He stood and cried to the armies of Israel, and said to them, “Why have you come out to set your battle in array? Am I not a Philistine, and you servants to Saul? Choose a man for yourselves, and let him come down to me. If he is able to fight with me and kill me, then will we be your servants; but if I prevail against him and kill him, then you will be our servants and serve us.” The Philistine said, “I defy the armies of Israel today! Give me a man, that we may fight together!”
When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid. Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse; and he had eight sons. The man was an elderly old man in the days of Saul. The three oldest sons of Jesse had gone after Saul to the battle: and the names of his three sons who went to the battle were Eliab the firstborn, and next to him Abinadab, and the third Shammah. David was the youngest; and the three oldest followed Saul. Now David went back and forth from Saul to feed his father’s sheep at Bethlehem. The Philistine came near morning and evening, and presented himself forty days. Jesse said to David his son, “Now take for your brothers an ephah of this parched grain, and these ten loaves, and carry them quickly to the camp to your brothers; and bring these ten cheeses to the captain of their thousand, and see how your brothers are doing, and bring back news.” Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines. David rose up early in the morning, and left the sheep with a keeper, and took and went, as Jesse had commanded him. He came to the place of the wagons, as the army which was going out to the fight shouted for the battle. Israel and the Philistines put the battle in array, army against army. David left his baggage in the hand of the keeper of the baggage, and ran to the army, and came and greeted his brothers. As he talked with them, behold, the champion, the Philistine of Gath, Goliath by name, came up out of the ranks of the Philistines, and said the same words; and David heard them. All the men of Israel, when they saw the man, fled from him, and were terrified. The men of Israel said, “Have you seen this man who has come up? He has surely come up to defy Israel. The king will give great riches to the man who kills him, and will give him his daughter, and make his father’s house free in Israel.”
David spoke to the men who stood by him, saying, “What shall be done to the man who kills this Philistine, and takes away the reproach from Israel? For who is this uncircumcised Philistine, that he should defy the armies of the living God?”
The people answered him in this way, saying, “So shall it be done to the man who kills him.”
Eliab his oldest brother heard when he spoke to the men; and Eliab’s anger burned against David, and he said, “Why have you come down? With whom have you left those few sheep in the wilderness? I know your pride, and the naughtiness of your heart; for you have come down that you might see the battle.”
David said, “What have I now done? Is there not a cause?” He turned away from him toward another, and spoke like that again; and the people answered him again the same way. When the words were heard which David spoke, they rehearsed them before Saul; and he sent for him. David said to Saul, “Let no man’s heart fail because of him. Your servant will go and fight with this Philistine.”
Saul said to David, “You are not able to go against this Philistine to fight with him; for you are but a youth, and he a man of war from his youth.”
David said to Saul, “Your servant was keeping his father’s sheep; and when a lion or a bear came, and took a lamb out of the flock, I went out after him, and struck him, and rescued it out of his mouth. When he arose against me, I caught him by his beard, and struck him, and killed him. Your servant struck both the lion and the bear. This uncircumcised Philistine shall be as one of them, since he has defied the armies of the living God.” David said, “Yahweh who delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine.” Saul said to David, “Go! Yahweh will be with you.”
Saul dressed David with his clothing. He put a helmet of bronze on his head, and he clad him with a coat of mail. David strapped his sword on his clothing, and he tried to move; for he had not tested it. David said to Saul, “I can’t go with these; for I have not tested them.” Then David took them off.
He took his staff in his hand, and chose for himself five smooth stones out of the brook, and put them in the pouch of his shepherd’s bag which he had. His sling was in his hand; and he came near to the Philistine. The Philistine walked and came near to David; and the man who bore the shield went before him. When the Philistine looked around, and saw David, he disdained him; for he was but a youth, and ruddy, and had a good looking face. The Philistine said to David, “Am I a dog, that you come to me with sticks?” The Philistine cursed David by his gods. The Philistine said to David, “Come to me, and I will give your flesh to the birds of the sky, and to the animals of the field.”
