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.
Parallel Translations
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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.
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Now David was the son of that Ephrathite of Beth-lehem-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.
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Now David was the son of that Ephrathite of Beth-lehem in Judah, whose name was Jesse; and he had eight sons; and the man was an old man in the days of Saul, stricken in years among men.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (13)
Passages linked to 1 Samuel 17:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 35:19 Rachel died, and was buried on the way to Ephrath (also called Bethlehem).
- 1 Samuel 16:10-11 Jesse made seven of his sons to pass before Samuel. Samuel said to Jesse, “Yahweh has not chosen these.” Samuel said to Jesse, “Are all your children here?” He said, “There remains yet the youngest. Behold, he is keeping the sheep.” Samuel said to Jesse, “Send and get him, for we will not sit down until he comes here.”
- 1 Samuel 16:18 Then one of the young men answered, and said, “Behold, I have seen a son of Jesse the Bethlehemite who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and Yahweh is with him.”
- Ruth 4:22 and Obed became the father of Jesse, and Jesse became the father of David.
- 1 Samuel 17:58 Saul said to him, “Whose son are you, you young man?” David answered, “I am the son of your servant Jesse the Bethlehemite.”
- 1 Chronicles 2:13-16 and Jesse became the father of his firstborn Eliab, and Abinadab the second, and Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, David the seventh; and their sisters were Zeruiah and Abigail. The sons of Zeruiah: Abishai, Joab, and Asahel, three.
- 1 Samuel 16:1 Yahweh said to Samuel, “How long will you mourn for Saul, since I have rejected him from being king over Israel? Fill your horn with oil, and go. I will send you to Jesse the Bethlehemite; for I have provided a king for myself among his sons.”
- Matthew 1:6 Jesse became the father of King David. David became the father of Solomon by her who had been Uriah’s wife.
- Matthew 2:6 ‘You Bethlehem, land of Judah, are in no way least among the princes of Judah: for out of you shall come a governor, who shall shepherd my people, Israel.’ ”
- Luke 3:31-32 the son of Melea, the son of Menan, the son of Mattatha, the son of Nathan, the son of David, the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,
- Psalms 132:6 Behold, we heard of it in Ephrathah. We found it in the field of Jaar:
- Micah 5:2 But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come out to me that is to be ruler in Israel; whose goings out are from of old, from ancient times.
- Matthew 2:1 Now when Jesus was born in Bethlehem of Judea in the days of King Herod, behold, wise men from the east came to Jerusalem, saying,
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Geneva Bible translators 1599 · Public Domain Or, he was counted among them that bare office.
Or, he was counted among them that bare office.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Sa 17:12 Now David [was] the son of that…
1Sa 17:12 Now David [was] the son of that Ephrathite of Bethlehemjudah, whose name [was] Jesse; and he had eight sons: and the man went among men [for] an old man in the days of Saul.
Ver. 12. And he had eight sons.] See on 1Sa 16:10.
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And the man went among men for an old man.] Not fit to bear arms as his sons were. But what meant the Chaldee Paraphrast here to say that Jesse was numbered bebichirova, among the choice, or young men?
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 The son of that Ephrathite, i.e. of the man…
The son of that Ephrathite, i.e. of the man of Ephratah, or Beth-lehem, Gen 35:19.
He had eight sons: see on 1Sa 16:10.
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 Forty days the two armies lay encamped facing one…
Forty days the two armies lay encamped facing one another, each advantageously posted, but neither forward to engage. Either they were parleying and treating of an accommodation or they were waiting for recruits; and perhaps there were frequent skirmishes between small detached parties. All this while, twice a day, morning and evening, did the insulting champion appear in the field and repeat his challenge, his own heart growing more and more proud for his not being answered and the people of Israel more and more timorous, while God designed hereby to ripen him for destruction and to make Israel's deliverance the more illustrious. All this while David is keeping his father's sheep, but at the end of forty days Providence brings him to the field to win and wear the laurel which no other Israelite dares venture for. We have in these verses,
I. The present state of his family. His father was old (Sa1 17:12): He went among men for an old man, was taken notice of for his great age, above what was usual at that time, and therefore was excused from pubic services, and went not in person to the wars, but sent his sons; he had the honours paid him that were due his age, his hoary head was a crown of glory to him. David's three elder brethren, who perhaps envied his place at the court, got their father to send for him home, and let them go to the camp, where they hoped to signalize themselves and eclipse him (Sa1 17:13, Sa1 17:14), while David himself was so far from being proud of the services he had done his prince, or ambitious of further preferment, that he not only returned from court to the obscurity of his father's house, but to care, and toil, and (as it proved, Sa1 17:34) the peril, of keeping his father's sheep. It was the praise of this humility that it came after he had the honour of a courtier, and the reward of it that it came before the honour of a conqueror. Before honour is humility. Now he had that opportunity of mediation and prayer, and other acts of devotion, which fitted him for what he was destined to more than all the military exercises of that inglorious camp could do.
