1 Samuel 17 commentary

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

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

A shepherd lad, come the same morning from keeping sheep, had more courage than all the mighty men of Israel. Thus God often sends good words to his Israel, and does great things for them, by the weak and foolish things of the world. As he had answered his brother's passion with meekness, so David answered Saul's fear with faith. When David kept sheep, he proved himself very careful and tender of his flock. This reminds us of Christ, the good Shepherd, who not only ventured, but laid down his life for the sheep. Our experience ought to encourage us to trust in God, and be bold in the way of duty. He that has delivered, does and will continue to do so. David gained leave to fight the Philistine. Not being used to such armour as Saul put upon him, he was not satisfied to go in that manner; this was from the Lord, that it might more plainly appear he fought and conquered in faith, and that the victory was from Him who works by the feeblest and most despised means and instruments. It is not to be inquired how excellent any thing is, but how proper. Let Saul's coat be ever so rich, and his armour ever so strong, what is David the better if they fit him not? But faith, prayer, truth, and righteousness; the whole armour of God, and the mind that was in Christ; are equally needful for all the servants of the Lord, whatever may be their work.

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.

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!

CHAPTER 17

1Sa 17:1-3. The Israelites and Philistines Being Ready to Battle.

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

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

Azekah--a small place in the neighborhood.

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

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

1Sa 17:4-11. Goliath Challenges a Combat.

4-11. a champion--Hebrew, a "man between two"; that is, a person who, on the part of his own people, undertook to determine the national quarrel by engaging in single combat with a chosen warrior in the hostile army.

17. Take now for thy brethren an ephah of this parched corn, and these ten loaves--In those times campaigns seldom lasted above a few days at a time. The soldiers were volunteers or militia, who were supplied with provisions from time to time by their friends at home.

18. carry these ten cheeses to the captain--to enlist his kind attention. Oriental cheeses are very small; and although they are frequently made of so soft a consistence as to resemble curds, those which David carried seem to have been fully formed, pressed, and sufficiently dried to admit of their being carried.

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

20. David left the sheep with a keeper--This is the only instance in which the hired shepherd is distinguished from the master or one of his family.

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

22. left his carriage in the hand of the keeper of the carriage--to make his way to the standard of Judah.

25. make his father's house free in Israel--His family should be exempted from the impositions and services to which the general body of the Israelites were subjected.

34-36. a lion, and a bear--There were two different rencontres, for those animals prowl alone. The bear must have been a Syrian bear, which is believed to be a distinct species, or perhaps a variety, of the brown bear. The beard applies to the lion alone. Those feats seem to have been performed with no weapons more effective than the rude staves and stones of the field, or his shepherd's crook.

37. The Lord that delivered me--It would have been natural for a youth, and especially an Oriental youth, to make a parade of his gallantry. But David's piety sank all consideration of his own prowess and ascribed the success of those achievements to the divine aid, which he felt assured would not be withheld from him in a cause which so intimately concerned the safety and honor of His people.

Saul said unto David, Go, and the Lord be with thee--The pious language of the modest but valiant youth impressed the monarch's heart. He felt that it indicated the true military confidence for Israel, and, therefore, made up his mind, without any demur, to sanction a combat on which the fate of his kingdom depended, and with a champion supporting his interests apparently so unequal to the task.

38-39. Saul armed David with his armour--The ancient Hebrews were particularly attentive to the personal safety of their warriors, and hence Saul equipped the youthful champion with his own defensive accoutrements, which would be of the best style. It is probable that Saul's coat of mail, or corslet, was a loose shirt, otherwise it could not have fitted both a stripling and a man of the colossal stature of the king.

40. brook--wady.

bag--or scrip for containing his daily food.

sling--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.

42-47. the Philistine said ... said David to the Philistine--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.

49. smote the Philistine in his forehead--At the opening for the eyes--that was the only exposed part of his body.

51. cut off his head--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.

52. Shaaraim--(See Jos 15:36).

54. tent--the sacred tabernacle. David dedicated the sword of Goliath as a votive offering to the Lord.

55-58. Saul ... said unto Abner ... whose son is this youth?--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].