Then David said to the Philistine, “You come to me with a sword, with a spear, and with a javelin; but I come to you in the name of Yahweh of Armies, the God of the armies of Israel, whom you have defied. Today, Yahweh will deliver you into my hand. I will strike you, and take your head from off you. I will give the dead bodies of the army of the Philistines today to the birds of the sky, and to the wild animals of the earth; that all the earth may know that there is a God in Israel, and that all this assembly may know that Yahweh doesn’t save with sword and spear; for the battle is Yahweh’s, and he will give you into our hand.”
When the Philistine arose, and walked and came near to meet David, David hurried, and ran toward the army to meet the Philistine. David put his hand in his bag, took a stone, and slung it, and struck the Philistine in his forehead. The stone sank into his forehead, and he fell on his face to the earth. So David prevailed over the Philistine with a sling and with a stone, and struck the Philistine, and killed him; but there was no sword in the hand of David. Then David ran, stood over the Philistine, took his sword, drew it out of its sheath, killed him, and cut off his head with it. When the Philistines saw that their champion was dead, they fled. The men of Israel and of Judah arose and shouted, and pursued the Philistines as far as Gai and to the gates of Ekron. The wounded of the Philistines fell down by the way to Shaaraim, even to Gath and to Ekron. The children of Israel returned from chasing after the Philistines and they plundered their camp.
Geneva Bible translators 1599 · Public Domain On vv9, 10, 12, 15, 17, 18, 22, 23, 25, 26, 29, 33, 34, 37, 39, 40, 43, 46, 48, 52 Hebrew, smite me.
Hebrew, smite me.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–53 1Sa 17:8 And he stood and cried unto the…
1Sa 17:8 And he stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set [your] battle in array? [am] not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me.
Ver. 8. Am not I a Philistine?] Palesthinas ille; that famous Philistine, on whom all my nation leaneth and layeth their weight; who also have done for them so many exploits?
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And ye servants to Saul?] Whom you look upon as a tall fellow, but to me he is a very dwarf, a Zany; of no prowess or power to look me in the face.
Choose you a man for you.] A champion, a dueller.
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 vv8, 11, 12, 15, 17, 18, 19, 20, 22, 25, 26, 28, 29, 30, 33, 34, 35, 36, 37, 38, 39, 40, 42, 43, 45, 46, 47, 49, 51, 53 That the battle may be decided by us two…
That the battle may be decided by us two alone. Such offers were frequent in those times. And possibly he thought the valiant Jonathan, who had assaulted a whole army, would never have refused this challenge. But God so ordered the matter, that none should accept it, because he would reserve this honour for David, as a step to his kingdom.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv12, 31, 40, 48 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 On vv8–53 And he stood and cried unto the armies of…
And he stood and cried unto the armies of Israel,.... He stood in the valley between the two armies, and cried with a loud voice that he might be heard; and as he was of such a monstrous stature, no doubt his voice was very strong and sonorous; and as the battalions of Israel designed by armies were posted on the mountain or hill, his voice would ascend, and be the more easily heard:
and said unto them, why are ye come out to set your battle in array? either as wondering at their boldness, to set themselves in battle array against the Philistines; or rather suggesting that it was needless, since the dispute between them might be issued by a single combat:
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am not I a Philistine, and you servants to Saul? a common Philistine, according to Jarchi; not a captain of a hundred, or of a thousand; and yet would fight anyone of them, their general officers, or be they who they would; or rather, as Abarbinel, he was a prince among the Philistines, and king of Gath; and though he was, and it was usual with great persons to engage with their equals, yet he did not insist on that; but would engage with any man, though of an inferior rank, even with any of Saul's servants; and by calling the Israelites the servants of Saul, he might have some respect to Saul's arbitrary government over them; and since they must be servants and slaves, it was as well to be servants to the Philistines as to him:
choose you a man for you, and let him come down to me; according to Jarchi and the Targumist, the challenge first respects Saul their king; that if he was a man of fortitude and courage, let him come and engage with him; if not, choose another, and send him down into the valley to fight with him. These same writers represent him as blustering and bragging that he killed the two sons of Eli, Hophni and Phinehas, took the ark captive, and carried it into the temple of Dagon; that he had been used to go out with the armies of the Philistines, and had obtained victories, and slain many, and yet had never been made captain of a thousand among them; all which is improbable, and some of it notoriously false; for in every battle after the taking of the ark the Philistines had been beaten.
