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.
Geneva Bible translators 1599 · Public Domain On vv33, 34, 37, 39 Here Satan proveth David’s faith, by the infidelity of…
Here Satan proveth David’s faith, by the infidelity of Saul.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv33–39 1Sa 17:33 And Saul said to David, Thou art…
1Sa 17:33 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 man of war from his youth.
Ver. 33. For thou art but a youth.] And therefore impar congressus Achilli, no fit match for this monster.
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 vv33–39 But a youth; either,
But a youth; either,
1. For age, to wit, comparatively to Goliath, being now not much above twenty years old, as is supposed. Or rather,
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2. For military skill, as the words following explain it; as if he should say, Thou art but a novice, a raw and unexperienced soldier, and therefore unable to fight with him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv33–39 And Saul said to David, thou art not able…
And Saul said to David, thou art not able to go against this Philistine to fight with him,.... Had neither strength of body, nor skill in military affairs, to encounter with a man of his stature, and warlike genius and practice:
for thou art but a youth; some say about fourteen or sixteen years of age, but very probably about twenty, and not more, and so not only weak, but inexpert in the art of fighting:
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and he a man of war from his youth; a gigantic man, trained up in, inured to, and expert in the affairs of war; so that David could not, on any account, be a competitor with him, and a match for him.
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 vv33, 37, 38, 39 A youth - Not above 20 years old; and…
A youth - Not above 20 years old; and a novice, a raw and unexperienced soldier.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv33, 34, 35, 37, 38, 39 Verse 33. Thou art but a youth] Supposed to…
Verse 33. Thou art but a youth] Supposed to be about twenty-two or twenty-three years of age.
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 vv34, 36, 38, 39 1Sa 17:34-35. There came a lion and a bear…
1Sa 17:34-35. There came a lion and a bear — Not both together, but at different times. I went out after him — I pursued the beast. When he arose against me — Turned again upon me; I caught him by his beard — I had resolution and strength enough given me to close with him, and, catching him by the hair of his beard, smote and killed him on the spot. David does not say with what instrument he did this; but probably it was with a sword or spear. It is not improbable but in that age, and in those countries, it was usual to pursue, with proper arms, those wild beasts that came to devour their flocks. And travellers tell us, that, at this day, a single Arab, that is properly instructed and armed, will pursue a lion, and, if he overtakes him, will overcome him. But that such a youth as David should have such extraordinary courage and strength cannot be accounted for but by supposing, as the Scriptures inform us, that the Spirit of the Lord was upon him, and that God intended by these things to train him up and fit him for the greater things he was to be called to perform.
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 vv34–35 The narrative does not make it certain whether the…
The narrative does not make it certain whether the lion and the bear came on one and the same, or on two different occasions. If it was on one occasion, the probability would be that the bear, having seized a lamb and carrying it off, a lion appeared to dispute the prize with the bear, or with David after he had taken it from the bear, and that David killed first one and then the other.
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 vv33, 35, 36, 39 Boy, compared with the giant, (Haydock) or Saul, though…
Boy, compared with the giant, (Haydock) or Saul, though David might be about 22 years old, (Salien) or near 30. (Tirinus) --- St. Augustine and Theodoret say only 14 or 16. (Menochius) --- He had not yet been in the wars. (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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv34, 37, 38 a lion, and a bear--There were two different rencontres,…
a lion, and a bear--There were two different rencontres, for those animals prowl alone. The bear must have been a Syrian bear, which is believed to be a distinct species, or perhaps a variety, of the brown bear. The beard applies to the lion alone. Those feats seem to have been performed with no weapons more effective than the rude staves and stones of the field, or his shepherd's crook.
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 v34 34. A lion, and a bear — The prowess…
34. A lion, and a bear — The prowess of the lion is well known. It is a testimony of Samson’s mighty power that he rent a lion as he would have rent a kid. Jdg_14:6. No ordinary man would, therefore, dare to fight the king of beasts. “The Syrian bear — still found on the higher mountains of this country — is perhaps equally to be dreaded in a close personal encounter. The inhabitants of Hermon say that when he is chased up the mountain he will cast back large stones upon his pursuers with terrible force and unerring aim. The stoutest hunter will not venture to attack him alone, nor without being thoroughly armed for the deadly strife.” — Thomson.