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I a Philistine - The Targum adds much to this speech. This is the substance: "I am Goliath the Philistine of Gath, who killed the two sons of Eli, Hophni and Phinehas the priests; and led into captivity the ark of the covenant of Jehovah, and placed it in the temple of Dagon my god; and it remained in the cities of the Philistines seven months. Also, in all our battles I have gone at the head of the army, and we conquered and cut down men, and laid them as low as the dust of the earth; and to this day the Philistines have not granted me the honor of being chief of a thousand men. And ye, men of Israel, what noble exploit has Saul, the son of Kish, of Gibeah, done, that ye should have made him king over you? If he be a hero, let him come down himself and fight with me; but if he be a weak or cowardly man, then choose you out a man that he may come down to me."

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

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

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

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

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

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

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

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

Is there not a cause? - הלוא דבר הוא halo dabar hu. I believe the meaning is what several of the versions express: I have spoken but a word. And should a man be made an offender for a word?

And David said - This properly connects with the eleventh verse.

Thou art but a youth - Supposed to be about twenty-two or twenty-three years of age.

Thy servant kept his father's sheep - He found it necessary to give Saul the reasons why he undertook this combat; and why he expected to be victorious.

1. I have courage to undertake it, and strength to perform it.

2. Both have been tried in a very signal manner: (1). A lion came upon my flock, and seized a lamb; I ran after him, he attacked me, I seized hold of him by his shaggy locks, smote and slew him, and delivered the lamb. (2). A bear came in the same way, and I attacked and slew him.

3. This, with whom I am to fight, is a Philistine, an uncircumcised man; one who is an enemy to God: God therefore will not be on his side. On that ground I have nothing to fear.

4. He has defied the armies of the Lord; and has in effect defied Jehovah himself: therefore the battle is the Lord's, and he will stand by me.

5. I have perfect confidence in his protection and defense; for they that trust in him shall never be confounded.

6. I conclude, therefore, that the Lord, who delivered me out of the paw of the lion, and out of the paw of the bear, will deliver me out of the hand of the Philistine.

The slaying of the lion and the bear mentioned here, must have taken place at two different times; perhaps the verse should be read thus: I went out after him, (the lion). and smote him, etc. And when he (the bear) rose up against me, I caught him by the beard and slew him.

Go, and the Lord be with thee - Saul saw that these were reasonable grounds of confidence, and therefore wished him success.

Saul armed David - He knew that although the battle was the Lord's, yet prudent means should be used to secure success.

I cannot go with these - In ancient times it required considerable exercise and training to make a man expert in the use of such heavy armor; armor which in the present day scarcely a man is to be found who is able to carry; and so it must have been then, until that practice which arises from frequent use had made the proprietor perfect. I have not proved them says David: I am wholly unaccustomed to such armor and it would be an encumbrance to me.

He took his staff - What we would call his crook.

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.

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 1Sam 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 1Sam 17:6 (note)), but David took care to prevent the use of all such weapons, by giving him the first blow.

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

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

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.

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.

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.

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.

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

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.

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.

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.

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.

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, 1Sam 17:58 (note).

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, (1Sam 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 1Sam 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." "1Sam 17:11. 'When Saul and all Israel heard these words of the Philistine, they were dismayed, and greatly afraid.' "1Sam 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, (1Sam 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; 1Sam 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,' 1Sam 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, 1Sam 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, 1Sam 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 1Sam 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 1Sam 17:11 and 1Sam 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 1Sam 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 1Sam 17:19. Nothing of the host going forth, and shouting for the battle, at the time of David's arrival, as in 1Sam 17:20. Nothing of all the men of Israel fleeing from Goliath, as in 1Sam 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, 1Sam 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, 1Sam 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 1Sam 17:16. David, (it is said, 1Sam 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 1Sam 17:17, 1Sam 17:18. Nothing of encouraging any man to fight Goliath, by an offer of the kinds daughter, 1Sam 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 1Sam 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 1Sam 16:1-13. Nothing of a second conversation between David and the soldiers, as in 1Sam 17:30, 1Sam 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 1Sam 17:55. Nothing of David's being introduced to the king by Abner, in form, after killing the Philistine, 1Sam 17:57, at a time when the king and the captain of the host had no leisure for complemental ceremony; but were set out, 1Sam 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 equinam

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.

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

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

Coat of mail - Made of brass plates laid over one another, like the scales of a fish. The weight, &c. - The common shekel contained a fourth part of an ounce; and so five thousand shekels made one thousand two hundred and fifty ounces, or seventy - eight pounds: which weight is not unsuitable to a man of such vast strength as his height speaks him to be.

Greaves - Boots.

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

Come down - That the battle may be decided by us two alone.