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II. The orders his father gave him to go and visit his brethren in the camp. He did not himself ask leave to go, to satisfy his curiosity, or to gain experience and make observations; but his father sent him on a mean and homely errand, on which any of his servants might have gone. He must carry some bread and cheese to his brethren, ten loaves with some parched corn for themselves (Sa1 17:17) and ten cheeses (which, it seems, he thought too good for them) for a present to their colonel, Sa1 17:18. David must still be the drudge of the family, though he was to be the greatest ornament of it. He had not so much as an ass at command to carry his load, but must take it on his back, and yet run to the camp. Jesse, we thought, was privy to his being anointed, and yet industriously kept him thus mean and obscure, probably to hide him from the eye of suspicion and envy, knowing that he was anointed to a crown in reversion. He must observe how his brethren fared, whether they were not reduced to short allowance, now that the encampment continued so long, that, if need were, he might send them more provisions. And he must take their pledge, that is, if they had pawned any thing, he must redeem it; take notice of their company, so some observe, whom they associate with, and what sort of life they lead. Perhaps David, like Joseph, had formerly brought to his father their evil report, and now he sends him to enquire concerning their manners. See the care the pious parents about their children when they are abroad from them, especially in places of temptation; they are solicitous how they conduct themselves, and particularly what company they keep. Let children think of this, and conduct themselves accordingly, remembering that, when they are from under their parents' eye, they are still under God's eye.
III. David's dutiful obedience to his father's command. His prudence and care made him be up early (Sa1 17:20), and yet not to leave his sheep without a keeper, so faithful was he in a few things and therefore the fitter to be made ruler over many things, and so well had he learnt to obey before he pretended to command. God's providence brought him to the camp very seasonably, when both sides had set the battle in array, and, as it should seem, were more likely to come to an engagement than they had yet been during all the forty days, Sa1 17:21. Both sides were now preparing to fight. Jesse little thought of sending his son to the army just at that critical juncture, but the wise God orders the time and all the circumstances of actions and affairs so as to serve his designs of securing the interests of Israel and advancing the men after his own heart. Now observe here,
1. How brisk and lively David was, Sa1 17:22. What articles he brought he honestly took care of, and left them with those that had the charge of the bag and baggage; but, though he had come a long journey with a great load, he ran into the army, to see what was doing there, and to pay his respects to his brethren. Seest thou a man thus diligent in his business, he is in the way of preferment, he shall stand before kings.
2. How bold and daring the Philistine was, Sa1 17:23. Now that the armies were drawn out into a line of battle he appeared first to renew his challenge, vainly imagining that he was in the eager chase of his own glory and triumph, whereas really he was but courting his own destruction.
3. How timorous and faint-hearted the men of Israel were. Though they had, for forty days together, been used to his haughty looks and threatening language, and, having seen no execution done by either, might have learned to despise both, yet, upon his approach, they fled from him and were greatly afraid, Sa1 17:24. One Philistine could never thus have chased 1000 Israelites, and put 10,000 to flight, unless their Rock, being treacherously forsaken by them, had justly sold them, and shut them up, Deu 32:30.
4. How high Saul bid for a champion. Though he was the tallest of all the men of Israel, and, if he had not been so, while he kept close to God might himself have safely taken up the gauntlet which this insolent Philistine threw down, yet, the Spirit of the Lord having departed from him, he durst not do it, nor press Jonathan to do it; but whoever will do it shall have as good preferment as he can give him, Sa1 17:25. If the hope of wealth and honour will prevail with any man to expose himself so far, it is proclaimed that the bold adventurer, if he come off, shall marry the king's daughter and have a good portion with her; but, as it should seem, whether he come off or no, his father's house shall be free in Israel, from all toll, tribute, custom, and services to the crown, or shall be ennobled and advanced to the peerage.
5. How much concerned David was to assert the honour of God and Israel against the impudent challenges of this champion. He asked what reward was promised to him that should slay this Philistine (Sa1 17:26), though he knew already, not because he was ambitious of the honour, but because he would have it taken notice of, and reported to Saul, how much he resented the indignity hereby done to Israel and Israel's God. He might have presumed so far upon his acquaintance and interest at court as to go himself to Saul to offer his service; but his modesty would not let him do this. It was one of his own rules, before it was one of his son's proverbs, Put not forth thyself in the presence of the king, and stand not in the place of great men (Pro 25:6); yet his zeal put him upon that method which he hoped would bring him into this great engagement. Two considerations, it seems, fired David with a holy indignation: - (1.) That the challenger was one that was uncircumcised, a stranger to God and out of covenant with him. (2.) That the challenged were the armies of the living God, devoted to him, employed by him and for him, so that the affronts offered to them reflected upon the living God himself, and that he could not bear. When therefore some had told him what was the reward proposed for killing the Philistine (Sa1 17:27) he asked others (Sa1 17:30), with the same resentment, which he expected would at length come to Saul's ear.
