 1Sa 17:3 of this chapter, which is described by a different word from that for ‘vale’ in 1Sa 17:2 -the one meaning a much broader opening than the other-and from it came the ‘five smooth stones.’ Notice the minute topographical accuracy, which indicates history, not legend. The pebble-bed may supply a missile to hit the modern ‘giant’ of sceptical criticism, who boasts much after Goliath’s fashion.
The two armies lay looking at each other across the valley, with occasional skirmishes; and for forty days {probably a round number} Goliath paraded on his own, the south, side of the gulley, shouting out his taunts and challenge with a voice like a bull. Many a similar scene in classical and mediaeval warfare confirms the truth of the picture, so unlike modern battles. The story is, for all time, the example of the victory of unarmed faith over the world’s utmost might. It is in little the history of the Church and the type of all battles for God. It is a pattern for the young especially. The youthful athlete leaps into the arena, and overcomes, not because of his own strength, but because he trusts in God.
I. Note the glowing youthful enthusiasm which dares the conflict. When the Spirit of the Lord left Saul, his courage seems to have gone too, and he is cowed, like the rest, by Goliath. His interview with David shows him as timid and unlike his former self, when he dashed at Nahash and any odds. Now he is hardly to be roused, even by David’s contagious boldness, and is full of objections and precautions. The temper of the two, as they front each other in Saul’s tent, shows that the one has lost, and the other received, the Spirit which strengthens. David has become the encourager, and his cheery words bring some hopefulness to the gloomy, faint-hearted king. The Septuagint has a variant reading in 1Sa 17:32, which brings this out and suits the context, ‘Let not my lord’s heart fail.’ But, whether this be adopted or no, David appears as quite unaffected by the terror which had unmanned the army, and as bringing a buoyant disregard of the enemy, like a reviving breeze. It was not merely youthful daring, nor foolish under-estimation of the danger, which prompted his stimulating words. The ring of true faith is in them, and they show us how we may surround ourselves with an atmosphere which will keep prevailing faint-heartedness off us, and make us, like Gideon’s fleece, impervious to the chill mists of faithless fear which saturate all around. He who trusts in God should be as a pillar of fire, burning bright in the darkness of terror, and making a rallying point for weaker hearts. When panic has seized others, the Christian soul has the more reason for courage. David conquered the temptation to share in the general cowardice, before he conquered Goliath, and perhaps the former fight was the worse of the two.
While David is the embodiment of the courage of faith, Saul embodies worldly wisdom and calculating prudence. A touch of tenderness blends with his attempt to dissuade the lad from the unequal conflict. He speaks of probabilities, and, like all such calculation, his results are quite right, only that he has not taken all the forces into account, and the omission vitiates the conclusion. It is quite true that David is but a youth, and Goliath a giant and a veteran; but is that all that is to be said? If it be, then the lad cannot fight the Philistine bully; but if Saul has made the small omission of leaving out God, that makes a difference. The same mistake is constantly made still, and so the victories of faith are a constant surprise to the world and to a worldly Church. David’s eager story of his fights with wild beasts is meant both to answer Saul’s objection on his own ground, by showing him that, youth as the speaker was, he had proved his power, and still more to supply the lacking element in the calculation. So he tells, first, how ‘I caught him by his beard, and smote him, and slew him,’ and then at the end brings in the true ground of his confidence: ‘The Lord that delivered me . . . He will deliver.’ As Thomas Fuller says, ‘He made an experimental syllogism, and from most practical premises {major a lion, minor a bear}, inferred the direct conclusion that God would give him victory over Goliath. Faith has the right thus to argue from the past to the future, because it draws from God whose resources and patience are equally inexhaustible. An echo of the words comes from Paul’s ‘Who delivered us from so great a death, and doth deliver: in whom we trust that He will yet deliver.’ There is infinite pathos in Saul’s parting blessing. ‘The Lord be with thee!’ is spoken as if from the consciousness that the Lord had left him, and that his day for going into battle with the assurance of His help was gone for ever. If that softened mood had lasted, how different his future might have been! If we modestly and boldly show the power of faith in our lives, we may kindle yearnings in some gloomy hearts, that would lead them to peace, if followed out.