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 vv8, 11, 12, 15, 18, 19, 20, 24, 25, 28, 29, 30, 32, 33, 37, 38, 39, 40, 41, 42, 43, 46, 47, 48, 49, 51 Come down - That the battle may be decided…
Come down - That the battle may be decided by us two alone.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 9, 10, 11, 12, 18, 19, 29, 32, 33, 34, 35, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 51 Verse 8. I a Philistine] The Targum adds much…
Verse 8. I a Philistine] The Targum adds much to this speech. This is the substance: "I am Goliath the Philistine of Gath, who killed the two sons of Eli, Hophni and Phinehas the priests; and led into captivity the ark of the covenant of Jehovah, and placed it in the temple of Dagon my god; and it remained in the cities of the Philistines seven months. Also, in all our battles I have gone at the head of the army, and we conquered and cut down men, and laid them as low as the dust of the earth; and to this day the Philistines have not granted me the honour of being chief of a thousand men. And ye, men of Israel, what noble exploit has Saul, the son of Kish, of Gibeah, done, that ye should have made him king over you? If he be a hero, let him come down himself and fight with me; but if he be a weak or cowardly man, then choose you out a man that he may come down to me."
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 vv8, 12, 17, 19, 20, 23, 25, 28, 29, 30, 32, 34, 36, 38, 39, 40, 42, 44, 46, 47, 48, 51 1Sa 17:8-11. Let him come down to me —…
1Sa 17:8-11. Let him come down to me — That the battle may be decided by us two alone. They were greatly afraid — This may seem strange, considering the glorious promises of God, and their late experience of divine assistance. And where was Jonathan, who, in the last war, had so bravely engaged a whole army of the Philistines? Doubtless he did not feel himself so stirred up of God as he did at that time. As the best, so the bravest of men, are no more than what God makes them. Jonathan must sit still now, because this honour is reserved for David.
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 vv12, 15, 18, 20, 25, 26, 28, 29, 34, 35, 45, 47, 51, 52 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 On vv8, 9, 12, 13, 15, 17, 18, 19, 20, 22, 23, 24, 25, 28, 29, 32, 33, 35, 36, 39, 40, 43, 44, 47, 48, 49 Out; exulting, Ecclesiasticus xlvii. 5. (Menochius) --- Servants; I…
Out; exulting, Ecclesiasticus xlvii. 5. (Menochius) --- Servants; I am free. (Haydock) --- Hand. Such combats were very common in ancient times. Paris and Menelaus, Hector and Ajax. The Horatii and Curiatii fought to decide the fate of contending nations. (Homer, Iliad Greek: g, and H.) --- (Livy i. 23.) (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 vv8, 17, 18, 20, 22, 25, 34, 37, 38, 40, 42, 49, 51, 52 I defy the armies of Israel . . .;…
I defy the armies of Israel . . .; give me a man, that we may fight together--In cases of single combat, a warrior used to go out in front of his party, and advancing towards the opposite ranks, challenge someone to fight with him. If his formidable appearance, or great reputation for physical strength and heroism, deterred any from accepting the challenge, he used to parade himself within hearing of the enemy's lines, specify in a loud, boastful, bravado style, defying them, and pouring out torrents of abuse and insolence to provoke their resentment.
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 vv8, 10, 12, 15, 17, 18, 19, 20, 21, 22, 24, 25, 28, 29, 34, 40, 43, 49, 52 8. Am not I a Philistine — In the…
8. Am not I a Philistine — In the Hebrew, Philistine is made emphatic by the article, but the word servants is without it. Thus: Am not I THE Philistine, etc. Am not I the great warrior of the Philistine army? Why then trouble the army with battle? I am empowered to decide alone the fortunes of the day.
