Text -- 1 Samuel 17:40-58 (NET)

17:40 He took his staff in his hand, picked out five smooth stones from the stream, placed them in the pouch of his shepherd’s bag, took his sling in hand, and approached the Philistine. 17:41 The Philistine kept coming closer to David, with his shield bearer walking in front of him. 17:42 When the Philistine looked carefully at David, he despised him, for he was only a ruddy and handsome boy. 17:43 The Philistine said to David, “Am I a dog, that you are coming after me with sticks?” Then the Philistine cursed David by his gods. 17:44 The Philistine said to David, “Come here to me, so I can give your flesh to the birds of the sky and the wild animals of the field!” 17:45 But David replied to the Philistine, “You are coming against me with sword and spear and javelin. But I am coming against you in the name of the Lord of hosts, the God of Israel’s armies, whom you have defied! 17:46 This very day the Lord will deliver you into my hand! I will strike you down and cut off your head. This day I will give the corpses of the Philistine army to the birds of the sky and the wild animals of the land. Then all the land will realize that Israel has a God 17:47 and all this assembly will know that it is not by sword or spear that the Lord saves! For the battle is the Lord’s, and he will deliver you into our hand.” 17:48 The Philistine drew steadily closer to David to attack him, while David quickly ran toward the battle line to attack the Philistine. 17:49 David reached his hand into the bag and took out a stone. He slung it, striking the Philistine on the forehead. The stone sank deeply into his forehead, and he fell down with his face to the ground. 17:50 David prevailed over the Philistine with just the sling and the stone. He struck down the Philistine and killed him. David did not even have a sword in his hand. 17:51 David ran and stood over the Philistine. He grabbed Goliath’s sword, drew it from its sheath, killed him, and cut off his head with it. When the Philistines saw their champion was dead, they ran away. 17:52 Then the men of Israel and Judah charged forward, shouting a battle cry. They chased the Philistines to the valley and to the very gates of Ekron. The Philistine corpses lay fallen along the Shaaraim road to Gath and Ekron. 17:53 When the Israelites returned from their hot pursuit of the Philistines, they looted their camp. 17:54 David took the head of the Philistine and brought it to Jerusalem, and he put Goliath’s weapons in his tent. 17:55 Now as Saul watched David going out to fight the Philistine, he asked Abner, the general in command of the army, “Whose son is this young man, Abner?” Abner replied, “As surely as you live, O king, I don’t know.” 17:56 The king said, “Find out whose son this boy is!” 17:57 So when David returned from striking down the Philistine, Abner took him and brought him before Saul. He still had the head of the Philistine in his hand. 17:58 Saul said to him, “Whose son are you, young man?” David replied, “I am the son of your servant Jesse in Bethlehem.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 17:40

His shepherd's staff. These arms in themselves were contemptible, yet chosen by David; because he had no skill to use other arms; because he had inward assurance of the victory, even by these weapons; and because such a conquest would be more honourable to God, and most shameful, and discouraging to the Philistines.

Wesley: 1Sa 17:41

Probably a signal was made, that his challenge was accepted.

Wesley: 1Sa 17:42

Not having so much as the countenance of a martial person.

Wesley: 1Sa 17:43

Dost thou think to beat me as easily as thou wouldst thy dog?

Wesley: 1Sa 17:46

Heb. that God, the only true God, is for Israel; or on Israel's side, and against you. Or, that Israel hath a God, a God indeed, one who is able to help them; and not such an impotent idol as you serve.

Wesley: 1Sa 17:47

That is, that he can save without these arms, and with the most contemptible weapons.

Wesley: 1Sa 17:47

That is, the events of war are wholly in his power.

Wesley: 1Sa 17:47

David speaks thus confidently, because he was assured of it by a particular inspiration.

Wesley: 1Sa 17:48

Like a stalking mountain.

Wesley: 1Sa 17:48

So far was he from fear!

Wesley: 1Sa 17:49

Probably the proud giant had lift up that part of his helmet which covered his fore - head; in contempt of David and his weapons, and by the singular direction of providence.

Wesley: 1Sa 17:51

Hence it appears, that David was not a little man, as many fancy; but a man of considerable bulk and strength, because he was able to manage a giant's sword. The stone threw him down to the earth, and bereaved him of sense and motion; but there remained some life in him, which the sword took away, and so compleated the work. God is greatly glorified, when his proud enemies are cut off with their own sword.

Wesley: 1Sa 17:55

David had been some considerable time dismissed from Saul's court, and was returned home. And therefore it is not strange, if Saul for the present had forgot David. Besides the distemper of Saul's mind might make him forgetful; and that David might be now much changed, both in his countenance and in his habit.

Wesley: 1Sa 17:55

Abner's employment was generally in the camp, when David was at the court; and when Abner was there, he took little notice of a person so much inferior to him as David was.

JFB: 1Sa 17:40

Wady.

JFB: 1Sa 17:40

Or scrip for containing his daily food.

JFB: 1Sa 17:40

The sling consisted of a double rope with a thong, probably of leather, to receive the stone. The slinger held a second stone in his left hand. David chose five stones, as a reserve, in case the first should fail. Shepherds in the East carry a sling and stones still, for the purpose of driving away, or killing, the enemies that prowl about the flock.

JFB: 1Sa 17:42-47

When the two champions met, they generally made each of them a speech, and sometimes recited some verses, filled with allusions and epithets of the most opprobrious kind, hurling contempt and defiance at one another. This kind of abusive dialogue is common among the Arab combatants still. David's speech, however, presents a striking contrast to the usual strain of these invectives. It was full of pious trust, and to God he ascribed all the glory of the triumph he anticipated.

JFB: 1Sa 17:49

At the opening for the eyes--that was the only exposed part of his body.

JFB: 1Sa 17:51

Not as an evidence of the giant's death, for his slaughter had been effected in presence of the whole army, but as a trophy to be borne to Saul. The heads of slain enemies are always regarded in the East as the most welcome tokens of victory.

JFB: 1Sa 17:52

(See Jos 15:36).

JFB: 1Sa 17:54

The sacred tabernacle. David dedicated the sword of Goliath as a votive offering to the Lord.

JFB: 1Sa 17:55-58

A young man is more spoken of in many Eastern countries by his father's name than his own. The growth of the beard, and other changes on a now full-grown youth, prevented the king from recognizing his former favorite minstrel [1Sa 16:23].

Clarke: 1Sa 17:40

He took his staff - What we would call his crook

Clarke: 1Sa 17:40

Five smooth stones -

1.    Had they been rough or angular, they would not have passed easily through the air, and their asperities would, in the course of their passage, have given them a false direction

2.    Had they not been smooth, they could not have been readily despatched from the sling

A shepherd’ s bag - That in which he generally carried his provisions while keeping the sheep in the open country

Clarke: 1Sa 17:40

And his sling - The sling, both among the Greeks and Hebrews, has been a powerful offensive weapon. See what has been said on Jdg 20:16 (note). It is composed of two strings and a leathern strap; the strap is in the middle, and is the place where the stone or bullet lies. The string on the right end of the strap is firmly fastened to the hand; that on the left is held between the thumb and middle joint of the fore finger. It is then whirled two or three times round the head; and when discharged, the finger and thumb let go their hold of the left end string. The velocity and force of the sling are in proportion to the distance of the strap, where the bullet lies, from the shoulder joint. Hence the ancient Baleares, or inhabitants of Majorca and Minorca, are said to have had three slings of different lengths, the longest they used when the enemy was at the greatest distance; the middle one, on their nearer approach; and the shortest, when they came into the ordinary fighting distance in the field. The shortest is the most certain, though not the most powerful. The Balearians are said to have had one of their slings constantly bound about their head, to have used the second as a girdle, and to have carried the third always in their hand. See Diod. Sic. lib. v., c. 18, p. 286, edit. Bipont

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; see on 1Sa 17:49 (note). David was evidently an expert marksman; and his sling gave him greatly the advantage over Goliath; an advantage of which the giant does not seem to have been aware. He could hit him within any speaking distance, if he missed once, he had as many chances as he had stones; and after all, being unencumbered with armor, young, and athletic, he could have saved his life by flight. Against him the Philistine could do but little, except in close fight; it is true he appears to have had a javelin or missile spear, (see on 1Sa 17:6 (note)), but David took care to prevent the use of all such weapons, by giving him the first blow.

Clarke: 1Sa 17:41

The man that bare the shield - See on 1Sa 17:7 (note).

Clarke: 1Sa 17:42

He disdained him - He held him in contempt; he saw that he was young, and from his ruddy complexion supposed him to be effeminate.

Clarke: 1Sa 17:43

Am I a dog, that thou comest to me with staves? - It is very likely that Goliath did not perceive the sling, which David might have kept coiled up within his hand

Clarke: 1Sa 17:43

Cursed David by his gods - Prayed his gods to curse him. This long parley between David and Goliath is quite in the style of those times. A Hindoo sometimes in a fit of anger says to his enemy, The goddess Kalee shall devour thee! May Doorga destroy thee! Homer’ s heroes have generally an altercation before they engage; and sometimes enter into geographical and genealogical discussions, and vaunt and scold most contemptibly.

Clarke: 1Sa 17:44

Come to me, and I will give thy flesh - He intended, as soon as he could lay hold on him, to pull him to pieces.

Clarke: 1Sa 17:45

Thou comest to me with a sword - I come to thee with the name ( בשם beshem ) of Jehovah of hosts; the God of the armies of Israel. What Goliath expected from his arms, David expected from the ineffable name.

Clarke: 1Sa 17:46

This day will the Lord deliver thee into mine hand - This was a direct and circumstantial prophecy of what did take place.

Clarke: 1Sa 17:47

For the battle is the Lord’ s - It is the Lord’ s war: you are fighting against him and his religion, as the champion of your party; I am fighting for God, as the champion of his cause.

Clarke: 1Sa 17:48

The Philistine arose - This was an end of the parley; the Philistine came forward to meet David, and David on his part ran forward to meet the Philistine.

Clarke: 1Sa 17:49

Smote the Philistine in his forehead - Except his face, Goliath was everywhere covered over with strong armor. Either he had no beaver to his helmet, or it was lifted up so as to expose his forehead; but it does not appear that the ancient helmets had any covering for the face. The Septuagint however supposes that the stone passed through the helmet, and sank into his forehead: Και διεδυ ὁ λιθος δια της περικεφαλαιας εις το μετωπον αυτου, "and the stone passed through his helmet, and sank into his skull."To some this has appeared perfectly improbable; but we are assured by ancient writers that scarcely any thing could resist the force of the sling

Diodorus Siculus, lib. v., c. 18, p. 287, edit. Bipont, says "The Baleares, in time of war, sling greater stones than any other people, and with such force, that they seem as if projected from a catapult. Διο και κατα τας τειχομαχιας εν ταις προσβολαις τυπτοντες τους προ των επαλξεων εφεστωτας κατατραυματιζουσιν· εν δε ταις παραταξεσι τους τε θυρεους, και τα κρανη, και παν σκεπαστηριον ὁπλον συντριβουσι. Κατα δε την ευστοχιαν οὑτως ακριβεις εισιν, ὡστε κατα το πλειστον μη ἁμαρτανειν του προκειμενου σκοπου Therefore, in assaults made on fortified towns, they grievously wound the besieged; and in battle they break in pieces the shields, helmets, and every species of armor by which the body is defended. And they are such exact marksmen that they scarcely ever miss that at which they aim."The historian accounts for their great accuracy and power in the use of the sling, from this circumstance: Αιτιαι δε τουτων, κ.τ.λ. "They attain to this perfection by frequent exercise from their childhood; for while they are young and under their mother’ s care, they are obliged to learn to sling; for they fasten bread for a mark at the top of the pole; and till the child hit the bread he must remain fasting; and when he has hit it, the mother gives it to him to eat."- Ibid

I have given these passages at large, because they contain several curious facts, and sufficiently account for the force and accuracy with which David slung his stone at Goliath. We find also in the μη ἁμαρτανειν, not miss the mark, of the historian, the true notion of ἁμαρτανειν, to sin, which I have contended for elsewhere. He who sins, though he aims thereby at his gratification and profit, misses the mark of present and eternal felicity.

