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.”
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1 Samuel 17:34-36 sits inside this longer paragraph.
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.”
Parallel Translations
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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.”
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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.
Show all 3 translations
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And David said unto Saul: 'Thy servant kept his father's sheep; and when there came a lion, or a bear, and took a lamb out of the flock,
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 smote both the lion and the bear; and this uncircumcised Philistine shall be as one of them, seeing he hath taunted the armies of the living God.'
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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 (23)
- Amos 3:12 (v35) Yahweh says: “As the shepherd rescues out of the mouth of the lion two legs, or a piece of an ear, so shall the children of Israel be…
- 2 Timothy 4:17-18 (v35) But the Lord stood by me and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear.…
- Judges 14:5-6 (v35) Then Samson went down to Timnah with his father and his mother, and came to the vineyards of Timnah; and behold, a young lion roared at…
- 1 Samuel 17:10 (v36) The Philistine said, “I defy the armies of Israel today! Give me a man, that we may fight together!”
- Psalms 91:13 (v35) You will tread on the lion and cobra. You will trample the young lion and the serpent underfoot.
Show all 23 cross-references
- Daniel 6:22 (v35) My God has sent his angel, and has shut the lions’ mouths, and they have not hurt me; because as before him innocence was found in me; and…
- Acts 28:4-6 (v35) When the natives saw the creature hanging from his hand, they said to one another, “No doubt this man is a murderer, whom, though he has…
- 1 Samuel 17:26 (v36) 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…
- 2 Samuel 23:20 (v35) Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds, killed the two sons of Ariel of Moab. He also…
- Isaiah 10:15 (v36) Should an ax brag against him who chops with it? Should a saw exalt itself above him who saws with it? As if a rod should lift those who…
- Isaiah 36:8-10 (v36) Now therefore, please make a pledge to my master the king of Assyria, and I will give you two thousand horses, if you are able on your part…
- Isaiah 36:15 (v36) Don’t let Hezekiah make you trust in Yahweh, saying, “Yahweh will surely deliver us. This city won’t be given into the hand of the king of…
- Isaiah 36:18 (v36) Beware lest Hezekiah persuade you, saying, “Yahweh will deliver us.” Have any of the gods of the nations delivered their lands from the…
- Isaiah 37:22-23 (v36) this is the word which Yahweh has spoken concerning him. The virgin daughter of Zion has despised you and ridiculed you. The daughter of…
- Isaiah 37:28-29 (v36) But I know your sitting down, your going out, your coming in, and your raging against me. Because of your raging against me, and because…
- Ezekiel 32:19 (v36) Whom do you pass in beauty? Go down, and be laid with the uncircumcised.
- Ezekiel 32:27-32 (v36) They will not lie with the mighty who are fallen of the uncircumcised, who have gone down to Sheol with their weapons of war, and have laid…
- Zechariah 2:8 (v36) For Yahweh of Armies says: ‘For honor he has sent me to the nations which plundered you; for he who touches you touches the apple of his…
- Zechariah 12:3 (v36) It will happen in that day, that I will make Jerusalem a burdensome stone for all the peoples. All who burden themselves with it will be…
- Acts 5:38-39 (v36) Now I tell you, withdraw from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. But if it…
- Acts 12:1-2 (v36) Now about that time, King Herod stretched out his hands to oppress some of the assembly. He killed James, the brother of John, with the…
- Acts 12:22-23 (v36) The people shouted, “The voice of a god, and not of a man!” Immediately an angel of the Lord struck him, because he didn’t give God the…
- Romans 2:28-29 (v36) For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly,…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (15 sources)
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Geneva Bible translators 1599 · Public Domain On v34 David by the experience that he hath had in…
David by the experience that he hath had in time past of God’s help, nothing doubteth to overcome this danger, seeing he was zealous for God’s honor.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv34–36 1Sa 17:34 And David said unto Saul, Thy servant…
1Sa 17:34 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:
Ver. 34. There came a lion, and a bear.] Individually, and at various times.
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 vv34–36 There came a lion, and a bear; not both…
There came a lion, and a bear; not both together, but one after another, at several times.
