Text -- 1 Samuel 17:1-28 (NET)

David Kills Goliath

17:1 The Philistines gathered their troops for battle. They assembled at Socoh in Judah. They camped in Ephes Dammim, between Socoh and Azekah. 17:2 Saul and the Israelite army assembled and camped in the valley of Elah, where they arranged their battle lines to fight against the Philistines. 17:3 The Philistines were standing on one hill, and the Israelites on another hill, with the valley between them. 17:4 Then a champion came out from the camp of the Philistines. His name was Goliath; he was from Gath. He was close to seven feet tall. 17:5 He had a bronze helmet on his head and was wearing scale body armor. The weight of his bronze body armor was five thousand shekels. 17:6 He had bronze shin guards on his legs, and a bronze javelin was slung over his shoulders. 17:7 The shaft of his spear was like a weaver’s beam, and the iron point of his spear weighed six hundred shekels. His shield bearer was walking before him. 17:8 Goliath stood and called to Israel’s troops, “Why do you come out to prepare for battle? Am I not the Philistine, and are you not the servants of Saul? Choose for yourselves a man so he may come down to me! 17:9 If he is able to fight with me and strike me down, we will become your servants. But if I prevail against him and strike him down, you will become our servants and will serve us.” 17:10 Then the Philistine said, “I defy Israel’s troops this day! Give me a man so we can fight each other!” 17:11 When Saul and all the Israelites heard these words of the Philistine, they were upset and very afraid. 17:12 Now David was the son of this Ephrathite named Jesse from Bethlehem in Judah. He had eight sons, and in Saul’s days he was old and well advanced in years. 17:13 Jesse’s three oldest sons had followed Saul to war. The names of the three sons who went to war were Eliab, his firstborn, Abinadab, the second oldest, and Shammah, the third oldest. 17:14 Now David was the youngest. While the three oldest sons followed Saul, 17:15 David was going back and forth from Saul in order to care for his father’s sheep in Bethlehem. 17:16 Meanwhile for forty days the Philistine approached every morning and evening and took his position. 17:17 Jesse said to his son David, “Take your brothers this ephah of roasted grain and these ten loaves of bread; go quickly to the camp to your brothers. 17:18 Also take these ten portions of cheese to their commanding officer. Find out how your brothers are doing and bring back their pledge that they received the goods. 17:19 They are with Saul and the whole Israelite army in the valley of Elah, fighting with the Philistines.” 17:20 So David got up early in the morning and entrusted the flock to someone else who would watch over it. After loading up, he went just as Jesse had instructed him. He arrived at the camp as the army was going out to the battle lines shouting its battle cry. 17:21 Israel and the Philistines drew up their battle lines opposite one another. 17:22 After David had entrusted his cargo to the care of the supply officer, he ran to the battlefront. When he arrived, he asked his brothers how they were doing. 17:23 As he was speaking with them, the champion named Goliath, the Philistine from Gath, was coming up from the battle lines of the Philistines. He spoke the way he usually did, and David heard it. 17:24 When all the men of Israel saw this man, they retreated from his presence and were very afraid. 17:25 The men of Israel said, “Have you seen this man who is coming up? He does so to defy Israel. But the king will make the man who can strike him down very wealthy! He will give him his daughter in marriage, and he will make his father’s house exempt from tax obligations in Israel.” 17:26 David asked the men who were standing near him, “What will be done for the man who strikes down this Philistine and frees Israel from this humiliation? For who is this uncircumcised Philistine, that he defies the armies of the living God?” 17:27 The soldiers told him what had been promised, saying, “This is what will be done for the man who can strike him down.” 17:28 When David’s oldest brother Eliab heard him speaking to the men, he became angry with David and said, “Why have you come down here? To whom did you entrust those few sheep in the desert? I am familiar with your pride and deceit! You have come down here to watch the battle!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 17:1

_Probably they had heard, that Samuel had forsaken Saul, and that Saul himself was unfit for business. The enemies of the church are watchful to take all advantages, and they never have greater advantage, than when her protectors have provoked God's Spirit and prophets to leave them.

Wesley: 1Sa 17:4

At least, nine feet, nine inches high. And this is not strange; for besides the giants mentioned in Scripture, Herodotus, Diodorus Siculus, and Pliny, make mention of persons seven cubits high.

Wesley: 1Sa 17:5

Made of brass plates laid over one another, like the scales of a fish.

Wesley: 1Sa 17:5

The common shekel contained a fourth part of an ounce; and so five thousand shekels made one thousand two hundred and fifty ounces, or seventy - eight pounds: which weight is not unsuitable to a man of such vast strength as his height speaks him to be.

Wesley: 1Sa 17:6

Boots.

Wesley: 1Sa 17:7

On which the weavers fasten their web. It was like this for thickness. And though the whole weight of Goliath's armour may seem prodigious; yet it is not so much by far as one Athanatus did manage: of whom Pliny relates, That he saw him come into the theatre with arms weighing twelve thousand ounces.

Wesley: 1Sa 17:7

Probably for state: for he that was clad in brass, little needed a shield.

Wesley: 1Sa 17:8

That the battle may be decided by us two alone.

Wesley: 1Sa 17:11

This may seem strange, considering the glorious promises, and their late experience of divine assistance. And where was Jonathan, who in the last war had so bravely engaged an 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.

Wesley: 1Sa 17:12

Therefore he went not himself to the camp.

Wesley: 1Sa 17:15

From Saul's court: where having relieved Saul, he was permitted to go to his father's house, to be sent for again upon occasion.

Wesley: 1Sa 17:18

That is, bring me some token of their welfare.

Wesley: 1Sa 17:19

That is, in a posture and readiness to fight with them; as it is explained, 1Sa 17:20-21.

Wesley: 1Sa 17:20

_Jesse little thought of sending his son to the camp, just at that critical juncture. But the wise God orders the time and all the circumstances of affairs, so as to serve the designs of his own glory.

Wesley: 1Sa 17:24

One Philistine could never have thus put ten thousand Israelites to flight, unless their rock, being forsaken by them, had justly sold them and shut them up.

Wesley: 1Sa 17:25

Free from all those tributes and charges which either the court or the camp required.

Wesley: 1Sa 17:28

Thy false - confidence, and vain gloried curiosity. See the folly and wickedness of envy! How groundless its jealousies are, how unjust its censures, how unfair it representations? God preserve us from such a spirit!

JFB: 1Sa 17:1

Twenty-seven years after their overthrow at Michmash. Having now recovered their spirits and strength, they sought an opportunity of wiping out the infamy of that national disaster, as well as to regain their lost ascendency over Israel.

JFB: 1Sa 17:1

Now Shuweikeh, a town in the western plains of Judah (Jos 15:35), nine Roman miles from Eleutheropolis, toward Jerusalem [ROBINSON].

JFB: 1Sa 17:1

A small place in the neighborhood.

JFB: 1Sa 17:1

Or, "Pas-dammim" (1Ch 11:13), "the portion" or "effusion of blood," situated between the other two.

JFB: 1Sa 17:2

That is, "the Terebinth," now Wady Er-Sumt [ROBINSON]. Another valley somewhat to the north, now called Wady Beit Hanina, has been fixed on by the tradition of ages.

JFB: 1Sa 17:4-11

Hebrew, a "man between two"; that is, a person who, on the part of his own people, undertook to determine the national quarrel by engaging in single combat with a chosen warrior in the hostile army.

JFB: 1Sa 17:5

The Philistine helmet had the appearance of a row of feathers set in a tiara, or metal band, to which were attached scales of the same material, for the defense of the neck and the sides of the face [OSBORN].

JFB: 1Sa 17:5

A kind of corslet, quilted with leather or plates of metal, reaching only to the chest, and supported by shoulder straps, leaving the shoulders and arms at full liberty.

JFB: 1Sa 17:6

Boots, terminating at the ankle, made in one plate of metal, but round to the shape of the leg, and often lined with felt or sponge. They were useful in guarding the legs, not only against the spikes of the enemy, but in making way among thorns and briers.

JFB: 1Sa 17:6

A circular frame, carried at the back, suspended by a long belt which crossed the breast from the shoulders to the loins.

JFB: 1Sa 17:7

Rather under five feet long, and capable of being used as a javelin (1Sa 19:10). It had an iron head.

JFB: 1Sa 17:7

In consequence of their great size and weight, the Oriental warrior had a trusty and skilful friend, whose office it was to bear the large shield behind which he avoided the missile weapons of the enemy. He was covered, cap-a-pie, with defensive armor, while he had only two offensive weapons--a sword by his side and a spear in his hand.

JFB: 1Sa 17:8-11

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.

JFB: 1Sa 17:17

In those times campaigns seldom lasted above a few days at a time. The soldiers were volunteers or militia, who were supplied with provisions from time to time by their friends at home.

JFB: 1Sa 17:18

To enlist his kind attention. Oriental cheeses are very small; 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.

JFB: 1Sa 17:18

Tokens of the soldiers' health and safety were sent home in the convenient form of a lock of their hair, or piece of their nail, or such like.

JFB: 1Sa 17:20

This is the only instance in which the hired shepherd is distinguished from the master or one of his family.

JFB: 1Sa 17:20

Some feeble attempt at a rampart. It appears (see Margin) to have been formed by a line of carts or chariots, which, from the earliest times, was the practice of nomad people.

JFB: 1Sa 17:22

To make his way to the standard of Judah.

JFB: 1Sa 17:25

His family should be exempted from the impositions and services to which the general body of the Israelites were subjected.

Clarke: 1Sa 17:1

Now the Philistines gathered together - Calmet thinks that this war happened eight years after the anointing of David, and ten or twelve years after the war with the Amalekites. We have already seen that there was war between Saul and the Philistines all his days. See 1Sa 14:52

Clarke: 1Sa 17:1

Shochoh and Azekah - Places which lay to the south of Jerusalem and to the west of Bethlehem; about five leagues from the former. Ephes-dammim was somewhere in the vicinity, but it is not known where. See Calmet.

Clarke: 1Sa 17:2

The valley of Elah - Some translate this the turpentine valley, or the valley of the terebinth trees; and others, the valley of oaks. The situation of this valley is well known.

Clarke: 1Sa 17:3

The Philistines stood on a mountain - These were two eminences or hills, from which they could see and talk with each other.

Clarke: 1Sa 17:4

There went out a champion - Our word champion comes from campus, the field; Campio est enim ille qui pugnat in campo, hoc est, in castris , "Champion is he, properly, who fights in the field; i.e., in camps."A man well skilled in arms, strong, brave, and patriotic

But is this the meaning of the original איש הבנים ish habbenayim , a middle man, the man between two; that is, as here, the man who undertakes to settle the disputes between two armies or nations. So our ancient champions settled disputes between contending parties by what was termed camp fight, hence the campio or champion. The versions know not well what to make of this man. The Vulgate calls him sir spurius , "a bastard;"the Septuagint, ανηρ δυνατος, "a strong or powerful man;"the Targum, גברא מביניהון gabra mibbeyneyhon , "a man from between them;"the Arabic, rujil jibar , "a great or gigantic man;"the Syriac is the same; and Josephus terms him ανηρ παμμεγεθιστατος, "an immensely great man."The Vulgate has given him the notation of spurius or bastard, because it considered the original as expressing a son of two, i.e., a man whose parents are unknown. Among all these I consider our word champion, as explained above, the best and most appropriate to the original terms

Clarke: 1Sa 17:4

Whose height was six cubits and a span - The word cubit signifies the length from cubitus , the elbow, to the top of the middle finger, which is generally rated at one foot six inches. The span is the distance from the top of the middle finger to the end of the thumb, when extended as far as they can stretch on a plain; this is ordinarily nine inches. Were we sure that these were the measures, and their extent, which are intended in the original words, we could easily ascertain the height of this Philistine; it would then be nine feet nine inches, which is a tremendous height for a man

But the versions are not all agreed in his height. The Septuagint read τεσƒσαρων πηχεων και σπιθαμης, four cubits and a span; and Josephus reads the same. It is necessary however to observe that the Septuagint, in the Codex Alexandrinus, read with the Hebrew text. But what was the length of the ancient cubit? This has been variously computed; eighteen inches, twenty inches and a half, and twenty-one inches. If we take the first measurement, he was nine feet nine; if the second, and read palm instead of span, with the Vulgate and others, he was ten feet seven inches and a half; if we take the last, which is the estimate of Graevius, with the span, he was eleven feet three inches; or if we go to the exactest measurement, as laid down in Bishop Cumberland’ s tables, where he computes the cubit at 21.888 inches, the span at 10.944 inches, and the palm at 3.684 inches, then the six cubits and the span will make exactly 11 feet 10.272 inches. If we take the palm instead of the span, then the height will be 11 feet 3.012 inches. But I still think that the nine feet nine inches is the most reasonable.

Clarke: 1Sa 17:5

He was armed with a coat of mail - The words in the original, שרון קשקשים shiryon kaskassim , mean a coat of mail formed of plates of brass overlapping each other, like the scales of a fish, or tiles of a house. This is the true notion of the original terms

With thin plates of brass or iron, overlapping each other, were the ancient coats of mail formed in different countries; many formed in this way may be now seen in the tower of London

Clarke: 1Sa 17:5

The weight - five thousand shekels - Following Bishop Cumberland’ s tables, and rating the shekel at two hundred and nineteen grains, and the Roman ounce at four hundred and thirty-eight grains, we find that Goliath’ s coat of mail, weighing five thousand shekels, was exactly one hundred and fifty-six pounds four ounces avoirdupois. A vast weight for a coat of mail, but not all out of proportion to the man.

Clarke: 1Sa 17:6

Greaves of brass upon his legs - This species of armor may be seen on many ancient monuments. It was a plate of brass (though perhaps sometimes formed of laminae or plates, like the mail) which covered the shin or fore part of the leg, from the knee down to the instep, and was buckled with straps behind the leg. From ancient monuments we find that it was commonly worn only on one leg. Vegetius, de Re Militari, says, Pedites Scutati etiam ferreas ocreas in dextris cruribus copebantur accipere . "The foot soldiers, called Scutati, from their particular species of shield, were obliged to use iron greaves on their right legs."One of these may be seen in the monument of the gladiator Buto, in Montfaucon; and another in the Mosaic pavement at Bognor, in Surrey

Clarke: 1Sa 17:6

A target of brass between his shoulders - When not actually engaged, soldiers threw their shields behind their back, so that they appeared to rest or hang between the shoulders

There are different opinions concerning this piece of armor, called here כידון kidon . Some think it was a covering for the shoulders; others, that it was a javelin or dart; others, that it was a lance; some, a club; and others, a sword. It is certainly distinguished from the shield, 1Sa 17:41, and is translated a spear, Jos 8:18.

Clarke: 1Sa 17:7

The staff on his spear was like a weaver’ s beam - Either like that on which the warp is rolled, or that on which the cloth is rolled. We know not how thick this was, because there were several sorts of looms, and the sizes of the beams very dissimilar. Our woollen, linen, cotton, and silk looms are all different in the size of their beams; and I have seen several that I should not suppose too thick, though they might be too short, for Goliath’ s spear

Clarke: 1Sa 17:7

His spear’ s head weighed six hundred shekels of iron - That is, his spear’ s head was of iron, and it weighed six hundred shekels; this, according to the former computation, would amount to eighteen pounds twelve ounces

Clarke: 1Sa 17:7

And one bearing a shield - הצנה hatstsinnah , from צן tsan , pointed or penetrating, if it do not mean some kind of a lance, must mean a shield, with what is called the umbo , a sharp protuberance, in the middle, with which they could as effectually annoy their enemies as defend themselves. Many of the old Highland targets were made with a projecting dagger in the center. Taking the proportions of things unknown to those known, the armor of Goliath is supposed to have weighed not less than two hundred and seventy-two pounds thirteen ounces! Plutarch informs us that the ordinary weight of a soldier’ s panoply, or complete armor, was one talent, or sixty pounds; and that one Alcimus, in the army of Demetrius, was considered as a prodigy, because his panoply weighed two talents, or one hundred and twenty pounds.

Clarke: 1Sa 17:8

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 honor 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."

Clarke: 1Sa 17:9

Then will we be your servants - Of this stipulation we hear nothing farther.

Clarke: 1Sa 17:10

I defy - אני חרפתי ani cheraphti , "I strip and make bare,"the armies of Israel; for none dared to fight him. From the Dhunoor Veda Shastra it appears that, among the Hindoos, it was common, before the commencement of an engagement, to challenge the enemy by throwing out some terms of abuse, similar to those used by Goliath. We find this also in Homer: his heroes scold each other heartily before they begin to fight. See on 1Sa 17:43 (note).

Clarke: 1Sa 17:11

Saul and all Israel - were dismayed - They saw no man able to accept the challenge.

Clarke: 1Sa 17:12

The 12th verse, to the 31st inclusive, are wanting in the Septuagint; as also the 41st verse; and from the 54th to the end; with the first five verses of 1 Samuel 18, and the 9th, 10th, 11th, 17th, 18th, and 19th of the same

All these parts are found in the Codex Alexandrinus; but it appears that the MS. from which the Codex Alexandrinus was copied, had them not. See observations at the end of this chapter, 1Sa 17:58 (note). Dr. Kennicott has rendered it very probable that these portions are not a genuine part of the text

Notwithstanding what Bishop Warburton and others have done to clear the chronology of the present printed Hebrew, it is impossible to make a clear consistent sense of the history, unless these verses are omitted. Let any one read the eleventh verse in connection with the thirty-second, leave out the forty-first, and connect the fifty-fourth with the sixth of 1 Samuel 18, and he will be perfectly convinced that there is nothing wanting to make the sense complete; to say nothing of the other omissions noted above. If the above be taken in as genuine, the ingenuity of man has hitherto failed to free the whole from apparent contradiction and absurdity. I must confess that where every one else has failed, I have no hope of succeeding: I must, therefore, leave all farther attempts to justify the chronology; and refer to those who have written for and against the genuineness of this part of the common Hebrew text. At the end of the chapter I shall introduce some extracts from Kennicott and Pilkington: and leave the whole with the unprejudiced and discerning reader.

Clarke: 1Sa 17:18

Carry these ten cheeses - Cheeses of milk, says the margin. In the East they do not make what we call cheese: they press the milk but slightly, and carry it in rush baskets. It is highly salted, and little different from curds.

Clarke: 1Sa 17:19

Fighting with the Philistines - See at the end of the chapter, 1Sa 17:58 (note).

Defender: 1Sa 17:4

Goliath was well over nine feet tall, one of the last of the Anakim race of giants still residing in Gath (Jos 11:22)."

TSK: 1Sa 17:1

gathered : 1Sa 7:7, 1Sa 13:5, 1Sa 14:46, 1Sa 14:52; Jdg 3:3

Shochoh : Jos 15:35, Socoh, 2Ch 11:7, Shoco, 2Ch 28:18, Shocho

Azekah : Jos 10:10, Jos 10:11, Jos 15:35; Jer 34:7

Ephesdammim : or, the coast of Dammim, 1Ch 11:13, Pas-dammim

TSK: 1Sa 17:2

the valley : 1Sa 17:19, 1Sa 21:9

set the battle in array : Heb. ranged the battle

TSK: 1Sa 17:4

Goliath : 1Sa 17:23, 1Sa 21:9, 1Sa 21:10; 2Sa 21:19; 1Ch 20:5

of Gath : 1Sa 27:4; Jos 11:22; 2Sa 21:16-22; 1Ch 20:4-8

whose height : Deu 3:11; 1Ch 11:23; Amo 2:9

six cubits : According to Bp. Cumberland’ s calculation, the height of Goliath was about eleven feet ten inches; but Parkhurst estimating the ordinary cubit at seventeen inches and a half, calculates that he was nine feet six inches high. Few instances can be produced of men who can be compared with him. Pliny says, ""The tallest man that hath been seen in our days was one name Gabara, who, in the days of Claudius, the late Emperor, was brought out of Arabiacaps1 . hcaps0 e was nine feet nine inches.""Josephus mentions a Jew, named Eleazar, whom Vitellius sent to Rome, who was seven cubits, or ten feet two inches high. Becanus saw a man near ten feet, and a woman that was full ten feet. And, to mention no more, a man of the name of John Middleton, born at Hale, near Warrington, in Lancashire, in the reign of James the First, was more than nine feet high. Dr. Plott, in his history of Staffordshire, says, that ""his hand, from the carpus to the end of the middle finger, was seventeen inches, his palms eight inches and a half broad, and his whole height was nine feet three inches; wanting but six inches of the height of Goliath of Gath.""