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 vv8, 9, 12, 15, 16, 17, 18, 19, 20, 21, 22, 25, 26, 28, 29, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 50, 51, 52 8. am not I a Philistine] Rather, the Philistine;…
8. am not I a Philistine] Rather, the Philistine; the representative of the nation. The Targum puts a long speech into Goliath’s month. “l am Goliath the Philistine of Gath, who slew the two sons of Eli the priest, Hophni and Phinehas, and carried away captive the ark of the covenant of the Lord, and brought it into the house of Dagon my error [i.e. idol], and it was there in the cities of the Philistines seven months. Moreover in all the wan of the Philistines I go forth at the head of the army, and we have been victorious in war, and have cast down the slain as the dust of the earth, and hitherto the Philistines have not honoured me, to make me captain of a thousand over them. But as for you children of Israel, what valiant deed has Saul the son of Kish of Gibeah wrought for you, that ye have made him king over you? If he be a valiant man, let him come down and do battle with me; but if he be a coward, choose you, &c.”
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 vv8, 9, 11, 12, 15, 16, 18, 19, 20, 22, 23, 24, 25, 26, 28, 29, 31, 33, 34, 36, 37, 38, 40, 43, 44, 46, 47, 49, 50, 51, 52 (8) Am not I a Philistine?—The literal rendering here…
(8) Am not I a Philistine?—The literal rendering here gives a far more forcible reading: Am not I the Philistine? the famous warrior whom you know too well? The Targum of Jonathan adds here the proud boast of the giant warrior that it was he who had slain Hophni and Phinehas (the sons of Eli, the high priest), and had carried the Ark to the temple of Dagon. This Targum, although comparatively a late compilation, doubtless embodied many ancient national traditions.
And ye servants to Saul.—Thus taunting the soldiers of Israel with the memory of the former glory of their king. Will none of the famous servants of the warrior king dare to meet me?
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Must we not deem it probable that the fact of the separation of the prophet from the king had been made public in Philistia, and that the present daring challenge was owing to their knowledge that the Spirit of the Lord—whom we know these enemies of the Hebrews dreaded with so awful a dread—had departed from Saul and his armies?
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 vv8, 12, 15, 16, 17, 19, 20, 23, 25, 28, 29, 30, 31, 32, 34, 37, 38, 41, 45, 47, 48, 50, 52 Vers. 8-11. He stood and cried unto the armies.…
Vers. 8-11. He stood and cried unto the armies. Literally, "the ranks," the word being the noun formed from the verb translated set in array, just below. The same word is used throughout (see vers. 10, 20, 21, 22, 26, 45). Am not I a Philistine? Hebrew, "the Philistine," the champion on their side. I defy the armies. Hebrew, "I have cast scorn or insult upon the ranks of Israel this day." The sense is not so much that he defied them as that they were dishonoured by not accepting his challenge. They were dismayed. That is, terrified, and made uncertain what to do. (comp. Jer_1:3-6) We have seen from Mr. Condor"s account that each army held an impregnable position on the two sides of the ravine, which neither could cross without the certainty of being defeated in the attempt by the other side. Under such circumstances there seemed no way of deciding the contest except by a single combat. But though Saul and his warriors were too terrified at Goliath"s appearance to venture to meet him, still they held their ground for forty days, inasmuch as it was evidently impossible for him to cross the ravine clad in such cumbrous armour, nor did the Philistines venture to make the attempt, us the Israelites would have taken them at a manifest disadvantage.
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 vv11, 28, 29, 32, 36, 37, 39, 40, 41, 45, 47, 49, 50, 52 When Saul and all Israel heard those words of…
1Sa_17:11
When Saul and all Israel heard those words of the Philistine, they were dismayed and greatly afraid.
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The insulting attitude of worldliness towards religion
The insult was a symbol of the insulting attitude of worldliness towards religion. Brute force and power paraded themselves as contemptuous of the power of the Spirit. Religion cannot hold its own against the powers of the world except by spiritual forces and trust in God. When the guardians of religion, or those who should witness its inward power, fail in this trust, and in using the right weapons, then the world has its way. The symbol in this case is singularly vivid and complete. (W. J. Knox Little, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv12, 30 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.
Alexander MacLaren 1905 · Public Domain On v32 1 Samuel
1 Samuel
THE VICTORY OF UNARMED FAITH
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1Sa 17:32 - 1Sa 17:51.