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 vv34–36 And David said unto Saul,.... In answer to his…
And David said unto Saul,.... In answer to his objection of inability to encounter with one so superior to him; and this answer is founded on experience and facts, and shows that he was not so weak and inexpert as Saul took him to be:
thy servant kept his father's sheep; which he was not ashamed to own, and especially as it furnished him with an stance of his courage, bravery, and success, and which would be convincing to Saul:
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and there came a lion and a bear, and took a lamb out of the flock; not that they came together; though Kimchi so interprets it, "a lion with a bear"; but these are creatures that do not use to go together; and besides, both could not be said with propriety to take one and the same lamb out of the flock: to which may be added, that David in Sa1 17:35 speaks only of one, out of whose mouth he took the lamb; wherefore the words may be rendered, "a lion or a bear" (f); and if the copulative "and" is retained, the meaning can only be, that at different times they would come and take a lamb, a lion at one time, and a bear at another.
(f) "leo vel ursus", V. L. "leo aut ursus", Junius & Tremellius, Bochart. Noldius, p. 271.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On vv34–35 Verse 34. Thy servant kept his father's sheep] He…
Verse 34. Thy servant kept his father's sheep] He found it necessary to give Saul the reasons why he undertook this combat; and why he expected to be victorious.
1. I have courage to undertake it, and strength to perform it.
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2. Both have been tried in a very signal manner:
(1.) A lion came upon my flock, and seized a lamb; I ran after him, he attacked me, I seized hold of him by his shaggy locks, smote and slew him, and delivered the lamb.
(2.) A bear came in the same way, and I attacked and slew him.
3. This, with whom I am to fight, is a Philistine, an uncircumcised man; one who is an enemy to God: God therefore will not be on his side. On that ground I have nothing to fear.
4. He has defied the armies of the Lord; and has in effect defied Jehovah himself: therefore the battle is the Lord's, and he will stand by me.
5. I have perfect confidence in his protection and defense; for they that trust in him shall never be confounded.
6. I conclude, therefore, that the Lord, who delivered me out of the paw of the lion, and out of the paw of the bear, will deliver me out of the hand of the Philistine.
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 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 vv35–36 Them. He refers to two events, shewing his fortitude…
Them. He refers to two events, shewing his fortitude (Calmet) and generous disposition, which rendered him fit for command, as he was not afraid to expose his life to protect his charge. (Haydock) --- The pastoral care is an apprenticeship for the throne to him who is designed to be at the head of the mild flock of men, as hunting with dogs conducts to martial exploits. (Philo in Vita Mosis.) --- He who has overcome the spirit of pride and of carnal pleasures, signified by the lion and the bear, is able also to gain a victory over the devil. (Worthington)
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 v34 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 vv34–36 34. and there came a lion, &c.] And when…
34. and there came a lion, &c.] And when a lion came or even a bear (or, and that too with a bear) … I went out after him, &c. “In those early days, when the forests of Southern Palestine had not been cleared, it was the habit of the wild animals which usually frequented the heights of Lebanon or the thickets of the Jordan, to make incursions into the pastures of Judaea. From the Lebanon at times descended the bears. From the Jordan ascended the lion, at that time infesting the whole of Western Asia.” Stanley, Lect. II. 43. The Syrian bear is said to be especially ferocious, and appears to have been more dreaded than the lion. See Amo_5:19. Lions are not now found in Palestine, but the traveller Thevenot says that the Arabs are not afraid of them, and will attack and kill them, with no better arms than a stick. Cp. Amo_3:12.
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 vv34, 36 (34) Thy servant kept his father’s sheep.—Here follows in…
(34) Thy servant kept his father’s sheep.—Here follows in the colloquy between the king and the boy that simple brave narrative which children listen to with glowing cheeks—that simple story, bearing the stamp of truth on every word—of what had happened to him in past days. Fierce wild animals, the terror of the Hebrew shepherds, had attacked his flock: these he had met and slain, almost without arms. Another had helped him when he did his brave duty then; and he felt that the same invisible Guardian would give him nerve and strength now in this more dangerous encounter. Only let him try. There was nothing to fear; he must succeed, he and his Divine Helper!
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 v34 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 v36 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 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.