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 vv33–39 33. thou art but a youth] Compared with the…
33. thou art but a youth] Compared with the giant David was but a youth, though he had already shown sufficient promise to be called “a man of war” by Saul’s servant (1Sa_16:18).
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 vv33, 34, 36, 37, 38 (33) And Saul said to David . . .—The…
(33) And Saul said to David . . .—The king evidently looked on the brave boy with love and admiration, but at first doubted in his heart the reality of David’s mission. Whether or not Saul recognised the youth as the sweet singer who had charmed away, perhaps more than once, that terrible soul malady of his which was desolating his once vigorous manhood, is doubtful. (See the Note at the end of this chapter.) He—more than any one in that armed camp—evidently felt that David possessed powers not usually bestowed on the sons of men, and was clearly disposed from the first to grant the shepherd boy’s startling petition that the honour of Israel might be entrusted to his almost child-hands. Still, Saul would talk with him, and set before him the grave perils of the terrible encounter he was so eager to engage in.
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 vv34, 37, 38 Vers. 34-36. David does not appeal to any feat…
Vers. 34-36. David does not appeal to any feat of arms. He may have served with credit in repelling some Philistine foray, but these combats with wild beasts, fought without the presence of spectators, and with no regent necessity (as most shepherds would have been too glad to compound with such enemies by letting them take a lamb without molestation), still more clearly proved David"s fearless nature. Lions and bears were both common in ancient times in Palestine, when the country was more densely covered with wood; and bears are numerous in the mountainous districts now. Lions seem to have been less feared than bears; (Amo_5:19) but Canon Tristram thinks there were two species of the lion in Palestine one short-maned, which was not very formidable, the other long maned, which was more fierce and dangerous ("Nat. Hist. of Bible," p. 117). The Hebrew literally is, "There came the lion and even the bear," the articles implying that they were the well known foes of the shepherd. The written text has zeh, "this," for seh, "a lamb," probably a mere variety of spelling. There can be little doubt that David refers to two different occasions, especially as bears and lions never hunt in company. By his beard. Neither the bear nor the lion has a beard, and the word really means "the chin," "the place where the beard grows." The Chaldee translates the lower jaw, and the Septuagint the throat. It is plain from this description that David slew the beast with his staff. He arose against me. This shows that the combat thus particularly described was with the bear, which does thus rise on its hind legs to grapple with its foe, while the lion crouches and then springs. Pliny also says that the weakest part of a bear is its head, and that it can be killed by a smart blow there. The manner in which David killed the lion is not described. Defied. See on ver. 10.
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 vv36, 37, 39 Thy servant slew both the lion and the bear.
1Sa_17:36-37
Thy servant slew both the lion and the bear.
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The lion and the bear
Davids first battles were with a lion and a bear. His next with the Philistine Goliath, and after that with many enemies, with the Amalekites, the Philistines, the Moabites, the Syrians, the Edomites, and others. It seems to me that you have two enemies to contend with in your youth--violence and bearishness. Until you have conquered these you will not have proved yourselves worthy to go against greater foes.
1. Violence of temper is the lion with which you have to fight. Angry passions are the first passions that assail you. Anger is natural; and in itself is not wrong. But it is sinful when it masters you. When a lion is in a cage, and allowed no opportunity of tearing and killing, you do not fear him, but when he breaks out of the cage, then everyone takes to flight. Anger is not wrong when the cause is just, the feeling moderate, and the desire of punishment proportioned to the offence.