6. How he was brow-beaten and discouraged by his eldest brother Eliab, who, taking notice of his forwardness, fell into a passion upon it, and gave David very abusive language, Sa1 17:28. Consider this, (1.) As the fruit of Eliab's jealousy. He was the eldest brother, and David the youngest, and perhaps it had been customary with him (as it is with too many elder brothers) to trample upon him and take every occasion to chide him. But those who thus exalt themselves over their juniors may perhaps live to see themselves, by a righteous providence, abased, and those to whom they are abusive exalted. Time may come when the elder may serve the younger. But Eliab was now vexed that his younger brother should speak those bold words against the Philistine which he himself durst not say. He knew what honour David had already had in the court, and, if he should now get honour in the camp (from which he thought he had found means effectually to seclude him, Sa1 17:15), the glory of his elder brethren would be eclipsed and stained; and therefore (such is the nature of jealousy) he would rather that Goliath should triumph over Israel than that David should be the man that should triumph over him. Wrath is cruel and anger is outrageous, but who can stand before envy, especially the envy of a brother, the keenness of which Jacob, and Joseph, and David experienced? See Pro 18:19. It is very ill-favoured language that Eliab here gives him; not only unjust and unkind, but, at this time, basely ungrateful; for David was now sent by his father, as Joseph by his, on a kind of visit to his brethren. Eliab intended, in what he said, not only to grieve and discourage David himself, and quench that noble fire which he perceived glowing in his breast, but to represent him to those about him as an idle proud lad, not fit to be taken notice of. He gives them to understand that his business was only to keep sheep, and falsely insinuates that he was a careless unfaithful shepherd; though he had left his charge in good hands (Sa1 17:20), yet he must tauntingly be asked, With whom hast thou left those few sheep? Though he came down now to the camp in disobedience to his father and kindness to his brethren, and Eliab knew this, yet his coming is turned to his reproach: "Thou hast come down, not to do any service, but to gratify thy own curiosity, and only to look about thee;" and thence he will infer the pride and naughtiness of his heart, and pretends to know it as certainly as if he were in his bosom. David could appeal to God concerning his humility and sincerity (Psa 17:3; Psa 131:1) and at this time gave proofs of both, and yet could not escape this hard character from his own brother. See the folly, absurdity, and wickedness, of a proud and envious passion; how groundless its jealousies are, how unjust its censures, how unfair its representations, how bitter its invectives, and how indecent its language. God, by his grace, keep us from such a spirit! (2.) As a trial of David's meekness, patience and constancy. A short trial it was, and he approved himself well in it; for, [1.] He bore the provocation with admirable temper (Sa1 17:29): "What have I now done? What fault have I committed, for which I should thus be chidden? Is there not a cause for my coming to the camp, when my father sent me? Is there not a cause for my resenting the injury done to Israel's honour by Goliath's challenges?" He had right and reason on his side, and knew it, and therefore did not render railing for railing, but with a soft answer turned away his brother's wrath. This conquest of his own passion was in some respects more honourable than his conquest of Goliath. He that hath rule over his own spirit is better than the mighty. It was no time for David to quarrel with his brother when the Philistines were upon them. The more threatening the church's enemies are the more forbearing her friends should be with one another. [2.] He broke through the discouragement with admirable resolution. He would not be driven off from his thoughts of engaging the Philistine by the ill-will of his brother. Those that undertake great and public services must not think it strange if they be discountenanced and opposed by those from whom they had reason to expect support and assistance; but must humbly go on with their work, in the face not only of their enemies' threats, but of their friends' slights and suspicions.
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 Now David was the son of that Ephrathite of…
Now David was the son of that Ephrathite of Bethlehemjudah, whose name was Jesse,.... Before made mention of, Ch1 16:1.
and he had eight sons; seven only are mentioned, Ch1 2:13 one of them being, as is thought by some, a grandson, perhaps Jonadab the son of Shammah; or was a son by another woman, or died without children, as Jarchi, and therefore not mentioned:
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and the man went among men for an old man in the days of Saul; the phrase, "among men", either signifies that he was ranked among old men, infirm and unfit for war, and so excused, and his sons went in his room, so Kimchi; or he was reckoned among men of the first rank, men of esteem, credit, and reputation, so Jarchi and R. Isaiah, with which agrees the Targum; or whenever he went abroad, he was attended by many men, had a large retinue, which sense Abarbinel mentions, and is that of Ben Gersom, and agrees with the Talmud (t); but the Syriac and Arabic versions read "stricken in years", which seems most agreeable.
(t) T. Bab. Beracot: fol. 58. 1.
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 Old man - Therefore he went not himself to…
Old man - Therefore he went not himself to the camp.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 12. The 12th verse, to the 31st inclusive,…
Verse 12. The 12th verse, to the 31st inclusive, are wanting in the Septuagint; as also the 41st verse; and from the 54th to the end; with the first five verses of 1Sa 18, and the 9th, 10th, 11th, 17th, 18th, and 19th of the same.
All these parts are found in the Codex Alexandrinus; but it appears that the MS. from which the Codex Alexandrinus was copied, had them not. See observations at the end of this chapter (1Sa 17:58). Dr. Kennicott has rendered it very probable that these portions are not a genuine part of the text.
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Notwithstanding what Bishop Warburton and others have done to clear the chronology of the present printed Hebrew, it is impossible to make a clear consistent sense of the history, unless these verses are omitted. Let any one read the eleventh verse in connection with the thirty-second, leave out the forty-first, and connect the fifty-fourth with the sixth of 1Sa 18, and he will be perfectly convinced that there is nothing wanting to make the sense complete; to say nothing of the other omissions noted above. If the above be taken in as genuine, the ingenuity of man has hitherto failed to free the whole from apparent contradiction and absurdity. I must confess that where every one else has failed, I have no hope of succeeding: I must, therefore, leave all farther attempts to justify the chronology; and refer to those who have written for and against the genuineness of this part of the common Hebrew text. At the end of the chapter I shall introduce some extracts from Kennicott and Pilkington: and leave the whole with the unprejudiced and discerning reader.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Sa 17:12-15. David was the son of that Ephrathite,…
1Sa 17:12-15. David was the son of that Ephrathite, &c. — Being chosen of God to combat with Goliath, we are here informed of whom he was descended. The man went among men — Was accounted; an old man — Therefore he went not himself to the camp. David was the youngest — Being young, he was not put to the hardships of war; but the three eldest undertook to serve their prince and their country in this time of common danger. David went and returned from Saul — Left his court, with his permission, for the present. Probably he returned upon his father’s sending his three eldest sons into Saul’s service. Having been instrumental in relieving Saul, he was not now particularly wanted at court, but probably was wanted to feed his father’s sheep, and might be sent for again when occasion should require.