Clarke: 1Sa 17:51

When the Philistines saw their champion was dead, they fled - They were panic-struck; and not being willing to fulfill the condition which was stipulated by Goliath, they precipitately left the field. The Israelites took a proper advantage of these circumstances, and totally routed their enemies.

Clarke: 1Sa 17:54

David took the head of the Philistine - It has been already remarked that this, with the following verses, and the five first verses of the eighteenth chapter, are omitted by the Septuagint. See the observations at the end, 1Sa 17:58 (note).

Clarke: 1Sa 17:58

Whose son art thou, thou young man? - That Saul should not know David with whom he had treated a little before, and even armed him for the combat, and that he should not know who his father was, though he had sent to his father for permission to David to reside constantly with him, (1Sa 16:22), is exceedingly strange! I fear all Bishop Warburton’ s attempts to rectify the chronology by assumed anticipations, will not account for this. I must honestly confess they do not satisfy me; and I must refer the reader to what immediately follows on the authenticity of the verses which concern this subject

On the subject of that large omission in the Septuagint of which I have spoken on 1Sa 17:12, I here subjoin the reasons of Mr. Pilkington and Dr. Kennicott for supposing it to be an interpolation of some rabbinical writer, added at a very early period to the Hebrew text

"Had every version of the Hebrew text,"says Mr. Pilkington, "agreed to give a translation of this passage, as we now find, the attempts of clearing it from its embarrassments would have been attended with very great difficulties; but, as in several other cases before mentioned, so here, the providence of God seems to have so far secured the credit of those who were appointed to be the penmen of the oracles of truth, that the defense of their original records may be undertaken upon good grounds, and supported by sufficient evidence. For we are now happily in possession of an ancient version of these two chapters, which appears to have been made from a Hebrew copy, which had none of the thirty-nine verses which are here supposed to have been interpolated, nor was similar to what we have at present in those places which are here supposed to have been altered. This version is found in the Vatican copy of the Seventy, which whoever reads and considers, will find the accounts there given regular, consistent, and probable. It will be proper, therefore, to examine the several parts where such alterations are supposed to have been made in the Hebrew text, in order to produce such other external or internal evidence, as shall be necessary to support the charge of interpolation, which ought not to be laid merely upon the authority of any single version

"The first passage, which is not translated in the Vatican copy of the Greek version, is from the 11th to the 32d verse of the 17th chapter wherein we have an account

1. Of David’ s being sent to the camp to visit his brethren

2. Of his conversation with the men of Israel, relating to Goliath’ s challenge; and their informing him of the premium Saul had offered to any one that should accept it, and come off victorious

3. Of Eliab’ s remarkable behavior to his brother David, upon his making this inquiry. And

4. Of Saul’ s being made acquainted with what David had said upon this occasion

"It is obvious to remark upon this passage: -

"1. That, after David had been of so much service to the king, in causing the evil spirit to depart from him; after its being recorded how greatly Saul loved him, and that he had made him his armor-bearer; after the king had sent to Jesse to signify his intention of keeping his son with him; all of which are particularly mentioned in the latter part of the preceding chapter; the account of his keeping his father’ s sheep afterwards, and being sent to his brethren upon this occasion, must appear to be somewhat improbable

2. That what is here said of the premium that Saul had offered to him who should conquer the Philistine, is not well consistent with the accounts afterwards given, of which we shall have occasion to take particular notice

3. That Eliab’ s behavior, as here represented, is not only remarkable but unaccountable and absurd. And

4. That the inquiries of a young man, who is not said to have declared any intentions of accepting the challenge of the Philistine, would scarcely have been related to the king

But now, if this passage be supposed to have been interpolated, we must see how the connection stands upon its being omitted.

"1Sa 17:11. ‘ When Saul and all Israel heard these words of the Philistine, they were dismayed, and greatly afraid.’

"1Sa 17:32. ‘ Then David said unto Saul, Let no man’ s heart fail because of him; thy servant will go and fight with this Philistine.’

"No connection can be more proper, and in this view David is represented as being at that time an attendant upon the king; and when we had been told just before, (1Sa 16:21), that Saul had made him his armor-bearer, we might justly expect to find him with him when the battle was set in array; 1Sa 17:2. In this connection David is also represented as fully answering the character before given of him: ‘ A mighty valiant man, and a man of war,’ 1Sa 16:18, and ready to fight with the giant upon the first proposal, (for the account of the Philistine presenting himself forty days is in this passage here supposed to have been interpolated, 1Sa 17:16). I shall leave it to the critical Hebrew reader to make what particular remarks he may think proper in respect to the style and manner of expression in these twenty verses, and let Jesse go for an old man amongst men in the days of Saul, etc."- Pilkington’ s Remarks upon several Passages of Scripture, p. 62

"The authorities,"says Dr. Kennicott, "here brought to prove this great interpolation are the internal evidence arising from the context, and the external arising from the Vatican copy of the Greek version. But how then reads the Alexandrian MS.? The remarks acknowledge that this MS. agrees here with the corrupted Hebrew; and therefore was probably translated, in this part, from some late Hebrew copy which had thus been interpolated; see pages 72, 75. Now that these two MSS. do contain different readings in some places, I observed in pages 398-404, and 414. And in this 17th chapter of Samuel, 1Sa 17:4, the Alexandrian MS. says, agreeably to the present Hebrew, that the height of Goliath was six cubits and a span, i.e., above eleven feet; but the Vatican MS., agreeably to Josephus, that it was four cubits and a span, i.e., near eight feet. And in 1Sa 17:43, what the Vatican renders he cursed David by his gods, the Alexandrian renders by his idols. But though the Hebrew text might be consulted and a few words differently rendered by the transcriber of one of these MSS., or by the transcribers of the MSS. from which these MSS. were taken; yet, as these MSS. do contain, in this chapter, such Greek as is almost universally the same, (in verb, noun, and particle), I presume that they contain here the same translation with the designed alteration of a few words, and with the difference of the interpolated verses found in the Alexandrian MS

"But, after all, what if the Alexandrian MS., which now has these verses should itself prove them interpolated? What if the very words of this very MS. demonstrate that these verses were not in some former Greek MS.? Certainly if the Alexandrian MS. should be thus found, at last, not to contradict, but to confirm the Vatican in its omission of these twenty verses, the concurrence of these authorities will render the argument much more forcible and convincing

"Let us then state the present question; which is, Whether the twenty verses between 1Sa 17:11 and 1Sa 17:32, which are now in the Hebrew text, are interpolated? The Vatican MS. goes on immediately from the end of the 11th verse ( και εφοβηθησαν σφοδρα ) to 1Sa 17:32, which begins και ειπε Δαυιδ : whereas the 12th verse in the Hebrew begins, not with a speech, but with David’ s birth and parentage. If then the Alexandrian MS. begins its present 12th verse as the 32d verse begins, and as the 12th verse could not begin properly, I appeal to any man of judgment whether the transcriber was not certainly copying from a ME. in which the 32d verse succeeded the 11th verse; and if so, then from a MS. which had not these intermediate verses? Now that this is the fact, the case will at once appear upon examining the Alexandrian copy, where the 12th verse begins with ΚΑΙ ΕΙΠΕ ΔΑΥΙΔ ; as the 32d verse begins, and as the 12th verse could not begin properly

"The case seems clearly to be, that the transcriber, having wrote what is now in the 11th verse, was beginning what is now the 32d verse; when, after writing και ειπε Δαυιδ, he perceived that either the Hebrew, or some other Greek copy, or the margin of his own copy, had several intermediate verses: upon which, without blotting out the significant word ΕΙΠΕ, he goes on to write the addition: thus fortunately leaving a decisive proof of his own great interpolation. if this addition was in the margin of that MS. from which the Alexandrian was transcribed, it might be inserted by that transcriber; but if it was inserted either from the Hebrew, or from any other Greek copy, the transcriber of this MS. seems to have had too little learning for such a proceeding. If it was done by the writer of that former MS., then the interpolation may be a hundred or a hundred and fifty years older than the Alexandrian MS. Perhaps the earliest Christian writer who enlarges upon the strong circumstance of David’ s coming from the sheep to the army, is Chrysostom, in his homily upon David and Saul; so that it had then been long in some copies of the Greek version. The truth seems to be, that the addition of these twenty verses took its first rise from what Josephus had inserted in his variation and embellishment of this history; but that many circumstances were afterwards added to his additions

"For (and it is extremely remarkable) though Josephus has some, he has not half the improbabilities which are found at present in the sacred history: as for instance: Nothing of the armies being fighting in the valley, or fighting at all, when David was sent by his father, as in 1Sa 17:19. Nothing of the host going forth, and shouting for the battle, at the time of David’ s arrival, as in 1Sa 17:20. Nothing of all the men of Israel fleeing from Goliath, as in 1Sa 17:24; on the contrary, the two armies, (it should seem), continued upon their two mountains. Nothing of David’ s long conversation with the soldiers, 1Sa 17:25-27, in seasons so very improper, as, whilst they were shouting for the battle, or whilst they were fleeing from Goliath; and fleeing from a man after they had seen him and heard him twice in every day for forty days together, 1Sa 17:16, the two armies, all this long while, leaning upon their arms, and looking very peaceably at one another. Nothing of Goliath’ s repeating his challenge every morning and every evening, as in 1Sa 17:16. David, (it is said, 1Sa 17:23), happened to hear one of these challenges; but if he heard the evening challenge, it would have been then too late for the several transactions before, and the long pursuit after, Goliath’ s death; and David could not well hear the morning challenge, because he could scarce have arrived so early, after travelling from Beth-lehem to the army, (about fifteen miles), and bringing with him an ephah of parched corn, and ten loaves, and ten cheeses, as in 1Sa 17:17, 1Sa 17:18. Nothing of encouraging any man to fight Goliath, by an offer of the kinds daughter, 1Sa 17:25; which, as it seems from the subsequent history, had never been thought of; and which, had it been offered, would probably have been accepted by some man or other out of the whole army. Nothing of Eliab’ s reprimanding David for coming to see the battle, as in 1Sa 17:28; but for a very different reason; and, indeed, it is highly improbable that Eliab should treat him at all with contempt and scurrility, after having seen Samuel anoint him for the future king of Israel, see 1Sa 16:1-13. Nothing of a second conversation between David and the soldiers, as in 1Sa 17:30, 1Sa 17:31. Nothing of Saul and Abner’ s not knowing who was David’ s father, at the time of his going forth against the Philistine, as in 1Sa 17:55. Nothing of David’ s being introduced to the king by Abner, in form, after killing the Philistine, 1Sa 17:57, at a time when the king and the captain of the host had no leisure for complemental ceremony; but were set out, 1Sa 17:57, in immediate and full pursuit of the Philistines. Nor, lastly, is any notice taken here by Josephus of what now begins the 18th chapter, Jonathan’ s friendship for David, which is related elsewhere, and in a different manner; on the contrary, as soon as Josephus has mentioned Goliath’ s death, and told us that Saul and all Israel shouted, and fell at once upon the Philistines, and that, when the pursuit was ended, the head of Goliath was carried by David into his own tent, (and he could have then no tent of his own if he had not been then an officer in the army): I say, as soon as Josephus has recorded these circumstances, he goes on to Saul’ s envy and hatred of David, arising from the women’ s songs of congratulation; exactly as these capital parts of the history are connected in the Vatican MS. And with this circumstance I shall conclude these remarks; earnestly recommending the whole to the learned reader’ s attentive examination

"It must not however be forgot, that the learned F. Houbigant has, in his Bible, placed these twenty verses (from the 11th to the 32d) between hooks, as containing a passage which comes in very improperly

"If it be inquired as to this interpolation in Samuel, when it could possibly be introduced into the text? It may be observed that, about the time of Josephus, the Jews seem to have been fond of enlarging and, as they vainly thought, embellishing the sacred history, by inventing speeches, and prayers, and hymns, and also new articles of history, and these of considerable length; witness the several additions to the book of Esther; witness the long story concerning wine, women, and truth, inserted amidst parts of the genuine history of Ezra and Nehemiah, and worked up into what is now called the First Book of Esdras; witness the hymn of the three children in the fiery furnace, added to Daniel; and witness also the many additions in Josephus. Certainly, then, some few remarks might be noted by the Jews, and some few of their historical additions might be inserted in the margin of their Hebrew copies; which might afterwards be taken into the text itself by injudicious transcribers