II. The equipment of faith. Saul meant to honour as well as to secure David by dressing him in his own royal attire, and by encumbering him by the help of sword and helmet. And David was willing to be so fitted out, for it is no part of the courage of faith to disdain any outward helps. But he soon found that he could not move freely in the unaccustomed armour, and flung it off, like a wise man. His motive was partly common sense, which told him not to choose weapons that his antagonist could handle better than he; and partly reliance on God, which told him that he was safer with no armour but his shepherd’s dress and with only his sling in his hand. So there he stands, drawn for us with wonderful vividness, in one hand his staff, in the other his sling, both familiar and often used, and by his side the simple wallet which had held his frugal meal, and now received the smooth pebbles that he picked up as he passed the gulley to the Philistine side of the valley.
How graphically the contrast is drawn between him and Goliath, as the latter conies forth swelling with his own magnificence, and preceded by his shield-bearer! He was ‘brass’ all over; note the kind of amused emphasis with which the word is repeated in the half-satirical and marvellously lifelike portrait of him in 1Sa 17:5 - 1Sa 17:8; ‘brass’ here, ‘brass’ there, ‘brass’ everywhere; and, not content with one shield dangling at his back, he has a man to carry another in front of him as he struts. David seems to have crossed the ravine, and to have come close up to Goliath before he was observed; and then, with almost a snort of contempt, the giant resents the insult of sending such a foe to fight him with such weapons. Perhaps he was nearer the truth than he thought, when he asked if he was a dog; and any stick will do, as the proverb says, to beat that animal, especially if God guards the hand that holds it.
The five smooth stones have become the symbol of the insignificant means, in the world’s estimate, which God uses in faithful hands to slay the giants of evil. The weapons of our warfare are not carnal, but they are mighty. Faith unarmed is armed with more than triple steel, and a sling in its hand is more fatal than a sword. Sometimes in kindness and sometimes in malice, the world tempts us to fight evil with its own weapons, and to put on its unfamiliar armour. The Church as a whole, and individual Christians, have often been hampered, and all but smothered, in Saul’s harness. The more simply we keep ourselves to the simple methods which the word of God enjoins, and to the simple weapons which ought to be the easiest for a Christian, the more likely shall we be to conquer. Goliath is not to be encountered with sword and armour which is, after all, but a shabby copy of the tons of brass which he wears, but he does not know what to make of the sling, and does not see the stone till it crashes his skull in.
III. Note faith’s anticipation of victory. The dialogue before the battle has many parallels in classical times and among savage peoples. Goliath’s bluster is full of contempt of David and truculent self-confidence. Its coarseness is characteristic,-he will make his boyish antagonist food for vultures and jackals. It is exactly what a bully would say. David’s answer throbs with buoyant confidence, and stands as a stimulating example of the temper in which God’s soldiers should go out to every fight, no matter against what odds. It fully recognises the formidable armoury of the enemy,-sword for close quarters, spear to thrust with, and javelin to fling from a distance, every weapon that ingenuity could fashion and trained skill could wield. Goliath was a walking arsenal, and little David took count of his weapons as they clanked and flashed. It is no part of faith’s triumph to ignore the number and sharpness of the enemy’s arms. But faith sees them all, and keeps unterrified and unashamed of the poor leathern sling and smooth stones. The unarmed hand which grasps God’s hand should never tremble; and he who can say ‘I come . . . in the name of the Lord of hosts,’ has no need to be afraid of an army of Goliaths, though each bristled with swords and spears like a porcupine.