TSK: 1Sa 17:5

armed : Heb. clothed, 1Sa 17:38

TSK: 1Sa 17:6

target of brass : or, gorget, 1Ki 10:16; 2Ch 9:15

TSK: 1Sa 17:7

the staff : 2Sa 21:19; 1Ch 11:23, 1Ch 20:5

TSK: 1Sa 17:8

servants to Saul : 1Sa 17:26, 1Sa 8:17; 2Sa 11:11; 1Ch 21:3

TSK: 1Sa 17:9

and serve us : 1Sa 11:1

TSK: 1Sa 17:10

I defy : 1Sa 17:25, 1Sa 17:26, 1Sa 17:36, 1Sa 17:45; Num 23:7, Num 23:8; 2Sa 21:21, 2Sa 23:9; Neh 2:19

give me : Job 40:9-12; Psa 9:4, Psa 9:5; Pro 16:18; Jer 9:23; Dan 4:37

TSK: 1Sa 17:11

dismayed : Deu 31:8; Jos 1:9; Psa 27:1; Pro 28:1; Isa 51:12, Isa 51:13, Isa 57:11

TSK: 1Sa 17:12

David : 1Sa 17:58, 1Sa 16:1, 1Sa 16:18; Rth 4:22; Mat 1:6; Luk 3:31, Luk 3:32

Ephrathite : Gen 35:19; Psa 132:6; Mic 5:2; Mat 2:1, Mat 2:6

eight sons : 1Sa 16:10, 1Sa 16:11; 1Ch 2:13-16

TSK: 1Sa 17:13

the names : 1Sa 17:28, 1Sa 16:6-9; 1Ch 2:13

Shammah : 2Sa 13:3, 2Sa 13:32, 2Sa 21:21, Shimeah

TSK: 1Sa 17:14

the youngest : 1Sa 16:11; Gen 25:23

TSK: 1Sa 17:15

returned : 1Sa 16:11, 1Sa 16:19-23

TSK: 1Sa 17:16

forty days : Mat 4:2; Luk 4:2

TSK: 1Sa 17:17

Take now : Mat 7:11; Luk 11:13

parched corn : 1Sa 25:18; Rth 2:14; 2Sa 17:28

TSK: 1Sa 17:18

carry : 1Sa 16:20

cheeses : Heb. cheeses of milk, 2Sa 17:29; Job 10:10

their thousand : Heb. a thousand

look : Gen 37:14; Act 15:36; 1Th 3:5, 1Th 3:6

TSK: 1Sa 17:19

the valley : Dr. Richardson says, that in about twenty minutes, in an easterly direction, form the cave of St. John (which is about two hours or six miles, in a westerly direction, from Jerusalem), they came to the valley of Elah; which position seems to agree with that of Shochoh and Azekah. He describes it as ""a small valley, and the place of the encampment is pointed out where it narrows into a broad, deep ravine; part of it was in crop, and part of it was under the plough, which was drawn by a couple of oxen. A small stream, which had shrunk almost under its stony bed, passes through it from east to west, from which we are informed that David chose out five smooth stones, and hasted and ran to meet the haughty champion of Gath. A well of water under the bank, with a few olive trees above, on the north side of the valley, are said to mark the spot of the shepherd’ s triumph over his boasting antagonist. Saul and his men probably occupied the side of the valley which is nearest to Jerusalem, on which the ground is higher and more rugged than on the other side.""1Sa 17:19

TSK: 1Sa 17:20

left the sheep : 1Sa 17:28; Eph 6:1, Eph 6:2

trench : or, place of the carriage, 1Sa 26:5; Luk 19:43

fight : or, battle array, or place of fight

TSK: 1Sa 17:22

his carriage : Heb. the vessels from upon him

saluted his brethren : Heb. asked his brethren of peace, Gen 37:14; Jdg 18:15; Mat 10:12, Mat 10:13; Luk 10:5, Luk 10:6

TSK: 1Sa 17:23

according : 1Sa 17:4-10

TSK: 1Sa 17:24

him : Heb. his face, 1Sa 13:6, 1Sa 13:7

sore : 1Sa 17:11; Lev 26:36; Num 13:33; Deu 32:30; Isa 7:2, Isa 30:17

TSK: 1Sa 17:25

the king : 1Sa 18:17-27; Jos 15:16; Rev 2:7, Rev 2:17, Rev 3:5, Rev 3:12, Rev 3:21

free in Israel : Ezr 7:24; Mat 17:26

TSK: 1Sa 17:26

reproach : 1Sa 11:2; Jos 7:8, Jos 7:9; 2Ki 19:4; Neh 5:9; Psa 44:13, Psa 74:18, Psa 79:12; Dan 9:16; Joe 2:19

uncircumcised : 1Sa 17:36, 1Sa 14:6

defy : 1Sa 17:10; Deu 5:26; Jer 10:10; 1Th 1:9; 1Jo 5:20

TSK: 1Sa 17:27

So shall it : 1Sa 17:25

TSK: 1Sa 17:28

Eliab’ s anger : 1Sa 16:13; Gen 37:4, Gen 37:8, Gen 37:11; Pro 18:19, Pro 27:4; Ecc 4:4; Mat 10:36, Mat 27:18; Mar 3:21

with : 1Sa 17:20

I know : 1Sa 16:7; Psa 35:11; Jud 1:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 17:1

The narrative reverts to the Philistine wars 1Sa 14:52; the other introductory details concerning Saul’ s rejection, and David’ s introduction upon the stage of the history, having been disposed of in the intermediate chapters.

Shochoh which belongeth to Judah - See the marginal reference which places Shochoh and Azekah in the "Shephelah"or maritime plain, and 2Ch 28:18, "Shochoh"now "Shuweikeh,""nine miles from Eleutheropolis,"Jerome.

Ephes-dammim - Called "Happas-dammim"(Pas-dammim, 1Ch 11:13), "the end of bloodshed,"now "Damun,"about 4 miles northeast of Shuweikeh.

Barnes: 1Sa 17:2

The valley of Elah - i. e., of the terebinth, now called Wady es Sunt, from the acacias which are scattered in it.

Barnes: 1Sa 17:3

(In the middle of the broad open valley 1Sa 17:2 is a deep trench 1Sa 17:3 with vertical sides, a valley within a valley: the sides and bed of the trench are strewn with water-worn pebbles. (Conder.))

Barnes: 1Sa 17:4

A champion - literally, "a man between the two camps:"i. e., one who did not fight in the ranks like an ordinary soldier, but came forth into the space between the hostile camps to challenge the mightiest man of his enemies to come and fight him.

Goliath of Gath - One of the places mentioned in Jos 11:22 as still retaining a remnant of the sons of Anak; Gaza and Ashdod being the others. The race of giants (the Rephaim, from רפא râphâ' ) is mentioned again in the account of David’ s Philistine wars 2Sa 21:15-22; 1Ch 20:4-8. It appears from these passages that Goliath had a brother Lahmi. Four are named as being "born to the giant in Gath."See Deu 2:10-11, Deu 2:20-21; Deu 3:11-13.

Six cubits ... - If the cubit, the length from the elbow to the tip of the middle finger, is about 1 12 feet; and the span, the distance from the thumb to the middle or little finger, when stretched apart to the full length, be half a cubit, six cubits and a span would equal about nine feet nine inches. The bed of Og king of Bashan was nine cubits long Deu 3:11.

Barnes: 1Sa 17:5

Coat of mail - Or "breastplate of scales."A kind of metal shirt, protecting the back as well as the breast, and made of scales like those of a fish; as was the corselet of Rameses III, now in the British Museum. The terms, helmet, coat, and clothed (armed the King James Version) are the same as those used in Isa 59:17.

Five thousand shekels - Probably about 157 pounds avoirdupois (see Exo 38:12). It is very probable that Goliath’ s brass coat may have been long preserved as a trophy, as we know his sword was, and so the weight of it ascertained.

Barnes: 1Sa 17:6

A target ... - Rather, "a javelin."as in 1Sa 17:45, and placed between the shoulders, as the quiver was.

Barnes: 1Sa 17:7

Spear’ s-head - literally, "the flame of his spear,"the metal part which flashed like a flame.

Six hundred shekels - i. e., between seventeen and eighteen pounds avoirdupois.

Barnes: 1Sa 17:12

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).

Barnes: 1Sa 17:15

David went ... - " Was gone,"referring to 1Sa 16:19-20. Had he been Saul’ s armour-bearer at this time it is highly improbable that he would have left him to feed sheep.

Barnes: 1Sa 17:18

Take their pledge - i. e., bring back what they have to say in return.

Barnes: 1Sa 17:20

The trench - Rather, "the wagons,"which were all put together in the camp so as to form a kind of bulwark or fortification (see 1Sa 26:5, 1Sa 26:7). Here David left his "carriage"1Sa 17:22, i. e., the things which he had carried, "his things"as we should say, or baggage (translated stuff in 1Sa 10:22; 1Sa 25:13; 1Sa 30:24). There seems to have been an officer ("the keeper,"1Sa 17:22) in the Hebrew army whose charge it was to guard the baggage.

Barnes: 1Sa 17:25

Free in Israel - In all the other passages (fifteen) where this word occurs, it means free, as opposed to being a slave (Deu 15:12-13, Deu 15:18, etc.) Here it may imply a freedom from all such services and burdens as are spoken of in 1Sa 8:11-17.

Barnes: 1Sa 17:26

The living God - This fine expression occurs first in Deuteronomy (marginal reference), and next in Jos 3:10, and 2Ki 19:4. We find it twice in the Psalms of David Psa 42:2; Psa 84:2, four times in the prophets, and frequently in the New Testament. It is generally in contrast to false gods (1Th 1:9, etc.).

Barnes: 1Sa 17:28

Why camest thou down? - From the heights of Bethlehem to the valley of Elah.

Thy pride, and the naughtiness of thine heart - See the similar expression, Jer. 49. Compare the envy of Jacob’ s sons toward Joseph, and of the slanders heaped upon the Son of David in the days of His flesh.

Poole: 1Sa 17:3

On a mountain on the other side where they had disposed and fortified their cams, that if the one should assault the other, the assailant should have the disadvantage, and be obliged to fight from a lower place.

Poole: 1Sa 17:4

A champion Heb. a man between two , either because he used to come forth, and stand between the two armies; or because he moved that the business should be decided between two, whereof he would be one.

Whose height was six cubits and a span which is not strange, for besides the giants mentioned in Scripture, Herodotus, Diodorus Siculus, and Pliny, and others, make mention of persons seven cubits high, which is near double to an ordinary man’ s height.

Poole: 1Sa 17:5

The common shekel contained only a fourth part of an ounce; and so 5000 shekels made 1250 ounces, which make exactly 78 pounds; which weight is not unsuitable to a man of such vast greatness and strength, as his height speaks him to be.

Poole: 1Sa 17:7

A weaver’ s beam on which the weavers fasten their web. It was like this for thickness; and for length, that he omits, as easy to be collected by proportion to the rest. And though the whole weight of Goliath’ s armour may seem prodigious, yet it is not so much by far as one Athanatus did manage; of whom Pliny relates, that he saw him come into the theatre with arms weighing 12,000 ounces.

Poole: 1Sa 17:8

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.

Poole: 1Sa 17:11

Which may seem strange, considering the glorious promises, and their late experiences of Divine assistance. But the truth is, all men do so entirely depend upon God in all things, that when he withdraws his help, the most valiant and resolute persons cannot find their hearts nor hands, as daily experience shows.

Poole: 1Sa 17:12

The son of that Ephrathite i.e. of the man of Ephratah , or Beth-lehem , Gen 35:19 .

He had eight sons: see on 1Sa 16:10 .

Poole: 1Sa 17:15

From Saul either,

1. From Saul’ s court; where having been entertained by Saul, to relieve him in his melancholy fits, he was permitted to go to his father’ s house, to be sent for again upon occasion. Or,

2. From Saul’ s camp, whither he used to come to visit his brethren; as appears from 1Sa 17:17 .

Poole: 1Sa 17:17

Parched corn a food then much in use, which they used to mix with water, or milk, or oil, &c.

Poole: 1Sa 17:18

Unto the captain of their thousand in whose power it was in a great measure, either to preserve them, or to expose them to utmost hazards.

Take their pledge i.e. bring me some token of their welfare from them.

Poole: 1Sa 17:19

i.e. In a posture and readiness to fight with them; as it is explained, 1Sa 17:20,21 . Men are oft said in Scripture to do what they intend and are prepared to do, as hath been showed formerly by instances.

Poole: 1Sa 17:20

To the trench i.e. to the camp or army which was there intrenched.

Shouted for the battle as the manner was, both to animate themselves, and to terrify their enemies.

Poole: 1Sa 17:22

His carriage the provisions which he had brought to his brethren.

Poole: 1Sa 17:25

It is observable, that Saul in his great distress doth not encourage himself in God, nor seek his counsel or favour by prayers and sacrifices, but expects relief from men only. This was one effect and sign of the departure of God’ s Spirit from him.

Make his father’ s house free free from all those tributes and charges which either the court or the camp required.

Poole: 1Sa 17:26

Why should you all be thus dismayed at him? he is but a man, and that of an accursed race, a stranger and enemy to God, and no way able to stand before them who have the living and almighty God for their strength and refuge.

Poole: 1Sa 17:28

Eliab’ s anger was kindled either because he thought him guilty of intolerable folly, and pride, and presumption, in pretending to such an attempt; or because he feared and concluded he would be certainly ruined in the enterprise; or rather, because he envied him the glory of so great an undertaking; and took this proffer of David’ s to be, what indeed it was, a reproach to himself, and to all the rest, that having the great God on their side, had not the faith or courage to fight with him.

With whom hast thou left those few sheep? thou art much fitter to tend sheep, than to appear in an army, or to fight with a giant.

Thy pride, and the naughtiness of thine heart thy self-confidence, and vain-glory, and curiosity.

Haydock: 1Sa 17:1

Up, or proceeding into the vale. (Menochius) ---

Camp. Hebrew, "ranks, or armies."

Haydock: 1Sa 17:1

Battle. They perhaps had heard of Saul's malady, (Salien) and bore a constant hatred to the Israelites during his reign, chap. xiv. 52. ---

Azeca, about 15 miles south of Jerusalem. ---

Dommim, or Phesdommim, 1 Paralipomenon xi. 13.

Haydock: 1Sa 17:2

Terebinth. Hebrew ela, "the oak." (Aquila)

Haydock: 1Sa 17:3

Valley of the Terebinth, which St. Jerome seems to call Magala, ver. 20.

Haydock: 1Sa 17:4

Base-born. Hebrew, "of two sons," or of obscure origin. (Cornelius a Lapide) ---

His parents are no where specified, as Arapha is not, as some pretend, the name of his mother, but denotes that he was of the race of the Raphaim, 2 Kings xxi. 16. Some translate, a man who challenges to fight a duel, or one who comes into the midst as "a champion," to decide the cause of all the rest. Thus the Gaul defied the most valiant of the Romans, but was slain by M. Torquatus, Livy vii. Septuagint, "A strong man went out from the station," &c. Chaldean, "There came out from them, out of the camp of the Philistines, a man named Goliath." But many able interpreters adhere to the Vulgate. ---

Span, about 12½ feet, so that he was taller than two common men. Those who call in question the existence of giants, will surely have nothing to object to this formal proof from Scripture. (Calmet) ---

The Vatican Septuagint and Josephus read, however, "four cubits and a span," or near eight feet. (Kennicott) ---

Some reduce his height to 11 feet 3 inches, or even to 9 feet 9 inches, English. (Haydock) ---

His helmet weighed 15 pounds, avoirdupois; his collar, or buckler, about 30; the head of his spear (26 feet long) weighed about 38 pounds; his sword 4; his greaves on his legs 30; and his coat of mail 156: total, 273 pounds. (Button.) (Haydock) ---

Goliath was a figure of the devil, or of any arch-heretic, who provoketh the Church of God, but is slain by the humble with his own weapons. (Worthington)

Haydock: 1Sa 17:5

Scales, like those of fishes. Septuagint insinuate, that it was armed with things resembling fish-hooks; Greek: alisidoton, hamata. ---

Brass, which was used for the armour of the ancients. Plutarch (in Demetrio) speaks of a coat of mail weighing forty pounds: the usual weight was twenty pounds. (Lipsius) ---

The strength of the giant must have borne proportion with his size. (Calmet)

Haydock: 1Sa 17:6

Legs, on the forepart, from the knee to the ankle. Vegetius observes, that the infantry wore such greaves of iron, only on one leg. (Calmet) ---

Shoulders, when he marched. (Menochius) -- Some understand a dart, &c., but without any proof. (Calmet)

Haydock: 1Sa 17:7

Beam, which was of a very different construction from ours. Hostius concludes, that all the armour of Goliath must have weighed 272 pounds and 13 ounces, including the buckler and spear which his armour-bearer carried before him. Plutarch allows a talent, or 60 pounds, for the usual weight of a soldier's armour. Alcimus was remarked in the army of Demetrius, for having double that weight. ---

Bearer. Hebrew, "one bearing a shield," or whose office it was to carry it, or any other part of the armour, when required. It would appear singular that the giant should have two bucklers, though David seems to specify two sorts, Psalm xxxiv. 2. This attendant might carry a large one, which would cover most part of the body, and was of service when a person had not to remove far from his place of battle. The buckler of Ajax was like a tower, and consisted of seven hides, covered with a plate of brass. (Homer, Iliad Greek: Z ) (Calmet)

Haydock: 1Sa 17:8

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)

Haydock: 1Sa 17:9

Us. It does not appear that this proposal was accepted or ratified by either party. The Israelites had still to pursue the enemy. (Estius)

Haydock: 1Sa 17:12

Now, &c., to ver. 32. And when, is omitted in the Vatican Septuagint, which begins the latter verse thus, "And David said," as the Alexandrian copy does now the 12th, which leads Kennicott to suspect that the intermediate verses are an interpolation, formerly unknown to the Greek version. Houbigant includes these verses between crotchets, "that it may be understood that these are not of the same author as the rest, and that the sacred writer may not be accused of making useless repetitions." It has been observed in the last chapter, that David was the son of Isai, &c. "If, says he, this be omitted, there will be no vacuum in the context," as there is none in the Roman edition: ( 11 ) "they were greatly afraid. ( 32. ) And David said to Saul," &c. As he had been appointed Saul's armour-bearer, it was very natural to suppose that he would be near the king's person on such an occasion, rather than feeding sheep. We find also, that he had a tent of his own, (ver. 54) which he could not have had, if he had only come to bring provisions to his brethren. The unaccountable conduct of Eliab, the timidity of all Israel for forty days, &c., will thus be avoided. Josephus is supposed to have given occasion to this embellishment, though he takes no notice of many of those particulars which excite the surprise of Pilkington, Kennicott, &c. (Dis. ii. p. 421.) These verses were, however, in the Hebrew before the days of Aquila, &c., and Origen received them from the Jews as genuine. A Hebrew Bible, (1661) with marginal criticisms, by a Jew, includes these verses within parentheses, as interpolated, as well as from ver. 55 to chap. xviii. 6, observing that "the history consists at present of different and inconsistent accounts." The Syriac manuscript of Masius generally confirms the Vatican Septuagint (Morin) so that we conclude, that these verses are there asterisked on the authority of Origen, as not being in the original Greek, nor consequently in Hebrew. (ibid. p. 575.) ---

Mentioned. Hebrew, "Juda, whose name....and the man went among men, an old man in the days of Saul." We have already observed that the Alexandrian Septuagint seems to promise a speech, but defers till ver. 32, thus, "And David said, the son of an Ephrathite. He was from," &c. (Haydock) ---

Men. Chaldean, "He was an old man, whom they ranked among the young," as still vigorous. Jam senior, sed cruda seni viridisque senectus. (Calmet)

Haydock: 1Sa 17:13

Battle. In these wars, all attended as much as possible, chap. xvi. 10.