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 This and the following verses down to the end…
This and the following verses down to the end of 1Sa 17:31 are omitted in the Vatican copy of the Septuagint, as are 1Sa 17:55-58. The object of the omission was doubtless to avoid the apparent inconsistency with regard to Saul’s acquaintance with David (see 1Sa 16:21 note).
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 Now, &c., to ver. 32. And when, is omitted…
Now, &c., to ver. 32. And when, is omitted in the Vatican Septuagint, which begins the latter verse thus, "And David said," as the Alexandrian copy does now the 12th, which leads Kennicott to suspect that the intermediate verses are an interpolation, formerly unknown to the Greek version. Houbigant includes these verses between crotchets, "that it may be understood that these are not of the same author as the rest, and that the sacred writer may not be accused of making useless repetitions." It has been observed in the last chapter, that David was the son of Isai, &c. "If, says he, this be omitted, there will be no vacuum in the context," as there is none in the Roman edition: (11) "they were greatly afraid. (32.) And David said to Saul," &c. As he had been appointed Saul’s armour-bearer, it was very natural to suppose that he would be near the king’s person on such an occasion, rather than feeding sheep. We find also, that he had a tent of his own, (ver. 54) which he could not have had, if he had only come to bring provisions to his brethren. The unaccountable conduct of Eliab, the timidity of all Israel for forty days, &c., will thus be avoided. Josephus is supposed to have given occasion to this embellishment, though he takes no notice of many of those particulars which excite the surprise of Pilkington, Kennicott, &c. (Dis. ii. p. 421.) These verses were, however, in the Hebrew before the days of Aquila, &c., and Origen received them from the Jews as genuine. A Hebrew Bible, (1661) with marginal criticisms, by a Jew, includes these verses within parentheses, as interpolated, as well as from ver. 55 to chap. xviii. 6, observing that "the history consists at present of different and inconsistent accounts." The Syriac manuscript of Masius generally confirms the Vatican Septuagint (Morin) so that we conclude, that these verses are there asterisked on the authority of Origen, as not being in the original Greek, nor consequently in Hebrew. (ibid. p. 575.) --- Mentioned. Hebrew, "Juda, whose name....and the man went among men, an old man in the days of Saul." We have already observed that the Alexandrian Septuagint seems to promise a speech, but defers till ver. 32, thus, "And David said, the son of an Ephrathite. He was from," &c. (Haydock) --- Men. Chaldean, "He was an old man, whom they ranked among the young," as still vigorous. Jam senior, sed cruda seni viridisque senectus. (Calmet)
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).
Daniel D. Whedon 1874 · Public Domain 12-31. By many critics this passage has been regarded…
12-31. By many critics this passage has been regarded as an interpolation, chiefly for the following reasons:
(1.) It is wanting in the Vatican Codex of the Septuagint. But if it were wanting in every copy of the Septuagint, this alone would be no sufficient reason for its rejection; for it can be shown that the translators of that version sometimes made omissions and additions at pleasure.
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(2.) After what had been written in 1Sa_16:1-12, the statements here made (1Sa_17:12-14) respecting David’s father and brothers are superfluous, and indicate a different authorship. But such repetition and fulness of detail, especially in matters of genealogy, is characteristic of Hebrew historical composition; and as this victory over Goliath was David’s first bold, though unintentional, step towards the throne, and instrumental in securing for him the affections of the people, it would be unfair criticism to make this minuteness of detail an argument against the genuineness of the passage.
(3.) Eliab’s behaviour towards David, 1Sa_17:28, is unaccountable and unlikely after he had seen his brother anointed by the hand of Samuel. But this objection assumes that Eliab clearly understood that by Samuel’s anointing of David he designated him as the future king of Israel — an assumption that has no foundation in the sacred record. See note on 1Sa_16:13. The honour conferred by Samuel on Jesse’s youngest son made him, like Joseph, the object of his brothers’ jealousy, and Eliab’s angry words were but a single outburst of that jealousy.
(4.) According to 1Sa_16:21, David was Saul’s armourbearer, and we would naturally expect to find him acting as such in this battle with the Philistines; but, according to 1Sa_17:15 of this section, he had retired from Saul’s court and resumed the care of his father’s sheep at Beth-lehem. But surely this is no contradiction. There is no necessity for regarding his appointment as armourbearer as any thing more than an honorary title and office which he never exercised. Joab had ten armourbearers, (2Sa_18:15,) and Saul perhaps had many more.
Other minor objections based upon particular expressions will be duly noticed in notes on the passages to which they pertain.
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 12. that Ephrathite] “That” signifies “who has been mentioned…
12. that Ephrathite] “That” signifies “who has been mentioned before,” and is inserted to connect the narrative with ch. 16 “Ephrathite” = “of Ephrath,” the old name of Bethlehem, which is here called in full Beth-lehem-judah, i.e. Bethlehem in Judah.
the man went among men, &c.] By the introduction of a slight emendation the sentence may be rendered: Now in the days of Saul the man was old and well stricken in years. Jesse’s age is mentioned to account for his absence from the army.
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12–31. David’s errand to the camp
12–31. This section is not found in the Vatican MS. of the Sept. On the difficulties it presents, and the question of its genuineness see Note VI. p. 241.