The great name on which David’s faith rested, ‘the Lord of hosts,’ appears to have sprung into use in this epoch, and to have been one precious fruit of its frequent wars. Conflict is blessed if it teaches the knowledge of the unseen Commander who marshals not only men, but all the forces of the universe and the armies of heaven, for the defence of His servants and the victory of His own cause. The fulness of the divine name is learned by degrees, as our needs impress the various aspects of His character; and the revelation contained in this appellation is the gift of that fierce and stormy time, a possession for ever. He who defies the armies of Israel has to reckon with the Lord of these armies, whose name proclaims at once His eternal, self-originated, and self-sustained being, His covenant, His presence with His earthly host, and the infinite ranks of obedient creatures who are His soldiers and their allies. That is ‘the Name’ in the strength of which we may ‘set up our banners’ and be sure of victory. Note how David flings back Goliath’s taunts in his teeth. He is sure that God will conquer through him, and, though he has no sword, that he will somehow hack the big head off; and that it is the host of the Philistines on whom the vultures and jackals are to feed to-day.
His faith sees the victory before the battle is begun, and trusts, not in his own weak power, but only ‘in the name of the Lord.’ Note, too, the result which he expects-no glory for himself, though that came unsought, when the shrill songs from the women of Israel met the victors, but to all the world the proof that Israel had a God, and to Israel {‘this assembly’} the renewed lesson of their true weapons and of their Almighty Helper. Such utter suppression of self is inseparable from trust in God, and without it no soldier of His has a right to expect victory. To fight ‘in the name of the Lord’ requires hiding our own name. If we are really going to war for Him, and in His strength, we ought to expect to conquer. Believe that you will be beaten, and you will be. Trust to Him to make you ‘more than conquerors,’ and the trust will bring about its own fulfilment.
IV. Observe the contrast in 1Sa 17:48 between the slow movements of the heavy-armed Philistine and the quick run of the shepherd, whose ‘feet were as hind’s feet’ {Psa 18:33}. Agility and confident alacrity were both expressed. His feet were shod with ‘the preparedness of faith.’ Observe, too, the impetuous brevity of the account in 1Sa 17:49, of the actual fall of Goliath. The short clauses, coupled by a series of ‘ands,’ reproduce the swift succession of events, which ended the fight before it had begun; and one can almost hear the whiz of the stone as it crashes into the thick head, so strangely left unprotected by all the profusion of brass that clattered about him. The vulnerable heel of Achilles and the unarmed forehead of Goliath illustrate the truth, ever forgotten and needing to be repeated, that, after all precautions, some spot is bare, and that ‘there is no armour against fate.’
The picture of the huge ‘man-mountain’ fallen upon his face to the earth, a huddled heap of useless mail, recalls the words of a psalm, ‘When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell’ {Psa 27:2}. Is it fanciful to hear in that triumphant chant an echo of Goliath’s boast about giving his flesh to the fowls and the beasts, and a vision of the braggart as he tottered and lay prostrate? Observe, too, the contemptuous reiteration of ‘the Philistine,’ which occurs six times in the four verses {1Sa 17:49 - 1Sa 17:51}. National feeling speaks in that. There is triumph in the sarcastic repetition of the dreaded name in such a connection. This was what one of the brood had got, and his fate was an omen of what would befall the rest. The champion of Israel, the soldier of God, standing over the dead Philistine, all whose brazen armour had been useless and his brazen insolence abased, and sawing off his head with his own sword, was a prophecy for the Israel of that day, and will be a symbol till the end of time of the true equipment, the true temper, and the certain victory, of all who, in the name of the Lord of hosts, go forth in their weakness against the giants of ignorance, vice, and sin. ‘This is the victory that overcometh the world, even our faith.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 David slays Goliath
David slays Goliath
1Sa_17:1 to 1Sa_18:5 is evidently taken from a different document from 1Sa_16:14-23. In 1Sa_16:14-23; David is a man of war, and skilful in speech, and an expert harper, and has already become Saul's musician and armourbearer. In 1 Samuel 17 he is still a shepherd lad, who is personally unknown to Saul. LXX tries to get rid of the difficulty by omitting several vv., but the attempt is not altogether successful.
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1. Shochoh] identified with Shuweikeh, 'a strong position isolated from the rest of the ridge,' W. of Bethlehem. It was fortified by Rehoboam (2Ch_11:7). Azekah] mentioned in Jos_15:35 in connexion with Shochoh.