Haydock: 1Sa 17:15

Bethlehem, the king being relieved from his malady. "The greatest men formerly kept sheep." Ex antiquis illustrissimus quisque pastor erat. (Varro ii. 1.) In this profession, David found many opportunities of signalizing his courage against wild beasts. (Calmet)

Haydock: 1Sa 17:17

Loaves. The soldiers at that time, and perhaps always among the Hebrews, lived at their own expense, as the tribute which was paid to the king was not sufficient to support large armies, ver. 25. (Calmet) ---

St. Paul insinuates, however, that soldiers were paid, 1 Corinthians ix. 7. (Haydock)

Haydock: 1Sa 17:18

Cheeses. Hebrew, "of milk." Septuagint, "pieces of soft cheese:" erts is no where else used to denote cheese. This was a present (Calmet) for (Hebrew) "the Chiliarch." ---

Placed, who is their immediate officer. (Haydock) ---

Hebrew, "how they are mixed:" their company. Septuagint, &c., "what they stand in need of." Symmachus, "Thou shalt receive their pay." Syriac and Arabic, "what news." Others would translate, "their pledge," or bill of divorce to their wives, that, in case they be made prisoners for three years, the latter may be allowed to marry. (Trad. Heb.[Hebrew tradition?]) (Calmet)

Haydock: 1Sa 17:19

Fighting, or ready to engage. (Haydock)

Haydock: 1Sa 17:20

Magala signifies, "the circle, or chariots." The Arabs still place their waggons and baggage round the camp, or in a circle. (Calmet) ---

It may also be a proper name. (Menochius)

Haydock: 1Sa 17:22

Brethren. This inquiry seems rather unseasonable, when all were shouting for battle. (Kennicott)

Haydock: 1Sa 17:24

Exceedingly, though they had now heard him twice a-day for so long a time, (Kennicott) and came purposely to engage him and all the Philistine army. Perhaps he proceeded farther than usual. (Haydock)

Haydock: 1Sa 17:25

Tribute, and all public charges, which may be burdensome. (Calmet) ---

It does not appear that these words are addressed to any one in particular, nor that the king had authorized such a declaration. (Haydock) ---

Yet the people all persisted in the same declaration, so that a promise must have been made. (Menochius) ---

It was never at least fulfilled. (Haydock) ---

Christ having overcome the devil, receives the Church for his spouse. (Worthington)

Haydock: 1Sa 17:28

Battle. This speech is too insulting, even though David might seem to have given vent to the sentiments of his soul with too much ardour; particularly as Eliab knew that he had received the royal unction, (Calmet) if that were not kept a secret from him, chap. xvi. 13.

Gill: 1Sa 17:1

Now the Philistines gathered together their armies to battle,.... Josephus ^s says this was not long after the things related in the preceding chapter were transacted; and very probably they had heard of the melancholy and distraction of Saul, and thought it a proper opportunity of avenging themselves on Israel for their last slaughter of them, and for that purpose gathered together their dispersed troops:

and were gathered together at Shochoh, which belongeth to Judah; a city of the tribe of Judah, Jos 15:35, which shows that, notwithstanding their last defeat, they had great footing in the land of Israel, or however had penetrated far into it in this march of theirs:

and pitched between Shochoh and Azekah; which were both in the same tribe, and near one another, of which See Gill on Jos 10:10; see Gill on Jos 15:35.

in Ephesdammim; which, by an apocope of the first letter, is called Pasdammim, 1Ch 11:13 which the Jews ^t say had this name because there blood ceased.

Gill: 1Sa 17:2

And Saul and the men of Israel were gathered together,.... He being cured, at least being better of his disorder, through the music of David, and alarmed and aroused by the invasion of the Philistines, which might serve to dissipate any remains of it, or prevent its return, got together his forces:

and pitched by the valley of Elah; which Jerom ^u says Aquila and Theodotion interpret "the valley of the oak"; but the Vulgate Latin version, the valley of Terebinth; which, according to our countryman Sandys ^w, was four miles from Ramaosophim, where Samuel dwelt; for he says,"after four miles riding, we descended into the valley of Terebinth, famous, though little, for the slaughter of Goliath;''and in the Targum this valley is called the valley of Butma, which in the Arabic language signifies a "terebinth", or turpentine tree; though some translate it "the oak"; and, according to some modern travellers ^x, to this day it bears a name similar to that; for they say it is"now called the vale of Bitumen, very famous all over those parts for David's victory over Goliath:"

and set the battle in array against the Philistines; prepared to give them battle.

Gill: 1Sa 17:3

And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side, Before the Israelites are said to encamp in or by the valley; but here they are said to take the higher ground, and face the Philistines, who were on a mountain or hill on the other side over against them, which Kimchi reconciles thus; the whole or the grand army lay encamped in the valley, and, they that were set in array, or the first ranks, the first battalion, ascended the mountain to meet the Philistines. Vatablus takes it to be the same mountain, that on one part of it the Philistines formed their first battalion, and the rest of the army was in the valley; and on the other part of the mountain the Israelites pitched their camp:

and there was a valley between them; the same as in the preceding verse.

Gill: 1Sa 17:4

And there went out a champion out of the camp of the Philistines,.... Or a "middle person", or a man "between two" ^y; meaning either one that went and stood between the two armies of Israel and the Philistines, as the Jewish writers generally interpret it: or a "dueller" ^z, as others, with which our version agrees; one that proposed to fight a duel, and have the war decided by two persons, of which he would be one:

named Goliath of Gath; which was one of the places where the Anakims or giants were driven, and left, in the times of Joshua, and from whom this man descended, Jos 11:22.

whose height was six cubits and a span; and taking a cubit after the calculation of Bishop Cumberland ^a to be twenty one inches, and more, and a span to be half a cubit, the height of this man was eleven feet four inches, and somewhat more; which need not seem incredible, since the coffin of Orestea, the son of Agamemnon, is said ^b to be seven cubits long; and Eleazar, a Jew, who because of his size was called the giant, and was presented by Artabanus, king of the Parthians, to Tiberius Caesar, is said by Josephus ^c to be seven cubits high; and one Gabbara of Arabia, in the times of Claudius Caesar, measured nine feet nine inches, as Pliny ^d relates, and who elsewhere ^e speaks of a people in Ethiopia, called Syrbotae, who were eight cubits high; the Septuagint version makes Goliath to be only four cubits and a span high, and so Josephus ^f; that is, about eight feet.

Gill: 1Sa 17:5

And he had an helmet of brass upon his head,.... This was a piece of armour, which covered the head in the day of battle; these were usually made of the skins of beasts, of leather, and which were covered with plates of iron, or brass; and sometimes made of all iron, or of brass ^g; as this seems to have been:

and he was armed with a coat of mail; which reached from the neck to the middle, and consisted of various plates of brass laid on one another, like the scales of fishes ^h, so close together that no dart or arrow could pierce between:

and the weight of the coat was five thousand shekels of brass: which made one hundred and fifty six pounds and a quarter of zygostatic or avoirdupois weight; and therefore he must be a very strong man indeed to carry such a weight. So the armour of the ancient Romans were all of brass, as this man's; their helmets, shields, greaves, coats of mail, all of brass, as Livy says ⁱ; and so in the age of the Grecian heroes ^j.

Gill: 1Sa 17:6

And he had greaves of brass upon his legs,.... Which were a sort of boots, or leg harnesses, which covered the thighs and legs down to the heels; such as Iolaus ^k and the Grecians usually wore, as described by Homer; which are supposed to be double the weight of the helmet, reckoned at fifteen pounds, so that these must weigh thirty pounds of avoirdupois weight:

and a target of brass between his shoulders; the Targum is,"a spear or shield of brass, which came out of the helmet, and a weight of brass upon his shoulders.''Jarchi says the same, and that it was in the form of a spear to defend the neck from the sword; it seems to be a corslet of brass, worn between the helmet and the coat of mail for the defence of the neck, supposed to weigh thirty pounds ^l.

Gill: 1Sa 17:7

And the staff of his spear was like a weaver's beam,.... The wooden part of it, held in the hand; this for thickness was like the beam in the weaver's loom, about which the warp, or else the web, is rolled; and it is conjectured that, in proportion to the stature of Goliath, his spear must be twenty six feet long, since Hector's in Homer ^m was eleven cubits, or sixteen feet and a half:

and his spear's head weighed six hundred shekels of iron; the iron part of the spear, the point of it, which has its name in Hebrew from a flame of fire, because when brandished it looks shining and flaming; and being the weight of six hundred shekels, amounted to eighteen pounds and three quarters of avoirdupois weight, and the whole spear is supposed to weigh thirty seven pounds and a half; and the whole of this man's armour is thought to weigh two hundred and seventy two pounds, thirteen ounces ⁿ; which was a prodigious weight for a man to carry, and go into battle with; and one may well wonder how he could be able with such a weight about him to move and lay about in an engagement; though this is nothing in comparison of the weight some men have carried. Pliny ^o tells us that he saw one Athanatus come into the theatre clothed with a leaden breastplate of five hundred pounds weight, and shod with buskins of the same weight:

and one bearing a shield went before him; which when engaged in battle he held in his own hand, and his sword in the other; the former was reckoned at thirty pounds, and the latter at four pounds, one ounce; though one would think he had no occasion for a shield, being so well covered with armour all over; so that the carrying of it before him might be only a matter of form and state. His spear is the only piece of armour that was of iron, all the rest were of brass; and Hesiod ^p, writing of the brazen age, says, their arms and their houses were all of brass, for then there was no iron; and so Lucretius ^q affirms that the use of brass was before iron; but both are mentioned together; see Gill on Gen 4:22, hence Mars is called χαλχεος αρης ^r.

Gill: 1Sa 17:8

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:

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.

Gill: 1Sa 17:9

If he be able to fight with me, and to kill me, then will we be your servants,.... For which it does not appear he had any commission or authority to say; nor did the Philistines think themselves obliged to abide by what he said, since, when he was slain, they did not yield themselves servants to the Israelites:

but if I prevail against him, and kill him, then shall ye be our servants, and serve us; to which terms also the Israelites did not consent; nor did David, who engaged with him, enter the fray on such conditions.

Gill: 1Sa 17:10

And the Philistine said, I defy the armies of Israel this day,.... Or "reproach" ^s them; that is, should they not accept his challenge, and send down a man to fight with them, he should then upbraid them with cowardice; and now he disdained them, as if there was not a man among them that dared to encounter with him:

give me a man that we may fight together; and so decide the controversy between us; such as were those duels fought between Paris and Menelaus in the Trojan war, and between the Lacedemonians and the Argives in the times of Orthryades, and between the Athenians and Romans by the Horatii and Curiatii, as Grotius observes.

Gill: 1Sa 17:11

When Saul and all Israel heard these words of the Philistine,.... For they were delivered with such a tone and strength of voice, as to be heard very generally, at least by many, and which soon was reported through the whole army:

they were dismayed, and greatly afraid; which may seem strange, when there were so many valiant men among them, as Saul himself, who had behaved with so much courage against the Ammonites, Philistines, and Amalekites; but now the Spirit of God was departed from him, and he was become timorous and fearful; and though he was much better than he had been, yet still he was not the man of spirit and resolution as before: there was also Abner, the general of his army, a very valiant man, a great man in Israel, and yet appears not on this occasion; and, what is more wonderful, Jonathan the son of Saul was present, as appears from 1Sa 18:1 who had not only smitten a garrison of the Philistines, but with one man more only had attacked another garrison, and routed the whole army of the Philistines, and yet now shows not his head against a single man: so it is when God cuts off the spirits of princes, or takes away their courage; victory over this man, and the glory of it, were reserved for David; and all this fear and dread throughout the armies of Israel were suffered, that he might appear the more glorious.

Gill: 1Sa 17:12

Now David was the son of that Ephrathite of Bethlehemjudah, whose name was Jesse,.... Before made mention of, 1Ch 16:1.

and he had eight sons; seven only are mentioned, 1Ch 2:13 one of them being, as is thought by some, a grandson, perhaps Jonadab the son of Shammah; or was a son by another woman, or died without children, as Jarchi, and therefore not mentioned:

and the man went among men for an old man in the days of Saul; the phrase, "among men", either signifies that he was ranked among old men, infirm and unfit for war, and so excused, and his sons went in his room, so Kimchi; or he was reckoned among men of the first rank, men of esteem, credit, and reputation, so Jarchi and R. Isaiah, with which agrees the Targum; or whenever he went abroad, he was attended by many men, had a large retinue, which sense Abarbinel mentions, and is that of Ben Gersom, and agrees with the Talmud ^t; but the Syriac and Arabic versions read "stricken in years", which seems most agreeable.

Gill: 1Sa 17:13

And the three eldest sons of Jesse went and followed Saul to the battle,.... Either of their own accord, or rather at their father's motion, or however with his knowledge and consent, who because he could not go himself, willed them to go; and these were forward, and some of the foremost that followed Saul to the battle, being zealous and well disposed to defend their king and country:

and the names of the three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, and the third Shammah; who are the three mentioned by name that passed before Samuel, when he came to anoint one of Jesse's sons to be king, 1Sa 16:6.

Gill: 1Sa 17:14

And David was the youngest,.... For the sake of whom this account is given of Jesse and his family, and who after this makes a considerable figure in the camp and court of Saul:

and the three eldest followed Saul; as before related, and which is repeated, that it might be observed that they only of Jesse's sons followed Saul; not David particularly, but who was providentially sent to the army at the time the Philistine was defying it.

Gill: 1Sa 17:15

But David went, and returned from Saul,.... Or "from above Saul"; Josephus ^u says, the physicians of Saul advised to get a man to stand υπερ κεφαλνς, "over his head", and sing psalms and hymns to him; and Saul being recovered from his frenzy and melancholy, by means of David's music, he was dismissed from him, or had leave to go home, or he returned upon Saul's taking the field; though one would think, if he was now his armourbearer, he would have gone with him, see 1Sa 16:21. It seems that when he was called to the court of Saul, that he did not continue there, but was going and coming, was there at certain times when Saul wanted him; and so when in the camp he might go and return as there was occasion for it:

to feed his father's sheep at Bethlehem; for though he was anointed king, and was called to court, yet such was his humility, that he condescended to attend this employment of keeping sheep; and though Jesse knew all this, yet he kept him at home to this business, when it might be more reasonably thought he would have lain in the way of preferment, had he followed Saul to the camp, and appeared in the army; but he chose to leave things to the providence of God to work the way for him, and by which he was directed to take the following step, though perhaps without any design to his son's future promotion.

Gill: 1Sa 17:16

And the Philistine drew near morning and evening,.... Twice a day he came near the camp, within the hearing of it. The Jews ^w say, he took those seasons on purpose to disturb them in reading their "Shema", or "hear, O Israel", &c. and saying their prayers morning and evening:

and presented himself forty days; Successively, before the armies of Israel, daring them to send down a man to fight with him, and reproaching them for their cowardice in not doing it.

Gill: 1Sa 17:17

And Jesse said unto David his son,.... His youngest son, that was at home with him keeping sheep; he had three more at home, and who were elder than David, and yet he is directed by the providence of God to pick and send him on the following errand, there being work for him to do Jesse knew nothing of:

take now for thy brethren an ephah of this parched corn; pointing to a quantity of it in a certain place; this was wheat or barley dried in a furnace or oven, and ground into meal, and being mixed with water, or milk, or butter, or honey, or oil, was eaten, and reckoned very delicious; and besides this, there was another sort of "kali", the word here used, which was parched pulse, as beans, peas, &c. parched, and which to this day is by the Arabs called by this name ^x; of both which mention is made, 2Sa 17:28. Now an "ephah" was as much as ten men could eat in a day, it consisted of ten omers, Exo 16:16, and the number ten is after used of loaves and cheese:

and these ten loaves of bread; or cakes of bread, as Kimchi interprets it; pieces or morsels of bread, as the Targum; which seems not so agreeable as loaves or cakes, which are not in the text, but to be supplied:

and run to the camp to thy brethren; which, according to Bunting ^y, was four miles from Bethlehem; and whither it seems he went on foot, and is bid to make haste, and even to run, as his brethren might be in want of provision; and Jesse was very desirous of relieving them, and hearing from them as soon as possible; it is very likely he had a servant or servants to attend him, and assist in carrying this load of provision, which, with what follows, was too much for one man to run with.

Gill: 1Sa 17:18

And carry these ten cheeses unto the captain of their thousand,.... Their chiliarch or colonel, who had the command of 1000 men, and under whom Jesse's sons fought; Jarchi thinks this was Jonathan, who had 1000 men with him at Gibeah, and so now, 1Sa 13:2, these cheeses were sent by Jesse to the captain, to be distributed among his men, or a present to himself, that he might use his sons well who were under his command:

and look how thy brethren fare; whether in good health, in good spirits, and in safety:

and take their pledge; that is, if they had been obliged for want of money to pawn any of their clothes, or what they had with them to buy food with, that he would redeem and take up the pledge, by paying the money for which they were pawned; for it is thought that soldiers at this time were not maintained at the expense of the king and government, but at their own, and the families to which they belonged: though some are of opinion that this was some token which they had sent by a messenger to their father, by which he might know he came from them, so Ben Gersom; and which David was now to take with him, and return it; or a token that he was to bring from them, whereby he might be assured of their welfare; and so the Targum, "and bring their goodness", a token of their being in good health. The Jews ^z understand it of bills of divorce to be given to their wives, that if they should die in battle, or be taken captive, that their wives might marry after three years.

Gill: 1Sa 17:19

Now Saul, and they,.... That is, the sons of Jesse, and brethren of David:

and all the men of Israel; the soldiers in the army:

were in the valley Elah; or "by" it, near unto it; for they were set in array on the mountain on the side of it:

fighting with the Philistines; not actually engaged in battle, but drawn up for it; prepared and in readiness to engage whenever it was necessary, or they were obliged to it; and perhaps there might be now and then some skirmishes in the outer parts of the camp.

Gill: 1Sa 17:20

And David rose up early in the morning,.... Being very ready and eager to obey his father's orders, and visit his brethren:

and left the sheep with a keeper; which showed his care and faithfulness in the discharge of his office; he was not unmindful of his father's sheep, any more than of his commands:

and took; the ephah of parched corn, the ten loaves, and the ten cheeses:

and went, as Jesse had commanded him; went and carried them to the camp, according to his orders:

and he came to the trench; foss or ditch, which was cast up all around the army, partly to prevent the enemy falling on them before, and partly to prevent deserters from them behind; or the word signifying a wagon or carriage, which is here used, this might be a fence around the camp made of wagons fastened to each other; though it may only signify, the camp itself, which lay in a circular form, with proper guards about it to watch the enemy. Now David came up to it just

as the host was going forth to the fight; preparing and getting every thing ready to the battle, and in motion, and upon the march to meet the enemy:

and shouted for the battle; which was usually done when about to make the onset, to animate the soldiers, and strike the greater terror into the enemy; and this noise was sometimes made with the voice in a hideous and howling way, and was called "barritus" ^a by the Romans; with the Trojans it was like the noise of cranes in the air ^b; it was also attended with the clashing of shields and spears ^c; with the Persians, it was a rough, boisterous, and confused noise ^d.

Gill: 1Sa 17:21

For Israel and all the Philistines had put the battle in array,.... Both sides prepared for it, and drew up in line of battle:

army against army; rank against rank, battalion against battalion, the right wing of the one against the left of the other, &c.

Gill: 1Sa 17:22

And David left his carriage in the hand the keeper of the carriage,.... That is, he left load of provisions he brought with him in the hand of the keeper of the bag and baggage of the army, their clothes, and such like things; not having an opportunity to deliver them to his brethren, who were just going to engage in battle:

and ran into the army; which showed the valour and courage of David, who chose rather to expose himself in battle, than to abide with the keeper of the carriages:

and came and saluted his brethren; asked them of their welfare, in his father's name and his own.