Afraid - This may seem strange, considering the glorious promises, and their late experience of divine assistance. And where was Jonathan, who in the last war had so bravely engaged an whole army of the Philistines? Doubtless he did not feel himself so stirred up of God as he did at that time. As the best, so the bravest of men, are no more than what God makes them. Jonathan must sit still now, because this honour is reserved for David.

Old man - Therefore he went not himself to the camp.

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

Pledge - That is, bring me some token of their welfare.

Fighting - That is, in a posture and readiness to fight with them; as it is explained, ver.20,21.

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

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

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

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

A cause - Of my thus speaking? Is this giant invincible? Is our God unable to oppose him, and subdue him? However David is not deterred from his undertaking, by the hard words of Eliab. They that undertake public services must not think it strange, if they be opposed by those from whom they had reason to expect assistance, but must humbly go on with their work, in the face, not only of their enemies threats, but of their friends slights, suspicions, and censures.

He tarried - For being secretly moved by God's spirit to undertake the combat. He speaks with divers persons about it, that it might come to the king's ear.

Let no man's heart, &c. - It would have reflected upon his prince to say, Let not thy heart fail: therefore he speaks in general terms, Let no man's heart fail. A little shepherd, come but this morning from keeping sheep, has more courage than all the mighty men of Israel! Thus doth God often do great things for his people by the weak things of the world.

A youth - Not above 20 years old; and a novice, a raw and unexperienced soldier.

The Lord, &c. - The lion and the bear were only enemies to me and my sheep, and it was in defence of them I attacked them. But this Philistine is an enemy to my God and his people, and it is for their honour that I attack him.

Armour - With armour taken out of his armoury. He seems to speak of some military vestments which were then used in war, and were contrived for defence; such as buff - coats are now.

Proved them - I have no skill or experience in the managements of this kind of arms.

Staff - 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.

Drew near - Probably a signal was made, that his challenge was accepted.

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

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

A God - 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.

Saveth - That is, that he can save without these arms, and with the most contemptible weapons. The battle - That is, the events of war are wholly in his power. He will - David speaks thus confidently, because he was assured of it by a particular inspiration.

Drew nigh - Like a stalking mountain. Ran - So far was he from fear!

Forehead - 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.

David took - 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.

Whose son - 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. I cannot tell - 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.

NOW the Philistines gathered together their armies to battel , and were gathered together at Shocho, which belongeth to Judah, and pitched between Shocho and Azekah in Ephesdammim.

To Revenge their former great and shameful Defeat, Chap. 14.

Marginal references: Josh. 15. 35.; Or, the coast of Dammim.

3 And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side : and there was a valley between them.

Where they had disposed and fortified their Camps, that if the one should Assault the other, the Assailant should have the disadvantage, and be obliged to Fight from a lower place.

4 ¶ And there went out a Champion out of the camp of the Philistines, named Goliah, of Gath, whose height was six cubits and a span .

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

Which is not strange, for besides the Giants mentioned in Scripture, Herodotus, Diodorus Siculus, and Pliny, and others, make mention of persons Seven Cubits high; which is near double to an ordinary mans height.

Marginal references: Heb. a middle man, or a man between two.

5 And he had an helmet of brass upon his head; and he was armed with a coat of mail: and the weight of the coat was five thousand shekels of brass.

The common Shekle contained onely a fourth part of an Ounce; and so 5000 Shekels made 1250 Ounces, which make exactly 78 pounds. Which weight is not unsuitable to a man of such vast greatness and strength as his Height speaks him to be.

Marginal references: Heb. clothed.

7 And the staff of his spear was like a weavers beam , and his spears head weighed six hundred shekels of iron, and one bearing a shield went before him.

On which the Weavers fasten their Web. It was like this for thickness; and for the length, that he omits, as easie to be collected by proportion to the rest. And though the whole weight of Goliah's Armour may seem prodigious; yet it is not so much by far, as one Athanatus did manage: of whom Pliny relates, That he saw him come into the Theater with Arms weighing 12000 Ounces.

Marginal references: Heb. [illegible: 1 word] Neh. 3. 3. H[illegible: 1+ letters] 3. 11.

8 And he stood and cryed unto the armies of Israel, and said unto them, Why are ye come out to set your battel in aray? am not I a Philistine, and ye servants to Saul? choose ye a man for you, and let him come down to me .