4. Six cubits and a span] about 9½ ft.
5. Brass] This is really copper: cp. Deu_8:9. Five thousand shekels] It is uncertain what was the weight of the shekel at this time.
6. Target] RV 'javelin.'
10. I defy] rather, 'I have insulted.'
12. An old man] It is intended to explain why Jesse sent his sons to the war but did not go himself.
15. Went and returned] RV 'went to and fro.'
17. Parched corn] ears of corn plucked just before they are ripe and roasted in a pan or on an iron plate. It is still a common article of merchandise.
18. Take their pledge] 'bring back from them some proof that you have fulfilled your mission.'
20. Trench] RV 'place of the wagons.' It was a rude rampart or barricade formed of wagons.
22. His carriage] i.e. what he was carrying: cp. Act_21:15.
25. Free] from forced labour or contributions: cp. 1Sa_8:11.
28. The wilderness] answered to our 'downs' or 'common.' It was land suitable for grazing cattle, but not divided up into fields.
37. The Lord be with thee] RV 'shall be.' It is an encouragement rather than a prayer.
38. Armed David with his armour] RV 'clad David with his apparel.' This was probably some close-fitting garment worn under the armour, or on occasion without it.
39. Assayed] LXX 'wearied himself': cp. Gen_19:11. Proved] He was not accustomed to wearing heavy armour, and it soon became burdensome.
43. Staves] i.e. with a mere stick (1Sa_17:40) instead of weapons.
46. In true Oriental fashion David replies to the Philistine's brave words with equally bold language, heightened to something far bolder by his confidence in Jehovah.
52. The valley] LXX reads 'Gath.' This strong fortress of the Philistines, like that of Ekron, checked the pursuit (cp. the end of the v.). Gath was not far W. of Shochoh, and therefore it would seem that at Shaaraim the stream of fugitives would part, some going on southwards to Gath, others northwards to Ekron.
54. Brought it to Jerusalem] But Jerusalem was still a non-Hebrew city (2Sa_5:4.). A little later we find the sword of Goliath at Nob (1Sa_21:9), and hence some think that Nob is intended here. Stanley and Robinson place Nob on the Mount of Olives.
Others think that David brought the head of Goliath to Jerusalem at a later period (2Sa_5:7). Another reference to Goliath should be noted, which implies the existence either of other traditions, or of more than one Philistine champion of the name (2Sa_21:19).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v56 Cf. (See Scofield "1Sa 16:21").
son
Cf. (See Scofield "1Sa 16:21").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 2. David and Goliath
2. David and Goliath
CHAPTER 17
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1. Goliath of Gath, the Philistine (1Sa 17:1-11)
2. David’s errand and inquiry (1Sa 17:12-30)
3. David’s offer to fight Goliath (1Sa 17:31-40)
4. David’s victory (1Sa 17:41-54)
5. Saul’s inquiry (1Sa 17:55-58)
Modern critics are practically unanimous in regarding the story of this chapter as unhistorical. One of the leading arguments they advance is the statement found in 2Sa 21:19 that the slayer of Goliath was Elhanan the son of Jair-oregim, a Bethlehemite. But if we consult still another passage we find that Elhanan slew the brother of Goliath. “And Elhanan the son of Jair smote Lahmi the brother of Goliath the Gittite” (1Ch 20:5). It is therefore no discrepancy at all. A closer examination into this matter we cannot undertake here. If the account in 1 Sam. 17 were unhistorical the jealousy of Saul against David would be inexplicable.