Gill: 1Sa 17:23

And as he talked with them,.... About their health, and the errand he came upon, and the message of his father to them, and how it was with him, who sent them his best wishes:

behold, there came up the champion, the Philistine of Gath, Goliath by name: of whom see 1Sa 17:4; he came out of the valley, and drew near to the mountain the Israelites were descending:

out of the armies of the Philistines: from the plains where they were encamped, as Kimchi, though they seem to have been encamped on a mountain as the Israelites were; or from the ranks of the Philistines; according to the marginal reading, he came out of one of the battalions that were set in array:

and spake according to the same words; which he had spoken time after time forty days successively, namely, what is expressed 1Sa 17:8,

and David heard them; and observed them.

Gill: 1Sa 17:24

And all the men of Israel, when they saw the man,.... Even as it should seem before they heard him; knowing who he was, and what he was about to say, having seen and heard him forty days running:

fled from him, and were sore afraid; it is pretty much a whole army should be afraid of one man, and flee from him; they must be greatly forsaken of God, and given up by him, see Deu 32:30; but perhaps they were not so much afraid of personal danger from him, as that they could not bear to hear his blasphemy.

Gill: 1Sa 17:25

And the men of Israel said,.... To one another:

have ye seen this man that is come up? taken notice of him, and observed him?

surely to defy Israel is he come up; to challenge them to fight with him, and upbraid them with cowardice that they did not:

and it shall be that the man who killeth him; this, and what follows, they said to encourage any person to engage with him, though none of them cared to encounter him themselves:

the king will enrich him with great riches; give him a large gratuity, make a present of a great sum of money to him:

and will give him his daughter to be his wife, in like manner as Caleb promised to give his daughter in marriage to the person that should take Kirjathsepher, Jdg 1:12,

and make his father's house free in Israel; from all tributes, taxes, levies, impositions, king's service, and duty; or, as the Targum,"make his father's house freemen, nobles;''raise it to the rank of nobility.

Gill: 1Sa 17:26

And David spake to the men that stood by him,.... Who were next to him, looking upon the Philistine, and hearing what he said:

saying, what shall be done to the man that killeth this Philistine,

and taketh away the reproach from Israel? which he asked not for the sake of the reward, but to observe the necessity there was of some man's engaging with him, and killing him, or otherwise it would be a reproach to Israel, and to signify that he had an inclination to attempt it:

for who is this uncircumcised Philistine, that he should defy the armies of the living God? there were two things which provoked David, and raised indignation in him against this man; the one was, the character of the person that reproached, a Philistine, an uncircumcised person, a profane man, that had no true religion in him, an alien from the commonwealth of Israel, and a stranger to the covenants of promise; and the other was the persons whom he reproached, the armies of the living God, of the King of kings, and Lord of lords; and which in effect was reproaching the Lord himself, and which David, filled with zeal for God, and for his people, could not bear; and the consideration of these things animated him to engage with him, not doubting of success.

Gill: 1Sa 17:27

And the people answered him after this manner,.... Told him what was proposed to be done in honour to the man that should attempt to kill him, and succeed:

saying, so shall it be done to the man that killeth him; as before related, that he should be enriched, marry the king's daughter, and his family be ennobled, 1Sa 17:25.

Gill: 1Sa 17:28

And Eliab his eldest brother heard when he spake unto the men,.... Heard the questions he put to them, by which he perceived his inclination:

and Eliab's anger was kindled against David; because what he had said carried in it a tacit reproach of him, and others, that they had not the courage, and did not attempt to encounter with the Philistine; or the displeasure he expressed was either out of affection to him, fearing, or being assured almost he would perish in the enterprise; or rather out of envy to him, lest succeeding in so bold an action, he should gain superior glory to him, and the rest of his brethren, who yet was the youngest of them:

and he said, why comest thou down hither? for though David had talked with his brethren, or had begun to talk with them, yet he had not sufficiently explained the reasons of his coming:

and with whom hast thou left those few sheep in the wilderness? the wilderness of Judea, or some wilderness near Bethlehem; by this he would not only insinuate a charge of unfaithfulness, in not taking care of his father's flock committed to him; but his view was to make him look little and mean in the eyes of the people, that in the family he belonged to he was thought to be fit for nothing but to keep sheep, and those but a small flock, and in doing this was negligent and careless:

I know thy pride, and the haughtiness of thine heart; that he was too proud to keep sheep, and wanted to advance himself in the army, and make a figure there, and thereby gratify his vanity and ambition, which was the reverse of David's character; for, such was his humility, that, though he was anointed king, and had been preferred in Saul's court, yet condescended with all readiness to keep his father's sheep; and what he now proposed was not from any bad principle in his heart, but purely for the glory of God, and the honour of the people of Israel, who were both reproached:

for thou art come down that thou mightest see the battle: out of curiosity, and to take every advantage and opportunity of signalizing and making himself famous.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 17:1

¹ tc The content of 1 Sam 17–18, which includes the David and Goliath story, differs considerably in the LXX as compared to the MT, suggesting that this story circulated in ancient times in more than one form. The LXX for chs. 17–18 is much shorter than the MT, lacking almost half of the material (39 of a total of 88 verses). Many scholars (e.g., McCarter, Klein) think that the shorter text of the LXX is preferable to the MT, which in their view has been expanded by incorporation of later material. Other scholars (e.g., Wellhausen, Driver) conclude that the shorter Greek text (or the Hebrew text that underlies it) reflects an attempt to harmonize certain alleged inconsistencies that appear in the longer version of the story. Given the translation characteristics of the LXX elsewhere in this section, it does not seem likely that these differences are due to deliberate omission of these verses on the part of the translator. It seems more likely that the Greek translator has faithfully rendered here a Hebrew text that itself was much shorter than the MT in these chapters. Whether or not the shorter text represented by the LXX is to be preferred over the MT in 1 Sam 17–18 is a matter over which textual scholars are divided. For a helpful discussion of the major textual issues in this unit see D. Barthélemy, D. W. Gooding, J. Lust, and E. Tov, The Story of David and Goliath (OBO). Overall it seems preferable to stay with the MT, at least for the most part. However, the major textual differences between the LXX and the MT will be mentioned in the notes that accompany the translation so that the reader may be alert to the major problem passages.

² tn Heb “camps.”

NET Notes: 1Sa 17:2

¹ tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”

² tn Heb “to meet.”

NET Notes: 1Sa 17:3

¹ tn Heb “Israel.”

NET Notes: 1Sa 17:4

¹ tn Heb “the man of the space between the two [armies].” See v. 23.

² tc Heb “his height was six cubits and a span” (cf. KJV, NASB, NRSV). A cubit was approximately eighteen inches, a span nine inches. So, according to the Hebrew tradition, Goliath was about nine feet, nine inches tall (cf. NIV, CEV, NLT “over nine feet”; NCV “nine feet, four inches”; TEV “nearly 3 metres”). However, some Greek witnesses, Josephus, and a manuscript of 1 Samuel from Qumran read “four cubits and a span” here, that is, about six feet, nine inches (cf. NAB “six and a half feet”). This seems more reasonable; it is likely that Goliath’s height was exaggerated as the story was retold. See P. K. McCarter, I Samuel (AB), 286, 291.

NET Notes: 1Sa 17:5

¹ sn Although the exact weight of Goliath’s defensive body armor is difficult to estimate in terms of modern equivalency, it was obviously quite heavy. Driver, following Kennedy, suggests a modern equivalent of about 220 pounds (100 kg); see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 139. Klein, taking the shekel to be equal to .403 ounces, arrives at a somewhat smaller weight of about 126 pounds (57 kg); see R. W. Klein, 1 Samuel (WBC), 175. But by any estimate it is clear that Goliath presented himself as a formidable foe indeed.

NET Notes: 1Sa 17:6

¹ sn Or “greaves.” These were coverings (probably lined for comfort) that extended from about the knee to the ankle, affording protection for the shins of a warrior.

NET Notes: 1Sa 17:7

¹ tn The translation follows the Qere and many medieval Hebrew mss in reading “wood,” rather than the “arrow” (the reading of the Kethib).

² sn That is, about fifteen or sixteen pounds.

NET Notes: 1Sa 17:8

¹ tn Heb “he”; the referent (Goliath) has been specified in the translation for clarity.

² tn The Hebrew text adds “and said to them.”

³ tc The translation follows the ancient versions in reading “choose,” (from the root בחר, bkhr), rather than the MT. The verb in MT (ברה, brh) elsewhere means “to eat food”; the sense of “to choose,” required here by the context, is not attested for this root. The MT apparently reflects an early scribal error.

⁴ tn Following the imperative, the prefixed verbal form (either an imperfect or jussive) with the prefixed conjunction indicates purpose/result here.

NET Notes: 1Sa 17:10

¹ tn Following the imperative, the cohortative verbal form indicates purpose/result here.

NET Notes: 1Sa 17:11

¹ tn Heb “all Israel.”

NET Notes: 1Sa 17:12

¹ tc Some mss of the LXX lack vv. 12-31.

² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

³ tc The translation follows the Lucianic recension of the LXX and the Syriac Peshitta in reading “in years,” rather than MT “among men.”

NET Notes: 1Sa 17:13

¹ tn Heb “his.”

NET Notes: 1Sa 17:15

¹ tn Heb “was going and returning.”

NET Notes: 1Sa 17:17

¹ tn Heb “run.”

NET Notes: 1Sa 17:18

¹ tn Heb “officer of the thousand.”

² tn Heb “and your brothers, observe with respect to welfare.”

³ tn Heb “and their pledge take.” This probably refers to some type of confirmation that the goods arrived safely. See R. W. Klein, 1 Samuel (WBC), 177. Cf. NIV “bring back some assurance”; NCV “some proof to show me they are all right”; NLT “bring me back a letter from them.”

NET Notes: 1Sa 17:19

¹ tn Heb “all the men of Israel.”

NET Notes: 1Sa 17:20

¹ tn Heb “to a guard”; KJV, NASB, NRSV “with a keeper”; NIV “with a shepherd.” Since in contemporary English “guard” sounds like someone at a military installation or a prison, the present translation uses “to someone else who would watch over it.”

² tn Or “entrenchment.”

NET Notes: 1Sa 17:22

¹ tn Heb “the guard of the equipment.”

NET Notes: 1Sa 17:23

¹ tn Heb “according to these words.”

NET Notes: 1Sa 17:24

¹ tn Or “fled.”

NET Notes: 1Sa 17:25

¹ tn Heb “he is coming up.”

NET Notes: 1Sa 17:26

¹ tn Heb “and turns aside humiliation from upon Israel.”

NET Notes: 1Sa 17:27

¹ tn Heb “people.”

² tn Heb “according to this word, saying.”

NET Notes: 1Sa 17:28

¹ tn Heb “his”; the referent (David) has been specified in the translation for clarity.

² tn Heb “the anger of Eliab became hot.”

³ tn Heb “the wickedness of your heart.”

Geneva Bible: 1Sa 17:4

And there ^{( a )} went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height [was] six cubits and a span.

^{( a )} Between the two camps.

Geneva Bible: 1Sa 17:5

And [he had] an helmet of brass upon his head, and he [was] armed with a coat of mail; and the weight of the coat [was] five thousand ^{( b )} shekels of brass.

^{( b )} That is, 156 pounds 4 ounces, after half and ounce to the shekel: and 600 shekels weight amounts to 18 3/4 pounds.

Geneva Bible: 1Sa 17:15

But David ^{( c )} went and returned from Saul to feed his father's sheep at Bethlehem.

^{( c )} To serve Saul, (1Sa 16:19).

Geneva Bible: 1Sa 17:17

And Jesse said unto David his son, ^{( d )} Take now for thy brethren an ephah of this parched [corn], and these ten loaves, and run to the camp to thy brethren;

^{( d )} Though Jesse meant one thing, yet God's providence directed David to another end.

Geneva Bible: 1Sa 17:18

And carry these ten cheeses unto the captain of [their] thousand, and look how thy brethren fare, and take their ^{( e )} pledge.

^{( e )} If they have laid anything to gauge for their necessity, redeem it out.

Geneva Bible: 1Sa 17:23

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 ^{( f )} same words: and David heard [them].

^{( f )} As in (1Sa 17:8-9).

Geneva Bible: 1Sa 17:25

And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: 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 ^{( g )} free in Israel.

^{( g )} From taxes and payments.

Geneva Bible: 1Sa 17:26

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 ^{( h )} reproach from Israel? for who [is] this uncircumcised Philistine, that he should defy the armies of the living God?

^{( h )} This dishonour that he does to Israel.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 17:1-58

1 The armies of the Israelites and Philistines being ready to battle,

4 Goliath challenges a combat.

12 David, sent by his father to visit his brethren, takes the challenge.

28 Eliab chides him.

30 He is brought to Saul;

32 shews the reason of his confidence;

38 and slays the giant.

55 Saul takes notice of David.

MHCC: 1Sa 17:1-11

Men so entirely depend upon God in all things, that when he withdraws his help, the most valiant and resolute cannot find their hearts or hands, as daily experience shows.

MHCC: 1Sa 17:12-30

Jesse little thought of sending his son to the army at that critical juncture; but the wise God orders actions and affairs, so as to serve his designs. In times of general formality and lukewarmness, every degree of zeal which implies readiness to go further, or to venture more in the cause of God than others, will be blamed as pride and ambition, and by none more than by near relations, like Eliab, or negligent superiors. It was a trial of David's meekness, patience, and constancy. He had right and reason on his side, and did not render railing for railing; with a soft answer he turned away his brother's wrath. This conquest of his own passion was more honourable than that of Goliath. Those who undertake great and public services, must not think it strange if they are spoken ill of, and opposed by those from whom they expect support and assistance. They must humbly go on with their work, in the face not only of enemies' threats, but of friends' slights and suspicions.

Matthew Henry: 1Sa 17:1-11

It was not long ago that the Philistines were soundly beaten, and put to the worse, before Israel, and they would have been totally routed if Saul's rashness had not prevented; but here we have them making head again. Observe,

I. How they defied Israel with their armies, 1Sa 17:1. They made a descent upon the Israelites' country, and possessed themselves, as it should seem, of some part of it, for they encamped in a place which belonged to Judah. Israel's ground would never have been footing for Philistine-armies if Israel had been faithful to their God. The Philistines (it is probable) had heard that Samuel had fallen out with Saul and forsaken him, and no longer assisted and advised him, and that Saul had grown melancholy and unfit for business, and this news encouraged them to make this attempt for the retrieving of the credit they had lately lost. The enemies of the church are watchful to take all advantages, and they never have greater advantages than when her protectors have provoked God's Spirit and prophets to leave them. Saul mustered his forces, and faced them, 1Sa 17:2, 1Sa 17:3. And here we must take notice, 1. That the evil spirit, for the present, had left Saul, 1Sa 16:23. David's harp having given him some relief, perhaps the alarms and affairs of the war prevented the return of the distemper. Business is a good antidote against melancholy. Let the mind have something without to fasten on and employ itself about, and it will be the less in danger of preying upon itself. God, in mercy to Israel, suspended the judgment for a while; for how distracted must the affairs of the public have been if at this juncture the prince had been distracted! 2. That David for the present had returned to Bethlehem, and had left the court, 1Sa 17:15. When Saul had no further occasion to use him for the relief of his distemper, though, being anointed, he had a very good private reason, and, having a grant of the place of Saul's armour-bearer, he had a very plausible pretence to have continued his attendance, as a retainer to the court, yet he went home to Bethlehem, and returned to keep his father's sheep; this was a rare instance, in a young man that stood so fair for preferment, of humility and affection to his parents. He knew better than most do how to come down again after he had begun to rise, and strangely preferred the retirements of the pastoral life before all the pleasures and gaieties of the court. None more fit for honour than he, nor that deserved it better, and yet none more dead to it.

II. How they defied Israel with their champion Goliath, whom they were almost as proud of as he was of himself, hoping by him to recover their reputation and dominion. Perhaps the army of the Israelites was superior in number and strength to that of the Philistines, which made the Philistines decline a battle, and stand at bay with them, desiring rather to put the issue upon a single combat, in which, having such a champion, they hoped to gain the victory. Now concerning this champion observe,

1. His prodigious size. He was of the sons of Anak, who at Gath kept their ground in Joshua's time (Jos 11:22), and kept up a race of giants there, of which Goliath was one, and, it is probable, one of the largest. He was in height six cubits and a span, v. 4. They learned bishop Cumberland has made it out that the scripture-cubit was above twenty-one inches (above three inches more than our half-yard) and a span was half a cubit, by which computation Goliath wanted but eight inches of four yard in height, eleven feet and four inches, a monstrous stature, and which made him very formidable, especially if he had strength and spirit proportionable.

2. His armour. Art, as well as nature, made him terrible. He was well furnished with defensive armour (1Sa 17:5, 1Sa 17:6): A helmet of brass on his head, a coat of mail, made of brass plates laid over one another, like the scales of a fish; and, because his legs would lie most within the reach of an ordinary man, he wore brass boots, and had a large corselet of brass about his neck. The coat is said to weigh 5000 shekels, and a shekel was half an ounce avoirdupois, a vast weight for a man to carry, all the other parts of his armour being proportionable. But some think it should be translated, not the weight of the coat, but the value of it, was 5000 shekels; so much it cost. His offensive weapons were extraordinary, of which his spear only is here described, 1Sa 17:7. It was like a weaver's beam. His arm could manage that which an ordinary man could scarcely heave. His shield only, which was the lightest of all his accoutrements, was carried before him by his esquire, probably for state; for he that was clad in brass little needed a shield.

3. His challenge. The Philistines having chosen him for their champion, to save themselves from the hazard of battle, he here throws down the gauntlet, and bids defiance to the armies of Israel, 1Sa 17:8-10. He came into the valley that lay between the camps, and, his voice probably being as much stronger than other people's as his arm was, he cried so as to make them all hear him, Give me a man, that we may fight together. He looked upon himself with admiration, because he was so much taller and stronger than all about him; his heart (says bishop Hall) nothing but a lump of proud flesh. He looked upon Israel with disdain, because they had none among them of such a monstrous bulk, and defies them to find a man among them bold enough to enter the list with him. (1.) He upbraids them with their folly in drawing an army together: " Why have you come to set the battle in array? How dare you oppose the mighty Philistines?"Or, "Why should the two armies engage, when the controversy may be sooner decided, with only the expense of one life and the hazard of another?"(2.) He offers to put the war entirely upon the issue of the duel he proposes: "If your champion kill me, we will be your servants; if I kill him, you shall be ours."This, says bishop Patrick, was only a bravado, for no nation would be willing thus to venture its all upon the success of one man, nor is it justifiable; notwithstanding Goliath's stipulation here, when he was killed the Philistines did not stand to his word, nor submit themselves as servants to Israel. When he boasts, I am a Philistine, and you are servants to Saul, he would have it thought a great piece of condescension in him, who was a chief ruler, to enter the lists with an Israelite; for he looked on them as no better than slaves. The Chaldee paraphrase brings him in boasting that he was the man that had killed Hophni and Phinehas and taken the ark prisoner, but that the Philistines had never given him so much as the command of a regiment in recompence of his services, whereas Saul had been made king for his services: "Let him therefore take up the challenge."

4. The terror this struck upon Israel: Saul and his army were greatly afraid, 1Sa 17:11. The people would not have been dismayed but that they observed Saul's courage failed him; and it is not to be expected that, if the leader be a coward, the followers should be bold. We found before, when the Spirit of the Lord came upon Saul (1Sa 11:6), none could be more daring nor forward to answer the challenge of Nahash the Ammonite, but now that the Spirit of the Lord had departed from him even the big looks and big words of a single Philistine make him change colour. But where was Jonathan all this while? Why did not he accept the challenge, who, in the last war, had so bravely engaged a whole army of Philistines? Doubtless he did not feel himself stirred up of God to it, as he did in the former case. As the best, so the bravest men, are no more than what God makes them. Jonathan must now sit still, because the honour of engaging Goliath is reserved for David. In great and good actions, the wind of the Spirit blows when and where he listeth. Now the pious Israelites lament their king's breach with Samuel.