2. The other enemy you have to contend with is Bearishness. The greatest charm in a boy is politeness, or civility; and this is not so often met with as one could wish. Boys and girls are now allowed so much liberty, that they behave as if they owed no consideration, respect, or deference, to their elders and betters. It used to be said that bears never allowed their cubs to be seen out of the cave in which they were born until they had licked them into shape, for infant bear cubs were misformed hideous little beasts, but the mother by pains and constant licking got them into something like shape. I am afraid that too many little human bear cubs are allowed out before they are licked into shape. Now what is the cause of bearishness? of cubbishness? It is thought of self. The boy or girl whose mind is fixed on self is sure not to have thought of the wants and wishes of others, and to be without the respect due to others. In the upper classes of society it would be thought so disgraceful for ladies and gentlemen to turn out bear cubs into the world, that they are obliged to lick them into shape, and make them learn manners. They put on manners as they put on their clothes. But it would be much better if the Bear were killed, instead of being hidden in a cupboard. It too often happens with those who have been taught to be polite and courteous, without being taught also to conquer the evil principle which lies at the root of cubbishness, that on occasions the bad beast breaks out, bursts through all restraints, and then we see that gentle manner was put on, and is not real. The bear is in the cupboard and hidden, but it is alive and impatient of restraint, and takes the first opportunity to show itself selfishness is the mother of bearishness. If the lion is feared the bear is loathed And the bearish child is a most offensive child, and grows up into a most offensive man or woman. Bearishness is exactly the reverse of what should be the character of a Christian. The Christian religion softens, and refines, it teaches all to be kindly to one another, to love as brethren, to be pitiful and courteous. (S. Baring Gould, M. A.)
The lion and the bear: trophies hung up
We shall see what made David so calm and self-possessed as to venture where nobody else would venture, and take up the gauntlet and dare to be the champion of the living God.
I. The confidence of David.
1. The confidence of David was grounded upon his own personal experience.
2. You will notice that in his confidence there is a blending of the human with the Divine. Observe: Thy servant slew both the lion and the bear, and this uncircumcised Philistine shall be as one of them:--That is the human. David said moreover, The Lord that delivered me out of the paw of the lion, and out, of the paw of the hear, He will deliver me out of the hand of this Philistine:--That is the Divine side of it. Work for God with all your might, as if you did it all; but then always remember that it is God which worketh in you both to will and to do of His good pleasure. How is that Philistine to be killed? By God, says one. True; but not without David. By David, says another. Yes, but not without God. Put the Lord on the march with David, and you put the Philistines into untimely graves.
3. I want you to notice in Davids confidence that he had go practically observed the service of the human side that he speaks of it first. If you did work valiantly by the help of the Spirit of God, you did do it, and should not refuse to say so. How are you to glorify God by denying the fruit of His Spirit? It is the glory of God that He led you to holy labour, and helped you in it.
4. Although David thus speaks of the human first, yet be speaks of the Divine most.
5. Now I want to go a little further, and show that Davids confidence rested mainly in the immutability of God, the Divine Worker.
6. This leads me to observe that Davids confidence also proceeded upon his firm conviction that, the immutable God being with him, he himself would be sufficient for the present emergency.
II. David is a very fit and wonderful type of the great son of David, the Lord Jesus Christ. (C. H. Spurgeon.)
The lion-slayer-The giant-killer
What was the pith of Davids argument? What were the five smooth stones which he threw at the head of carnal reasoning?
I. Recollections. Now, what did David recollect, for I want you to remember the same?
1. He recollected, first, that, whatever his present trial might be, he had been tried before, tried when he was but a young man, peacefully employed in keeping his flocks.
2. He remembered, too, that he had been tried frequently. He had been not only attacked by a lion, but also by a bear.
3. David recollected that he had risked all in the prosecution of his duty.
4. He remembered that he had on that occasion gone alone to the fray.
5. David also recollected that on that occasion when he smote the lion and the bear he had nothing visible to rely upon, but simply trusted his God.