That the Battel may be decided by us Two alone. Such offers were frequent in those times. And possibly he thought the Valiant Ionathan, who had Assaulted an whole Army, would never have refused this Challenge. But God so ordered the matter, that none should accept it, because he would reserve this Honour for David, as a step to his Kingdome.

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

Which may seem strange, considering the glorious Promises, and their late Experiences of Divine Assistance. But the truth is, all men do so intirely depend upon God in all things, that when he withdraws his help, the most Valiant and Resolute Persons cannot find their Hearts nor Hands, as daily experience shews.

12 ¶ Now David was the son of that Ephrathite of Bethlehem-Judah, whose name was Jesse, and he had eight sons : and the man went among men for an old man in the days of Saul.

i. e. Of the man of Ephrathah, or Bethlehem, Gen. 35. 19.

See on chap. 16. 10.

Marginal references: Chap. [illegible: 1 word]; Gen. [illegible: 1 word]

15 But David went and returned from Saul to feed his fathers sheep at Bethlehem.

Either 1. From Saul's Court: where having been entertained by Saul, to relieve him in his Melancholy Fits, he was permitted to go to his Fathers House, to be sent for again upon occasion. Or, 2. From Saul's Camp, whither he used to come to visit his Brethren; as appears from v. 17.

17 And Jesse said unto David his son, Take now for thy brethren an Ephah of this parched corn , and these ten loaves, and run to the camp to thy brethren.

A Food then much in use, which they used to mix with Water, or Milk, or Oyl, &c.

Marginal references: Heb▪ [illegible: 1 word] the[illegible: 1+ letters] [illegible: 1 word]

18 And carry these ten cheeses unto the captain of their thousand , and look how thy brethren fare, and take their pledg .

In whose Powe[illegible: 1+ letters] it was in a great measure, either to preserve them, or to expose them to utmost hazards.

i. e. Bring me some token of their welfare from them.

Marginal references: Heb▪ [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] ▪; ‡ Heb▪ [illegible: 1 word] of [illegible: 1+ letters] [illegible: 1 word]

19 Now Saul, and they, and all the men of Israel were in the valley of Elah, fighting with the Philistines :

i. e. In a posture, and readiness to Fight with them; as it is explained, v. 20, 21. Men are oft said in Scripture, to do what they intend, and are prepared to do; as hath been shewed formerly by instances.

20 And David rose up early in the morning, and left the sheep with a keeper, and took, and went as Jesse had commanded him: and he came to the trench as the host was going forth to the fight, and shouted for the battel.

i. e. To the Camp or Army which was there Intrenched.

As the manner was, both to animate themselves, and to terrifie their Enemies.

Marginal references: Or, place of the carriage.; In battel-ray, or place of fight.

22 And David left his carriage in the hand of the keeper of the carriage, and ran into the army, and came and saluted his brethren.

The Provisions which he had brought to his brethren.

Marginal references: Heb. the vessels from upon him.; Heb. asked his brethren of peace.

25 And the men of Israel said, Have ye seen this man that is come up? surely to defie Israel is he come up: and it shall be that the man who killeth him, the King will enrich him with great riches, and will give him his daughter, and make his fathers house free in Israel.

It is observable, that Saul in his great Distress, doth not encourage himself in God, nor seek his counsel or favour by Prayers and Sacrifices, but expects Relief from Men onely. This was one Effect and Sign of the departure of God's Spirit from him.

Free from all those Tributes and Charges which either the Court or the Camp required.

Marginal references: [illegible: 1 word]. 15. 16.

26 And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised Philistine, that he should defie the armies of the living God ?

Why should you all be thus dismayed at him? he is but a Man, and that of an accursed Race, a Stranger and Enemy to God, and no way able to stand before them who have the Living and Almighty God for their Strength and Refuge?

28 ¶ And Eliab his eldest brother heard when he spake unto the men, and Eliabs anger was kindled against David , and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness ? I know thy pride, and the naughtiness of thine heart ; for thou art come down that thou mightest see the battel.

Either because he thought him guilty of intollerable Folly, and Pride, and Presumption, in pretending to such an Attempt: or because he feared and concluded he would be certainly Ruined in the Enterprize: or rather, because he envied him the glory of so great an undertaking; and took this proffer of David's to be, what indeed it was, a Reproach to himself, and to all the rest, that having the great God on their side, had not the Faith or Courage to Fight with him.

Thou art much fitter to tend Sheep, than to appear in an Army, or to fight with a Giant.

Thy selfconfidence, and vain-glory, and curiosity.