"The history of David’ s conquest of the mighty and insulting Philistine is certainly very engaging; and it gives a most amiable description of a brave young man, relying with firm confidence upon the aid of the God of battle against the blaspheming enemy. It is not therefore very strange that some fanciful rabbin should be particularly struck with the strange circumstances of the Philistines daring to challenge all Israel; and David’ s cutting off the giant’ s head with the giant’ s own sword. And then, finding that Josephus had said that David came from the sheep to the camp, and happened to hear the challenge, the rabbin might think it very natural that David should be indignant against the giant, and talk valorously to the soldiers, and that the soldiers should mightily encourage David; and then, to be sure, this was the most lucky season to introduce the celebrated friendship of Jonathan for David; particularly when, according to these additions, Jonathan had seen Abner leading David in triumph to the king’ s presence; every one admiring the young hero, as he proudly advanced with the grim head of the Philistine in his hand. So that this multiform addition and fanciful embellishment of the rabbin reminds one of the motley absurdity described by the poet in the famous lines: -

Humano capiti cervicem pictor equina

Jungere si velit, et varias inducere plasmas , etc

"The passage supposed to be interpolated here, was in the Hebrew text before the time of Aquila; because there are preserved a few of the differences in those translations of it which were made by Aquila, Theodotion, and Symmachus. These verses, being thus acknowledged at that time, would doubtless be found in such copies as the Jews then declared to be genuine, and which they delivered afterwards to Origen as such. And that Origen did refer to the Jews for such copies as they held genuine, he allows in his epistle to Africanus; for there he speaks of soothing the Jews, in order to get pure copies from them."- Kennicott’ s Second Dissertation on the Hebrew Text, p. 419

In the general dissertation which Dr. Kennicott has prefixed to his edition of the Hebrew Bible, he gives additional evidence that the verses in question were not found originally in the Septuagint, and consequently not in the Hebrew copy used for that version. Several MSS. in the royal library at Paris either omit these verses or have them with asterisks or notes of dubiousness. And the collation by Dr. Holmes and his continuators has brought farther proof of the fact. From the whole, there is considerable evidence that these verses were not in the Septuagint in the time of Origen; and if they were not in the MSS. used by Origen, it is very probable they were not in that version at first; and if they were not in the Septuagint at first, it is very probable that they were not in the Hebrew text one hundred and fifty years before Christ; and if not then in the Hebrew text, it is very probable they were not in that text originally. See Dissertation on Gen., p. 9; and Remarks on Select Passages, p. 104

I have only to remark here, that the historical books of the Old Testament have suffered more by the carelessness or infidelity of transcribers than any other parts of the sacred volume; and of this the two books of Samuel, the two books of Kings, and the two books of Chronicles, give the most decided and unequivocal proofs. Of this also the reader has already had considerable evidence; and he will find this greatly increased as he proceeds

It seems to me that the Jewish copyists had not the same opinion of the Divine inspiration of those books as they had of those of the law and the prophets; and have therefore made no scruple to insert some of their own traditions, or the glosses of their doctors, in different parts; for as the whole must evidently appear to them as a compilation from their public records, they thought it no harm to make different alterations and additions from popular statements of the same facts, which they found in general circulation. This is notoriously the case in Josephus; this will account, and it does to me very satisfactorily, for many of the various readings now found in the Hebrew text of the historical books. They were held in less reverence, and they were copied with less care, and emended with less critical skill, than the pentateuch and the prophets; and on them the hands of careless, ignorant, and temerarious scribes, have too frequently been laid. To deny this, only betrays a portion of the same ignorance which was the parent of those disorders; and attempts to blink the question, though they may with some be an argument of zeal, yet with all the sincere and truly enlightened friends of Divine revelation, will be considered to be as dangerous as they are absurd

Where the rash or ignorant hand of man has fixed a blot on the Divine records, let them who in the providence of God are qualified for the task wipe it off; and while they have the thanks of all honest men, God will have the glory

There have been many who have affected to deny the existence of giants. There is no doubt that the accounts given of several are either fabulous or greatly exaggerated. But 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 proportionately made. I have known others of this height, whose limbs were out of all proportion; their knees bent in, and joints rickety

Ireland, properly speaking, is the only nation on the earth that produces Giants; and let me tell the poor, that this is the only nation in the world that may be said to live on potatoes; with little bread, and less flesh-meat

I have seen and entertained in my house the famous Polish dwarf, the Count Boruwlaski, who was about thirty-six inches high, every part of whose person was formed with the most perfect and delicate symmetry. The prodigious height and bulk of Charles Burns, and the astonishing diminutiveness of Count Boruwlaski, could not be properly estimated but by comparing both together. Each was a perfect man; and yet, in quantum, how disproportionate! Man is the only creature in whom the extremes of minuteness and magnitude are so apparent, and yet the proportion of the parts in each strictly correlative.

Defender: 1Sa 17:50

Superficially there seems to be a contradiction with 2Sa 21:19, where it says that a man named Elhanan killed Goliath. However, the translators quite properly inserted the fact that Elhanan killed "the brother of Goliath the Gittite," based on the fact that this is explicitly stated in 1Ch 20:5, even naming the giant slain by Elhanan as "Lahmi the brother of Goliath the Gittite." Most likely an early copyist somehow omitted the words "the brother of" from 2Sa 21:19."

Defender: 1Sa 17:54

At this time, Jerusalem was still in the hands of the Jebusites. Later, after David defeated the Jebusites and made Jerusalem his capital, was when he finally took the head to Jerusalem."

Defender: 1Sa 17:58

Saul had somehow not realized that this young man who had killed the mighty Goliath was the same one who had, some time previously, been his "armour-bearer" (1Sa 16:18-21)."

TSK: 1Sa 17:40

staff : Jdg 3:31, Jdg 7:16-20, Jdg 15:15, Jdg 15:16, Jdg 20:16; 1Co 1:27-29

brook : or, valley

bag : Heb. vessel, Mat 10:10

TSK: 1Sa 17:42

disdained : 1Ki 20:18; 2Ki 18:23, 2Ki 18:24; Neh 4:2-4; Psa 123:3, Psa 123:4; 2Co 11:27-29

a youth : 1Sa 17:33, 1Sa 16:12

TSK: 1Sa 17:43

Am : 1Sa 24:14; 2Sa 3:8, 2Sa 9:8, 2Sa 16:9; 2Ki 8:13

cursed : Gen 27:29; Num 22:6, Num 22:11, Num 22:12; Jdg 9:27; Pro 26:2

TSK: 1Sa 17:44

Come to me : 1Ki 20:10, 1Ki 20:11; Pro 18:12; Ecc 9:11, Ecc 9:12; Jer 9:23; Eze 28:2, Eze 28:9, Eze 28:10; Eze 39:17-20

I will give : Parallel instances of vaunting occur in some writers of a more recent date. - The conspirators against the emperor Maximinus having slain him, his son, and several of his best friends, threw out their bodies to be devoured by dogs and the fowls of the air. This custom appears to have been frequently threatened; and, however shocking to human feelings, was often carried into effect.

TSK: 1Sa 17:45

Thou comest : Psa 44:6

in the name : 2Sa 22:33-35; 2Ch 32:8; Psa 3:8, Psa 18:2, Psa 20:5-7, Psa 118:10, Psa 118:11, Psa 124:8; Psa 125:1; Pro 18:10; 2Co 3:5, 2Co 10:4; Phi 4:13; Heb 11:33, Heb 11:34

defied : 1Sa 17:10, 1Sa 17:26, 1Sa 17:36; Isa 37:23, Isa 37:28

TSK: 1Sa 17:46

will the Lord : Deu 7:2, Deu 7:23, Deu 9:2, Deu 9:3; Jos 10:8

deliver thee : Heb. shut thee up, Psa 31:8

take thine : 1Sa 17:51

carcases : 1Sa 17:44; Deu 28:26; Isa 56:9; Mat 24:28; Rev 19:17, Rev 19:18

all the earth : Exo 9:16, Exo 15:14, Exo 15:15; Jos 4:24; 1Ki 8:43, 1Ki 18:36, 1Ki 18:37; 2Ki 19:19; Psa 46:10; Isa 52:10; Dan 2:47, Dan 3:29, Dan 6:26, Dan 6:27

TSK: 1Sa 17:47

saveth not : Psa 33:16, Psa 33:17, Psa 44:6, Psa 44:7; Pro 21:30, Pro 21:31; Hos 1:7

the battle : 1Sa 14:6; 2Ch 20:15-17; Psa 46:11; Isa 9:7; Zec 4:6; Rom 8:31, Rom 8:37

TSK: 1Sa 17:48

David hasted : Psa 27:1; Pro 28:1

TSK: 1Sa 17:49

smote : 1Ki 22:34; 2Ki 9:24; 1Co 1:27, 1Co 1:28

TSK: 1Sa 17:50

So David prevailed : The tradition of the combat between David and Goliath, in which the latter was killed, is preserved among the Arabs; for he is mentioned in the Koran, where he is called Galut or Jalut. The Arabs also call the dynasty of the Philistine kings, who reigned in Palestine when the Hebrews came there, Galutiah, or Jalutiah. Achmed Al Fassi says, ""Those kings were as well known by the name of Jalaut, as the ancient kings of Egypt by that of Pharaoh. David killed the Jalaut who reigned in his time, and entirely rooted out the Philistines, the rest of whom fled into Africa, and from them descended the Brebers or Berbers, who inhabit the coast of Barbary.""It is remarkable that the Berbers themselves should acknowledge their descent from the Philistines. ""The name Goliath, which they pronounce Sghialud, is very common among the Brebers, and the history of the champion of the Philistines is very well known to the Moors. When children quarrel, and the bigger one challenges the smaller to fight the latter answers, ‘ Who will fight with you? Enta men ulid Sgialud . You are of the race of Golaith.’ The Jews who dwell among them, on the mountains, all call them Philistines.""1Sa 21:9, 1Sa 23:21; Jdg 3:31, Jdg 15:15

but there was : 1Sa 17:39, 1Sa 13:22

TSK: 1Sa 17:51

his sword : 1Sa 21:9; 2Sa 23:21; Est 7:10; Psa 7:15, Psa 7:16; Heb 2:14

cut off : 1Sa 17:46

fled : Heb 11:34

TSK: 1Sa 17:52

the men of Israel : 1Sa 14:21, 1Sa 14:22; Jdg 7:23; 2Sa 23:10

valley : Jos 15:33-36, Jos 15:45, Jos 15:46

TSK: 1Sa 17:53

they spoiled : 2Ki 7:7-16; Jer 4:20, Jer 30:16

TSK: 1Sa 17:54

took the head : 1Sa 21:9; Exo 16:33; Jos 4:7, Jos 4:8

TSK: 1Sa 17:55

whose son : 1Sa 17:58, 1Sa 16:21, 1Sa 16:22

TSK: 1Sa 17:57

the head : 1Sa 17:54

TSK: 1Sa 17:58

Whose son : To account for the apparent inconsistency of Saul not knowing David, see note at the end of 1Sa 17:31.

I am the son : 1Sa 17:12, 1Sa 16:18, 1Sa 16:19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 17:45

A shield - " A javelin,"see 1Sa 17:6 note.

Barnes: 1Sa 17:47

The Lord saveth not with sword ... - Observe the consistent teaching of such passages as 1Sa 14:6; Exo 14:13-18; Jdg 7:2, Jdg 7:4,Jdg 7:7; Psa 44:6, etc., and their practical use to the Church as lessons of trust in God, and distrust of ourselves.

Barnes: 1Sa 17:51

Champion - Quite a different word from that so rendered in 1Sa 17:4, 1Sa 17:23; better "warrior."

Barnes: 1Sa 17:52

The men of Israel and Judah - See 1Sa 15:4 note.

Shaaraim - A town of Judah in the Shephelah (see the marginal reference), at this time probably in the possession of the Philistines.

Barnes: 1Sa 17:54

Jerusalem - See Jdg 1:8 note.