Matthew Henry: 1Sa 17:12-30

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 (1Sa 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 (1Sa 17:13, 1Sa 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, 1Sa 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.

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 (1Sa 17:17) and ten cheeses (which, it seems, he thought too good for them) for a present to their colonel, 1Sa 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 (1Sa 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, 1Sa 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, 1Sa 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, 1Sa 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, 1Sa 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, 1Sa 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 (1Sa 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 (1Sa 17:27) he asked others (1Sa 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, 1Sa 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, 1Sa 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 (1Sa 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 (1Sa 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.

Keil-Delitzsch: 1Sa 17:1-54

A war between the Philistines and the Israelites furnished David with theopportunity of displaying before Saul and all Israel, and greatly to theterror of the enemies of his people, that heroic power which was firmlybased upon his bold and pious trust in the omnipotence of the faithfulcovenant God (1Sa 17:1-3). A powerful giant, named Goliath, came forwardfrom the ranks of the Philistines, and scornfully challenged the Israelites toproduce a man who would decide the war by a single combat with him (1Sa 17:4-11). David, who had returned home for a time from the court of Saul,and had just been sent into the camp by his father with provisions for hiselder brothers who were serving in the army, as soon as he heard thechallenge and the scornful words of the Philistine, offered to fight with him(vv. 15-37), and killed the giant with a stone from a sling; whereupon thePhilistines took to flight, and were pursued by the Israelites to Gath andEkron (vv. 38-54).

1Sa 17:1-11

Some time after David first came to Saul for the purpose ofplaying, and when he had gone back to his father to Bethlehem, probablybecause Saul's condition had improved, the Philistines made a freshattempt to subjugate the Israelites. They collected their army together( machaneh , as in Exo 14:24; Jdg 4:16) to war at Shochoh , the present Shuweikeh , in the Wady Sumt , three hours and a half to the south-west ofJerusalem, in the hilly region between the mountains of Judah and theplain of Philistia (see at Jos 15:35), and encamped between Shochoh and Azekah , at Ephes-dammim , which has been preserved in the ruins of Damûm , about an hour and a half east by north of Shuweikeh; so that Azekah , which has not yet been certainly traced, must be sought for to theeast or north-east of Damûm (see at Jos 10:10).

1Sa 17:2-3

Saul and the Israelites encamped opposite to them in the terebinth valley ( Emek ha-Elah ), i.e., a plain by the Wady Musur , andstood in battle array opposite to the Philistines, in such order that thelatter stood on that side against the mountain (on the slope of themountain), and the Israelites on this side against the mountain; and thevalley ( הגּיא , the deeper cutting made by the brook in the plain) was between them .

1Sa 17:4-5

And the (well-known) champion came out of the camps of thePhilistines ( הבּנים אישׁ , the middle-man, who decidesa war between two armies by a single combat; Luther, "the giant," according to the ἀνὴρ δυνατὸς of the lxx, although in 1Sa 17:23the Septuagint translators have rendered the word correctly ἀνὴρ ὁ ἀμεσσαῖος , which is probably only another form of ὁ μεσαῖος ), named Goliath of Gath, one of the chief cities of the Philistines, where there wereAnakim still left, according to Jos 11:22. His height was six cubits and aspan (6 1/4 cubits), i.e., according to the calculation made by Thenius,about nine feet two inches Parisian measure, - a great height no doubt,though not altogether unparalleled, and hardly greater than that of the greatuncle of Iren, who came to Berlin in the year 1857 (see Pentateuch, p. 869,note).

(Note: According to Pliny ( h. n . vii. 16), the giant Pusio and thegiantess Secundilla , who lived in the time of Augustus, were ten feetthree inches (Roman) in height; and a Jew is mentioned by Josephus( Ant . xviii. 4, 5), who was seven cubits in height, i.e., ten Parisianfeet, or if the cubits are Roman, nine and a half.)

The armour of Goliath corresponded to his gigantic stature: "a helmet ofbrass upon his head, and clothes in scale armour, the weight of which wasfive thousand shekels of brass." The meaning scales is sustained by thewords קשׂקשׂת in Lev 11:9-10, and Deu 14:9-10, and קשׂקשׂות in Eze 29:4. קשׂקשּׂים שׁריון , therefore, is not θώραξ ἁλυσιδωτός (lxx), a coat of mail made of rings worked togetherlike chains, such as were used in the army of the Seleucidae (1 Macc. 6:35), but according to Aquila's φολιδωτόν (scaled), a coat made of platesof brass lying one upon another like scales, such as we find upon the oldAssyrian sculptures, where the warriors fighting in chariots, and inattendance upon the king, wear coats of scale armour, descending either tothe knees or ankles, and consisting of scales of iron or brass, which wereprobably fastened to a shirt of felt or coarse linen (see Layard, Ninevehand its Remains , vol. ii. p. 335). The account of the weight, 5000 shekels,i.e., according to Thenius, 148 Dresden pounds, is hardly founded uponthe actual weighing of the coat of mail, but probably rested upon a generalestimate, which may have been somewhat too high, although we must bearin mind that the coat of mail not only covered the chest and back, but, asin the case of the Assyrian warriors, the lower part of the body also, andtherefore must have been very large and very heavy.

(Note: According to Thenius, the cuirass of Augustus the Strong,which has been preserved in the historical museum at Dresden,weighted fifty-five pounds; and from that he infers, that the weightgiven as that of Goliath's coat of mail is by no means too great. Ewald , on the other hand, seems to have no idea of the nature of theHebrew eights, or of the bodily strength of a man, since he gives 5000lbs. of brass as the weight of Goliath's coat of mail ( Gesch. iii. p. 90),and merely observes that the pounds were of course much smallerthan ours. But the shekel did not even weight so much as our fullounce. With such statements as these you may easily turn thehistorical character of the scriptural narrative into incredible myths;but they cannot lay any claim to the name of science.)

1Sa 17:6

And " greaves of brass upon his feet, and a brazen lance (hung) between his shoulders ,"i.e., upon his back. כּידון signifies alance, or small spear. The lxx and Vulgate, however, adopt the rendering ἀσπὶς χαλκῆ , clypeus aeneus; and Luther has followed them,and translates it a brazen shield. Thenius therefore proposes to alter כּידון into מגן , because the expression "between hisshoulders"does not appear applicable to a spear or javelin, which Goliathmust have suspended by a strap, but only to a small shield slung over hisback, whilst his armour-bearer carried the larger צנּה in front ofhim. But the difficulty founded upon the expression " between hisshoulders "has been fully met by Bochart ( Hieroz . i. 2, c. 8), in theexamples which he cites from Homer, Virgil, etc., to prove that theancients carried their own swords slung over their shoulders ( ἀμφὶ δ ̓ ὤμοισιν : Il . ii. 45, etc.). And Josephus understood the expression in thisway ( Ant . vi. 9, 1). Goliath had no need of any shield to cover his back, asthis was sufficiently protected by the coat of mail. Moreover, the allusionto the כּידון in 1Sa 17:45 points to an offensive weapon, and not to ashield.

1Sa 17:7

" And the shaft of his spear was like a weaver's beam, and thepoint of it six hundred shekels of iron "(about seventeen pounds). For חץ , according to the Keri and the parallel passages, 2Sa 21:19;1Ch 20:5, we should read עץ , wood, i.e., shaft. Before himwent the bearer of the zinnah , i.e., the great shield.

1Sa 17:8

This giant stood and cried to the ranks of the Israelites, " Whycome ye out to place yourselves in battle array? Am I not the Philistine,and ye the servants of Saul? Choose ye out a man who may come down tome "(into the valley where Goliath was standing). The meaning is: "Whywould you engage in battle with us? I am the man who represents thestrength of the Philistines, and ye are only servants of Saul. If ye haveheroes, choose one out, that we may decide the matter in a single combat."

1Sa 17:9-10

" If he can fight with me, and kill me, we will be your servants;if I overcome him, and slay him, ye shall be our servants, and serve us."He then said still further (1Sa 17:10) , "I have mocked the ranks of Israel thisday (the mockery consisted in his designating the Israelites as servants ofSaul, and generally in the triumphant tone in which he issued the challengeto single combat); give me a man, that we may fight together! "

1Sa 17:11

At these words Saul and all Israel were dismayed and greatlyafraid, because not one of them dared to accept the challenge to fight withsuch a giant.

1 Samuel 17: 12-31

David's arrival in the camp, and wish to fight with Goliath . - David had been dismissed by Saul at that time, and having returned home,he was feeding his father's sheep once more (1Sa 17:12-15). Now, when theIsraelites were standing opposite to the Philistines, and Goliath wasrepeating his challenge every day, David was sent by his father into thecamp to bring provisions to his three eldest brothers, who were serving inSaul's army, and to inquire as to their welfare (1Sa 17:16-19). He arrived whenthe Israelites had placed themselves in battle array; and running to hisbrethren in the ranks, he saw Goliath come out from the ranks of thePhilistines, and heard his words, and also learned from the mouth of anIsraelite what reward Saul would give to any one who would defeat thisPhilistine (1Sa 17:20-25). He then inquired more minutely into the matter; andhaving thereby betrayed his own intention of trying to fight with him (1Sa 17:26, 1Sa 17:27), he was sharply reproved by his eldest brother in consequence (1Sa 17:28, 1Sa 17:29). He did not allow this to deter him, however, but turned to anotherwith the same question, and received a similar reply (1Sa 17:30); whereuponhis words were told to the king, who ordered David to come before him (1Sa 17:31).

This is, in a condensed form, the substance of the section, whichintroduces the conquest of Goliath by David in the character of anepisode. This first heroic deed was of the greatest importance to Davidand all Israel, for it was David's first step on the way to the throne, towhich Jehovah had resolved to raise him. This explains the fulness andcircumstantiality of the narrative, in which the intention is very apparentto set forth most distinctly the marvellous overruling of all thecircumstances by God himself. And this circumstantiality of the account isclosely connected with the form of the narrative, which abounds inrepetitions, that appear to us tautological in many instances, but whichbelong to the characteristic peculiarities of the early Hebrew style ofhistorical composition.

(Note: On account of these repetitions and certain apparentdifferences, the lxx ( Cod. Vat .) have omitted the section from 1Sa 17:12to 1Sa 17:31, and also that from 1Sa 17:55 to 1Sa 18:5; and on the groundof this omission, Houbigant, Kennicott, Michaelis, Eichhorn, Dathe,Bertheau, and many others, have pronounced both these sectionslater interpolations; whereas the more recent critics, such as DeWette, Thenius, Ewald , Bleek , Stähelin, and others, reject thehypothesis that they are interpolations, and infer from the supposeddiscrepancies that 1 Samuel 17 and 18 were written by some one who wasignorant of the facts mentioned in 1 Samuel 16, and was altogether adifferent person from the author of this chapter. According to 1Sa 16:21., they say, David was Saul's armour-bearer already, and hisfamily connections were well known to the king, whereas, accordingto 1Sa 17:15, David was absent just at the time when he ought asarmour-bearer to have been in attendance upon Saul; whilst in 1Sa 17:33 he is represented as a shepherd boy who was unaccustomed tohandle weapons, and as being an unauthorized spectator of the war,and, what is still more striking, even his lineage is represented in 1Sa 17:55. as unknown both to Abner and the king. Moreover, in 1Sa 17:12 the writer introduces a notice concerning Davidwith which the reader must be already well acquainted from 1Sa 16:5., and which is therefore, to say the least, superfluous; and in 1Sa 17:54 Jerusalem is mentioned in a manner which does not quiteharmonize with the history, whilst the account of the manner inwhich he disposed of Goliath's armour is apparently at variance with 1Sa 21:9. But the notion, that the sections in question areinterpolations that have crept into the text, cannot be sustained onthe mere authority of the Septuagint version; since the arbitrarymanner in which the translators of this version made omissions oradditions at pleasure is obvious to any one. Again, the assertion thatthese sections cannot well be reconciled with 1 Samuel 16, and emanatedfrom an author who was unacquainted with the history in 1 Samuel 16, isoverthrown by the unquestionable reference to 1 Samuel 16 which we findin 1Sa 16:12, "David the son of that Ephratite,"- where Jerome hascorrectly paraphrased הזּה , de quo supra dictum est , - and alsoby the remark in 1Sa 16:15, that David went backwards and forwards fromSaul to feed his father's sheep in Bethlehem. Neither of these can bepronounced interpolations of the compiler, unless the fact can beestablished that the supposed discrepancies are really well founded. But it by no means follows, that because Saul loved David on accountof the beneficial effect which is playing upon the harp produced uponhis mind, and appointed him his armour-bearer, therefore David hadreally to carry the king's armour in time of war. The appointment ofarmour-bearer was nothing more than conferring upon him the titleof aide-de-camp, from which it cannot be inferred that David hadalready become well known to the king through the performance ofwarlike deeds. If Joab, the commander-in-chief, had ten armour-bearers (2Sa 18:15, compare 1 Samuel 23:37), king Saul wouldcertainly have other armour-bearers besides David, and such as werewell used to war. Moreover, it is not stated anywhere in 1 Samuel 16 thatSaul took David at the very outset into his regular and permanentservice, but, according to 1Sa 16:22, he merely asked his father Jesse thatDavid might stand before him, i.e., might serve him; and there is nocontradiction in the supposition, that when his melancholy left himfor a time, he sent David back to his father to Bethlehem, so that onthe breaking out of the war with the Philistines he was living at homeand keeping sheep, whilst his three eldest brothers had gone to thewar. The circumstance, however, that when David went to fight withGoliath, Saul asked Abner his captain, "Whose son is this youth?"andAbner could give no explanation to the king, so that after the defeatof Goliath, Saul himself asked David, "Whose son art thou?"(1Sa 17:55-58), can hardly be comprehended, if all that Saul wanted to ascertainwas the name of David's father. For even if Abner had not troubledhimself about the lineage of Saul's harpist, Saul himself could not wellhave forgotten that David was a son of the Bethlehemite Jesse. Butthere was much more implied in Saul's question. It was not the nameof David's father alone that he wanted to discover, but what kind ofman the father of a youth who possessed the courage to accomplishso marvellous a heroic deed really was; and the question was put notmerely in order that he might grant him an exemption of his housefrom taxes as the reward promised for the conquest of Goliath (1Sa 17:25), but also in all probability that he might attach such a man to hiscourt, since he inferred from the courage and bravery of the son theexistence of similar qualities in the father. It is true that David merelyreplied, "The son of thy servant Jesse of Bethlehem;"but it is veryevident from the expression in 1Sa 18:1, "when he had made anend of speaking unto Saul,"that Saul conversed with him still furtherabout his family affairs, since the very words imply a lengthenedconversation. The other difficulties are very trivial, and will beanswered in connection with the exposition of the passages inquestion.)

1Sa 17:12-15

1Sa 17:12-15 are closely connected with the preceding words," All Israel was alarmed at the challenge of the Philistine; but David the sonof that Ephratite (Ephratite, as in Rth 1:1-2) of Bethlehem in Judah,whose name was Jesse ,"etc. The verb and predicate do not follow till 1Sa 17:15; so that the words occur here in the form of an anacolouthon. Thetraditional introduction of the verb היה between ודוד and בּן־אישׁ (David was the son of that Ephratite) is botherroneous and misleading. If the words were to be understood in this way, היה could no more be omitted here than היՀªה in 2Ch 22:3, 2Ch 22:11. The true explanation is rather, that 1Sa 17:12-15 form oneperiod expanded by parentheses, and that the historian lost sight of theconstruction with which he commenced in the intermediate clauses; so thathe started afresh with the subject ודוד in 1Sa 17:15, and proceededwith what he had to say concerning David, doing this at the same time insuch a form that what he writes is attached, so far as the sense ifconcerned, to the parenthetical remarks concerning Jesse's eldest sons. To bring out distinctly the remarkable chain of circumstances by whichDavid was led to undertake the conflict with Goliath, he links on to thereference to his father certain further notices respecting David's family andhis position at that time. Jesse had eight sons and was an old man in thetime of Saul. באנשׁים בּא , "come among the weak." אנשׁים generally means, no doubt, people or men. But thismeaning does not give any appropriate sense here; and the suppositionthat the word has crept in through a slip of the pen for בּשּׁנים ,is opposed not only by the authority of the early translators, all of whomread אנשׁים , but also by the circumstance that the expression בּשּׁנים בּוא does not occur in the whole of the OldTestament, and that ביּמים בּוא alone is used with thissignification.

1Sa 17:13-14

" The three great (i.e., eldest) sons of Jesse had gone behindSaul into the war ." הלכוּ , which appears superfluous after theforegoing ויּלכוּ , has been defended by Böttcher, as necessaryto express the pluperfect, which the thought requires, since the imperfectconsec . ויּלכוּ , when attached to a substantive and participialclause, merely expresses the force of the aorist. Properly, therefore, itreads thus: " And then (in Jesse's old age) the three eldest sons followed,had followed, Saul ;"a very ponderous construction indeed, but quitecorrect, and even necessary, with the great deficiency of forms, to expressthe pluperfect. The names of these three sons agree with 1Sa 16:6-9,whilst the third, Shammah , is called Shimeah ( שׁמעה ) in 2Sa 13:3, 2Sa 13:32, שׁמעי in 2Sa 21:21, and שׁמעא in 1Ch 2:13;1Ch 20:7.

1Sa 17:15

"But David was going and returning away from Saul:" i.e., hewent backwards and forwards from Saul to feed his father's sheep inBethlehem; so that he was not in the permanent service of Saul, but at thatvery time was with his father. The latter is to be supplied from thecontext.

1Sa 17:16-17

The Philistine drew near (to the Israelitish ranks) morningand evening, and stationed himself for forty days (in front of them). Thisremark continues the description of Goliath's appearance, and introducesthe account which follows. Whilst the Philistine was coming out every dayfor forty days long with his challenge to single combat, Jesse sent his sonDavid into the camp. " Take now for thy brethren this ephah of parchedgrains (see Lev 23:13), and these ten loaves, and bring them quickly intothe camp to thy brethren ."

1Sa 17:18

" And these ten slices of soft cheese (so the ancient versionsrender it) bring to the chief captain over thousand, and visit thy brethrento inquire after their welfare, and bring with you a pledge from them "- apledge that they are alive and well. This seems the simplest explanation ofthe word ערבּתם , of which very different renderings weregiven by the early translators.

1Sa 17:19

" But Saul and they (the brothers), and the whole of the men ofIsrael, are in the terebinth valley ,"etc. This statement forms part of Jesse'swords.

1Sa 17:20-21

In pursuance of this commission, David went in the morning to the waggon-rampart , when the army, which was going out (of the camp)into battle array, raised the war-cry, and Israel and the Philistines placedthemselves battle-array against battle-array . וגו והחיל is acircumstantial clause, and the predicate is introduced with והרעוּ , as וגו והחיל is placed at the head absolutely: "and asfor the army which, etc., it raised a shout." בּמּלחמה הרע , lit . tomake a noise in war, i.e., to raise a war-cry .

1Sa 17:22

David left the vessels with the provisions in the charge of thekeeper of the vessels, and ran into the ranks to inquire as to the health ofhis brethren.

1Sa 17:23

Whilst he was talking with them, the champion (middle-man)Goliath drew near, and spoke according to those words (the wordscontained in 1Sa 17:8.), and David heard it. פל ממּערות is probably anerror for פל ממּערכות ( Keri , lxx, Vulg. ; cf. 1Sa 17:26). If the Chethibh were the proper reading, it would suggest an Arabic wordsignifying a crowd of men (Dietrich on Ges. Lex. ).