29 And David said, What have I now done? [illegible: 1+ letters]s there not a cause ?

Either, 1. Of my coming: My Father sent me on an Errand. Or rather, 2. Of my thus speaking: [illegible: 1+ letters]s there not Reason in what I say? Is this Giant Invincible? [illegible: 1+ letters]s our God unable to Oppose him, and Subdue him?

30 ¶ And he turned from him towards another, and spake after the same manner : and the people answered him again after the former manner.

For being secretly moved by Gods Spirit to undertake the Combat, he speaks with divers persons about it, that so it might come to the King[illegible: 1+ letters] ear.

Marginal references: Heb. W[illegible: 1+ letters]d.

33 And Saul said to David, Thou art not able to go against this Philistine to sight with him: for thou art but a youth , and he a man of war from his youth.

Either, 1. For Age, to wit, comparatively to Goliah, being now not much above 20 years old, as is supposed. Or rather, 2. For Military skill, as the words following explain it; as if he should say, Thou art but a Novice, a raw and unexperienced Souldier, and therefore unable to Fight with him.

34 And David said unto Saul, Thy servant kept his fathers sheep, and there came a lion and a bear , and took a lamb out of the flock:

Not both together, but one af[illegible: 1+ letters]er another, at several times.

Marginal references: Or▪ [illegible: 1 word]

35 And I went out after him, and smote him , and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him.

To wit, the Lyon, as appears by his Beard: which having particularly mentioned, it was easily understood, and believed, that he did the same to the Bear; which therefore it was needless to express.

36 Thy servant slew both the lion and the bear : and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God.

This he is probably thought to have done after he was Anointed; when he was endowed with singular gifts of Gods Spirit: and among others, with extraordinary courage of Heart, and strength of Body.

37 David said moreover, The LORD that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of the Philistine. And Saul said unto David, Go , and the LORD be with thee.

It is not strange, that Saul consents to the Combate, considering David's pious and convincing Discourse grounded upon sensible Experience; and withal, the dangerous condition of the Israelitish Affairs, and the absolute Refusal of all other persons.

h His Good-will is the same to me, that it then was, and his Power is not diminished.

Marginal references: Heb. hand.; Heb. hand.

38 ¶ And Saul armed David with his armour , and he put an helmet of brass upon his head, also he armed him with a coat of mail.

Either, 1. With Saul's own Armour which he used to wear in Battel: which seems not to agree with the extraordinary height of Saul's Stature, 1 Sam. 10. 23. Nor is it like that Saul would disarm himself, when he was going forth to the Battel, v. 20, 21. Or, 2. With Armour taken out of his Armory. Not that the whole Armory of Saul was brought into the Field; but that some chosen Arms were taken out thence, and brought for any emergent occasion. Or rather, 3. With his vestments, or garments. For, 1. So the Hebrew Word properly and usually signifies; and so this same Word is Translated, 1 Sam. 18. 4. 2. His Armour is distinguished from this, and is particularly described in the following words. He seems therefore to speak of some Military Vestments which were then used in War, and were contrived for defence; such as Buff-coats now are.

Marginal references: Heb. clothed, &c. with his clothes.

39 And David girded his sword upon his armour, [illegible: 1 page] [illegible: 1 page] and he assayed to go, for he had not proved it: and David said unto Saul, I cannot go with these: for I have not proved them . And David put them off him.

I have no skill nor experience in the management of this kind of Arms.

40 And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherds bag which he had even in a scrip, and his sling was in his hand , and he drew near to the Philistine.

His Shepherds 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.

That if one should fail him, he might make use of another.

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.

This sort of Weapons was not unusual in the Fights of ancient times; and many arrived at great dexterity in slinging Stones with great certainty; of which we have instances both in Scripture, as Iudg. 20. 16. and in Diodorus Siculus, and Livy, and other Authors.

Marginal references: Or, Valley.; Heb. Vessel.

42 And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance .

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

43 And the Philistine said unto David, Am I a dog, that thou comest to me with staves ? and the Philistine cursed David by his gods .

i. e. With a Staff. The Plural Number for the Singular; as Gen. 21. 7. and 46. 7.

He prayed that his god Dagon, and Ashtaroth, &c. would Destroy him.

45 Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I▪ come to thee in the Name of the LORD of hosts , the God of the armies of Israel, whom thou hast defied .

i. e. By a Commission from him, with confidence in him, and assurance of his Help, and for the vindication of his Honour.