His tent - Perhaps the tabernacle. David had neither tent nor house of his own. It would be quite in accordance with David’ s piety that he should immediately dedicate to God the arms taken from the Philistine, in acknowledgment that the victory was not his own but the Lord’ s (compare 1Sa 21:9). His tabernacle, meaning the tabernacle which he had pitched (2Sa 6:17; compare Act 15:16).

Barnes: 1Sa 17:55

Whose son ... - See the marginal reference note.

Poole: 1Sa 17:40

His staff his shepherd’ s staff. These arms were in themselves contemptible, yet chosen by David; partly, because he had no skill to use other arms; partly, because he had inward assurance of the victory, even by these weapons; and partly, because such a conquest would be most honourable to God, and most shameful and discouraging to the Philistines.

Chose him five smooth stones that if one should fail him, he might make use of another.

Smooth stones because such stones would go most freely out of the sling; and consequently, with more force and certainty, directly to the mark which he aimed at. The sling was a sort of weapon not unusual in the fights of ancient times, and many arrived at great dexterity of slinging stones with great certainty; of which we have instances both in Scripture, as Jud 20:16 , and in Diodorus Siculus, and Livy, and other authors.

Poole: 1Sa 17:42

Not having so much as the countenance of a martial person.

Poole: 1Sa 17:43

With staves i.e. with a staff; the plural number for the singular; as Gen 21:7 46:7 .

The Philistine cursed David he prayed that his god Dagon, and Ashtaroth, &c., would destroy him.

Poole: 1Sa 17:45

In the name of the Lord of hosts i.e. by a commission from him, with confidence in him, and assurance of his help, and for the vindication of his honour.

Whom thou hast defied in defying that army and people whereof he is the Lord and Protector.

Poole: 1Sa 17:46

Heb. that God , the only true God, is for Israel ; or on Israel’ s side, and against you. Or, that Israel hath a God , a God indeed, one who is able to help them, and not such an impotent idol as you serve.

Poole: 1Sa 17:47

That the Lord saveth not with sword and spear i.e. that he can save without these arms, and with the most contemptible weapons, such as mine seem to thee.

The battle is the Lord’ s i.e. the events of war are wholly in his power, to give success to whom and by what means he pleaseth.

He will give you into our hands: David speaks thus confidently, because he was assured of it by a particular inspiration from God.

Poole: 1Sa 17:49

Either,

1. The stone pierced through his helmet; which such stones being slung would not seldom do; as even Diodorus Siculus relates. Or,

2. The stone might get in through one of those holes which are left in helmets, that he that wears it may see his way, and how to direct his blows. Or rather,

3. The proud giant had lift up that part of his helmet which covered his forehead; and that in contempt of David and his weapons, and by the singular direction of God’ s providence.

Poole: 1Sa 17:51

David took his sword hence it appears that David was not a little man, as many fancy; but a man of considerable bulk and strength, because he was able to manage a giant’ s sword; which also he did, both here and below, 1Sa 21:9 .

Slew him

Quest. How could this be, when he slew him before with the stone? 1Sa 17:50 .

Answ There he gives a general account of the event of the battle, and of the giant’ s death; but here he gives a particular relation of the manner and instrument of his death. The stone threw him down to the earth, and bereaved him of the use of his sense and motion; but there remained some life in him, (as frequently doth in such cases,) which the sword took away, and so completed the work.

Poole: 1Sa 17:53

Heb. their camps , i.e. their camp; but he speaks of it in the plural number, because of the great extent and various quarters of their camp.

Poole: 1Sa 17:54

Brought it to Jerusalem either to terrify the Jebusites, who yet held the fort of Zion, 2Sa 5:7 ; or for some other reason not recorded, nor now known.

In his tent i.e. in the tent which was erected for him in the camp, upon this occasion. There it was kept for the present, though afterwards it seems to have been translated to the tabernacle, where we find his sword, 1Sa 21 , and it is not unlikely the rest of his armour was there also.

Poole: 1Sa 17:55

Whose son is this youth?

Quest. How could David be unknown to Saul, with whom he had lived? 1Sa 16:21 .

Answ That might well be, for divers reasons, because David was not constantly with him, nor, as it seems, used by him, but upon extraordinary occasions, and desperate fits of melancholy; from which possibly he had been free for a good while, by God’ s special providence and care for his people Israel, that so he might be capable of governing and protecting them against the Philistines, who watched all opportunities against them, and at last broke forth into an open war. Thus David had been for some considerable time dismissed from Saul’ s court, and was returned home; and therefore it is not strange, if Saul had for the present forgotten David; for kings, because of the encumbrance of public business, and the multitude of persons who come to them on several occasions, may easily forget some persons; yea, such as have frequently been with them, especially their servants, whom they do not use to observe with so much attention and care as they do others. Add to this, that the distemper of Saul’ s mind might make him forgetful; and that David might now be much changed, both in his countenance and in his habit, from what he had before; and it is apparent, that the change of habits makes so great a difference, that it oft keeps us from the knowledge of those persons whom in other habits we very well know. Some give this answer, That this was the first time that Saul had seen David; and that David’ s exploit here recorded was performed before that which is recorded 1Sa 17:15 , though it be placed after it; but that is confuted by comparing 1Sa 18:1-3 .

I cannot tell which is not strange, because Abner’ s conversation and employment was generally in the camp, when David was at the court; and when Abner was there, he took little notice of a person so much inferior to him as David was.

PBC: 1Sa 17:40

See Little: THE FIVE STONES

Haydock: 1Sa 17:40

Smooth. Louis de Dieu translates broken "pieces of stones," as he pretends, contrary to the common opinion, that rough stones are more suitable for the sling. (Calmet) ---

The learned Jew, whom we have cited above, (ver. 12,) and several others, have inferred from this verse, that David seems to have just come from the flock. But Kennicott justly observes, that slingers were of great service in the army; and the "vessel of shepherds," the bag or scrip, might well be used to obtain the stones; as the staff, makel, denotes a military weapon. (Taylor, Conc.) (Diss. ii. p. 555.) David was very expert in using these weapons, and the ordinary armour was encumbering to him. (Haydock) ---

"Valour depends more on its own efforts than on armour," tegumentis. (St. Ambrose, Off. i.)

Haydock: 1Sa 17:43

Gods. Dagon or Baalim. (Menochius) -- Septuagint (Alexandrian) has, "idols." The beauty and accoutrements of David, made the rough warrior suppose that he was not coming to fight, but only to laugh at him and run away. (Haydock)

Haydock: 1Sa 17:44

Earth. The heroes of modern days refrain from such compliments. Homer frequently describes his champions making long speeches in praise of their former exploits. David displays his piety and confidence in God. (Calmet)

Haydock: 1Sa 17:47

Battle, whose armies thou hast defied, (ver. 45.; Haydock) or in general, He is the God of war, who grants victory to whom He pleases. (Calmet)

Haydock: 1Sa 17:48

Arose. The Roman Triarii and the Gauls expected the hour of battle sitting. (Calmet)

Haydock: 1Sa 17:49

Forehead. "The soul....more probably resides in the callous body of the brain," (Eyre, Thesis 1797,) between the eyes. (Haydock) ---

Earth, quite lifeless, (Salien) or unable to resist. (Menochius) ---

The Balearic slingers scarcely ever missed their mark. (Livy, viii. 4.) The Chaldean supposes that David hit the eye, which was not covered with brass: but the stone might penetrate or kill Goliath through his helmet. Even a buckler is not capable of withstanding their violence. (Diodorus, v. 207.) See Judges xx. 16. (Calmet) ---

Pride sits on the forehead, and manifests itself by impudent behaviour. We must destroy it by humility, and by the cross of Christ. (St. Augustine) (Worthington)

Haydock: 1Sa 17:54

Tent, or tabernacle of the Lord, which David erected in his honour, at Jerusalem, many years afterwards. (Jun. Piscator, &c.) The lower part of Jerusalem was already in the hands of the Israelites. He might place the armour for the present in the tent of his brethren. We find that the sword was deposited in the tabernacle, at Nobe. (Calmet) See ver. 12. (Haydock) ---

The head was carried about to various cities. It would serve to strike terror into the Jebusites, at Jerusalem, and others. (Menochius) ---

The Vatican Septuagint, &c., immediately subjoin, chap. xviii. 6. Now, &c. Literally, "And the women dancing, came to meet David." (Haydock) ---

These three last verses occur only in the Alexandrian manuscript, though Theodoret (q. 43,) seems to have read them. In some other Greek copies, there is a long addition respecting David's combat. See the New Hexapla. These verses are found, however, in Hebrew, Chaldean, &c. It is astonishing that Saul should not have known David. He was now more interested to be acquainted with his family, as he had engaged to give him his daughter in marriage. We must reflect that his malady might have impaired his memory, and David was still growing, so that a few months absence might produce a wonderful alteration, &c. (Calmet) ---

Know not. Literally, "if I know." The different dress, in which David now appeared, gave rise to this ignorance. (Menochius) ---

Abner was not surely affected with the same malady as the king, who was obliged to ask David who was his father. But courtiers easily forget those from whom they have no expectations. (Haydock) ---

These strange proceedings make others conclude that this history is interpolated. (Kennicott) ---

Huet maintains the contrary. (Du Hamel) ---

Saul only enquires about David's parentage. (Mariana; Tirinus)

Gill: 1Sa 17:40

And he took his staff in his hand,.... His shepherd's staff, which he used in keeping his father's sheep, and chose rather to appear in the habit of a shepherd than of a soldier:

and chose him five smooth stones out of the brook; which ran in the valley, which became smooth by lying in the water running over them; and which being smooth were fitter for his purpose, being the more easily cast out of the sling; though De Dieu is of opinion that these were parts or pieces of stones, cleft ones, which were rough and rugged, and which would more easily and firmly be fixed in the forehead of the Philistine:

and put them in a shepherd's bag which he had, even in a scrip; in which he had been wont to put things he needed for the good of the flock, and was such as travellers put their food in; and this might also be the use of it with shepherds; but, according to the Ethiopic interpreters ^k, it was that piece of the leather in the midst of the sling, in which the slingers used to put the stones, that they might stick the more firmly:

and his sling was in his hand; which he intended to use in slinging the stone or stones he had in his scrip; and which was an exercise he had been accustomed to in all likelihood, and for which the Benjaminites his neighbours, of the next tribe, were very famous:

and he drew near to the Philistine; marched towards him, thereby signifying that he accepted his challenge, and would enter the list with him.

Gill: 1Sa 17:41

And the Philistine came on, and drew near unto David,.... By slow paces, because of the weight of his armour, and bulk of his body, yet with a haughty air, and a proud gait:

and the man that bare the shield went before him; See Gill on 1Sa 17:7.

Gill: 1Sa 17:42

And when the Philistine looked about, and saw David, he disdained him,.... He looked about for his antagonist, to take a view of him, what sort of a man he was, expecting to see one much like himself; but observing a puny young man, he despised him in his heart, and perhaps looked upon it as an affront to him to send such a man to fight with him:

for he was but a youth; his age was one reason why he despised him, being, as before observed, about twenty years of age, and not come to his full strength, a stripling, as he is called, 1Sa 17:56, another reason follows:

and ruddy, and of a fair countenance; looked effeminate, had not the appearance of a soldier, of a weather beaten veteran, exposed to heat and cold, and inured to hardships.

Gill: 1Sa 17:43

And the Philistine said unto David, am I a dog?.... Truly David did not think him much better, because of his impudence, impurity, and barking blasphemy against God, and the armies of Israel; the Targum is,"am I a despised dog?''

verily he was by David:

that thou comest to me with staves? or with a staff, the plural for the singular, to beat him with it as a dog is beaten, and as David used to beat his dog with, while keeping his father's sheep, when the dog he had with him did not do his business as he should; he says nothing of his sling and stones, they being out of sight:

and the Philistine cursed David by his gods: by Dagon and others; he made an imprecation by them, and wished the greatest evils might befall him from them; he devoted him to them, and doubted not to make a sacrifice of him.