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Ellicott's Commentary for English Readers 1878 · Public Domain (12) Now David was the son of that Ephra-thite.—This…
(12) Now David was the son of that Ephra-thite.—This verse, and the following verses to the end of 1Sa_17:31, are left out altogether, with 1Sa_17:55-58, in the Vatican LXX. This omission was, no doubt, owing to the difficulty connected with this mention of David, where he is apparently introduced for the first time into the history; the LXX. translation not un-frequently adding or subtracting from the text when anything met them which they could not readily understand. The passage, as we find it, is undoubtedly genuine; the probable explanation of what puzzled the LXX. is given below.
It is, however, better (with the Syriac Version) to place all the words after “Beth-lehem-judah” down to the end of 1Sa_17:14 in a parenthesis. 1Sa_17:15, after the parenthesis descriptive of Jesse and his three elder sons, takes up the account of David again, thus: “But David went,” &c.
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Went among men for an old man.—This rendering follows the translation of Jerome’s Vulgate, “Senex et grandævus inter viros,” rather than the Hebrew. The literal translation of ba-baãnashim would be went among men. It is best to assume that the verb ba- here is used elliptically for ba-bayamin, “was advanced in days,” that is, “was an old man.” Keil renders baanashim “among the weak,” that is, “Jesse had come to be reckoned among the weak” (or the aged). Maurer and others believe the present Hebrew reading corrupt; the sense, however, is clear.
Jesse is represented in this parenthesis, descriptive of the father of David, for some reason known only to the compiler, as already an old man. Possibly this notice is inserted to explain the reason why the father of the future hero-king of Israel was not among the warriors of Saul.
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The Pulpit Commentary 1880 · Public Domain DAVID"S VISIT TO THE CAMP (vers. 12-31). The Vatican…
DAVID"S VISIT TO THE CAMP (vers. 12-31). The Vatican codex of the Septuagint omits the whole of this section, and it was inserted in the Alexandrian copy by Origen. It is found, however, in the other versions; and possibly this treatment of David"s history as of a person unknown, just after the account given of him in ch. 16., did not seem so strange to readers in old time as it does to us, with whom reading is so much more easy an accomplishment. It is, nevertheless, one of the many indications that the Books of Samuel, though compiled from contemporaneous documents, were not arranged in their present form till long afterwards. It was only gradually that Samuel"s schools dispersed throughout the country men trained in reading and writing, and trained up scholars capable of keeping the annals of each king"s reign. The Books of Kings were, as we know, compiled from these annals; but probably 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 Jehovah, narratives of stirring events like this before us, and histories both of their own chiefs, such as was Samuel, and afterwards Elijah and Elisha, and also of the kings. There is nothing remarkable, therefore, at finding information repeated; and having had in the previous narrative an account of a passing introduction of David to Saul as a musician, which led to little at the time, though subsequently David stood high in Saul"s favour because of his skill upon the harp, we here have David"s introduction to Saul as a warrior.
Vers. 12-14. Jesse went among men for an old man in the days of Saul. This translation is taken from the Vulgate; but the Hebrew is, "And the man in the days of Saul was old, gone among men." Some explain this as meaning "placed," i.e. "reckoned among men of rank;" but probably an aleph has dropped out in the word rendered men, and we should read "gone," i.e. "advanced in years." Old is used in a very indefinite way in the Books of Samuel; but as Jesse had eight sons, of whom the youngest was now grown up, he must have been nearly sixty. Went and followed. Hebrew, "And there went the three elder sons of Jesse went after Saul to the war." Some grammarians consider that this repetition of the verb is intended to give it the force of a pluperfect, they had gone, but it is more probably an error, and one of the two verbs should be omitted.
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Vers. 12-19.
Cooperation in spiritual warfare.
The facts are
1. Three of Jesse"s sons are with the army opposing the Philistines.
2. David, being relieved from attendance on Saul, keeps the flock atBethlehem.
3. Jesse sends David to the camp with provisions, and instructs him to lookafter the welfare of his brethren. It is possible that Jesse may have surmised that some considerable developments would soon arise out of Samuel"s recent visit to Bethlehem and the wonderful interest taken in young David. At all events, it was providential that he sent him from caring for sheep to care for his brethren on the battlefield. Leaving out of view the moral condition of Israel and its consequences, as dwelt on in the last section, we may regard the army of Saul as being engaged in the service of the living God (vers. 26, 36), virtually against the foes of the kingdom of the Messiah. David"s visit to the army with provisions and messages relating to the welfare of his soldier brothers, therefore, brings out the relation that should subsist between those engaged in open conflict in the service of God and such as are not called to serve in that form.
I The EXIGENCIES OF THE CHURCH REQUIRE SOME TO BE SPECIALLY ENGAGED IN OPEN CONFLICT WITH SIN. The circumstances of Israel necessitated just then that some of God"s people should devote themselves to the campaign as soldiers. Combination under the guidance of skill would effect what isolated private effort could not touch. In the Christian economy every true follower of Christ is a soldier, following the lead of the Captain of our salvation. Nevertheless, the circumstances in which Christians find themselves demand that some should be more emphatically fighting men, to undertake, in combination with others, arduous work which can never be done by Christians in a private and isolated capacity. Hence we have men, separated from various occupations, consecrating all their time and energies not merely in defence of the gospel, but in making war upon the manifold evils which obstruct the triumph of Christ. These sustain a relation to others, whose time is otherwise employed on purely personal pursuits, similar to that of the army at Elah to the Jesses and Davids engaged in domestic and rural occupations.