In defying that Army and People whereof he is the Lord, and Protector.

46 This 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 .

Heb. that God, the onely true God, is for Israel; or on Israels 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.

Marginal references: Heb. shut thee up.; 2 King. 5. 15.

47 And all this assembly shall know, that the LORD saveth not with sword and spear , (for the battel is the LORDS ,) and he will give you into our hands .

i. e. That he can save without these Arms, and with the most contemptible Weapons, such as mine seem to thee.

i. e. The Events of War are wholly in his Power, to give Success to whom, and by what means he pleaseth.

David speaks thus confidently, because he was assured of it by a particular Inspiration from God.

49 And David put his hand in his bag, and took thence a stone, and slang it, and smote the Philistine in his fore-head, that the stone sunk into his fore-head , and he fell upon his face to the earth.

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 Fore-head; and that in contempt of David and his Weapons, and by the singular direction of Gods Providence.

51 Therefore David ran and stood upon the Philistine, and took his sword , and drew it out of the sheath thereof, and slew him , and cut off his head therewith. And when the Philistines saw their champion was dead, they fled.

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, Chap. 21. 9.

Qu. How could this be, when he slew him before with the Stone, v. 50? Answ. There he gives a general account of the Event of the Battel, and of the Giants 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 compleated the Work.

53 And the children of Israel returned from chasing after the Philistines, and they spoiled their tents .

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.

54 And David took the head of the Philistine, and brought it to Jerusalem ; but he put his armour in his tent .

Either, to terrifie the Iebusites, who yet held the Fort of Zion, 2 Sam. 5. 7. or, for some other reason not Recorded, nor now known.

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, Chap. 21. and it is not unlikely the rest of his Armour was there also.

55 And when Saul saw David go forth against the Philistine, he said unto Abner the captain of the host, Abner, whose son is this youth ? and Abner said, As thy soul liveth, O king, I cannot tell ?

Qu. How could David be unknown to Saul, with whom he had lived, Chap. 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 Gods 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 Publick 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 chap. 17. 15, &c. though it be placed after it: But that is confuted by comparing chap. 18. 1, 2, 3.

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.

1Sa 17:1-11

Some time after David first came to Saul for the purpose of playing, and when he had gone back to his father to Bethlehem, probably because Saul’s condition had improved, the Philistines made a fresh attempt 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 of Jerusalem, in the hilly region between the mountains of Judah and the plain 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 the east or north-east of Damûm (see at Jos 10:10).

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 son of 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. The traditional introduction of the verb היה between ודוד and בּן־אישׁ (David was the son of that Ephratite) is both erroneous and misleading. If the words were to be understood in this way, היה could no more be omitted here than היתה in 2Ch 22:3, 2Ch 22:11. The true explanation is rather, that 1Sa 17:12-15 form one period expanded by parentheses, and that the historian lost sight of the construction with which he commenced in the intermediate clauses; so that he started afresh with the subject ודוד in 1Sa 17:15, and proceeded with what he had to say concerning David, doing this at the same time in such a form that what he writes is attached, so far as the sense if concerned, to the parenthetical remarks concerning Jesse’s eldest sons. To bring out distinctly the remarkable chain of circumstances by which David was led to undertake the conflict with Goliath, he links on to the reference to his father certain further notices respecting David’s family and his position at that time. Jesse had eight sons and was an old man in the time of Saul. באנשׁים בּא, “come among the weak.” אנשׁים generally means, no doubt, people or men. But this meaning does not give any appropriate sense here; and the supposition that 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 whom read אנשׁים, but also by the circumstance that the expression בּשּׁנים בּוא does not occur in the whole of the Old Testament, and that ביּמים בּוא alone is used with this signification.

1Sa 17:16-17

The Philistine drew near (to the Israelitish ranks) morning and evening, and stationed himself for forty days (in front of them). This remark continues the description of Goliath’s appearance, and introduces the account which follows. Whilst the Philistine was coming out every day for forty days long with his challenge to single combat, Jesse sent his son David into the camp. “Take now for thy brethren this ephah of parched grains (see Lev 23:13), and these ten loaves, and bring them quickly into the camp to thy brethren.”

1Sa 17:18

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

1Sa 17:19

“But Saul and they (the brothers), and the whole of the men of Israel, are in the terebinth valley,” etc. This statement forms part of Jesse’s words.