Gill: 1Sa 17:44

And the Philistine said to David, come to me,.... He seems to have stood still, disdaining: to take another step towards such a pitiful combatant, and therefore bids him come up to him, and he would soon dispatch him; unless he said this, because David was light and nimble, and he heavy and unwieldy because of his bigness, and the burden of armour on him, and therefore could not make such haste as he wished to destroy his adversary, of which he made no doubt:

and I will give thy flesh unto the fowls of the air, and to the beasts of the field; the wild beasts he means; though Jarchi thinks he spoke improperly, since it is not the way of the beasts of the field, as sheep, oxen, &c. to devour a man, or even to eat any flesh; and therefore he observes, when David comes, he uses another word, which signifies the wild beasts of the earth, and so we render it, 1Sa 17:46; but Kimchi shows that even these are comprehended in the word here used, see Isa 18:6.

Gill: 1Sa 17:45

Then said David to the Philistine,.... In answer to the contempt he held him in, and to the threatening words he gave him:

thou comest to me with a sword, and with a spear, and with a shield; the word for "shield" is not the same with that so rendered, 1Sa 17:41; which his armourbearer carried before him, but with that translated a "target", which was between his shoulders, 1Sa 17:6; however, they were all weapons of war, either defensive or offensive:

but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied; the Lord of all hosts, in heaven and in earth in general, and in particular the God of the armies of Israel; which he was at the head of, led on, protected and defended, having a kind and merciful regard unto them, and which this Philistine had defied, reproached, and blasphemed; and now David was come, by a commission from this great Jehovah, to vindicate his honour, and to avenge his people on him: he had asked for a man, and now the Lord of hosts, as the Jews ^l observe, comes forth as a man of war, for the battle was his, as in 1Sa 17:47; and David was his messenger, and came in his name, and was the man into whose hands he should be given.

Gill: 1Sa 17:46

This day will the Lord deliver thee into mine hands,.... Of which he was assured by divine inspiration, by the impulse of the Spirit of God upon him; or otherwise he could not have expressed himself with such certainty, and have given the particulars of what he should do, as in the following clauses:

and I will smite thee, and take thine head from thee; and yet he had no weapon in his hand to do it with, 1Sa 17:50, but it was revealed to him that he should do it, and he believed it; though the Philistine no doubt looked upon all this as romantic:

and I will give the carcasses of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; not only this man's carcass, which should fall and become a prey to fowls and wild beasts, but the carcasses of the Philistine army, which fleeing upon the fall of their champion, and pursued by the Israelites as they were, would be cut off, and become the food of wild creatures, see 1Sa 17:52; though some think the plural is put for the singular, and that it only means his carcass, who was a Philistine; but the host of the Philistines, carries it to the other sense: and this would be done:

that all the earth may know there is a God in Israel; not only the land of Canaan or Palestine, but the whole earth, and all the inhabitants of it, who should hear of the fall of this giant by such means, and of the rout of the Philistine army upon it; the report of which no doubt was spread far, and near.

Gill: 1Sa 17:47

And all this assembly shall know,.... The congregation of Israel, and church of the living God, great part of which were now gathered together, and were spectators of this wonderful event:

that the Lord saveth not with sword and spear; that is, by outward means and instruments, by arms and armed men; he does not save by them only, or by them always; he can save as well without them as with them:

for the battle is the Lord's; it is under his direction; the issue and event of it depend on his will, and are owing to him; or, as the Targum,"from the Lord is the victory of wars,''it is he that gives it to whom he pleases:

and he will give you into our hands; not only this Philistine into the hands of David, but the army of them into the hands of the Israelites; David knew, and was assured of this by the Lord, and it was on this he relied, and was what animated him to engage with this champion in the manner he did.

Gill: 1Sa 17:48

And it came to pass, when the Philistine arose,.... Or prepared for the encounter, and was in all probability in great wrath and fury at hearing what David said, and which hastened him to it:

and came and drew nigh to meet David; as fast as his unwieldy body, and heavy load of armour on him, would admit of:

that David hasted and ran toward the army; the army of the Philistines, from whence this champion came:

to meet the Philistine; to get up to him before he could draw his sword, or put himself in a posture to make use of any weapon to strike at David with.

Gill: 1Sa 17:49

And David put his hand in his bag,.... The shepherd's scrip, in which he had put the five stones he took out of the brook:

and took thence a stone; and put it into his sling he had in his hand:

and slang it, and smote the Philistine in his forehead; it is made a difficulty of how he should smite him on his forehead, when he had a helmet of brass upon his head, 1Sa 17:5; in answer to this Kimchi observes, that some say, that when David said he would give his flesh to the fowls of the air, at the mention of that he looked upwards, and what was upon his forehead fell backwards, and then David slung and smote him; or he might put back his helmet to talk with David, and hear and be heard the better; and having nothing to fear from an unarmed man, might neglect to put it forward again; or there might be some open space left in the helmet for him to look through, in at which the stone might pass; so the Targum renders it, he smote him in the house of his eyes, so the stone passed through the eye hole into his brain: but after all, supposing his forehead ever so well covered, as the stone slung by David was under a divine direction, so as to hit a person in motion, it came with a divine power, which nothing could resist; and supposing this, of which there need no doubt, it could as easily pass through the helmet of brass, as pierce into his forehead and sink there; nor can this be thought the least incredible, if what Diodorus Siculus ^m relates of the Baleares be true, that they were so dexterous at slinging, that they not only would sling stones bigger than others could, and were so directed, that they seldom missed their mark, being inured to it from their youth, but would even in battle break in pieces shields, helmets, and all kinds of armour, with which bodies were covered:

that the stone sunk into his forehead; and so into his brain, as a stone is immersed and sinks in water, when thrown into it; with such force did it go, and with so much ease did it make its way, through the direction and power of God:

and he fell upon his face to the earth; Jarchi observes, that it was most natural for him to have fallen backwards, being struck upon his forehead; but so it was, that David might have no trouble to cut off his head, for by this means he fell nearer to him.

Gill: 1Sa 17:50

So David prevailed over the Philistine with a sling and with a stone,.... And with them only, without any other warlike weapon:

and smote the Philistine, and slew him; smote him with the stone, which brought him to the ground, and then slew him with his own sword, as afterwards related:

but there was no sword in the hand of David; when he engaged with the Philistine, and smote him, for he had put off all his armour, 1Sa 17:39.

Gill: 1Sa 17:51

Therefore David ran and stood upon the Philistine,.... Upon his carcass, as it lay prostrate on the ground, and trampled on him, in just contempt of him who had defied, reproached, and despised the armies of Israel:

and took his sword, and drew it out of the sheath thereof; which no doubt was a very large one, and required a good deal of strength to unsheathe it, and use it; and therefore either David, though so very young, was naturally very strong, or he had at this time a more than ordinary measure of strength given him:

and slew him; for it seems that by the blow of the stone he was only stunned, and fell to the ground, but still had life in him, which David soon put an end to by his own sword:

and cut off his head therewith; by which it would appear to both armies looking on that his business was done, and he was thoroughly dispatched:

and when the Philistines saw their champion was dead; of which the cutting off his head was a demonstrative proof, and which they could discern at a distance:

they fled; being struck with a panic at this unexpected event, and no doubt by the Lord; for otherwise, had they given themselves the least time to reflect on their own numbers and strength, they had no just occasion to flee; their safety not depending on a single man, though ever so strong: upon this occasion David penned the ninth psalm; see Psa 9:1.

Gill: 1Sa 17:52

And the men of Israel and of Judah arose,.... From their encampment and entrenchment, or they prepared for a pursuit:

and shouted, and pursued the Philistines; shouted when they first set out, and continued shouting as they pursued, to animate their own troops, and terrify the enemy:

until thou come to the valley, and to the gates of Ekron; which was one of the five principalities of the Philistines; so that they pursued them to their own cities, and to the very gates of them:

and the wounded of the Philistines fell down by the way to Shaaraim; a city in the tribe of Judah, and seems to be the same with Sharaim; see Gill on Jos 15:36. Josephus says ⁿ, there were killed of the Philistines thirty thousand, and twice as many wounded:

even unto Gath, and unto Ekron; Josephus ^o has it, to the borders of Gath, and to the gates of Ashkelon, which were two other principalities of the Philistines; according to Bunting ^p, the whole chase was this, to the valley and river Sorek four miles; from thence to Ekron eight miles; to Ashkelon twenty miles, and to Gath twenty four miles; that is, from the place where Goliath was killed.

Gill: 1Sa 17:53

And the children of Israel returned from chasing after the Philistines,.... The remainder that escaped having got into their fortified cities:

and they spoiled their tents; which they left in their camp, all their armour, goods, money, and provisions, they found there, they seized upon as their prey and booty; these they did not stay to meddle with as soon as the Philistines fled, but first pursued them, and slew as many of them as they could, and then returned to the spoil; which was wisely done.

Gill: 1Sa 17:54

And David took the head of the Philistine, and brought it to Jerusalem,.... After he had been introduced with it to Saul, and when he had passed through various cities in Israel, carrying the head in triumph; where he was congratulated by the women, who came out singing and dancing, and speaking highly in his commendation and praise: why he carried it to Jerusalem is not easy to say, this not being a royal city, nor was it wholly in the hands of the Israelites; part of it indeed was in the possession of Judah and Benjamin, but the stronghold of Zion was possessed by the Jebusites; and it is generally thought that it was to the terror of them that the head of Goliath was carried there. R. Joseph Kimchi thinks, that Nob, where the tabernacle was at this time, was surnamed Jerusalem, but for what reason cannot be said:

but he put his armour in his tent; not where the army was encamped before the engagement; for David had not his tent there, and beside the camp broke up upon this victory obtained; but rather in his tent or apartment at Bethlehem, when he returned thither, and where he laid up the armour he took from Goliath; though Abarbinel thinks, and so other Jews ^q, that by his tent is meant the tabernacle of the Lord, called David's, because of his attachment to it; and certain it is that the sword of Goliath was either now, or at least hereafter, laid up there, see 1Sa 21:9; where all that went to sacrifice might see it, and call to mind this wonderful instance of the power and goodness of God, and praise him for it.

Gill: 1Sa 17:55

And when Saul saw David go forth against the Philistine,.... Set out to meet him, and engage with him, as he might from the side of the mountain, where he was encamped:

he said unto Abner, the captain of the host; his own cousin, whom he had raised to this high post in the army, 1Sa 14:50,

Abner, whose son is this youth? it is thought strange by many that Saul should not know who he was, when he had been often at his court, and served him as a musician, and had been very useful to him, and he loved him, and made him his armourbearer, and even had just now conversed with him about encountering with the Philistine, and had clothed him with his own armour: to get rid of the former part of the objection, some have supposed that this event happened before David was his musician and armourbearer, and is by anticipation spoken of in 1Sa 16:14, but that the connection with this and the following chapter will not admit of; and besides, before this event, David is said to return home from Saul, 1Sa 17:15; so that it is certain he had been at Saul's court, and in his presence before: but to remove this seeming difficulty it may be observed, that Saul, having laboured under a disorder of body and mind, might easily forget David, and his serving him in the above capacity; and to which the multiplicity of business, and of persons in a court, might greatly contribute; and what with the distance of time, and the different habits in which David appeared, sometimes as a musician, and sometimes as a shepherd, and at other times as a soldier, and always as a servant, it is no wonder the king should not know him again; though after all it is not about his person that he inquires, but whose son he was, what was his father's name, and from what family he sprung; for though Saul was made acquainted with this in the time of his disorder, and therefore sent to his father Jesse for him, and afterwards desired leave for his continuance; yet this might slip out of his memory in a course of time, he having had no personal knowledge of Jesse, nor any correspondence with him, but just at that time; and it behoved him to know the pedigree of David, since, if he was victorious, he was not only to be enriched by him, but to have his daughter for wife, and his family ennobled:

and Abner said, as thy soul liveth, O king, I cannot tell; he swore by the life of Saul, as Joseph by the life of Pharaoh, that he knew nothing of him; which need not at all seem strange, that a general of an army, always employed in military affairs, and often abroad, should know nothing of a domestic servant of Saul's, under the character of a musician, and not always at court either; and still less that he should be ignorant of his family, and know nothing of his father, who lived in obscurity in Bethlehem, and was an old man in those days.

Gill: 1Sa 17:56

And the king said, inquire thou whose son the stripling is. Still the question is the same, being very desirous of knowing of what family he was, for the reason before given; see Gill on 1Sa 17:55.