6. David recollected also that the tactics which he adopted on that occasion were natural, artless, and vigorous.
7. David remembered that by confidence in God his energetic fighting gained the victory.
II. Now for reasonings. David used an argument in which no flaw can be found. He said The case of this Philistine is a parallel one to that of the lion. If I act in the same manner by faith in God with this giant as I did with the lion, God is the same, and therefore the result will be the same. That seems to me to be very clear reasoning, and I bid you adopt it. Let us now consider the case, and we shall see that it really was parallel. There was the flock, defenceless; here was Israel, Gods flock, defenceless, too, with no one to take up its cause. He was alone that day when he smote the lion, and so he was this day when he was to confront his enormous foe. As for that, Philistine, he felt that in him he had an antagonist of the old sort. It was brute force before, it was brute force now: it might take the shape of a lion or a bear or a Philistine, but David considered that it was only so much flesh and bone and muscle, so much brag or roar, tooth or spear The whole argument is this, in the one case by such tactics we have been successful, trusting in God, and therefore in a similar case we have only to do the same, and we shall realise the same victory, I know a man who today says, Yes, what we did in years gone by we did in our heroic age, but we are not, so enthusiastic now. And why not? We are so apt to magnify our former selves, and think of our early deeds as of something to be wondered at, but not to be attempted now. Fools that we are! They were little enough in all conscience, and ought to be outdone. This resting on our oars will not do, we are drifting down with the tide. David did not say, I slew a lion and a bear, I have had my turn at such bouts, let somebody else go and fight that Philistine: yet we have heard people say, When I was a young man I taught in the Sunday school, I used to go out preaching in the villages, and so on. Oh, and why not do it now? Methinks you ought to be doing more instead of less.
III. The last thing is results. The results were:
1. David felt he would, as he did before, rely upon God alone.
2. David resolved again to run all risks once more, as he had done before.
3. Davids next step was to put himself into the same condition as on former occasions, by divesting himself of everything that hampered him. The ultimate result was that the young champion came back with Goliaths head in his hand, and equally sure triumphs await every one of you if you rely on the Lord, and act in simple earnestness. (C. H. Spurgeon.)
How may the well-discharge of our present duty give us assurance of help from God for the well-discharge of all future duties
This question hath two parts in it, and cannot be so well grounded upon a single text; therefore I shall name three or four, namely, 1Sa_17:34-37; Psa_27:14; Pro_10:29; 2Ch_15:2. I name these several scriptures as so many proofs of the truth of the point, that it is a case very agreeable to the Scriptures and to the analogy of faith.
I. What is our present duty?
1. What duty is, in the general nature and notion of it. It is an act of obedience to the will of our superiors. Duty is that which is due from man to God: it is justice toward God.
2. Something is our present duty. God hath filled up all our time with duty: not one moment left at our own disposal.
3. Nothing that is sinful and in itself unlawful can be our duty at any time; and therefore, to be sure, not our present duty.
4. Every thing that is in itself lawful is not therefore our duty. All things are lawful, but all things are not expedient. (1Co_6:12.)
5. Everything that is commanded, and is in its time and place our duty, may not be our present duty. Affirmatives bind always; that is, we can never be discharged from that obligation that lies upon us to worship God: but we are not bound at all times to the outward acts of worship; for then we should do nothing else.
6. That which God now requires of you, and in doing of which you may most glorify God and edify your neighbour--that is undoubtedly your present duty. How shall we know this? Always look within your calling for your present, duty; for there it lies. General: As we are Christians, so all saints are of the same calling: Called to be saints. (Rom_1:7.) Particular: So we differ in our callings. Some are called to the magistracy, some to the ministry; some are masters, some servants; some called to this, some to that, trade or occupation. Much of the duties of our Christian calling do follow us into our particular callings. As duties of worship must be performed in our families every day, let our particular calling be what it will; so the same graces must be exercised in our particular callings, which were required in our general callings: the same graces do follow us into our particular callings and into all the works of our hands. You see, your present duty lies in your present work, in the daily business of your particular callings. Herein lies the nature of all practical holiness--to do everything after a godly sort. The directions I give you relate only to the religious manner of doing what you do; though it is God that instructs you to discretion in all worldly business. (Isa_28:26.) Whatever your skill and insight is in your calling, prayer may make you wiser: you may obtain a more excellent spirit in your way than you now have, if you seek it of God. (Exo_35:31-33.) Though you are left to the use of your reason as men, yet faith must go along with it as you are Christians. Therefore I shall show you how to put forth an act of reason in faith How may we know when reason and faith go together? 1 When, at our entrance upon any business, we seek wisdom and understanding from God, stirring up our reason by our faith, looking up to Him from whom cometh every good and perfect gift (Jam_1:17) that He would instruct us unto discretion.
2. When, in answer to faith and prayer, thoughts do come in that clear up our way to us, and do put us into a right method, pointing out such probable means, inclining to such apposite counsel, as in a rational way tend to the expediting of that business which we are about.