1Sa 17:24-25

All the Israelites fled from Goliath, and were so afraid. They said ( ישׂראל אישׁ is a collective noun), " Have yeseen this man who is coming? ( הרּאיתם , with Dagesh dirim as in 1Sa 10:24. Surely to defy Israel is he coming; and whoever shall slay him,the king will enrich him with great wealth, and give him his daughter, andmake his father's house (i.e., his family) free in Israel ,"viz., from taxes andpublic burdens. There is nothing said afterwards about the fulfilment ofthese promises. But it by no means follows from this, that the statementis to be regarded as nothing more than an exaggeration, that had grown upamong the people, of what Saul had really said. There is al| the lessprobability in this, from the fact that, according to 1Sa 17:27, the peopleassured him again of the same thing. In all probability Saul had actuallymade some such promises as these, but did not feel himself bound to fulfilthem afterwards, because he had not made them expressly to Davidhimself.

1Sa 17:26-27

When David heard these words, he made more minuteinquiries from the bystanders about the whole matter, and dropped somewords which gave rise to the supposition that he wanted to go and fightwith this Philistine himself. This is implied in the words, " For who is thePhilistine, this uncircumcised one (i.e., standing as he does outside thecovenant with Jehovah), that he insults the ranks of the living God! "whom he has defied in His army. "He must know,"says the BerleburgerBible , "that he has not to do with men, but with God. With a living God hewill have to do, and not with an idol."

1Sa 17:28

David's eldest brother was greatly enraged at his talking thuswith the men, and reproved David: " Why hast thou come down (fromBethlehem, which stood upon high ground, to the scene of the war), andwith whom hast thou left those few sheep in the desert? ""Those fewsheep," the loss of only one of which would be a very great loss to ourfamily. "I know thy presumption, and the wickedness of thy heart; forthou hast come down to look at the war;" i.e., thou art not contented withthy lowly calling, but aspirest to lofty things; it gives thee pleasure to lookupon bloodshed. Eliab sought for the splinter in his brother's eye, and wasnot aware of the beam in his own. The very things with which he chargedhis brother - presumption and wickedness of heart - were most apparent inhis scornful reproof.

1Sa 17:29-30

David answered very modestly, and so as to put the scorn ofhis reprover to shame: " What have I done, then? It was only a word "- avery allowable inquiry certainly. He then turned from him (Eliab) toanother who was standing by; and having repeated his previous words, hereceived the same answer from the people.

1Sa 17:31

David's words were told to Saul, who had him sent forimmediately.

1Sa 17:32-40

David's resolution to fight with Goliath; and his equipmentfor the conflict . - 1Sa 17:32. When in the presence of Saul, David said, " Let noman's heart (i.e., courage) fail on his account (on account of the Philistine,about whom they had been speaking): thy servant will go and fight withthis Philistine ."

1Sa 17:33-35

To Saul's objection that he, a mere youth, could not fightwith this Philistine, a man of war from his youth up, David replied, that asa shepherd he had taken a sheep out of the jaws of a lion and a bear, andhad also slain them both. The article before ארי and דּוב points out these animals as the well-known beasts of prey. By theexpression ואת־הדּוב the bear is subordinated to the lion, or ratherplaced afterwards, as something which came in addition to it; so that את is to be taken as a nota accus . (vid., Ewald , §277, a ), though it is notto be understood as implying that the lion and the bear went together insearch of prey. The subordination or addition is merely a logical one: notonly the lion, but also the bear, which seized the sheep, did David slay. זה , which we find in most of the editions since the time of Jac. Chayim, 1525, is an error in writing, or more correctly in hearing, for שׂה , a sheep. "And I went out after it; and when it rose up against me, Iseized it by its beard, and smote it, and killed it." זקן , beardand chin, signifies the bearded chin . Thenius proposes, though withoutany necessity, to alter בּזקנו into בּגרונו , for the simplebut weak reason, that neither lions nor bears have any actual beard. Wehave only to think, for example, of the λῖς ἠυγένειος in Homer ( Il . xv. 275, xvii. 109), or the barbam vellere mortuo leoni of Martial (x. 9). Evenin modern times we read of lions having been killed by Arabs with a stick(see Rosenmüller, Bibl. Althk . iv. 2, pp. 132-3). The constant use of the singular suffix is sufficient to show, that when David speaks of the lionand the bear, he connects together two different events, which took placeat different times, and then proceeds to state how he smote both the oneand the other of the two beasts of prey.

1Sa 17:36-38

" Thy servant slew both the lion and the bear; and thePhilistine, this uncircumcised one, shall become like one of them (i.e., thesame thing shall happen to him as to the lion and the bear), because he hasdefied the ranks of the living God .""And,"he continued (1Sa 17:37), "the Lordwho delivered me out of the hand (the power) of the lion and the bear, hewill deliver me out of the hand of this Philistine."David's courage rested,therefore, upon his confident belief that the living God would not let Hispeople be defied by the heathen with impunity. Saul then desired for himthe help of the Lord in carrying out his resolution, and bade him put on hisown armour-clothes, and bird on his armour. מדּיו (his clothes)signifies probably a peculiar kind of clothes which were worn under thearmour, a kind of armour-coat to which the sword was fastened.

1Sa 17:39-40

When he was thus equipped with brazen helmet, coat ofmail, and sword, David began to walk, but soon found that he could donothing with these. He therefore said to Saul, "I cannot go in these things,for I have not tried them;" and having taken them off, he took hisshepherd's staff in his hand, sought out five smooth stones from thebrook-valley, and put them in the shepherd's thing that he had, namely hisshepherd's bag. He then took the sling in his hand, and went up to thePhilistine. In the exercise of his shepherd's calling he may have become soskilled in the use of the sling, that, like the Benjaminites mentioned in Jdg 20:16, he could sling at a hair's-breadth, and not miss.

1Sa 17:41-54

David and Goliath: fall of Goliath, and flight of thePhilistines . - 1Sa 17:41. The Philistine came closer and closer to David.

1Sa 17:42-44

When he saw David, "he looked at him, and despised him," i.e., he looked at him contemptuously, because he was a youth (as in 1Sa 16:12); " and then said to him, Am I a dog, that thou comest to mewith sticks? "(the plural מקלות is used in contemptuousexaggeration of the armour of David, which appeared so thoroughly unfitfor the occasion); " and cursed David by his God (i.e., making use of thename of Jehovah in his cursing, and thus defying not David only, but theGod of Israel also), and finished with the challenge, Come to me, and I willgive thy flesh to the birds of heaven and the beasts of the field "(to eat). Itwas with such threats as these that Homer's heroes used to defy oneanother (vid., Hector's threat, for example, in Il . xiii. 831-2).

1Sa 17:45-47

David answered this defiance with bold, believing courage:" Thou comest to me with sword, and javelin, and lance; but I come to theein the name of the Lord of Saboath, the God of the ranks of Israel, whomthou hast defied. This day will Jehovah deliver thee into my hand; and Ishall smite thee, and cut off thine head, and give the corpse of the army ofthe Philistines to the birds this day ... And all the world shall learn thatIsrael hath a God; and this whole assembly shall discover that Jehovahbringeth deliverance (victory) not by sword and spear: for war belongethto Jehovah, and He will give you into our hand ."Whilst Goliath boasted ofhis strength, David founded his own assurance of victory upon theAlmighty God of Israel, whom the Philistine had defied. פּגר is tobe taken collectively. לישׂראל אלהים ישׁ doesnot mean "God is for Israel,"but "Israel hath a God,"so that Elohim is ofcourse used here in a pregnant sense. This God is Jehovah; war is his, i.e.,He is the Lord of war, who has both war and its results in His power.

1Sa 17:48-49

When the Philistines rose up, drawing near towards David( קם and ילך simply serve to set forth the occurrencein a more pictorial manner), David hastened and ran to the battle array tomeet him , took a stone out of his pocket, hurled it, and hit the Philistineon his temples, so that the stone entered them, and Goliath fell upon hisface to the ground.

1Sa 17:50-51

1Sa 17:50 contains a remark by the historian with reference to theresult of the conflict: "Thus was David stronger than the Philistine, with asling and stone, and smote the Philistine, and slew him without a sword inhis hand." And then in 1Sa 17:51 the details are given, namely, that David cutoff the head of the fallen giant with his own sword. Upon the downfall oftheir hero the Philistines were terrified and fled; whereupon the Israelitesrose up with a cry to pursue the flying foe, and pursued them "to a valley,and to the gates of Ekron." The first place mentioned is a very strikingone. The " valley "cannot mean the one which divided the two armies,according to 1Sa 17:3, not only because the article is wanting, but still morefrom the facts themselves. For it is neither stated, nor really probable, thatthe Philistines had crossed that valley, so as to make it possible to pursuethem into it again. But if the word refers to some other valley, it seemsvery strange that nothing further should be said about it. Both thesecircumstances render the reading itself, ניא , suspicious, and give greatprobability to the conjecture that ניא is only a copyist's error for Gath ,which is the rendering given by the lxx, especially when taken inconnection with the following clause, " to Gath and to Ekron "(1Sa 17:52).

1Sa 17:52

"And wounded of the Philistines fell on the way to Shaaraim,and to Gath and to Ekron." Shaaraim is the town of Saarayim , in thelowland of Judah, and has probably been preserved in the Tell KefrZakariya (see at Jos 15:36). On Gath and Ekron , see at Jos 13:3.

1Sa 17:53

After returning from the pursuit of the flying foe, the Israelitesplundered the camp of the Philistines. אהרי דּלק , topursue hotly, as in Gen 31:36.

1Sa 17:54

But David took the head of Goliath and brought it to Jerusalem,and put his armour in his tent. אהל is an antiquated term for adwelling-place, as in 1Sa 4:10; 1Sa 13:2, etc. The reference is to David'shouse at Bethlehem, to which he returned with the booty after the defeatof Goliath, and that by the road which ran past Jerusalem, where he leftthe head of Goliath. There is no anachronism in these statements; for theassertion made by some, that Jerusalem was not yet in the possession ofthe Israelites, rests upon a confusion between the citadel of Jebus uponZion, which was still in the hands of the Jebusites, and the city ofJerusalem, in which Israelites had dwelt for a long time (see at Jos 15:63,and Jdg 1:8). Nor is there any contradiction between this statement and 1Sa 21:9, where Goliath's sword is said to have been preserved in thetabernacle at Nob: for it is not affirmed that David kept Goliath's armourin his own home, but only that he took it thither; and the supposition thatGoliath's sword was afterwards deposited by him in the sanctuary inhonour of the Lord, is easily reconcilable with this. Again, the statement in1Sa 18:2, to the effect that, after David's victory over Goliath, Saul didnot allow him to return to his father's house any more, is by no means atvariance with this explanation of the verse before us. For the statement inquestion must be understood in accordance with 1Sa 17:15, viz., assignifying that from that time forward Saul did not allow David to returnto his father's house to keep the sheep as he had done before, and by nomeans precludes his paying brief visits to Bethlehem.

Constable: 1Sa 16:1--31:13

IV. SAUL AND DAVID 1 Sam. 16--31

The basic theme in Samuel, that blessing, and in particular fertility of all kinds, follows from faithful commitment to God's revealed will, continues in this section. However another major motif now becomes more prominent. We might call it the theme of the Lord's anointed.

"The theological thread running through Samuel and Kings is God's choice of a leader to represent Him as He implements His covenants with Israel."¹⁶⁸

Saul had been God's anointed vice-regent, but with Saul's rejection David began to move into that position. These chapters record the gradual transition and slow transformation of the nation as the Israelites and others increasingly realized that David was now God's anointed. Saul remained the Lord's anointed as long as he lived. Part of the reason David succeeded was he recognized this and related to Saul accordingly. However, David too was God's anointed though God was still preparing him to take leadership and mount the throne. While the hero of this last half of 1 Samuel is David, Saul is also prominent. Saul declined as the old anointed as David arose as the new anointed.

"There will be many twists in the story of David's progress towards the throne, and not a few crisis-points, yet all is told in the knowledge that God can put his men where he wants them to be, whether the route is direct, or ever so circuitous."¹⁶⁹

Chronology of David's Life170
Event	Date	Age	Reference
Birth	1041	0	2 Sam. 5:4-5
Anointing by Samuel	1029	12	1 Sam. 16:1-13
Defeat of Goliath	1024	17	1 Sam. 17
Exile from Saul	1020-1011	21-30	1 Sam. 21-31
Anointing as King over Judah	1011	30	2 Sam. 2:1-4
Anointing as King over all Israel	1004	37	2 Sam. 5:1-3
Philistines Wars	1004	37	2 Sam. 5:17-25
Conquest of Jerusalem	1004	37	2 Sam. 5:6-10
Mephibosheth's Move to Jerusalem	996	45	2 Sam. 9:1-13
The Three Year Famine	996-993	45-48	2 Sam. 21:1-14
The Ammonite Wars	993-990	48-51	2 Sam. 10-12
Adultery and Murder	992	49	2 Sam. 11
Birth of Solomon	991	50	2 Sam. 12:24-25
Rape of Tamar	987	54	2 Sam. 13:1-22
Death of Amnon	985	56	2 Sam. 13:23-36
Exile of Absalom	985-982	56-59	2 Sam. 13:37-39
Absalom's Return to Jerusalem	982-980	59-61	2 Sam. 14:21-24
Construction of Palace	980-978	61-63	1 Chron. 15:1
Construction of Tabernacle	977	64	1 Chron. 15:1
Move of Ark to Jerusalem	977	64	2 Sam. 6:12-19
Absalom's Rebellion and David's Exile	976	65	2 Sam. 15-18
Rebellion of Sheba	976	65	2 Sam. 20:1-22
The Census	975	66	2 Sam. 24:1-17
Purchase of Temple Site	973	68	2 Sam. 24:18-25
The Davidic Covenant	973	68	2 Sam. 7
Co-regency with Solomon	973-971	68-70	1 Chron. 23:1
Rebellion of Adonijah	972	69	1 Kings 1:5-37
Coronation of Solomon	971	70	1 Chron. 29:22-23
Death	971	70	1 Kings 2:10-11

Constable: 1Sa 16:1--18:6

A. David's Rise as the New Anointed 16:1-18:5

According to Swindoll, more was written in the Bible about David than about any other character--66 chapters plus 59 references to his life in the New Testament.¹⁷¹ This large amount a material reflects his great importance for Bible readers.

Constable: 1Sa 17:1-58

2. The reason for God's selection of David ch. 17

The exciting story of David and Goliath illustrates what it was that God saw in David's heart that led Him to choose David for the position of king. It also shows how and why others in Israel began to notice David. David fought the Lord's battles as Samuel did (ch. 7). He also did so as Saul, God's previously anointed king, had done (chs. 10-11, 14-15).

Saul's defeat of the Ammonites (11:1-11) followed Saul's anointing (10:1). Similarly David's defeat of the Philistines (ch. 17) follows the record of his anointing (16:13). Both victories demonstrate God's blessing on His newly anointed leaders.

Constable: 1Sa 17:1-11

The Philistine challenge 17:1-11

The Elah Valley is an S-shaped valley just south of the Sorek Valley. It runs east and west parallel to it. Socoh stood to the east and Azekah to the west. Archaeologists have not yet located Ephes-dammim. Gath was 7 miles to the west and was the closest Philistine town.

Goliath was 9 feet 9 inches tall. He was probably a descendant of the Anakim who had moved to Philistia after Joshua drove them out of Hebron (Josh. 11:21-22). Five thousand shekels weight equal 125 pounds (v. 5). Goliath's spear head weighed 15 pounds (v. 7), about the weight of a standard shot put. This is an unusually long description of an individual for the Old Testament. The writer evidently wanted to impress Goliath's awesome power and apparent invulnerability on the readers so we would appreciate David's great courage and faith.

The Philistines proposed a battle in which two representative champions from Israel and Philistia would duel it out, a not uncommon method of limiting war in the ancient world (cf. 2 Sam. 2).¹⁸⁴ However the Israelites had no one who could compete with Goliath physically. That was the only dimension to the conflict that Saul and his generals saw. Since Saul was the tallest Israelite and the king, he was the natural choice for an opponent. However as earlier (14:1-2), Saul was staying in the background when he should have been leading the people.

Constable: 1Sa 17:12-25

The reason for David's presence at the battle 17:12-25

At this time in his life David was assisting Saul as his armorbearer when he was not tending his father's sheep (v. 15). Moses too had been tending sheep before God called him to shepherd His people Israel (Exod. 3:1). The site of battle was 15 miles due west of David's hometown, Bethlehem. The Old Testament sometimes used "Ephratah" (v. 12), an older name for Bethlehem, to distinguish the Bethlehem in Judah from the one in Zebulon. David journeyed to the battle site to bring food (including cheeseburgers? v. 18) to his brothers and their fellow soldiers and to collect news to bring back to his father.¹⁸⁵ Little did Jesse expect that the news David would bring back home was that he had slain Goliath and that the Israelites had routed the Philistines. The battle had been a stand-off for 40 days (v. 16). The number 40 often represents a period of testing in the Bible (cf. the Israelites' testing in the wilderness for 40 years, Jesus' testing for 40 days, etc.). This was another test for Israel. Would the nation trust in the arm of the flesh or in God?

Part of the reward for defeating Goliath that Saul had promised was that the victor's family would be tax free in Israel (v. 25).¹⁸⁶ The giving of the leader's daughter in marriage to a valiant warrior was not without precedent in Israel (cf. Caleb's challenge in Josh. 15:16).

Constable: 1Sa 17:26-30

David's interest in God's reputation 17:26-30

David seems to have considered himself capable of defeating Goliath from the first time he heard of Goliath's insults to Yahweh. The fact that he referred to Yahweh as the "living God" (v. 26) shows David's belief that Yahweh was still the same Person who could defeat present enemies as He had done in the past. His was the simple faith of a child. He had apparently heard about God's promises to Moses and Joshua that if the Israelites would attack their enemies God would defeat them (Deut. 31:1-8; Josh. 1:1-9). Faith in God always rests on a word from God in Scripture. Most of the Israelites took Goliath's challenge as defying Israel (v. 25), but David interpreted it as defying the living God, the only true God (v. 26). Here David's heart for God begins to manifest itself (cf. 16:7).

"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."¹⁸⁷

"Eliab's anger is the anger of a man who feels small because of the Israelite army's inability to deal with Goliath, and he particularly resents looking small in the eyes of his young brother [whom Samuel had anointed king-elect instead of himself]."¹⁸⁸

David continued to inquire about the prize for slaying Goliath, probably to make sure he understood what he would risk his life to obtain.

Guzik: 1Sa 17:1-58

1 Samuel 17 - David and Goliath

A. Goliath challenges Israel.

1. (1-10) The Philistine Goliath challenges Israel.

Now the Philistines gathered their armies together to battle, and were gathered together at Sochoh, which belongs to Judah; they encamped between Sochoh and Azekah, in Ephes Dammim. And Saul and the men of Israel were gathered together, and they encamped in the Valley of Elah, and drew up in battle array against the Philistines. The Philistines stood on a mountain on one side, and Israel stood on a mountain on the other side, with a valley between them. And a champion went out from the camp of the Philistines, named Goliath, from Gath, whose height was six cubits and a span. He had a bronze helmet on his head, and he was armed with a coat of mail, and the weight of the coat was five thousand shekels of bronze. And he had bronze armor on his legs and a bronze javelin between his shoulders. Now the staff of his spear was like a weaver's beam, and his iron spearhead weighed six hundred shekels; and a shield-bearer went before him. Then he stood and cried out to the armies of Israel, and said to them, "Why have you come out to line up for battle? Am I not a Philistine, and you the servants of 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 we will be your servants. But if I prevail against him and kill him, then you shall be our servants and serve us." And the Philistine said, "I defy the armies of Israel this day; give me a man, that we may fight together."

a. They encamped in the Valley of Elah: The green, rolling hills surrounding the Valley of Elah still stand today, and witnessed one of the most remarkable battles in all the Bible. It began when the Philistines, constant enemies of Israel during this period, assembled their army on mountain, and on another mountain stood the army of Israel.

b. And a champion went out from the camp of the Philistines, named Goliath: In their army, the Philistines had one particularly impressive soldier, named Goliath. He was a large man (six cubits and a span can be anywhere from 8'5" to 9'2"), and he had armor and weapons to match his size.

i. Goliath was from Gath, and Joshua 11:22 says that a people known as the Anakim were still there in Joshua's day. That was some 400 years before this, but it shows how there may have continued to be men of unusually large size coming from the city of Gath.

ii. Goliath was tall, but his height is not unheard of in history. Poole on Goliath's height: "Which is not strange, for besides the giants mentioned in the Scriptures, Herodotus, Diodorus Siculus, and Pliny, and others, make mention of persons seven cubits high, which is near double to an ordinary man's height." Youngblood mentions the documented case of Robert Pershing Wadlow, who was eight feet eleven inches tall at the time of his death on July 15, 1940, at the age of twenty-two.

iii. "Men of an extraordinary size are not uncommon even in our own day: I knew two brothers of the name of Knight, who were born in the same township with myself, who were seven feet six inches high; and another, in the same place, Charles Burns, who was eight feet six! These men were well and proportionably made. (Clarke)

iv. Clarke says that the word champion really comes from the Hebrew word, "a middle man, the man between two." The idea is that this was a man who stood between the two armies and fought as a representative of his army.

v. Different sources give different estimates, but Goliath's armor and weapons together probably weighed somewhere between 150 and 200 pounds. This was a big man, and strong enough to carry and use these huge weapons.

c. Choose a man for yourselves, and let him come down to me . . . I defy the armies of Israel this day; give me a man, that we may fight together: Goliath issued a bold challenge to the army of Israel.