Gill: 1Sa 17:57

And as David returned from the slaughter of the Philistine,.... Carrying his head in triumph, and no doubt accompanied with the acclamations of the people:

Abner took him and brought him before Saul, with the head of the Philistine in his hand; to give an answer to the king's question concerning him, who could best do it himself; and that Saul might have the opportunity of rewarding him, according to his merit, for so great a piece of service he had done for Israel, of which the head in his hand was a sufficient proof.

Gill: 1Sa 17:58

And Saul said unto him, whose son art thou, thou young man?.... Still the question was such as did not necessarily imply ignorance of his person, but of his family:

and David answered, I am the son of thy servant Jesse the Bethlehemite; which doubtless refreshed the memory of Saul, and he quickly called to mind who he was. This interview was very probably at Gibeah of Saul, which was the place of his birth and residence, 1Sa 10:26, and where he kept his court, and to which he returned after the above victory was obtained.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 17:40

¹ tn This Hebrew word occurs only here and its exact meaning is not entirely clear. It refers to a receptacle of some sort and apparently was a common part of a shepherd’s equipment. Here it serves as a depository for the stones that David will use in his sling.

NET Notes: 1Sa 17:41

¹ tc Most LXX mss lack v. 41.

NET Notes: 1Sa 17:43

¹ sn Sticks is a pejorative reference to David’s staff (v. 40); the same Hebrew word (מַקֵּל, maqqel) is used for both.

NET Notes: 1Sa 17:44

¹ tc Many medieval Hebrew mss have “the earth” here, instead of the MT’s “the field.”

NET Notes: 1Sa 17:48

¹ tc Most LXX mss lack the second half of v. 48.

NET Notes: 1Sa 17:50

¹ tc Most LXX mss lack v. 50.

² tn Verse 50 is a summary statement; v. 51 gives a more detailed account of how David killed the Philistine.

NET Notes: 1Sa 17:51

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

² tc Most LXX mss lack the words “drew it from its sheath.”

NET Notes: 1Sa 17:52

¹ tn Heb “arose and cried out.”

² tc Most of the LXX ms tradition has here “Gath.”

NET Notes: 1Sa 17:54

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.

NET Notes: 1Sa 17:55

¹ tc Most LXX mss lack 17:55–18:5.

NET Notes: 1Sa 17:58

¹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

Geneva Bible: 1Sa 17:40

And he took his ^{( n )} staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling [was] in his hand: and he drew near to the Philistine.

^{( n )} So that by these weak means, It might be known that only God was the author of this victory.

Geneva Bible: 1Sa 17:43

And the Philistine said unto David, [Am] I a dog, that thou comest to me with staves? And the Philistine ^{( o )} cursed David by his gods.

^{( o )} He swore by his gods that he would destroy him.

Geneva Bible: 1Sa 17:46

This ^{( p )} day will the LORD deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel.

^{( p )} David being assured both of his cause and of his calling prophecies of the destruction of the Philistines.

Geneva Bible: 1Sa 17:48

And it came to pass, when the Philistine arose, and came and drew nigh to meet David, that David ^{( q )} hasted, and ran toward the army to meet the Philistine.

^{( q )} Being moved with a fervent zeal to be revenged of this blaspheme of God's name.

Geneva Bible: 1Sa 17:55

And when Saul saw David go forth against the Philistine, he said unto Abner, the captain of the host, Abner, ^{( e )} whose son [is] this youth? And Abner said, [As] thy soul liveth, O king, I cannot tell.

^{( e )} That is, of what family and tribe is he? He had forgotten David, even though he had received so great a benefit by him.

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.

Maclaren: 1Sa 17:32-51

1 Samuel 17:32-51

The scene of David's victory has been identified in the present Wady Es-Sunt, which still possesses one of the terebinth-trees which gave it its name of Elah.' At that point it is about a quarter of a mile wide, and runs nearly east and west. In the center is a deep trench or gulley, the sides and bed of which are strewn with rounded and water-worn pebbles.' This is the valley,' or rather ravine' of 1 Samuel 17:3 of this chapter, which is described by a different word from that for vale' in 1 Samuel 17:2--the one meaning a much broader opening than the other--and from it came the five smooth stones.' Notice the minute topographical accuracy, which indicates history, not legend. The pebble-bed may supply a missile to hit the modern giant' of skeptical criticism, who boasts much after Goliath's fashion.

The two armies lay looking at each other across the valley, with occasional skirmishes; and for forty days (probably a round number) Goliath paraded on his own, the south, side of the gulley, shouting out his taunts and challenge with a voice like a bull. Many a similar scene in classical and mediaeval warfare confirms the truth of the picture, so unlike modern battles. The story is, for all time, the example of the victory of unarmed faith over the world's utmost might. It is in little the history of the Church and the type of all battles for God. It is a pattern for the young especially. The youthful athlete leaps into the arena, and overcomes, not because of his own strength, but because he trusts in God.

I. Note The Glowing Youthful Enthusiasm Which Dares The Conflict.

When the Spirit of the Lord left Saul, his courage seems to have gone too, and he is cowed, like the rest, by Goliath. His interview with David shows him as timid and unlike his former self, when he dashed at Nahash and any odds. Now he is hardly to be roused, even by David's contagious boldness, and is full of objections and precautions. The temper of the two, as they front each other in Saul's tent, shows that the one has lost, and the other received, the Spirit which strengthens. David has become the encourager, and his cheery words bring some hopefulness to the gloomy, faint-hearted king. The Septuagint has a variant reading in 1 Samuel 17:32, which brings this out and suits the context, Let not my lord's heart fail.' But, whether this be adopted or no, David appears as quite unaffected by the terror which had unmanned the army, and as bringing a buoyant disregard of the enemy, like a reviving breeze. It was not merely youthful daring, nor foolish under-estimation of the danger, which prompted his stimulating words. The ring of true faith is in them, and they show us how we may surround ourselves with an atmosphere which will keep prevailing faint-heartedness off us, and make us, like Gideon's fleece, impervious to the chill mists of faithless fear which saturate all around. He who trusts in God should be as a pillar of fire, burning bright in the darkness of terror, and making a rallying point for weaker hearts. When panic has seized others, the Christian soul has the more reason for courage. David conquered the temptation to share in the general cowardice, before he conquered Goliath, and perhaps the former fight was the worse of the two.

While David is the embodiment of the courage of faith, Saul embodies worldly wisdom and calculating prudence. A touch of tenderness blends with his attempt to dissuade the lad from the unequal conflict. He speaks of probabilities, and, like all such calculation, his results are quite right, only that he has not taken all the forces into account, and the omission vitiates the conclusion. It is quite true that David is but a youth, and Goliath a giant and a veteran; but is that all that is to be said? If it be, then the lad cannot fight the Philistine bully; but if Saul has made the small omission of leaving out God, that makes a difference. The same mistake is constantly made still, and so the victories of faith are a constant surprise to the world and to a worldly Church. David's eager story of his fights with wild beasts is meant both to answer Saul's objection on his own ground, by showing him that, youth as the speaker was, he had proved his power, and still more to supply the lacking element in the calculation. So he tells, first, how I caught him by his beard, and smote him, and slew him,' and then at the end brings in the true ground of his confidence: The Lord that delivered me … He will deliver.' As Thomas Fuller says, He made an experimental syllogism, and from most practical premises (major a lion, minor a bear,) inferred the direct conclusion that God would give him victory over Goliath.' Faith has the right thus to argue from the past to the future, because it draws from God whose resources and patience are equally inexhaustible. An echo of the words comes from Paul's Who delivered us from so great a death, and doth deliver: in whom we trust that He will yet deliver.' There is infinite pathos in Saul's parting blessing. The Lord be with thee!' is spoken as if from the consciousness that the Lord had left him, and that his day for going into battle with the assurance of His help was gone for ever. If that softened mood had lasted, how different his future might have been! If we modestly and boldly show the power of faith in our lives, we may kindle yearnings in some gloomy hearts, that would lead them to peace, if followed out.

II. The Equipment Of Faith.

Saul meant to honor as well as to secure David by dressing him in his own royal attire, and by encumbering him by the help of sword and helmet. And David was willing to be so fitted out, for it is no part of the courage of faith to disdain any outward helps. But he soon found that he could not move freely in the unaccustomed Armour, and flung it off, like a wise man. His motive was partly common sense, which told him not to choose weapons that his antagonist could handle better than he; and partly reliance on God, which told him that he was safer with no Armour but his shepherd's dress and with only his sling in his hand. So there he stands, drawn for us with wonderful vividness, in one hand his staff, in the other his sling, both familiar and often used, and by his side the simple wallet which had held his frugal meal, and now received the smooth pebbles that he picked up as he passed the gulley to the Philistine side of the valley.

How graphically the contrast is drawn between him and Goliath, as the latter comes forth swelling with his own magnificence, and preceded by his shield-bearer! He was brass' all over; note the kind of amused emphasis with which the word is repeated in the half-satirical and marvelously lifelike portrait of him in 1 Samuel 17:5-8; brass' here,' brass' there,' brass' everywhere; and, not content with one shield dangling at his back, he has a man to carry another in front of him as he struts. David seems to have crossed the ravine, and to have come close up to Goliath before he was observed; and then, with almost a snort of contempt, the giant resents the insult of sending such a foe to fight him with such weapons. Perhaps he was nearer the truth than he thought, when he asked if he was a dog; and any stick will do, as the proverb says, to beat that animal, especially if God guards the hand that holds it. The five smooth stones have become the symbol of the insignificant means, in the world's estimate, which God uses in faithful hands to slay the giants of evil. The weapons of our warfare are not carnal, but they are mighty. Faith unarmed is armed with more than triple steel, and a sling in its hand is more fatal than a sword. Sometimes in kindness and sometimes in malice, the world tempts us to fight evil with its own weapons, and to put on its unfamiliar Armour. The Church as a whole, and individual Christians, have often been hampered, and all but smothered, in Saul's harness. The more simply we keep ourselves to the simple methods which the word of God enjoins, and to the simple weapons which ought to be the easiest for a Christian, the more likely shall we be to conquer. Goliath is not to be encountered with sword and Armour which Ss, after all, but a shabby copy of the tons of brass which he wears, but he does not know what to make of the sling, and does not see the stone till it crashes his skull in.

III. Note Faith's Anticipation Of VIctory.

The dialogue before the battle has many parallels in classical times and among savage peoples. Goliath's bluster is full of contempt of David and truculent self-confidence. Its coarseness is characteristic,--he will make his boyish antagonist food for vultures and jackals. It is exactly what a bully would say. David's answer throbs with buoyant confidence, and stands as a stimulating example of the temper in which God's soldiers should go out to every fight, no matter against what odds. It fully recognizes the formidable armory of the enemy,--sword for close quarters, spear to thrust with, and javelin to fling from a distance, every weapon that ingenuity could fashion and trained skill could wield. Goliath was a walking arsenal, and little David took count of his weapons as they clanked and flashed. It is no part of faith's triumph to ignore the number and sharpness of the enemy's arms. But faith sees them all, and keeps unterrified and unashamed of the poor leathern sling and smooth stones. The unarmed hand which grasps God's hand should never tremble; and he who can say I come.., in the name of the Lord of hosts,' has no need to be afraid of an army of Goliath's, though each bristled with swords and spears like a porcupine.

The great name on which David's faith rested, the Lord of hosts,' appears to have sprung into use in this epoch, and to have been one precious fruit of its frequent wars. Conflict is blessed if it teaches the knowledge of the unseen Commander who marshals not only men, but all the forces of the universe and the armies of heaven, for the defense of His servants and the victory of His own cause. The fulness of the divine name is learned by degrees, as our needs impress the various aspects of His character; and the revelation contained in this appellation is the gift of that fierce and stormy time, a possession for ever. He who defies the armies of Israel has to reckon with the Lord of these armies, whose name proclaims at once His eternal, self-originated, and self-sustained being, His covenant, His presence with His earthly host, and the infinite ranks of obedient creatures who are His soldiers and their allies. That is the Name' in the strength of which we may set up our banners' and be sure of victory. Note how David flings back Goliath's taunts in his teeth. Lie is sure that God will conquer through him, and, though he has no sword, that he will somehow hack the big head off; and that it is the host of the Philistines on whom the vultures and jackals are to feed to-day.