The scene of David’s victory has been identified in the present Wady Es-Sunt, which still possesses one of the terebinth-trees which gave it its name of ‘Elah.’ At that point it is about a quarter of a mile wide, and runs nearly east and west. In the centre is ‘a deep trench or gulley, the sides and bed of which are strewn with rounded and water-worn pebbles.’ This is the ‘valley,’ or rather ‘ravine’ of 1Sa 17:3 of this chapter, which is described by a different word from that for ‘vale’ in 1Sa 17:2 -the one meaning a much broader opening than the other-and from it came the ‘five smooth stones.’ Notice the minute topographical accuracy, which indicates history, not legend. The pebble-bed may supply a missile to hit the modern ‘giant’ of sceptical criticism, who boasts much after Goliath’s fashion.
The two armies lay looking at each other across the valley, with occasional skirmishes; and for forty days {probably a round number} Goliath paraded on his own, the south, side of the gulley, shouting out his taunts and challenge with a voice like a bull. Many a similar scene in classical and mediaeval warfare confirms the truth of the picture, so unlike modern battles. The story is, for all time, the example of the victory of unarmed faith over the world’s utmost might. It is in little the history of the Church and the type of all battles for God. It is a pattern for the young especially. The youthful athlete leaps into the arena, and overcomes, not because of his own strength, but because he trusts in God.
I. Note the glowing youthful enthusiasm which dares the conflict. When the Spirit of the Lord left Saul, his courage seems to have gone too, and he is cowed, like the rest, by Goliath. His interview with David shows him as timid and unlike his former self, when he dashed at Nahash and any odds. Now he is hardly to be roused, even by David’s contagious boldness, and is full of objections and precautions. The temper of the two, as they front each other in Saul’s tent, shows that the one has lost, and the other received, the Spirit which strengthens. David has become the encourager, and his cheery words bring some hopefulness to the gloomy, faint-hearted king. The Septuagint has a variant reading in 1Sa 17:32, which brings this out and suits the context, ‘Let not my lord’s heart fail.’ But, whether this be adopted or no, David appears as quite unaffected by the terror which had unmanned the army, and as bringing a buoyant disregard of the enemy, like a reviving breeze. It was not merely youthful daring, nor foolish under-estimation of the danger, which prompted his stimulating words. The ring of true faith is in them, and they show us how we may surround ourselves with an atmosphere which will keep prevailing faint-heartedness off us, and make us, like Gideon’s fleece, impervious to the chill mists of faithless fear which saturate all around. He who trusts in God should be as a pillar of fire, burning bright in the darkness of terror, and making a rallying point for weaker hearts. When panic has seized others, the Christian soul has the more reason for courage. David conquered the temptation to share in the general cowardice, before he conquered Goliath, and perhaps the former fight was the worse of the two.
While David is the embodiment of the courage of faith, Saul embodies worldly wisdom and calculating prudence. A touch of tenderness blends with his attempt to dissuade the lad from the unequal conflict. He speaks of probabilities, and, like all such calculation, his results are quite right, only that he has not taken all the forces into account, and the omission vitiates the conclusion. It is quite true that David is but a youth, and Goliath a giant and a veteran; but is that all that is to be said? If it be, then the lad cannot fight the Philistine bully; but if Saul has made the small omission of leaving out God, that makes a difference. The same mistake is constantly made still, and so the victories of faith are a constant surprise to the world and to a worldly Church. David’s eager story of his fights with wild beasts is meant both to answer Saul’s objection on his own ground, by showing him that, youth as the speaker was, he had proved his power, and still more to supply the lacking element in the calculation. So he tells, first, how ‘I caught him by his beard, and smote him, and slew him,’ and then at the end brings in the true ground of his confidence: ‘The Lord that delivered me . . . He will deliver.’ As Thomas Fuller says, ‘He made an experimental syllogism, and from most practical premises {major a lion, minor a bear}, inferred the direct conclusion that God would give him victory over Goliath. Faith has the right thus to argue from the past to the future, because it draws from God whose resources and patience are equally inexhaustible. An echo of the words comes from Paul’s ‘Who delivered us from so great a death, and doth deliver: in whom we trust that He will yet deliver.’ There is infinite pathos in Saul’s parting blessing. ‘The Lord be with thee!’ is spoken as if from the consciousness that the Lord had left him, and that his day for going into battle with the assurance of His help was gone for ever. If that softened mood had lasted, how different his future might have been! If we modestly and boldly show the power of faith in our lives, we may kindle yearnings in some gloomy hearts, that would lead them to peace, if followed out.