2. (11) The fear of Saul and all Israel.

When Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid.

a. When they heard these words of the Philistine, they were dismayed and greatly afraid: Of course, that was Goliath's exact intention in issuing the challenge. The reason why he came out with full battle equipment and paraded in front of the Israelite army was because he wanted them to be dismayed and greatly afraid. Goliath was able to defeat the Israelites on fear alone.

i. In any contest, it's always useful to demoralize your opponent, and strike fear in their heart. First, it may keep you from ever going to battle with them, because they are so afraid. Second, if it does come to battle, they will fight with fear and apprehension, and so with your words, you've done a lot to win the battle before it even begins!

ii. This, of course, is a significant strategy of the devil against us. We don't battle against flesh and blood enemies like Goliath, but we have our "spiritual Giants" to battle against. The devil has a heavy interest in making you dismayed and greatly afraid before the battle ever begins.

b. When Saul . . . heard these words: Saul had special reason to be afraid. Goliath was the giant among the Philistines, and Saul was head and shoulder taller than other Israelite men (1 Samuel 9:2). Saul was the logical choice to square off against Goliath, and we can expect he knew others were expecting him to fight Goliath.

i. An old Jewish tradition says that this as part of Goliath's taunting speech: "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." (Cited in Clarke)

c. Yet, Saul is dismayed and greatly afraid. At one time, he was known as a fierce and successful military leader (1 Samuel 14:52). But that was before the Spirit of the LORD departed from Saul (1 Samuel 16:14). As the Spirit of the LORD left Saul, so did his courage. It shouldn't surprise us that a many filled with the Spirit of the LORD will have the courage to fight Goliath.

i. The Spirit of the LORD really can give us courage. When we are dismayed and greatly afraid, it isn't the work of the Spirit of the LORD. God wants to give us a holy boldness and courage, not in ourselves, but in Him.

B. David comes to the camp of Israel.

1. (12-15) David, the youngest of eight brothers, splits his time between the palace and the pasture.

Now David was the son of that Ephrathite of Bethlehem Judah, whose name was Jesse, and who had eight sons. And the man was old, advanced in years, in the days of Saul. The three oldest sons of Jesse had gone to follow Saul to the battle. The names of his three sons who went to the battle were Eliab the firstborn, next to him Abinadab, and the third Shammah. David was the youngest. And the three oldest followed Saul. But David occasionally went and returned from Saul to feed his father's sheep at Bethlehem.

a. David occasionally went and returned from Saul to feed his father's sheep: At this time, it seems that David was only called to the palace as needed, when Saul was afflicted by the distressing spirit.

b. David was the youngest: Notice that David is said to be the youngest of eight sons of Jesse. Yet Psalm 89:27 calls David God's firstborn, demonstrating that "firstborn" is as much a title and a concept as a description of birth order. Therefore, when Paul calls Jesus firstborn over all creation in Colossians 1:15, he isn't trying to say that Jesus is a created being who had a beginning. He is simply pointing to the prominence and preeminence of Jesus.

2. (16-21) David brings gifts from home and comes into Israel's camp.

And the Philistine drew near and presented himself forty days, morning and evening. Then Jesse said to his son David, "Take now for your brothers an ephah of this dried grain and these ten loaves, and run to your brothers at the camp. And carry these ten cheeses to the captain of their thousand, and see how your brothers fare, and bring back news of them." Now Saul and they and all the men of Israel were in the Valley of Elah, fighting with the Philistines. So David rose early in the morning, left the sheep with a keeper, and took the things and went as Jesse had commanded him. And he came to the camp as the army was going out to the fight and shouting for the battle. For Israel and the Philistines had drawn up in battle array, army against army.

a. And the Philistine drew near and presented himself forty days: Day after day, Goliath would taunt and mock the armies of Israel, exposing them all (and especially Saul) as cowards who would run from a fight.

i. Significantly, forty days (or forty years) is used in the Scriptures rather consistently as a period of judgment and or testing. It rained for forty days in the time of Noah. Israel was in the wilderness forty years. Jesus fasted and was tempted of the devil for forty days before He began His public ministry. So here, Israel is also tested by Goliath's mockery.

b. Left the sheep with a keeper: This little observation shows the shepherd's heart of David. If he left the sheep to run an errand for his father, he made sure the sheep were still well taken care of.

c. And he came to the camp as the army was going out to the fight and shouting for the battle: This must have been the approximate scene for forty days. The armies would gather on each hillside, and scream and shout at each other across the valley. Goliath would make his parade and shout his insults, and after awhile the Israelites would slink away in shame.

3. (22-24) David sees Goliath make his arrogant challenge, and sees the fear of Israel's soldiers.

And David left his supplies in the hand of the supply keeper, ran to the army, and came and greeted his brothers. Then as he talked with them, there was the champion, the Philistine of Gath, Goliath by name, coming up from the armies of the Philistines; and he spoke according to the same words. So David heard them. And all the men of Israel, when they saw the man, fled from him and were dreadfully afraid.

a. Dreadfully afraid: All of the Israelite army was dreadfully afraid. There was not one man among them who would take on Goliath. Every one of them fled from him when Goliath came out.

4. (25-27) David hears of Saul's reward to the man who beats Goliath, but he speaks of God's honor.

So the men of Israel said, "Have you seen this man who has come up? Surely he has come up to defy Israel; and it shall be that the man who kills him the king will enrich with great riches, will give him his daughter, and give his father's house exemption from taxes in Israel." Then David spoke to the men who stood by him, saying, "What shall be done for 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?" And the people answered him in this manner, saying, "So shall it be done for the man who kills him."

a. The man who kills him, the king will enrich: The situation had become so desperate, the Saul needed to offer a bribe - a cash award, a princess, and a tax exemption - to induce someone, anyone to fight and win against Goliath.

b. Who kills this Philistine and takes away the reproach from Israel . . . who is this uncircumcised Philistine, that he should defy the armies of the living God? Other soldiers focused on the danger of the battle or the material rewards to be won. It seems that David alone focused on the reputation of Israel and the honor of the living God.

i. This truly shows David to be a man after God's own heart. He cares about the things God cares about. He saw the problem in spiritual terms, not in material or fleshly terms.

ii. When the men of Israel said, "This man," David said, "This uncircumcised Philistine." When the men of Israel said, "Surely he has come up to defy Israel," David said, "That he should defy the armies of the living God." When the men of Israel said, "The man who kills him," David said, "The man who kills this Philistine and takes away the reproach from Israel." David saw things from the LORD's perspective, but the men of Israel saw things only from man's perspective.

5. (28-30) David is misunderstood and falsely accused by his brother.

Now Eliab his oldest brother heard when he spoke to the men; and Eliab's anger was aroused against David, and he said, "Why did you come down here? And with whom have you left those few sheep in the wilderness? I know your pride and the insolence of your heart, for you have come down to see the battle." And David said, "What have I done now? Is there not a cause?" Then he turned from him toward another and said the same thing; and these people answered him as the first ones did.

a. Eliab's anger was aroused against David: We might have thought that David's visit would have pleased Eliab, especially considering all the things he brought from home. But David's words angered Eliab, and there were many reasons why:

i. First, he was angry because he felt David was an insignificant, worthless person who had no right to speak up, especially with such bold words (Why did you come down here? And with whom have you left those few sheep in the wilderness?).

ii. Second, he was angry because he felt he knew David's motivation (I know your pride and the insolence of your heart), but he didn't really know David's heart. "Here he taketh upon him that which belongeth to God alone (Jeremiah 17:10), and judgeth David's heart by his own. Well might Augustine say that envy is vitium diabolicum, a devilish vice, such as wherein is found the venom of most other vices." (Trapp)

iii. Third, he was angry because he thought David was trying to provoke someone else into fighting Goliath just so that he could see a battle (you have come down to see the battle). Eliab himself was a tall man of good appearance (1 Samuel 16:7), and he may have felt that David was trying to push him into battle.

iv. Finally, he was angry because David was right! When you are dismayed and greatly afraid or dreadfully afraid, the last thing in the world you want is someone telling you to be courageous.

b. What have I done now? Is there not a cause? David stuck to his position. There is no doubt that what his oldest brother Eliab said hurt him, but he would not let it hinder him.

i. What helped David to handle the hurt this way? He was more concerned with God's cause (Is there not a cause?) than with his own feelings

c. Is there not a cause? David's attitude is completely different than the other men of Israel, including King Saul. David is concerned with God's cause before everything. Before his own personal safety, before his own personal glory, before his only personal honor, he has a passionate concern for God's cause. Where did David get this perspective, this courage?

i. It had been born in secret and nursed in solitude. David had a real relationship with God. God was as real to him as his brothers were, or even as Goliath was. "There is no short cut to the life of faith, which is the all-vital condition of a holy and victorious life. We must have periods of lonely meditation and fellowship with God . . . Thus alone can the sense of God's presence become the fixed possession of the soul, enabling it to say repeatedly, with the psalmist, 'Thou art near, O God.'" (Meyer)

ii. It stood the test of daily life. David was following the simple, humble instructions of his father. "Go take these things to you brothers," and he did just that. We often think that we must be delivered from the normal cares of life before we can be used of God. But God wants to use us in and through the normal cares of life.

iii. It bore meekly misconstruction and rebuke. When David was misunderstood and rebuked, publicly, by his own brother, probably amid the laughs of the other soldiers, he could have blown it. But he showed the strength of the armor of God in his life, and replied rightly. He didn't care about his glory or success, but only for the glory and success of the LORD's cause. Goliath was a dead man right then! This is where the battle was won! If Eliab's hurtful words can get David in the flesh, and out of the flow of the Spirit of the LORD, then David's strength is gone. But when David ruled his spirit and answered softly, he was more in step with the Spirit of the LORD than ever. You could start digging Goliath's grave right then!

iv. "Immediately before the encounter with the Philistine he fought a battle which cost him far more thought, prudence, and patience. The word-battle in which he had to engage with his brothers and with king Saul, was a more trying ordeal to him than going forth in the strength of the Lord to smite the uncircumcised boaster. Many a man meets with more trouble from his friends than from his enemies; and when he has learned to overcome the depressing influence of prudent friends, he makes short work of the opposition of avowed adversaries." (Spurgeon)

C. David prepares to fight Goliath.

1. (31-32) David's confident words become known to Saul.

Now when the words which David spoke were heard, they reported them to Saul; and he sent for him. Then David said to Saul, "Let no man's heart fail because of him; your servant will go and fight with this Philistine."

a. They reported him to Saul: David spoke boldly against Goliath. When others said, "This man," David said, "This uncircumcised Philistine." When the men of Israel said, "Surely he has come up to defy Israel," David said, "That he should defy the armies of the living God." When the men of Israel said, "The man who kills him," David said, "The man who kills this Philistine and takes away the reproach from Israel." (1 Samuel 17:25-26)

b. Now, these words of David are reported to Saul. It isn't as if David's words were all that bold. He never said, "Well, if I went out to fight against that Philistine, I would whip his tail. He's nothing." David didn't talk like that, but he did at least stand up to Goliath. David didn't show a lot of backbone, but he showed a lot more than anyone else in Israel, so it was worth reporting to Saul.

i. Perhaps this was the most significant thing David said: "Is there not a cause?" (1 Samuel 17:30) David was different from all the men of the army of Israel, because he saw the battle as a cause of the LORD.

c. Then David said to Saul, "Let no man's heart fail because of him; your servant will go and fight with this Philistine." Saul had waited a long time - at least 40 days - to hear someone say these words. But to hear them now, from the mouth of this boy, almost seemed like a cruel joke. "The good news is that some one finally wants to fight Goliath. The bad news is that it is a little shepherd boy."

i. David's words to Saul almost make the matter worse. "Let no man's heart fail because of him" almost sounds like, "All right everyone, calm down, I've got the situation completely under control." It would have seemed ridiculous coming from this teen-age boy. It would have seemed like youthful pride and overconfidence to the extreme. But it wasn't; David really was trusting in God.

d. Your servant will go and fight with this Philistine: These are bold words. This is the first time David specifically volunteers to battle Goliath. It is one thing to say, "Someone should do something about that." It is entirely another thing to say, "I will do something about that."

2. (33-37) David's training as a shepherd prepared him.

And Saul said to David, "You are not able to go against this Philistine to fight with him; for you are a youth, and he a man of war from his youth." But David said to Saul, "Your servant used to keep his father's sheep, and when a lion or a bear came and took a lamb out of the flock, I went out after it and struck it, and delivered the lamb from its mouth; and when it arose against me, I caught it by its beard, and struck and killed it. Your servant has killed both lion and bear; and this uncircumcised Philistine will be like one of them, seeing he has defied the armies of the living God." Moreover David said, "The LORD, who delivered me from the paw of the lion and from the paw of the bear, He will deliver me from the hand of this Philistine." And Saul said to David, "Go, and the LORD be with you!"

a. You are not able . . . you are but a youth: Saul thought David was disqualified because of his young age, size, and inexperience. This shows that Saul was looking at the battle purely in natural, outward terms. The outward "tale of the tape" said there was no way David could win. The "tale of God's tape" said there was no way David could lose.

i. Even if you are but a youth, God can really use you. But it's up to you. Don't expect God to use you just because you are a youth. Instead, receive what God said to Timothy: Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity. (1 Timothy 4:12) Paul was telling Timothy, "Live in such a way that on one will have occasion to despise your youth." So God can use us when we are young, but we have to be serious about Him and serious about our Christian life.

b. You are but a youth and he a man of war from his youth: Saul essentially tells David, "He's been a soldier longer than you have been alive! How could you ever overcome him?" Again, this shows that Saul is only looking at the outward, not the spiritual dimensions of this battle.

c. Your servant has killed both lion and bear: God prepared David for this exact battle when David was a lowly shepherd. A lion would attack the lambs, and David would battle the lion. A bear would come against the sheep, and David would battle the bear. All along, God was preparing David to fight Goliath. How long did David prepare to fight Goliath? All of his life, up to that day.

i. This is generally God's pattern for preparation. He calls us to be faithful right where we are at, and then uses our faithfulness to accomplish greater things for Him. If David had run scared at the lion or the bear, he would never have been ready to fight Goliath now. But he had been faithful then, so he will be faithful now.

ii. Wasn't this bragging? No, not at all. "David does not conceal the fact that he had given both lion and bear their due. There is neither modesty, humility, nor truthfulness in giving the lie to the grace of God within you. A holy act should not be repudiated by its author any more than a brave boy should be disowned by his father. 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?" (Spurgeon <Spurgeon.htm>)

iii. How did David kill both lion and bear? He just did it as a faithful shepherd. "When he kept his sheep and the lion came, David did not raise the question whether he could kill the lion: he killed him, and then the question was settled. When the bear came, and was about to rob him of one of his lambs, he did not say to himself, 'Have I a call to kill that bear?' Not he; but he killed him, and then he knew he was called to do it." (Spurgeon <Spurgeon.htm>)

iv. "When David was young in years he was old in experience, because he had watched the hand of the Lord in its dealings with him. He had not been an idler among the hills, but a worshipper, a worker, a student, a practical, living man of God . . . thus he gained his experience by the active discharge of his duty as a shepherd. He did what he was called upon to do with holy daring, and in so doing he learned the faithfulness of God. Many men have lions and bears, but no experience." (Spurgeon <Spurgeon.htm>)

v. "I charge you, therefore, my beloved brethren and sisters, who know the Lord, be up and in earnest to slay your lions and your bears, that you may learn how to kill your Philistines: that is to say; - serve God with all your heart, and patiently bear the cross for his name's sake, so that when the time shall come for you to stand as a lone man for Christ, you may do it gloriously, and may bring honor to your divine Leader." (Spurgeon <Spurgeon.htm>)

d. Your servant has killed both lion and bear; and this uncircumcised Philistine will be like one of them, seeing he has defied the armies of the living God. David seems to be increasing in boldness as the story progresses. First, he said someone should fight Goliath (1 Samuel 17:26, 29). Then he said he would fight Goliath (1 Samuel 17:32). Now, he says he will beat Goliath!

e. The LORD who delivered me from the paw of the lion and from the paw of the bear, He will deliver me from the hand of this Philistine: As a shepherd facing the lions and the bears, David had no idea he was being trained to fight a giant. When we are in the midst of our preparation, we rarely see how God is going to use it. We just entrust it to Him. Yet now, David can look back and know that the same God who delivered him before will also deliver him now. David knew that God's help in times past is a prophecy of His help in the future.

i. He will deliver me: Do you believe it? Do you believe God will deliver you? God will deliver you. He has promised to get you to your destination: He who has begun a good work in you will complete it until the day of Jesus Christ (Philippians 1:6). God may deliver you from trials or deliver you in the midst of trials, but He will deliver you!

3. (38-40) David prepares to fight Goliath.

So Saul clothed David with his armor, and he put a bronze helmet on his head; he also clothed him with a coat of mail. David fastened his sword to his armor and tried to walk, for he had not tested them. And David said to Saul, "I cannot walk with these, for I have not tested them." So David took them off. Then he took his staff in his hand; and he chose for himself five smooth stones from the brook, and put them in a shepherd's bag, in a pouch which he had, and his sling was in his hand. And he drew near to the Philistine.

a. So Saul clothed David with his armor: Saul was still in the natural, in the flesh, in the things that are merely outward. He figured that if this boy was going to beat Goliath, he would need the best armor in all Israel - the armor of the king.

b. He tried to walk . . . David said to Saul, "I cannot walk with these, for I have not tested them." Saul tried to put his armor on David, but it didn't work. It didn't work because Saul's armor did not physically fit David. Everything was too big, and David could not move well with Saul's armor. Also, it didn't work because Saul's armor did not spiritually fit David. Armor, military technology, or human wisdom would not win this battle. The LORD God of Israel would win this battle.

i. Often, people try to fight with another person's armor. They see God do something wonderful through someone else, and they try to copy it without really making it their own. This is never how God's work is most effectively done.

ii. David did not face Goliath unarmed. He had much better armor than Saul's. Saul had a bronze helmet, but David had the helmet of salvation (Ephesians 6:17). Saul had a coat of mail, but David had a breastplate of righteousness (Ephesians 6:14). Saul had a sword, but David had the sword of the Spirit, which is the word of God (Ephesians 6:17). David had the whole armor of God! (Ephesians 6:11).

iii. That same armor was available to Saul. At one time he had it. But now, Saul only trusted in man's armor. That's why David is going out to face Goliath, and Saul is giving advice from the sideline.

iv. Sadly, many people would say the same about the armor of God: I cannot walk with these, because I have not tested them. Are you more used to the weapons and armor of the flesh, or the weapons and armor of the Spirit? "Press some people to their exercise of prayer, or any other piece of the armour of God, and they must say, if they say truly, as here, I cannot do withal, for I have not been accustomed to it." (Trapp)

c. So David took them off: David had to renounce Saul's armor. He had to vow, "I will not fight with man's armor. I will trust in the LORD and His armor instead." Often we want a safe "middle ground" where we try to wear both kinds of armor. But God wants us to trust in Him and Him alone.

i. "To me, it is a pathetic thing to find so many Christians believing that the best way to bear witness for the Lord is to imitate the devil's methods, to try to resist Satan by the same kind of program and technique, ability and organization, which he himself has perfected." (Redpath)

d. A staff in his hand . . . five smooth stones . . . a shepherd's bag, in a pouch which he had, and his sling was in his hand: David used the same things he had used before. These were the same tools he had used to kill the lion and the bear before. What God had used before, He would use again.

i. A charming - but purely legendary - Rabbinical story says these five particular stones called out to David from the brook and said, "By us you shall overcome the giant!"

ii. They were five smooth stones. "Had they been rough or angular, they would not have easily passed through the air, and their asperities would, in the course of their passage, have given them a false direction. Had they not been smooth, they could not have been readily despatched from the sling." (Clarke <Clarke.htm>)

iii. Why did David choose five stones? He only needed one to kill Goliath. Perhaps it was because Goliath had four brothers (1 Samuel 21:18-22).

e. And he drew near the Philistine: This is where it mattered. David could have said the bold words, renounced Saul's armor, trusted in God's armor, and gathered his shepherd's tools. But if he never went into the battle, what would it matter? Ultimately, David had the faith not just to talk, not just to renounce, not just to prepare, but to actually draw near the Philistine. That's real faith.