His faith sees the victory before the battle is begun, and trusts, not in his own weak power, but only in the name of the Lord.' Note, too, the result which he expects--no glory for himself, though that came unsought, when the shrill songs from the women of Israel met the victors, but to all the world the proof that Israel had a God, and to Israel (this assembly') the renewed lesson of their true weapons and of their Almighty Helper. Such utter suppression of self is inseparable from trust in God, and without it no soldier of His has a right to expect victory. To fight in the name of the Lord' requires hiding our own name. If we are really going to war for Him, and in His strength, we ought to expect to conquer. Believe that you will be beaten, and you will be. Trust to Him to make you more than conquerors,' and the trust will bring about its own fulfillment.

IV. Observe The Contrast,

In 1 Samuel 17:48 between the slow movements of the heavy-armed Philistine and the quick run of the shepherd, whose' feet were as hind's feet' (Psalm 18:33). Agility and confident alacrity were both expressed. His feet were shod with the preparedness of faith.' Observe, too, the impetuous brevity of the account in 1 Samuel 17:49, of the actual fall of Goliath. The short clauses, coupled by a series of ands,' reproduce the swift succession of events, which ended the fight before it had begun; and one can almost hear the whiz of the stone as it crashes into the thick head, so strangely left unprotected by all the profusion of brass that clattered about him. The vulnerable heel of Achilles and the unarmed forehead of Goliath illustrate the truth, ever forgotten and needing to be repeated, that, after all precautions, some spot is bare, and that there is no Armour against fate.'

The picture of the huge man-mountain' fallen upon his face to the earth, a huddled heap of useless mail, recalls the words of a psalm, When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell' (Psalm 27:2). Is it fanciful to hear in that triumphant chant an echo of Goliath's boast about giving his flesh to the fowls and the beasts, and a vision of the braggart as be tottered and lay prostrate! Observe, too, the contemptuous reiteration of the Philistine,' which occurs six times in the four verses (1 Samuel 17:48-51). National feeling speaks in that. There is triumph in the sarcastic repetition of the dreaded name in such a connection. This was what one of the brood had got, and his fate was an omen of what would befall the rest. The champion of Israel, the soldier of God, standing over the dead Philistine, all whose brazen Armour had been useless and his brazen insolence abased, and sawing off his head with his own sword, was a prophecy for the Israel of that day, and will be a symbol till the end of time of the true equipment, the true temper, and the certain victory, of all who, in the name of the Lord of hosts, go forth in their weakness against the giants of ignorance, vice, and sin. This is the victory that overcometh the world, even our faith'

MHCC: 1Sa 17:40-47

The security and presumption of fools destroy them. Nothing can excel the humility, faith, and piety which appear in David's words. He expressed his assured expectation of success; he gloried in his mean appearance and arms, that the victory might be ascribed to the Lord alone.

MHCC: 1Sa 17:48-58

See how frail and uncertain life is, even when a man thinks himself best fortified; how quickly, how easily, and by how small a matter, the passage may be opened for life to go out, and death to enter! Let not the strong man glory in his strength, nor the armed man in his armour. God resists the proud, and pours contempt on those who defy him and his people. No one ever hardened his heart against God and prospered. The history is recorded, that all may exert themselves for the honour of God, and the support of his cause, with bold and unshaken reliance on him. There is one conflict in which all the followers of the Lamb are, and must be engaged; one enemy, more formidable than Goliath, still challenges the armies of Israel. But " resist the devil, and he will flee from you." Go forth to battle with the faith of David, and the powers of darkness shall not stand against you. But how often is the Christian foiled through an evil heart of unbelief!

Matthew Henry: 1Sa 17:40-47

We are now coming near this famous combat, and have in these verses the preparations and remonstrances made on both sides.

I. The preparations made on both sides for the encounter. The Philistine was already fixed, as he had been daily for the last forty days. Well might he go with his armour, for he had sufficiently proved it. Only we are told (1Sa 17:41) that he came on and drew near, a signal, it is likely, being given that his challenge was accepted, and, as if he distrusted his helmet and coat of mail, a man went before him, carrying his shield, for his own hands were full with his sword and spear, 1Sa 17:45. But what arms and ammunition is David furnished with? Truly none but what he brought with him as a shepherd; no breastplate, nor corselet, but his plain shepherd's coat; no spear, but his staff; no sword nor bow, but his sling; no quiver, but his scrip; nor any arrows, but, instead of them, five smooth stones picked up out of the brook, 1Sa 17:40. By this it appeared that his confidence was purely in the power of God, and not in any sufficiency of his own, and that now at length he who put it into his heart to fight the Philistine put it into his head with what weapons to do it.

II. The conference which precedes the encounter, in which observe,

1. How very proud Goliath was, (1.) With what scorn he looked upon his adversary, 1Sa 17:42. He looked about, expecting to meet some tall strong man, but, when he saw what a mean figure he made with whom he was to engage, he disdained him, thought it below him to enter the lists with him, fearing that the contemptibleness of the champion he contended with would lessen the glory of his victory. He took notice of his person, that he was but a youth, not come to his strength, ruddy and of a fair countenance, fitter to accompany the virgins of Israel in their dances (if mixed dancing was then in use) than to lead on the men of Israel in their battles. He took notice of his array with great indignation (1Sa 17:43): " Am I a dog, that thou comest to me with staves? Dost thou think to beat me as easily as thou dost thy shepherd's dog?"(2.) With what confidence he presumed upon his success. He cursed David by his gods, imprecating the impotent vengeance of his idols against him, thinking these fire-balls thrown about him would secure his success: and therefore, in confidence of that, he darts his grimaces, as if threatening words would kill (1Sa 17:44): " Come to me, and I will give thy flesh to the fowls of the air, it will be a tender and delicate feast for them."Thus the security and presumption of fools destroy them.

2. How very pious David was. His speech savours nothing of ostentation, but God is all in all in it, 1Sa 17:45-47. (1.) He derives his authority from God: " I come to thee by warrant and commission from heaven, in the name of the Lord, who has called me to and anointed me for this undertaking, who, by his universal providence, is the Lord of hosts, of all hosts, and therefore has power to do what he pleases, and, by the special grace of his covenant, is the God of the armies of Israel, and therefore has engaged and will employ his power for their protection, and against thee who hast impiously defied them."The name of God David relied on, as Goliath did on his sword and spear. See Psa 20:7; Psa 118:10, Psa 118:11. (2.) He depends for success upon God, 1Sa 17:46. David speaks with as much assurance as Goliath had done, but upon better ground; it is his faith that says, " This day will the Lord deliver thee into my hand, and not only thy carcase, but the carcases of the host of the Philistines, shall be given to the birds and beasts of prey."(3.) He devotes the praise and glory of all to God. He did not, like Goliath, seek his own honour, but the honour of God, not doubting but by the success of this action, [1.] All the world should be made to know that there is a God, and that the God of Israel is the one only living and true God, and all other pretended deities are vanity and a lie. [2.] All Israel (whom he calls not this army, but this assembly, or church, because they were now religiously attending the goings of their God and King, as they used to do in the sanctuary ) shall know that the Lord saveth not with sword and spear (1Sa 17:47), but can, when he pleases, save without either and against both, Psa 46:9. David addresses himself to this combat rather as a priest that was going to offer a sacrifice to the justice of God than as a soldier that was going to engage an enemy of his country.

Matthew Henry: 1Sa 17:48-58

Here is 1. The engagement between the two champions, 1Sa 17:48. To this engagement the Philistine advanced with a great deal of state and gravity; if he must encounter a pigmy, yet it shall be with the magnificence of a giant and a grandee. This is intimated in the manner of expression: He arose, and came, and drew nigh, like a stalking mountain, overlaid with brass and iron, to meet David. David advanced with no less activity and cheerfulness, as one that aimed more to do execution than to make a figure: He hasted, and ran, being lightly clad, to meet the Philistine. We may imagine with what tenderness and compassion the Israelites saw such a pleasing youth as this throwing himself into the mouth of destruction, but he knew whom he had believed and for whom he acted. 2. The fall of Goliath in this engagement. He was in no haste, because in no fear, but confident that he should soon at one stroke cleave his adversary's head; but, while he was preparing to do it solemnly, David did his business effectually, without any parade: he slang a stone which hit him in the forehead, and, in the twinkling of an eye, fetched him to the ground, 1Sa 17:49. Goliath knew there were famous slingers in Israel (Jdg 20:16), yet was either so forgetful or presumptuous as to go with the beaver of his helmet open, and thither, to the only part left exposed, not so much David's art as God's providence directed the stone, and brought it with such force that it sunk into his head, notwithstanding the impudence with which his forehead was brazened. See how frail and uncertain life is, even when it thinks itself best fortified, and how quickly, how easily, and with how small a matter, the passage may be opened for life to go out and death to enter. Goliath himself has not power over the spirit to retain the spirit, Ecc 8:8. Let not the strong man glory in his strength, nor the armed man in his armour. See how God resists the proud and pours contempt upon those that bid defiance to him and his people. None ever hardened his heart against God and prospered. One of the Rabbin thinks that when Goliath said to David, Come, and I will give thy flesh to the fowls of the air, he threw up his head so hastily that his helmet fell off, and so left his broad forehead a fair mark for David. To complete the execution, David drew Goliath's own sword, a two-handed weapon for David, and with it cut off his head, 1Sa 17:51. What need had David to take a sword of his own? his enemy's sword shall serve his purpose, when he has occasion for one. God is greatly glorified when his proud enemies are cut off with their own sword and he makes their own tongues to fall upon them, Psa 64:8. David's victory over Goliath was typical of the triumphs of the son of David over Satan and all the powers of darkness, whom he spoiled, and made a show of them openly (Col 2:15), and we through him are more than conquerors. 3. The defeat of the Philistines' army hereupon. They relied wholly upon the strength of their champion, and therefore, when they saw him slain, they did not, as Goliath had offered, throw down their arms and surrender themselves servants to Israel (1Sa 17:9), but took to their heels, being wholly dispirited, and thinking it to no purpose to oppose one before whom such a mighty man had fallen: They fled (1Sa 17:51), and this put life into the Israelites, who shouted and pursued them (David, it is probable, leading them on in the pursuit) even to the gates of their own cities, 1Sa 17:52. In their return from the chase they seized all the baggage, plundered the tents (1Sa 17:53), and enriched themselves with the spoil. 4. David's disposal of his trophies, 1Sa 17:54. He brought the head of the Philistine to Jerusalem, to be a terror to the Jebusites, who held the strong-hold of Sion: it is probable that he carried it in triumph to other cities. His armour he laid up in his tent; only the sword was preserved behind the ephod in the tabernacle, as consecrated to God, and a memorial of the victory to his honour, 1Sa 21:9. 5. The notice that was taken of David. Though he had been at court formerly, yet, having been for some time absent (1Sa 17:15), Saul had forgotten him, being melancholy and mindless, and little thinking that his musician would have spirit enough to be his champion; and therefore, as if he had never seen him before, he asked whose son he was. Abner was a stranger to him, but brought him to Saul (1Sa 17:57), and he gave a modest account of himself, 1Sa 17:58. And now he was introduced to the court with much greater advantages than before, in which he owned God's hand performing all things for him.

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.

Keil-Delitzsch: 1Sa 17:55-56

Jonathan's friendship . - 1Sa 17:55-58. The account of the relationinto which David was brought to Saul through the defeat of Goliath isintroduced by a supplementary remark, in 1Sa 17:55, 1Sa 17:56, as to a conversationwhich took place between Saul and his commander-in-chief Abnerconcerning David, whilst he was fighting with the giant. So far, therefore,as the actual meaning is concerned, the verbs in 1Sa 17:55 and 1Sa 17:56 should berendered as pluperfects. When Saul saw the youth walk boldly up to meetthe Philistine, he asked Abner whose son he was; whereupon Abnerassured him with an oath that he did not know. In our remarks concerningthe integrity of this section we have already observed, withregard to the meaning of the question put by Saul, that it does notpresuppose an actual want of acquaintance with the person of David andthe name of his father, but only ignorance of the social condition ofDavid's family, with which both Abner and Saul may hitherto have failedto make themselves more fully acquainted.

(Note: The common solutions of this apparent discrepancy, such asthat Saul pretended not to know David, or that his question is to beexplained on the supposition that his disease affected his memory,have but little probability in them, although Karkar still adheres tothem.)