II The CONFLICT THUS OPENLY MAINTAINED INVOLVES THE INTERESTS AND CLAIMS THE SUPPORT OF ALL. Obviously every one in Israel was concerned in the issue of the conflict with the Philistines. All that free people hold precious was at stake. If it was in the power of noncombatants to render aid, clearly it ought to be forthcoming. In a higher and wider sense is it true that the business of Christ"s soldiers at home and abroad is the business of the entire body of believers, irrespective of age, position, or ability. The Church is one body, and the sufferings or pleasures of one member are of moment to all the members. The feeling which suggests that certain efforts to save men are no concern but to those engaged in them is unintelligent and unchristian. The call to hold forth the word of truth is to the one body of the faithful. Our sympathy with Christ"s mission is real only as we identify our hopes, and aspirations, and endeavours with those of all who have the "same mind." Consequently, every consideration of humanity, of brotherly regard, of love for Christ, and joy in his advancing conquests, should stimulate aid to those on the high places of the field.
III THERE ARE AVAILABLE MEANS BY WHICH EVERY ONE MAY RENDER SUBSTANTIAL AID IN THIS WARFARE. Jesse"s forethought and David"s readiness contributed to the strength and encouragement of the absent warriors. Likewise every one in Israel could aid in the conflict by contributions of food and clothing, and by cherished sympathy and prayer. In modern nations every member of the community renders assistance in war, by payment of taxes, combination of counsel, deep and variously expressed sympathy, and that quota from each one which makes up the sum of support to be found in public opinion. The means by which the scattered members of Christ"s Church can fulfil their duty to their brethren devoted entirely to the campaign against sin are varied and effective.
1. By loyally bearing the common cause on the heart. This may become a habit if we will but make an intelligent study of what is due from us. Its value to the distant and near soldiers of the cross is clear to the spiritual eye. Moral natures are knit together by subtle bonds.
1. By special acts and seasons of prayer. Emphasis given to our general sympathy by special pleading with God on behalf of his faithful servants is
2. the all-powerful means of taking our share in the one great conflict. Even the greatest of apostles felt that he would do his work better if friends would but respond to his appeal, "Brethren, pray for us." This is an aid which may be rendered by young and old, hale and weak, the rich and poor. Only eternity will reveal how much, among the many concurring causes that issue at last in the full triumph of Christ, is due to the prayers even of the helpless invalids, and poor, unheard of saints that dwell in cottage homes.
3. Moral and material support. We may seize opportunities for assuring our brethren, whose hearts are often faint and weary, that we do carry their cares and sorrows, and do regard their work as ours. We rob devoted men of strength when we are chary of letting them know our deep interest in them. The material support is also within the reach of most. To devote a portion of our means to Christ"s cause is a great privilege. Had the Church devoted half on Christian enterprise that has been devoted to questionable self-indulgences, the joys of men and angels would ere this have been doubled.
General lessons:
1. We should encourage by example and personal influence in young people an intelligent interest in all Christian work because it is Christian.
2. Where true love exists, ingenuity will devise means of cheering thoseengaged in arduous service.
3. The spiritual unity of the Church may thus be largely realised,notwithstanding diversity of organisations.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 1Sa_17:12. “The full account of the person and family…
CRITITCAL AND EXPOSITORY NOTES—
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 evidently supported by the ‘that’ or ‘this,’ which is evidently added to connect the words with 1Sa_16:1. The last words of the verse relating to Jesse the Ephrathite (that is, of Ephrath, the old name for Bethlehem, Gen_48:7) are difficult.… It seems best with Grotius, Thenius, after Sept., Vulg., Syr., Arab., to substitute ‘in years,’ instead of the text, and render ‘he was advanced in years.’ ” (Erdmann.)
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1Sa_17:15. “But David went and returned.” Rather he “was going and returning,” i.e., “he went backwards and forwards from Saul to feed his father’s sheep in Bethlehem, so that he was not in the permanent service of Saul, but at that very time was with his father.” (Keil.) “This he could do, since Saul was not always in the gloomy state which required David’s harp.… As totally unpractised in war (so chap. 16 supposes him to be) David, notwithstanding his enrolment among the court-esquires (armour-bearers), could not be needed by Saul in war, and he needed not to be taken along for his music, because in the midst of military affairs Saul’s mind was concentrated on one point, held by one thought.” (Erdmann.)
1Sa_17:17. “Take now for thy brethren.” “In those days campaigns rarely lasted above a few days. The soldiers were volunteers or militia, who were supplied with provisions from time to time by their friends at home. The Arab women still carry provisions to their husbands when out on fighting expeditions.” (Jamieson.)
1Sa_17:18. “Ten Cheeses,” or “slices of curdled milk.” “Oriental cheeses are very small, resembling in shape and size our penny loaves, as the cheeses of the ancient Hebrews seem also to have been (cf. Job_10:10; Psa_86:15), and although they are frequently made of so soft a consistence as to resemble curds, those which David carried seem to have been fully formed, pressed, and sufficiently dried to admit of their being carried.” (Jamieson.) “Take their pledge.” “This was a token which, though David had seen them, would be of especial value to the father’s heart as an immediate sign from their own hands that they were alive and well (in place of a letter).” (Erdmann.)
1Sa_17:19. This should be read as part of Jesse’s address to David substituting are for the “were” of the English version.
1Sa_17:20. “Keeper.” “The only instance in which the hired shepherd is distinguished from the master or one of the family.” (Jamieson.) “Trench.” Or “waggon-rampart,” doubtless a kind of rude fortification formed by a line of waggons and chariots.
1Sa_17:22. “His carriage,” i.e., his baggage.
1Sa_17:25. “We must conclude that Saul actually made these promises although 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.” (Erdmann.)