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 placed themselves battle-array against battle-array. וגו והחיל is a circumstantial clause, and the predicate is introduced with והרעוּ, as וגו והחיל is placed at the head absolutely: “and as for the army which, etc., it raised a shout.” בּמּלחמה הרע, lit. to make 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 the keeper of the vessels, and ran into the ranks to inquire as to the health of his brethren.

1Sa 17:23

Whilst he was talking with them, the champion (middle-man) Goliath drew near, and spoke according to those words (the words contained in 1Sa 17:8.), and David heard it. פל ממּערות is probably an error for פל ממּערכות (Keri, lxx, Vulg.; cf. 1Sa 17:26). If the Chethibh were the proper reading, it would suggest an Arabic word signifying 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 ye seen 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, and make his father’s house (i.e., his family) free in Israel,” viz., from taxes and public burdens. There is nothing said afterwards about the fulfilment of these promises. But it by no means follows from this, that the statement is to be regarded as nothing more than an exaggeration, that had grown up among the people, of what Saul had really said. There is al| the less probability in this, from the fact that, according to 1Sa 17:27, the people assured him again of the same thing. In all probability Saul had actually made some such promises as these, but did not feel himself bound to fulfil them afterwards, because he had not made them expressly to David himself.

1Sa 17:26-27

When David heard these words, he made more minute inquiries from the bystanders about the whole matter, and dropped some words which gave rise to the supposition that he wanted to go and fight with this Philistine himself. This is implied in the words, “For who is the Philistine, this uncircumcised one (i.e., standing as he does outside the covenant with Jehovah), that he insults the ranks of the living God!” whom he has defied in His army. “He must know,” says the Berleburger Bible, “that he has not to do with men, but with God. With a living God he will have to do, and not with an idol.”

1Sa 17:28

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

1Sa 17:29-30

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

1Sa 17:31

David’s words were told to Saul, who had him sent for immediately.

1Sa 17:32-40 David’s resolution to fight with Goliath; and his equipment for the conflict. - 1Sa 17:32. When in the presence of Saul, David said, “Let no man’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 with this Philistine.”

1Sa 17:41-54 David and Goliath: fall of Goliath, and flight of the Philistines. - 1Sa 17:41. The Philistine came closer and closer to David.

1Sa 17:57-58

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

Goliath's Challenge to Israel. (b. c. 1060.)

1 Now the Philistines gathered together their armies to battle, and were gathered together at Shochoh, which belongeth to Judah, and pitched between Shochoh and Azekah, in Ephes-dammim. 2 And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and set the battle in array against the Philistines. 3 And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side: and there was a valley between them. 4 And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span. 5 And he had a helmet of brass upon his head, and he was armed with a coat of mail; and the weight of the coat was five thousand shekels of brass. 6 And he had greaves of brass upon his legs, and a target of brass between his shoulders. 7 And the staff of his spear was like a weaver's beam; and his spear's head weighed six hundred shekels of iron: and one bearing a shield went before him. 8 And he stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me. 9 If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us. 10 And the Philistine said, I defy the armies of Israel this day; give me a man, that we may fight together. 11 When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid.

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

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

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

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

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

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

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

David Comes to the Camp of Israel. (b. c. 1060.)

12 Now David was the son of that Ephrathite of Bethlehem-judah, whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul. 13 And the three eldest sons of Jesse went and followed Saul to the battle: and the names of his three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, and the third Shammah. 14 And David was the youngest: and the three eldest followed Saul. 15 But David went and returned from Saul to feed his father's sheep at Bethlehem. 16 And the Philistine drew near morning and evening, and presented himself forty days. 17 And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run to the camp to thy brethren; 18 And carry these ten cheeses unto the captain of their thousand, and look how thy brethren fare, and take their pledge. 19 Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines. 20 And David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded him; and he came to the trench, as the host was going forth to the fight, and shouted for the battle. 21 For Israel and the Philistines had put the battle in array, army against army. 22 And David left his carriage in the hand of the keeper of the carriage, and ran into the army, and came and saluted his brethren. 23 And as he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the armies of the Philistines, and spake according to the same words: and David heard them. 24 And all the men of Israel, when they saw the man, fled from him, and were sore afraid. 25 And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, that the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father's house free in Israel. 26 And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised Philistine, that he should defy the armies of the living God? 27 And the people answered him after this manner, saying, So shall it be done to the man that killeth him. 28 And Eliab his eldest brother heard when he spake unto the men; and Eliab's anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle. 29 And David said, What have I now done? Is there not a cause? 30 And he turned from him toward another, and spake after the same manner: and the people answered him again after the former manner.