David, the Lord’s anointed, in his great deed, is constituted the deliverer of Israel. The deed of the young shepherd is one of the greatest recorded in the Bible. It was simple trust in the Lord of hosts, the God of the armies of Israel, which won the overthrow of the boasting Philistine. In typical application the story of David and Goliath is especially rich; we can pass on but a little of it. A prayerful and diligent search will reveal much more. Goliath, the giant, is the type of Satan, the prince of this world, who has the power of death. He also typifies that which is connected with the enemy of God, which is under the leadership of Satan. This is suggested by the number “six.” Six is in Bible numerics the number of man in opposition to God. His height was six cubits. He had also six pieces of armour (verses 5-7). The number six is also prominent in another giant, who was slain by Jonathan, the son of Shimeah. He had six fingers on each hand and six toes on each foot (2Sa 21:20). Nebuchadnezzar’s image of gold also has the number six connected with it (Dan 3:1). In Revelation we find the number of the beast, that coming man of sin, and his number is 666; it represents the utmost defiance of God, the fullest manifestation of sin. The bold and defiant language Goliath used, the terror he inspired among the people of God, find easy application to Satan and his power.
And David is the type of our Lord Jesus Christ. His father sent David on a mission to his brethren. It reminds us of Joseph who was sent to seek for his lost brethren. Both are types of Him whom the Father sent into the world. (Jesse means “Jehovah is living.”) He came to the camp in lowliness and then was misunderstood and wrongly accused by his own brethren. And thus our Lord was treated by His own. We must not overlook the prominence given to the reward which he is to receive who slays Goliath. “The King will enrich him with great riches, and will give him his daughter, and make his father’s house free in Israel.” Well may we see here a type of the reward of Him who became poor for our sake. And David took the stones from the brook, out of the water, the type of death. Then after he struck the giant with the stone, he took Goliath’s sword and slew him and cut off his head. Even so our Lord Jesus Christ by death destroyed him that had the power of death, that is, the devil (Heb 2:14). And now Israel and Judah, the types of the true people of God, can arise and shout for joy and gain a complete victory over the conquered foe (verse 52). And this took place at Ephesdammim (the boundary of blood) and the valley of Elah (the mighty one). It speaks of the blood and the power, death and resurrection. What evidences we have in these historical events and their typical application of the inspiration of the Bible! And David had said to Goliath that the victory Jehovah would give him should bring about “that all the earth may know there is a God in Israel.” All the earth will yet see and know His salvation.
The alleged difficulty of verses 55-58 we have already explained at the close of the previous chapter.
Note objections made by critics to verse 54. They say it is “curious anachronism, since David’s future capital was still in the hands of the Jebusites.” However, Jerusalem, west of Moriah, had been taken by Judah. The Jebusites only held Jebus, or Zion, south of Moriah. See Jdg 1:7-8. Higher criticism abounds in misstatements of the Scriptures.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 12, 32 Goliath’s Defiance of Israel
Goliath’s Defiance of Israel
v. 1. Now, the Philistines, the federation of the five city states, gathered together their armies to battle, and were gathered together at Shochoh, which belongeth to Judah, some ten miles southwest of Jerusalem, and pitched between Shochoh and Azekah, in Ephesdammim, in a range of hills which gave their camp a good strategic position.
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v. 2. And Saul and the men of Israel were gathered together and pitched by the Valley of Elah, in the Terebinth Valley, northeast of the Philistine position, and set the battle in array against the Philistines.
v. 3. And the Philistines stood on a mountain on the one side, literally, "towards the mountain," on the higher slopes, and Israel stood on a mountain on the other side; and there was a valley between them, the deeper bed of the brook.
v. 4. And there went out a champion out of the camp of the philistines, one of the few descendants of the giant race left by Joshua, Jos 11:22, named Goliath, of Gath, whose height was six cubits and a span (about nine feet and nine inches).
v. 5. And he had an helmet of brass upon his head, and he was armed, clothed, with a coat of mail, a scale-corselet made of overlapping metal plates; and the weight of the coat was five thousand shekels of brass (a copper shekel being a little less than half an ounce, the total weight probably some 150 pounds).
v. 6. And he had greaves of brass upon his legs, where his coat of mail did not extend, and a target of brass, a copper lance, or javelin, between his shoulders.
v. 7. And the staff of his spear was like a weaver’s beam; and his spear’s head weighed six hundred shekels of iron (about seventeen pounds); and one bearing a shield went before him, for the great shield was needed only when the soldier was on the defensive.