1Sa_17:26. “Who is this uncircumcised Philistine?” “These words contain the ground of the preceding thought that the insult offered to Israel must be wiped out. This ground lies in the contrast between the stand-point of the Philistine as an uncircumcised who has no community with the living God and the stand-point of this covenant people.… The living God is emphasized over against the dead idols of the Philistines.” (Erdmann.)
1Sa_17:28. “Eliab’s questions express the thought
(1) Thou hast nothing to do here, indicating a haughty, quick judging nature, and
(2) reproach David with neglect of duty.” (Erdmann.) “Thou art come down that thou mightest see the battle.” “Such an idea could not have occurred to him had not the warlike tastes of David already been well known to his family. It is more than probable, from this and other circumstances, that he had already wished to join in the first instance with his brothers, but had not been allowed by his friends to do so. But this is hardly sufficient to account for the expressions of Eliab, which must have been founded on a wider experience; and to those who have studied the character of David it will appear almost certain that he had often been led to speak of his desire to see Israel rid of the oppressors who had laid her honour in the dust, and of his hope to take some part in the great work of rending the Philistine yoke from her fair neck.” (Kitto.)
1Sa_17:29. “Is there not a cause?” Rather, “Is there not a word?” “Is not this word permitted me? Can I not seek information by such a word?” (Erdmann.)
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_17:12-29
DAVID’S VISIT TO THE CAMP
I. The truly great will not allow social advancement and natural gifts to interfere with the obedience which is due to parents. If a man is lifted to a higher condition of social life because he is mentally or morally greater than the rest of his family, that very greatness will lead him to render due honour to his parents, and this will be best shown by his obedience to their lawful commands. If a man deems that because he has risen in social life, or because he is intellectually superior to his father, he is absolved from a son’s duty, he gives a convincing proof that he is not a truly great man, for he lacks that first element of greatness, viz., goodness. In this point Saul and David stand on a level, for both manifested a spirit of filial obedience (see 1Sa_9:3-4). David must have been conscious that he was destined for some great and honourable position in the kingdom, but he was not unduly elated by it, nor did he consider himself thereby freed from his duty to his father. In this he showed himself worthy to be a type of a far greater man—of that Divine Son of David who for many years of His life was subject to His human parents (Luk_2:51), and in so doing has left an example to all sons and daughters, especially to those who are consciously mentally or morally greater than their parents.
II. Inferior spirits are always envious at the elevation of their superiors, and the envy is deep in proportion as the relationship is near. Eliab had seen Samuel anoint David, and although he might not have understood the full significance of the act, he had never recovered the shock he had then sustained at seeing his younger brother preferred before him. He now gives full proof how inferior he was to that despised and hated brother by revealing the envy that ruled his own spirit. It was this demon which prompted him so to misconstrue David’s words and actions. If we look at the most beautiful human face through a coloured and distorted medium we do not see it as it is, for that through which we look imparts to it its own hue and misrepresents the true outline. So it is impossible rightly to estimate a character if we look at it under the influence of envy. Seen through that distorted medium, actions performed from the purest motives, and words the most blameless, will be misjudged and misrepresented. Thus it was that Eliab so misjudged his brother. And the devil is not less malignant, but rather more so, when the objects of its hatred are a man’s own flesh and blood. A man shows himself thus blind to his own interests, for the elevation of one member of a family often leads to the elevation of the rest. Eliab might have considered that the honour thus conferred upon David would reflect some honour upon his brethren also—that he was himself raised in the elevation of his brother. But envy does not allow a man to reason, and the more nearly related the person who awakens envy is to the envious man the more does the latter seem to feel that he has been wronged. It is to David that Jesse’s family owe their place in the Scripture record and in the annals of their nation. If it had not been for him we should never have heard the name of Jesse or his sons. Through him the name of his father is for ever coupled with the name that is above every name (Isa_11:1-9), and yet envy and reproach was his portion among his brethren.
III. Envy and insolence will be silenced by meekness and truth. David here uses weapons against his brother which were as effectual to silence him as his sling was to slay the giant. He has but to appeal to the facts, first that he has come there in obedience to his father’s command, and secondly that the Philistine giant has been for many days asking for an Israelite to fight him and none has answered his challenge. “Is there not a cause?” says David, “Have I come without an errand?” and “Is there not a need that some one else should come into the camp besides those who are already in it?” To this question of David, asked without any upbrading, Eliab must have found it difficult to reply—there was nothing in it to provoke him to further wrath, but everything to awaken him to reason. David here displays his forbearance and his wisdom.
OUTLINES AND SUGGESTIVE COMMENTS
1Sa_17:28. Eliab sought for the splinter in his brother’s eye, and was not aware of the beam in his own. The very things with which he charged his brother—presumption and wickedness of heart—were most apparent in his scornful reproof.—Kiel.
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 honour of Israel and Israel’s God, Eliab in his low and blind zeal thinks only of the flock of sheep and the possible loss of them from lack of oversight; the type of a narrow soul, incapable of great thoughts and deeds.—Lange’s Commentary.
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.—Scott.
It is quarrel enough, amongst many, to a good action, that it is not their own; there is no enemy so ready, or so spiteful as the domestical. The malice of strangers is simple, but of a brother it is mixt with envy. The more unnatural any quality is, the more extreme it is; a cold wind from the south is intolerable. David’s first victory is of himself, next of his brother. He overcomes himself in a patient forbearance, he overcomes the malicious rage of his brother with the mildness of his answer. If David had wanted spirit, he had not been troubled with the insultation of a Philistine … That which would have stirred the choler of another, allayeth his. It was a brother that wronged him, and that his eldest. Neither was this time to quarrel with a brother, while the Philistines’ swords were drawn, and Goliath was challenging. O that these two motives could induce us to peace! If we have injury in our person, in our cause, it is from brethren, and the Philistines look on.—Bishop Hall.