D. David defeats Goliath.

1. (41-44) Goliath curses David and his God.

So the Philistine came, and began drawing near to David, and the man who bore the shield went before him. And when the Philistine looked about and saw David, he disdained him; for he was only a youth, ruddy and good-looking. So the Philistine said to David, "Am I a dog, that you come to me with sticks?" And the Philistine cursed David by his gods. And the Philistine said to David, "Come to me, and I will give your flesh to the birds of the air and the beasts of the field!"

a. So the Philistine came . . . and the man who bore the shield went before him: Obviously, because of Goliath's size and experience, it was not a "fair" fight. But to add to even that, it was two against one! Goliath had an armor bearer with him.

b. When the Philistine looked about and saw David, he disdained him: The idea behind looked about is almost that Goliath had to look around to find David. David was so small compared to this man, that Goliath had a hard time even seeing him. But when he did see him, he disdained him. There was nothing - nothing - in David that struck fear or respect in Goliath's heart. Goliath felt insulted that the had even sent David! (Am I a dog that you come to me with sticks?)

i. When Goliath asked, "Am I a dog?" it was worse than it sounds. The Hebrew word for dog (kaleb) is used in passages like Deuteronomy 23:18 for male homosexual prostitutes.

c. And the Philistine cursed David by his gods: If it hadn't been established before, it is certainly settled now. This is not a fair fight. It isn't Goliath and his armor bearer against David. It is Goliath and his armor bearer against David and the LORD God of Israel. The battle is over. Anyone with any spiritual understanding could finish the story from here.

d. Come to me: "Bring it on, little boy!" David will be more than happy to oblige Goliath's request.

2. (45-47) David, full of faith, replies to Goliath.

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 the LORD of hosts, the God of the armies of Israel, whom you have defied. This day the LORD will deliver you into my hand, and I will strike you and take your head from you. And this day I will give the carcasses of the camp of the Philistines to the birds of the air and the wild beasts of the earth, that all the earth may know that there is a God in Israel. Then all this assembly shall know that the LORD does not save with sword and spear; for the battle is the Lord's, and He will give you into our hands."

a. Then David said to the Philistine: We can imagine Goliath's deep, deep, bass voice reverberating against the tall hills surrounding the Valley of Elah. It must have struck fear into the heart of every Israelite soldier, and probably even some of the Philistine soldiers! Then David answered with his teen-age voice; perhaps even with his voice cracking. The Philistines would have laughed when they heard David practically screaming in his cracking voice, and the Israelites would have been mortified.

b. You come to me with a sword, with a spear, and with a javelin. I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have defied: David makes a contrast between himself and Goliath, without giving credit to Goliath himself. "Those are some pretty fancy weapons you've got there, mister. But I've got something far better than your weapons."

i. To say, "I come to you in the name of the LORD of hosts" is to say, "I come as a representative of the LORD of hosts, the God who has heavenly armies at His command. I am a sent man, on a mission from God."

ii. Meyer lists some characteristics of those who truly battle as representatives of God, in the name of the LORD: Their motives are pure. Though David was accused of having evil motives, his motives were in fact pure. He was motivated by a true love for the LORD, and for the glory and honor of the LORD. They are willing to let the LORD lead the battle. David did this at the prompting of God, not his own flesh. They take no counsel with the flesh. David would not wear Saul's armor. They are willing to stand alone. David was willing to fight all alone.

c. This day, the LORD will deliver you into my hand: David is bolder and bolder! It was one thing to tell Saul he would kill Goliath (1 Samuel 17:36). It was an entirely different thing to tell Goliath he would kill Goliath, and to say the LORD would do it this day. Adding I will strike you down and take your head from you was a nice, emphatic touch!

i. David was careful to say the LORD will deliver you into my hand. David was bold, but he was bold in God, not in himself. He knew that the battle belonged to the LORD.

d. That all the earth may know that there is a God in Israel: This whole incident made David famous. But that was not why he did it. He did it for the fame and the glory of the LORD, not his own name. He wanted all the earth to know that there is a God in Israel.

e. Then all this assembly shall know: At this point, it wasn't enough for all the earth to know that there is a God in Israel. Israel needed to know that there was a God in Israel! They needed to know it also! Saul and the rest of the soldiers of Israel thought that the LORD only could save with sword and spear. They didn't really believe that the battle is the LORD's. David was about to give them some living proof!

f. He will give you into our hands: Again, notice David's humility. It isn't He will give you into my hands. David knows this was an "our" battle, but that he was fighting on behalf of all Israel. If they weren't trusting in the LORD, David would trust for them!

3. (48-49) David kills Goliath.

So it was, when the Philistine arose and came and drew near to meet David, that David hastened and ran toward the army to meet the Philistine. Then David put his hand in his bag and took out a stone; and he slung it and struck the Philistine in his forehead, so that the stone sank into his forehead, and he fell on his face to the earth.

a. When the Philistine arose and came and drew near to meet David, that David hastened and ran toward the army to meet the Philistine: What a scene! Goliath, enraged at David's boldness, drew near to quickly kill David. David didn't run away. He didn't hide. He didn't panic. He didn't drop to his knees and pray. Instead, David hastened and ran . . . to meet the Philistine.

i. David knew that the battle belonged to the LORD (This day the LORD will deliver you into my hand, 1 Samuel 17:46). But when Goliath ran at him, he didn't just look up into heaven and say, "O.K. LORD, now is the time to do it." David knew that it was the LORD's battle, and the LORD's victory, but that he had something he was supposed to do in the battle.

ii. Many Christians struggle at this very point. Is God supposed to do it or am I supposed to do it? The answer is, "Yes!" God does it and we do it. Trust God, rely on Him, and then get to work and work as hard as you can! That is how we see the work of God accomplished.

iii. "The lazy-bones of our orthodox churches cry, 'God will do his own work'; and then they look out the softest pillow they can find, and put it under their heads, and say, 'The eternal purposes will be carried out: God will be glorified.' That is all very fine talk, but it can be used with the most mischievous design. You can make opium out of it, which will lull you into a deep and dreadful slumber, and prevent your being of any kind of use at all." (Spurgeon <Spurgeon.htm>)

b. He slung it and struck the Philistine in his forehead, so that the stone sank into his forehead, and he fell on his face: David had the calm hand and careful aim of someone who is really trusting in God. He used the sling - which was a leather strap with a pouch in the middle - to hurl a stone, killing Goliath.

i. It's easy to see where this battle was won: out with the sheep of David's father. In those lonely hours alone with the lambs, David would talk to God and take a lot of target practice with his sling. Now his communion with the LORD and his skill with the sling are both used by God! "In the use of the sling it requires much practice to hit the mark; but when once this dexterity is acquired, the sling is nearly as fatal as the musket or bow." (Clarke <Clarke.htm>)

ii. Everyone else thought, "Goliath is so big, I can't beat him." David thought, "Goliath is so big, I can't miss him." "A man of less faith might have been too nervous to take the proper aim." (Balikie)

c. The stone sank into his forehead, and he fell on his face: Just as the Philistine god Dagon had fallen on his face before the LORD (1 Samuel 5:2-5), so now the worshipper of Dagon falls on his face, being struck in the forehead.

i. Trapp calls the forehead, "The seat of pride and impudency; there being no other part of Goliath capable of danger; the rest of him was defenced with a brazen wall. This was the Lord's own work, and it is justly marvelous in our eyes."

4. (50-54) David beheads Goliath and Israel romps over the Philistines.

So David prevailed over the Philistine with a sling and a stone, and struck the Philistine and killed him. But there was no sword in the hand of David. Therefore David ran and stood over the Philistine, took his sword and drew it out of its sheath and killed him, and cut off his head with it. And when the Philistines saw that their champion was dead, they fled. Now the men of Israel and Judah arose and shouted, and pursued the Philistines as far as the entrance of the valley and to the gates of Ekron. And the wounded of the Philistines fell along the road to Shaaraim, even as far as Gath and Ekron. Then the children of Israel returned from chasing the Philistines, and they plundered their tents. And David took the head of the Philistine and brought it to Jerusalem, but he put his armor in his tent.

a. David ran and stood over the Philistine, took his sword and drew it out of its sheath and killed him, and cut off his head with it: First, David made certain the job was dead. You can't mess around with sin or your spiritual enemies; you must kill them dead. Second, David used Goliath's own sword to cut off his head.

i. At a later time, David would write in Psalm 57:6: They have prepared a net for my steps; my soul is bowed down; they have dug a pit before me; into the midst of it they themselves have fallen. God loves to use the devil's own plan to entrap him!

b. When the Philistines saw that their champion was dead, they fled. Hadn't they agreed before (1 Samuel 17:9) that if their champion lost, they would surrender to Israel? But they didn't. We should never expect the devil to live up to his promises. But the soldiers of Israel pursued and defeated the Philistines. David's example had given them great courage and faith in the LORD.

i. David never read 1 Timothy 4:12, but he lived it: Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity. David led by example, and led Israel to a great victory.

c. David took the head of the Philistine and brought it to Jerusalem, but he put his armor in his tent: Since it was many years later that Jerusalem was conquered (2 Samuel 5:6-10), it is likely that this means David eventually brought Goliath's head to Jerusalem. But David will use the sword of Goliath later (1 Samuel 21:9). David had some enduring reminders of God's great work.

i. "Presumably David had the head pickled and hung it in his banqueting hall after he had captured Jerusalem." (Ellison)

ii. "I wish that young men here would aspire to brave lives for the God of Israel. I would that for truth, and goodness, and the eternal glory, they would be ready to rise to the measure of their destined hour. Why should we all be mean men? Is there not room for a few downright devoted beings, who will lift their hand unto the Lord, and never go back? If self-sacrifice is wanted, let us make it. If some one is needed for a heathen land, or to bear testimony for truth in this almost apostate nation, let us cry, 'Here am I! Send me!' God's David will not hang back through cowardly fear or dread of consequences, but will take up his place as God shall help him, and say, like Martin Luther, 'I can do no other: so help me, O my God.'" (Spurgeon <Spurgeon.htm>)

d. David did it! He conquered the giant Goliath. Are there impossible victories God has waiting for you, if you will be like David?

i. "Ah," one says. "That was fine for David. But you don't know the trouble I've seen." Let Spurgeon answer you: "'Ah, you do not know my trouble, dear sir!' True, my dear friend, and you do not know mine, and I am not going to tell you. It would not comfort you if I told you my distresses; and it certainly would not comfort me if you told me all your airings, and moanings, and sighings. I expect that we have each to suffer the best trouble that could have been appointed us. If you had my cross it would be an unsuitable burden for you; and if I had yours, it would be a grievous load for me."

5. (55-58) Saul meets a victorious David.

When Saul saw David going out against the Philistine, he said to Abner, the commander of the army, "Abner, whose son is this youth?" And Abner said, "As your soul lives, O king, I do not know." So the king said, "Inquire whose son this young man is." Then, as David returned from the slaughter of the Philistine, Abner took him and brought him before Saul with the head of the Philistine in his hand. And Saul said to him, "Whose son are you, young man?" So David answered, "I am the son of your servant Jesse the Bethlehemite."

a. Inquire whose son this young man is: Does this mean that Saul did not recognize David, even though David had played for Saul in the palace, to soothe the king when the distressing spirit came upon him (1 Samuel 16:14-23)?

i. Perhaps Saul did recognize David, and he was simply asking about David's family background (inquire whose son this young man is). After all, Saul had promised his daughter to the man who killed Goliath, and Saul wanted to know something about his future son-in-law.

ii. Or, it may be that Saul indeed did not recognized David. Some think that David played behind a screen or a curtain for Saul, and so Saul never saw his face. Others think that Saul was influenced by the distressing spirit at this time, and not entirely in his right mind. We also know that David had not spent all his time at the palace. He also would go home and tend the sheep, presumably for extended periods (1 Samuel 17:15). It's possible that David's appearance changed during a time when he was away from Saul, so Saul didn't immediately recognize him. When Saul calls David a young man, the word means someone who is full grown, mature, and ready to marry.

b. David won a great victory, but not greater than the victory Jesus won on our behalf. David's victory over Goliath is a "picture in advance" of the victory Jesus won for us.

i. Both David and Jesus represented their people. Whatever happened to the representative would happen to God's people also.

ii. Both David and Jesus fought the battle on ground that rightfully belonged to God's people, ground that they had lost.

iii. Both David and Jesus fought when their enemy was able to dominate the people of God through fear and intimidation alone.

iv. Both David and Jesus were sent to the battleground by their father (1 Samuel 17:17).

v. Both David and Jesus were scorned and rejected by their own brethren.

vi. Both David and Jesus fought the battle without concern with human strategies or conventional wisdom.

vii. Both David and Jesus won the battle, but saw that their enemies did not then give up willingly.

viii. Both David and Jesus fought a battle where the victory was assured even before it started.

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: 1Sa 17:23

94. Did David (1 Samuel 17:23, 50) or Elhanan (2 Samuel 21:19) kill Goliath? } }

(Category: copyist error)

The discrepancy as to who killed Goliath (David or Elhanan) was caused by copyist or scribal error, which can be seen clearly.

The text of 2 Samuel 21:19 reads as follows:

"In another battle with the Philistines at Gob, Elhanan son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite, who had a spear with a shaft like a weaver's rod."

As this stands in the Hebrew Masoretic text, this is a certainly a clear contradiction to 1 Samuel and its account of David's slaying of Goliath. However, there is a very simple and apparent reason for this contradiction, as in the parallel passage of 1 Chronicles 20:5 shows. It describes the episode as follows:

"In another battle with the Philistines, Elhanan son of Jair killed Lahmi the brother of Goliath the Gittite, who had a spear with a shaft like a weaver's rod."

When the Hebrew for these sentences is examined, the reason for the contradiction becomes quite obvious and the latter 1 Chronicles is seen to be the true and correct reading. This is not simply because we know David killed Goliath, but also because of the language.

When the scribe was duplicating the earlier manuscript, it must have been blurred or damaged at this particular verse in 2 Samuel. The result was that he made two or three mistakes (see Gleason L. Archer, Encyclopedia of Bible Difficulties, page 179):

8. The sign of the direct object in 1 Chronicals was '-t which comes just before "Lahmi" in the sentence order. The scribe mistook it for b-t or b-y-t ("Beth") and thus got BJt hal-Lahmi ("the Bethlehemite") out of it.

9. He misread the word for "brother" ('-h , the h having a dot underneath it) as the sign of the direct object ('-t) right before g-l-y-t ("Goliath"). Therefore he made "Goliath" the object of "killed" instead of "brother" of Goliath, as in 1 Chronicles.

10. The copyist misplaced the word for "weavers" ('-r-g-ym) so as to put it right after "Elhanan" as his family name (ben Y-'-r-y'-r--g-ym, ben ya'arey 'ore-gim, "the son of the forest of weavers", a most improbable name for anyone's father). In Chronicles the ore-gim ("weavers") comes straight after men

("a beam of") - thus making perfectly good sense.  

To conclude: the 2 Samuel passage is an entirely traceable error on the part of the copyist in the original wording, which has been preserved in 1 Chronicles 20:5. David killed Goliath.

This testifies to the honesty and openness of the scribes and translators (both Jewish and Christian). Although it would be easy to change this recognized error, this has not been done in favour of remaining true to the manuscripts. Although it leaves the passage open to shallow criticism as Shabbir Ally has shown, it is criticism which we are not afraid of. An excellent example of human copying error resulting from the degeneration of papyrus.

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 17 (Chapter Introduction)

Overview

1Sa 17:1, The armies of the Israelites and Philistines being ready to battle, 1Sa 17:4, Goliath challenges a combat; 1Sa 17:12, David, sent by his father to visit his brethren, takes the challenge; 1Sa 17:28, Eliab chides him; 1Sa 17:30, He is brought to Saul; 1Sa 17:32, shews the reason of his confidence; 1Sa 17:38, and slays the giant; 1Sa 17:55, Saul takes notice of David.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 17 (Chapter Introduction)

SAMUEL CHAPTER 17

The armies of the Israelites and Philistines ready for battle: Goliath terrifieth the Israelites with his stature, armour, and challenge, 1Sa 17:1-11 . David sent by his father to visit his brethren; is willing to encounter with him, 1Sa 17:12-27 ; for which Eliab chideth him: he is brought to Saul, and showeth the reason of his confidence, 1Sa 17:28-37 . He taketh a staff, and sling, with five stones, 1Sa 17:38 . Goliath curseth and threateneth him, 1Sa 17:41-44 . David’ s faith: he slayeth him, 1Sa 17:45-50 . The Philistines flee; are smitten and plundered, 1Sa 17:51-54 . Saul taketh notice of David, 1Sa 17:55-58 .

To revenge their former great and shameful defeat, 1Sa 14 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 17 (Chapter Introduction)

(1Sa 17:1-11) Goliath's challenge.

(v. 12-30) David comes to the camp.

(1Sa 17:31-39) David undertakes to fight Goliath.

(1Sa 17:40-47) And goes to meet him.

(1Sa 17:48-58) He kills Goliath.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 17 (Chapter Introduction)

David is the man whom God now delights to honour, for he is a man after his own heart. We read in the foregoing chapter how, after he was anointed, Providence made him famous in the court; we read in this chapter how Providence made him much more famous in the camp, and, by both, not only marked him for a great man, but fitted him for the throne for which he was designed. In the court he was only Saul's physician; but in the camp Israel's champion; there he fairly fought, and beat Goliath of Gath. In the story observe, I. What a noble figure Goliath made, and how daringly he challenged the armies of Israel (1Sa 17:1-11). II. What a mean figure David made, when Providence brought him to the army (v. 12-30). III. The unparalleled bravery wherewith David undertook to encounter this Philistine (1Sa 17:31-39). IV. The pious resolution with which he attacked him (1Sa 17:40-47). V. The glorious victory he obtained over him with a sling and a stone, and the advantage which the Israelites thereby gained against the Philistines (1Sa 17:48-54). VI. The great notice which was hereupon taken of David at court (1Sa 17:55-58).

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 17 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 17

This chapter relates how the armies of Israel, and of the Philistines, prepared for battle, and where, 1Sa 17:1, describes a champion of the Philistines, who defied the armies of Israel, 1Sa 17:4, and while he was so doing, it informs us that David came into the camp, and he heard his words, and signified to one and another his inclination to fight with him, 1Sa 17:12, which being reported to Saul, David was sent for by him, and much discourse passed between them about it, 1Sa 17:31 when we are told the manner in which he engaged with the Philistine, and the victory he obtained over him, 1Sa 17:38 upon which the Philistines fled, and Israel pursued them; and on account of this action David was taken notice of by Saul, and brought to court again, as the following chapter shows, 1Sa 17:52.