II. The equipment of faith. Saul meant to honour as well as to secure David by dressing him in his own royal attire, and by encumbering him by the help of sword and helmet. And David was willing to be so fitted out, for it is no part of the courage of faith to disdain any outward helps. But he soon found that he could not move freely in the unaccustomed armour, and flung it off, like a wise man. His motive was partly common sense, which told him not to choose weapons that his antagonist could handle better than he; and partly reliance on God, which told him that he was safer with no armour but his shepherd’s dress and with only his sling in his hand. So there he stands, drawn for us with wonderful vividness, in one hand his staff, in the other his sling, both familiar and often used, and by his side the simple wallet which had held his frugal meal, and now received the smooth pebbles that he picked up as he passed the gulley to the Philistine side of the valley.
How graphically the contrast is drawn between him and Goliath, as the latter conies forth swelling with his own magnificence, and preceded by his shield-bearer! He was ‘brass’ all over; note the kind of amused emphasis with which the word is repeated in the half-satirical and marvellously lifelike portrait of him in 1Sa 17:5 - 1Sa 17:8; ‘brass’ here, ‘brass’ there, ‘brass’ everywhere; and, not content with one shield dangling at his back, he has a man to carry another in front of him as he struts. David seems to have crossed the ravine, and to have come close up to Goliath before he was observed; and then, with almost a snort of contempt, the giant resents the insult of sending such a foe to fight him with such weapons. Perhaps he was nearer the truth than he thought, when he asked if he was a dog; and any stick will do, as the proverb says, to beat that animal, especially if God guards the hand that holds it.
The five smooth stones have become the symbol of the insignificant means, in the world’s estimate, which God uses in faithful hands to slay the giants of evil. The weapons of our warfare are not carnal, but they are mighty. Faith unarmed is armed with more than triple steel, and a sling in its hand is more fatal than a sword. Sometimes in kindness and sometimes in malice, the world tempts us to fight evil with its own weapons, and to put on its unfamiliar armour. The Church as a whole, and individual Christians, have often been hampered, and all but smothered, in Saul’s harness. The more simply we keep ourselves to the simple methods which the word of God enjoins, and to the simple weapons which ought to be the easiest for a Christian, the more likely shall we be to conquer. Goliath is not to be encountered with sword and armour which is, after all, but a shabby copy of the tons of brass which he wears, but he does not know what to make of the sling, and does not see the stone till it crashes his skull in.
III. Note faith’s anticipation of victory. The dialogue before the battle has many parallels in classical times and among savage peoples. Goliath’s bluster is full of contempt of David and truculent self-confidence. Its coarseness is characteristic,-he will make his boyish antagonist food for vultures and jackals. It is exactly what a bully would say. David’s answer throbs with buoyant confidence, and stands as a stimulating example of the temper in which God’s soldiers should go out to every fight, no matter against what odds. It fully recognises the formidable armoury of the enemy,-sword for close quarters, spear to thrust with, and javelin to fling from a distance, every weapon that ingenuity could fashion and trained skill could wield. Goliath was a walking arsenal, and little David took count of his weapons as they clanked and flashed. It is no part of faith’s triumph to ignore the number and sharpness of the enemy’s arms. But faith sees them all, and keeps unterrified and unashamed of the poor leathern sling and smooth stones. The unarmed hand which grasps God’s hand should never tremble; and he who can say ‘I come . . . in the name of the Lord of hosts,’ has no need to be afraid of an army of Goliaths, though each bristled with swords and spears like a porcupine.