v. 8. And he stood and cried unto the armies of Israel, the divisions and companies as they were set up in battle array, and said unto them, Why are ye come out to set your battle in array? Am not I a Philistine and ye servants to Saul? Choose you a man for you, and let him come down to me, to the valley beneath the hillside where the Israelites were standing in battle-line.
v. 9. If he be able to fight with me and to kill me, then will we be your servants; but if I prevail against him and kill him, then shall ye be our servants and serve us. So Goliath’s proposal was to have the entire matter decided by single combat, since he felt sure that the outcome would be in favor of the Philistines.
v. 10. And the Philistine said, I defy the armies of Israel this day, by issuing his challenge in this manner; give me a man that we may fight together. The contempt lay in the expression "slaves of Saul" and was expressed with all the greater boldness, since there was no answer on the part of Israel.
v. 11. When Saul and all Israel heard those words of the Philistine, they were dismayed, cast down, terrified, and greatly afraid. "Israel is afraid because its king Isaiah They dare not in childlike spirit appropriate the promises of Jehovah. The wings that should bear them up in trustful upsoaring to the Lord of hosts are crippled. "
David Plays for Saul
v. 14. But the Spirit of the Lord departed from Saul, now that his rejection was an established fact, and an evil spirit from the Lord, having been given permission to that effect by the Lord, troubled him, fell upon him and terrified him, filled him with anxious worry and a nameless dread. It was a wicked power, which had a strange control over him.
v. 15. And Saul’s servants said unto him, Behold now, an evil spirit from God, sent as a punishment from God, troubleth thee.
v. 16. Let our lord now command thy servants which are before thee to seek out a man who is a cunning player on an harp, a skilful harpist; and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well, for the soothing influence of music was known even at that time.
v. 17. And Saul said unto his servants, Provide me now a man that can play well, and bring him to me, for he was glad to try this method of alleviating his trouble.
v. 18. Then answered one of the servants and said, Behold, I have seen a son of Jesse, the Bethlehemite, that is cunning in playing, a skilful harpist, and a mighty, valiant man, full of bravery and of a warlike spirit, and a man of war, apparently fit to be a good soldier, and prudent in matters, eloquent of speech, and a comely person, strong and handsome, and the Lord is with him. The recommendation shows all the characteristics which later appeared in the history of David.
v. 19. Wherefore Saul sent messengers unto Jesse and said, Send me David, thy son, which is with the sheep, Saul thus making use of his kingly prerogative in pressing men into his personal service.
v. 20. And Jesse took an ass laden with bread, and a bottle, a skin, of wine, and a kid, as presents to the king, and sent them by David, his son, unto Saul, presents of this kind being a sign of obedience and subjection.
v. 21. And David came to Saul and stood before him, as his servant; and he, Saul, loved him greatly; and he became his armorbearer, being trained for military service.
v. 22. And Saul sent to Jesse, saying, Let David, I pray thee, stand before me, continue in the king’s service; for he hath found favor in my sight.
v. 23. And it came to pass, when the evil spirit from God was upon Saul, when he had special attacks of his affliction, when the gloomy moods were upon him, that David took an harp and played with his hand; so Saul was refreshed and was well, he found relief, and the evil spirit departed from him. David’s story shows that the Lord leads His children in marvelous ways. Those who are intended for servants in His kingdom are so guided by Him that all they see, hear, learn, and experience is of value to them for their future calling.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 2, 4, 6, 8, 10, 12, 14, 17, 19, 22, 25, 26, 28, 31, 34, 36, 37, 39, 41, 44, 46, 48, 50, 52, 55, 57
translationWords
Philistines
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Judah
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 4, 5, 12, 15, 26, 28, 32, 40, 42, 43, 44, 45, 49, 52, 53, 54, 55 17:1 The Philistines presented an ongoing threat throughout Saul’s…
17:1 The Philistines presented an ongoing threat throughout Saul’s reign (see 14:47-52). • Socoh in Judah was fourteen miles west of Bethlehem toward Philistine territory. • Azekah was a few miles northwest of Socoh (the precise location of Ephes-dammim is unknown). The Philistines were encroaching on Israelite territory.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.