3. When, under the greatest assurances of our own reason, we yet live in a humble dependence upon God for success. He puts forth an act of reason in faith, who trusts to God, and not to his own reason. It is our duty to make use of it as men, though as Christians we ought not to trust in it.
(1) Consider present Providences.
(2) Consult thy conscience.
(3) Consider what present temptation thou art under.
(4) Consult with the word of God.
(5) Devote thyself in sincerity to the fear of God, through the whole course of thy life.
But what if, after all this, it should so fall out that two duties should press upon my conscience for present performance, and! cannot either by reason or Scripture, determine which to do first, but do hang in suspense, am in a strait betwixt two? (Php_1:23.) This is hardly to be supposed: but, admit it to be thy case, according to thy present judgment; then
1. Sit down once more, and consider.
2. If of two duties you cannot resolve which is most your duty at present, then resolve upon both, and begin where you will. God will not be extreme in that case. Do one, and leave not the other undone, but be sure to find time for that also.
3. Beg of God to resolve thee. O that my ways were directed to keep Thy statutes! (Psa_119:5.) Shall I go up to Hebron? or shall I not? (2Sa_2:1.) God will teach thee what to do. (Psa_25:12) He shall direct thy paths, (Pro_3:5-6.)
Application.
1. All the sins of your lives break in upon you, through the omission of your present duty.
2. Whatever you do in the room of a present duty is not acceptable to God.
3. If you do not now perform your present duty, you can never perform it.
4. You can have as trial of your spirit, nor of the truth of your state: it is impossible that you should ever prove your sincerity, but by a conscientious discharge of your present duty.
5. You cannot walk evenly with God, if you do not your present duty. Some men walk very unevenly: there are so many gaps in their obedience; they move from duty to duty, quite leaping over some, and lightly touching upon others, as if they had no great mind to any: they act grace so abruptly that it gives no continued sense; we know not where to find them. There are so many vacant spaces, so many blanks of omission, so many blots and blurs of commission: they drop a duty here, and another half-mile off; so that you cannot say, A man of God went this way. (1Ki_13:12.)
6. You must begin somewhere, at some present duty: why not at this? It will be as difficult, nay, more difficult, to come to Christ tomorrow than it is today: therefore today hear His voice, and harden not your heart. (Psa_95:7-8.) Break the ice now, and by faith venture upon thy present duty, wherever it lies: do what you are now called to.
II. How the well-discharge of our present duty may encourage us to hope in God for His help and assistance in all future duties.
1. It is promised. (2Ch_15:2.)
2. Present grace is a pledge of future grace. To him that hath, more shall be given. (Luk_19:17; Luk_19:26).
3. The experience of the saints confirms this. See Psa_18:26; Psa_18:30-32.
4. The saints made this an argument in prayer. (Psa_38:20-22; Psa_119:30-31; Psa_119:94; Psa_119:121; Psa_119:173; Psa_25:21.)
5. A conscientious discharge of our present duty fits and disposes our minds to the next duty.
6. By the well-discharge of our present duty we may attain assurance of salvation. (Col_3:23-24.) (Thomas Cole, A. M.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv34, 36, 37, 39 Your servant used to keep his father's sheep
Your servant used to keep his father's sheep
David spoke of himself as "your servant" to show respect to Saul. See how you translated this in 1 Samuel 17:32. AT: "I, your servant, used to keep my father's sheep" (See: First, Second, or Third Person)
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used to keep his father's sheep
"used to take care of his father's sheep"
a bear
A bear is a large animal with thick fur and long claws and that walks on four legs but can stand on two legs as a person does.
chased after him and attacked him
Here "him" refers to the lion or bear. Some languages would use the word "it" instead of "him."
rescued it out of his mouth
Here "it" refers to the lamb.
he rose up against me
Here "rose up against" is an idiom that refers to attacking. AT: "it attacked me" (See: Idiom)
caught him by his beard
The "beard" refers to the lion's mane or the hair on the bear's face.
translationWords
David
Saul (OT)
servant
ewe
lions
lamb
flocks
raise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.