The great name on which David’s faith rested, ‘the Lord of hosts,’ appears to have sprung into use in this epoch, and to have been one precious fruit of its frequent wars. Conflict is blessed if it teaches the knowledge of the unseen Commander who marshals not only men, but all the forces of the universe and the armies of heaven, for the defence of His servants and the victory of His own cause. The fulness of the divine name is learned by degrees, as our needs impress the various aspects of His character; and the revelation contained in this appellation is the gift of that fierce and stormy time, a possession for ever. He who defies the armies of Israel has to reckon with the Lord of these armies, whose name proclaims at once His eternal, self-originated, and self-sustained being, His covenant, His presence with His earthly host, and the infinite ranks of obedient creatures who are His soldiers and their allies. That is ‘the Name’ in the strength of which we may ‘set up our banners’ and be sure of victory. Note how David flings back Goliath’s taunts in his teeth. He is sure that God will conquer through him, and, though he has no sword, that he will somehow hack the big head off; and that it is the host of the Philistines on whom the vultures and jackals are to feed to-day.
His faith sees the victory before the battle is begun, and trusts, not in his own weak power, but only ‘in the name of the Lord.’ Note, too, the result which he expects-no glory for himself, though that came unsought, when the shrill songs from the women of Israel met the victors, but to all the world the proof that Israel had a God, and to Israel {‘this assembly’} the renewed lesson of their true weapons and of their Almighty Helper. Such utter suppression of self is inseparable from trust in God, and without it no soldier of His has a right to expect victory. To fight ‘in the name of the Lord’ requires hiding our own name. If we are really going to war for Him, and in His strength, we ought to expect to conquer. Believe that you will be beaten, and you will be. Trust to Him to make you ‘more than conquerors,’ and the trust will bring about its own fulfilment.
IV. Observe the contrast in 1Sa 17:48 between the slow movements of the heavy-armed Philistine and the quick run of the shepherd, whose ‘feet were as hind’s feet’ {Psa 18:33}. Agility and confident alacrity were both expressed. His feet were shod with ‘the preparedness of faith.’ Observe, too, the impetuous brevity of the account in 1Sa 17:49, of the actual fall of Goliath. The short clauses, coupled by a series of ‘ands,’ reproduce the swift succession of events, which ended the fight before it had begun; and one can almost hear the whiz of the stone as it crashes into the thick head, so strangely left unprotected by all the profusion of brass that clattered about him. The vulnerable heel of Achilles and the unarmed forehead of Goliath illustrate the truth, ever forgotten and needing to be repeated, that, after all precautions, some spot is bare, and that ‘there is no armour against fate.’
The picture of the huge ‘man-mountain’ fallen upon his face to the earth, a huddled heap of useless mail, recalls the words of a psalm, ‘When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell’ {Psa 27:2}. Is it fanciful to hear in that triumphant chant an echo of Goliath’s boast about giving his flesh to the fowls and the beasts, and a vision of the braggart as he tottered and lay prostrate? Observe, too, the contemptuous reiteration of ‘the Philistine,’ which occurs six times in the four verses {1Sa 17:49 - 1Sa 17:51}. National feeling speaks in that. There is triumph in the sarcastic repetition of the dreaded name in such a connection. This was what one of the brood had got, and his fate was an omen of what would befall the rest. The champion of Israel, the soldier of God, standing over the dead Philistine, all whose brazen armour had been useless and his brazen insolence abased, and sawing off his head with his own sword, was a prophecy for the Israel of that day, and will be a symbol till the end of time of the true equipment, the true temper, and the certain victory, of all who, in the name of the Lord of hosts, go forth in their weakness against the giants of ignorance, vice, and sin. ‘This is the victory that overcometh the world, even our faith.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv12, 32 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 On vv8, 10, 12, 14, 17, 19, 22, 25, 26, 28, 31, 34, 36, 37, 39, 41, 44, 46, 48, 50, 52 Why have you come out to draw up for…
Why have you come out to draw up for battle?
"Why have you come to fight in battle against us?" Goliath uses this question to mock the Israelites. AT: "You are fools if you think you can fight in battle against us!" (See: Rhetorical Question)
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Am not I a Philistine, and are you not servants of Saul?
Goliath uses this question to mock the Israelites. When he says that he is a Philistine, he is implying that he is strong. AT: "I am a great Philistine, and you are merely servants of Saul." (See: Rhetorical Question)
translationWords
Israel
Philistines
servant
Saul (OT)
servant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12, 15, 26, 28, 32, 40, 42, 43, 44, 45, 49, 52, 53 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.