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.
Paul E. Kretzmann 1924 · Public Domain David Sent to the Camp
David Sent to the Camp
v. 12. Now, David was the son of that 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, he was advanced in years and consequently felt the weakness of old age.
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v. 13. And the three eldest sons of Jesse went and followed Saul to the battle, they were in the army which had been summoned to repel the invaders; and the names of his three sons that went to battle were Eliab, the first-born, and next unto him Abinadab, and the third Shammah, 1Sa 16:6-9.
v. 14. And David was the youngest; and the three eldest followed Saul.
v. 15. But David went and returned from Saul, he went back and forth between his home and the king’s court, just as Saul had need of him, to feed his father’s sheep at Bethlehem, he helped out at home as much as possible, especially now that Saul had gone forth on the campaign against the Philistines. He had indeed been enrolled among Saul’s armor-bearers, but he had not yet been drilled in the art of warfare as it was then practiced.
v. 16. And the Philistine drew near morning and evening and presented himself forty days.
v. 17. And Jesse said unto David, his son, during these forty days, Take now for thy brethren an ephah (about 26 quarts) of this parched corn, roasted peas or grain, and these ten loaves, and run to the camp to thy brethren;
v. 18. and carry these ten cheeses, portions of curds, probably on the order of cottage-cheese, unto the captain of their thousand, under whose command his brothers were, and look how thy brethren fare, inquiring after their welfare; and take their pledge, some personal. token which would assure the father that they were indeed well.
v. 19. Now, Saul and they, the eons of Jesse, and all the men of Israel were in the Valley of Elah, fighting with the Philistines. This remark belongs to the instructions which Jesse addressed to David.
v. 20. And David rose up early in the morning, and left the sheep with a keeper, faithful to his charge also in this, and took, and went as Jesse had commanded him; and be came to the trench, the wagon rampart which served for a fortification of the camp, as the host was going forth to the fight, to be set up in battle array, and shouted for the battle, raised their war-cry, to encourage their own ranks and to terrify the enemies in case they should contemplate an attack.
v. 21. For Israel and the Philistines had put the battle in array, army against army, in readiness for the battle which was expected every day.
v. 22. And David left his carriage, the load which he had come to deliver, in the hand of the keeper of the carriage, the officer in charge of the army’s baggage, and ran into the army, and came and saluted his brethren, asking for his brothers, inquiring after their well-being.
v. 23. And as he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the armies of the Philistines, and spake according to the same words, as he usually did; and David heard them.
v. 24. And all the men of Israel, when they saw the man, fled from him, and were sore afraid, the very sight of the man filled them with such fear and trembling that they were unable to give battle.
v. 25. And the men of Israel said, after the manner of men discussing a great calamity, Have ye seen this man that is come up? Surely to defy Israel is he come up, to challenge them to single combat with a contemptuous sneer; and it shall be that the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father’s house free in Israel, exempt from taxes and every form of public service. This was the promise of Saul in a public proclamation, intended to inspire some man with the courage to risk his life in battle.
v. 26. 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, which was daily heaped upon the entire people by this contemptuous challenge? For who is this uncircumcised Philistine, a man outside of the covenant with Jehovah, that he should defy the armies of the living God? The main thought in David’s mind was this, that the insult offered to Israel, the people of Jehovah, must be wiped out at all costs.
v. 27. And the people answered him after this manner, in agreement with the proclamation of the king, as before, saying, So shall it be done to the man that killeth him.
v. 28. 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, from the higher ranges near Bethlehem? And with whom hast thou left those few sheep in the wilderness? He intimated that their family could ill afford to lose the few heads of small cattle which they owned. His zeal was blinded by envy and jealousy. I know thy pride and the naughtiness of thine heart; for thou art come down that thou mightest see the battle. The intimation was that David was not satisfied with his lowly calling, that he wished to rise above his station and take part in the war, since his wickedness enjoyed the brutality of the battle. Eliab’s is a type of a small soul, incapable of great thoughts and deeds.
v. 29. And David said, in a quiet, but very decided denial of the wrong charged to him, What have I now done? Is there not a cause? He surely had a right to ask a simple question.
v. 30. And he turned from him, letting his oldest brother stand in his pitiful smallness, toward another and spake after the same manner; and the people answered him again after the former manner.
v. 31. And when the words were heard which David spake, they rehearsed them before Saul, in a respectful announcement; and he sent for him, he had David brought before him. David is a type of a simple believer, who performs his work in all simplicity, showing himself faithful even in the smallest details which are entrusted to him.
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 He had eight sons
He had eight sons
"He" refers to Jesse.
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Jesse was an old man ... very old among men
The two phrases mean basically the same thing and are combined for emphasis. (See: Parallelism)
second to him Abinadab, and the third Shammah
"Abinadab the second born, and Shammah the third born." This phrase shows birth order.
translationWords
David
Bethlehem
kingdom of Judah
Jesse
Saul (OT)
firstborn
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 17:12 Ephrathite: Ephrath is a name for Bethlehem (Gen…
17:12 Ephrathite: Ephrath is a name for Bethlehem (Gen 35:19; 1 Chr 4:4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.