Keil-Delitzsch: 1Sa 17:57-58

When David returned "from the slaughter of the Philistine," i.e., after thedefeat of Goliath, and when Abner, who probably went as commander tomeet the brave hero and congratulate him upon his victory, had broughthim to Saul, the king addressed the same question to David, whoimmediately gave him the information he desired. For it is evident thatDavid said more than is here communicated, viz., "the son of thy servantJesse the Bethlehemite," as we have already observed, from the words of 1Sa 18:1, which presuppose a protracted conversation between Saul andDavid. The only reason, in all probability, why this conversation has notbeen recorded, is that it was not followed by any lasting results either forJesse or David.

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 17:31-40

David's qualifications to fight Goliath 17:31-40

When David volunteered to be Israel's champion, Saul scoffed at him because he evaluated David's chances for success solely in physical terms, as usual. The Hebrew word na'ar translated "youth" (v. 33) describes an older teenager (cf. 3:1).

"The opposite of the fear of the Lord is the fear of man. No greater contrast of these opposing fears could be presented than when David confronted Goliath. Saul and his men feared Goliath the man, but David by virtue of his fear of Yahweh did not."¹⁸⁹

David responded that if that was the criterion Saul wanted to use he had already defeated two formidable beasts (v. 34). However, David's real confidence lay in the fact that Goliath had set himself against the living God (v. 36). David viewed Goliath as just another predator that was threatening the safety of God's flock, Israel, and the reputation of Israel's God.¹⁹⁰ He gave credit to God for allowing him to kill the lion and the bear (v. 37). The same faith in Yahweh had inspired Jonathan's deed of valor (14:6). Saul again showed that he trusted in material things for success by arming David as he did (v. 38).¹⁹¹ David preferred the simple weapon that he could handle best (v. 40).

"Nothing comes more naturally to people than trying to get someone to fight our battles the way we would were we fighting them."¹⁹²

Some students of this passage have suggested that David chose five stones because Goliath had four brother's and he wanted to be ready to attack them too. However there is no indication in the text that David had any concern for them or even that they were present at this battle. He probably chose five stones simply so he would have some in reserve if his first shot missed its mark.

The sling David used was not the toy catapult with which children play, namely, a slingshot. It was an ancient offensive weapon that shepherds also used to control their sheep. Shepherds usually made a sling out of a long thin strip of leather and formed a pouch in its middle. Talented slingers could propel small objects hundreds of feet at very high speeds with great accuracy (cf. Judg. 20:16).¹⁹³ Pictures of slings and stones from this time show the stones typically being from two to three inches in diameter.¹⁹⁴ Probably David's stones were about the size of a modern baseball or even larger. David beat Goliath, not with the weapons of a warrior, but with the tools of a shepherd.¹⁹⁵

Constable: 1Sa 17:41-49

David's victory by faith 17:41-49

Goliath disdained David because the lad had no battle scars; he was not a warrior at all but simply a fresh-faced boy (v. 42). Goliath assumed that he would win because his physical power and armaments were superior. As often, pride preceded his fall (Prov. 16:18).

Verses 45-47 give the clearest expression to David's faith in Yahweh. He viewed Yahweh as the commander of Israel's armies, a view of God that Saul never accepted but which made the difference between Saul's failure and David's success as the Lord's anointed (v. 45). He also saw God as the real deliverer of Israel (v. 46). Furthermore David was jealous for the reputation of God (v. 47), not his own glory, which so preoccupied Saul. His faith must have rested on God's promises concerning victory against the enemies of God's people for confidence in Himself and obedience to His word (Gen. 12:3; Deut. 31:1-8; Josh. 1:1-9).

"Intimidation. That's our MAJOR battle when we face giants. When they intimidate us, we get tongue-tied. Our thoughts get confused. We forget how to pray. We focus on the odds against us. We forget whom we represent, and we stand there with our knees knocking. I wonder what God must think, when all the while He has promised us, My power is available. There's no one on this earth greater. You trust Me.' . . .

"David lived by a very simple principle: nothing to prove, nothing to lose. He didn't try to impress anybody in the army of Israel. He didn't try to impress his brothers. He didn't even try to impress God. He just ran to meet Goliath."¹⁹⁶

Constable: 1Sa 17:50-58

The results of David's victory 17:50-58

God used a humble weapon to give His people a great victory in response to one person's faith. This is another instance of God bringing blessing to and through a person who committed himself to simply believing and obeying God's Word (cf. 14:1). Stoning was the penalty for blasphemy in Israel (Lev. 24:16; Deut. 17:7). Usually death by stoning required many large stones, but David executed this Philistine blasphemer with only one stone. God's unseen hand propelled and directed it. One small stone was all God needed to get what He wanted done.

The stone that hit Goliath in the forehead evidently only knocked him out. David then approached the fallen giant, slew him with his own sword, and cut off his head.¹⁹⁷ Verse 50 seems to be a summary of the whole encounter. Verses 49 and 51 apparently describe what happened blow by blow. By cutting off Goliath's head David completed the execution of the giant and demonstrated to everyone present that he really was dead. Like the image of Dagon, that had previously fallen before the ark and had its head broken off (5:4), so Dagon's champion now suffered the same fate.

The Israelites chased the fleeing Philistines back home to their towns. The towns mentioned stood to the north and northwest of the battlefield (v. 52). David took Goliath's head as a trophy of war to Jerusalem and put the giant's weapons in his own tent temporarily (v. 54). They became memorials of God's great deliverance on this occasion. It is unclear whether David took the giant's head to Jerusalem, which was still a Jebusite city, immediately or if he took it there later when David captured Jerusalem and made it his capital. Goliath's sword eventually went to Nob near Jerusalem (21:1-9). The central sanctuary may have stood there even at this time.

Saul needed to know the name of David's father to deliver the prize that he had promised to anyone who would defeat Goliath (v. 25). Perhaps he had never asked David about this before or had forgotten whose son he was. Another explanation of Saul's strange ignorance is that the events of chapter 17 may have been chronologically before those of chapter 16. Another possibility is that Saul's words could have been an idiom for, "What is his background?" Perhaps the writer included this reference to David's family in the text because David's trust and obedience resulted in his family enjoying special blessings from God through Saul. Verses 55-58 focus on the question of whose son David was. This event proved that David was a true son of God who had the reputation and interests of his Father and his Father's people at heart.

David emerges as superior to Saul as well as Goliath in this story. We have already seen that Yahweh was superior to Dagon (chs. 4-6). David's victory over Goliath was a major step toward Israel's throne for him. It was a turning point in his life. God did not base David's election for salvation on David's conduct. God chooses whom He will to save. However, God did choose David to serve as Israel's king because of David's conduct, which resulted from his devoted heart. God promotes the faithful to higher positions of service (cf. Luke 19:12-27).

"His victory that day in the valley of Elah made a national hero of him, as well as entitling him to the hand of the king's daughter in marriage; but it also evoked jealous feelings in Saul, thus indirectly setting in motion the events which fill the rest of 1 Samuel."¹⁹⁸

In applying this story I believe it is legitimate to see Goliath as representing the many enemies that frustrate individual believers as we seek to live for God. However, I believe primarily the application deals with defeating those enemies bent on defeating and destroying God's people en masse. Contemporary movements designed to discredit God and remove Christianity from a land are what Goliath personifies.

We remember too that a great son of David arose who defeated another Goliath in His day, namely, Jesus Christ. While Satan is not yet dead, Jesus Christ has felled him. He has won a great victory over this enemy who was behind Goliath and is behind all the enemies of God and His people.

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 17:50

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.

Critics Ask: 1Sa 17:50

1 SAMUEL 17:50 —Why does this verse say David killed Goliath when 2 Samuel 21:19 says Elhanan killed Goliath?

PROBLEM: In 1 Samuel 17:50-51 , David is said to have cut off the head of Goliath after striking him with the stone from his sling. However, according to 2 Samuel 21:19 , it was Elhanan the son of Jaare-Oregim that killed Goliath. Why does one passage claim that David killed Goliath when the other claims that Elhanan did?

SOLUTION: The passage in 2 Samuel 21:19 which reads, “Elhanan the son of Jaare- Oregim the Bethlehemite killed Goliath the Gittite, the shaft of whose spear was like a weaver’s beam” (the italicized words “the brother of” are not in the Hebrew text), is obviously a copyist error. This is substantiated by the fact that there is a parallel passage in 1 Chronicles 20:5 that reads, “and Elhanan the son of Jair killed Lahmi the brother of Goliath the Gittite, the shaft of whose spear was like a weaver’s beam.” The corruption of the passage in 2 Samuel 21:19 is traceable to the confusion by a copyist of several letters and words which, when combined in a certain way, could yield the reading found in the 2 Samuel passage.   

2 SAMUEL 21:19 —This verse says “Elhanan … killed Goliath” but 1 Samuel 17 declares that David did.

PROBLEM: First Samuel 17 records the dramatic story of how David the son of Jesse killed the giant Goliath. However, 2 Samuel 21:19 says clearly: “Elhanan … killed Goliath the Gittite.” But both texts cannot be right.

SOLUTION: The 2 Samuel text is probably a scribal error in copying the manuscript and should read “Elhanan … slew Lahmi the brother of Goliath the Gittite.” This conclusion is supported by a parallel report of the story in 1 Chronicles 20:5 which has the missing highlighted phrase “Lahmi the brother of,” thus showing it was the brother of Goliath that Elhanan killed and not Goliath, whom David slew just as 1 Samuel 17 reports.   

Critics Ask: 1Sa 17:54

1 SAMUEL 17:54 —How could Goliath’s head be carried to Jerusalem when it was held then by the Jebusites.

PROBLEM: When David killed Goliath and cut his head off, the city of Jerusalem was still in the hands of the Jebusites. David did not conquer the city until much later ( 2 Sam. 5:6-9 ).

SOLUTION: It does not say that Goliath’s head was taken immediately to Jerusalem. But David took his trophy there eventually when he made Jerusalem the place of his throne.   

Critics Ask: 1Sa 17:57

1 SAMUEL 17:57-58 —Why did Saul not recognize his harp player David as the one who killed Goliath?

PROBLEM: In 1 Samuel 16 , Saul hired David to play the harp for him, and yet, in chapter 17 , after David killed Goliath the giant, Saul did not seem to recognize who he was.

SOLUTION: There are two possibilities here. First, it would not be unusual that a busy preoccupied king had not taken enough notice of this humble hired musician so as to recognize him as the same person who killed Goliath. However, once David performed the notable feat of killing the giant, the king could not help but take note of him and ask who he was.

On the other hand, it is possible that Saul knew who David was, but, after David had performed this feat, was only inquiring who David’s father was. This fits the exact nature of Saul’s question which was, “Whose son are you, young man?” ( 17:58 ). Had he not recognized David he should have asked “What is your name?” Saul was known for placing the most valiant men in his bodyguard ( 14:52 ). Saul may have wondered if David had any more brave brothers. Or he may have simply wished for more complete identification of this brave young man so that he could properly reward his extraordinary accomplishment. In either case there is no contradiction here.   

Critics Ask: 1Sa 17:58

1 SAMUEL 17:57-58 —Why did Saul not recognize his harp player David as the one who killed Goliath?

PROBLEM: In 1 Samuel 16 , Saul hired David to play the harp for him, and yet, in chapter 17 , after David killed Goliath the giant, Saul did not seem to recognize who he was.

SOLUTION: There are two possibilities here. First, it would not be unusual that a busy preoccupied king had not taken enough notice of this humble hired musician so as to recognize him as the same person who killed Goliath. However, once David performed the notable feat of killing the giant, the king could not help but take note of him and ask who he was.

On the other hand, it is possible that Saul knew who David was, but, after David had performed this feat, was only inquiring who David’s father was. This fits the exact nature of Saul’s question which was, “Whose son are you, young man?” ( 17:58 ). Had he not recognized David he should have asked “What is your name?” Saul was known for placing the most valiant men in his bodyguard ( 14:52 ). Saul may have wondered if David had any more brave brothers. Or he may have simply wished for more complete identification of this brave young man so that he could properly reward his extraordinary accomplishment. In either case there is no contradiction here.   

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.