Forty days the two armies lay encamped facing one another, each advantageously posted, but neither forward to engage. Either they were parleying and treating of an accommodation or they were waiting for recruits; and perhaps there were frequent skirmishes between small detached parties. All this while, twice a day, morning and evening, did the insulting champion appear in the field and repeat his challenge, his own heart growing more and more proud for his not being answered and the people of Israel more and more timorous, while God designed hereby to ripen him for destruction and to make Israel's deliverance the more illustrious. All this while David is keeping his father's sheep, but at the end of forty days Providence brings him to the field to win and wear the laurel which no other Israelite dares venture for. We have in these verses,

I. The present state of his family. His father was old (v. 12): He went among men for an old man, was taken notice of for his great age, above what was usual at that time, and therefore was excused from pubic services, and went not in person to the wars, but sent his sons; he had the honours paid him that were due his age, his hoary head was a crown of glory to him. David's three elder brethren, who perhaps envied his place at the court, got their father to send for him home, and let them go to the camp, where they hoped to signalize themselves and eclipse him (v. 13, 14), while David himself was so far from being proud of the services he had done his prince, or ambitious of further preferment, that he not only returned from court to the obscurity of his father's house, but to care, and toil, and (as it proved, v. 34) the peril, of keeping his father's sheep. It was the praise of this humility that it came after he had the honour of a courtier, and the reward of it that it came before the honour of a conqueror. Before honour is humility. Now he had that opportunity of mediation and prayer, and other acts of devotion, which fitted him for what he was destined to more than all the military exercises of that inglorious camp could do.

II. The orders his father gave him to go and visit his brethren in the camp. He did not himself ask leave to go, to satisfy his curiosity, or to gain experience and make observations; but his father sent him on a mean and homely errand, on which any of his servants might have gone. He must carry some bread and cheese to his brethren, ten loaves with some parched corn for themselves (v. 17) and ten cheeses (which, it seems, he thought too good for them) for a present to their colonel, v. 18. David must still be the drudge of the family, though he was to be the greatest ornament of it. He had not so much as an ass at command to carry his load, but must take it on his back, and yet run to the camp. Jesse, we thought, was privy to his being anointed, and yet industriously kept him thus mean and obscure, probably to hide him from the eye of suspicion and envy, knowing that he was anointed to a crown in reversion. He must observe how his brethren fared, whether they were not reduced to short allowance, now that the encampment continued so long, that, if need were, he might send them more provisions. And he must take their pledge, that is, if they had pawned any thing, he must redeem it; take notice of their company, so some observe, whom they associate with, and what sort of life they lead. Perhaps David, like Joseph, had formerly brought to his father their evil report, and now he sends him to enquire concerning their manners. See the care the pious parents about their children when they are abroad from them, especially in places of temptation; they are solicitous how they conduct themselves, and particularly what company they keep. Let children think of this, and conduct themselves accordingly, remembering that, when they are from under their parents' eye, they are still under God's eye.

III. David's dutiful obedience to his father's command. His prudence and care made him be up early (v. 20), and yet not to leave his sheep without a keeper, so faithful was he in a few things and therefore the fitter to be made ruler over many things, and so well had he learnt to obey before he pretended to command. God's providence brought him to the camp very seasonably, when both sides had set the battle in array, and, as it should seem, were more likely to come to an engagement than they had yet been during all the forty days, v. 21. Both sides were now preparing to fight. Jesse little thought of sending his son to the army just at that critical juncture, but the wise God orders the time and all the circumstances of actions and affairs so as to serve his designs of securing the interests of Israel and advancing the men after his own heart. Now observe here,

1. How brisk and lively David was, v. 22. What articles he brought he honestly took care of, and left them with those that had the charge of the bag and baggage; but, though he had come a long journey with a great load, he ran into the army, to see what was doing there, and to pay his respects to his brethren. Seest thou a man thus diligent in his business, he is in the way of preferment, he shall stand before kings.

2. How bold and daring the Philistine was, v. 23. Now that the armies were drawn out into a line of battle he appeared first to renew his challenge, vainly imagining that he was in the eager chase of his own glory and triumph, whereas really he was but courting his own destruction.

3. How timorous and faint-hearted the men of Israel were. Though they had, for forty days together, been used to his haughty looks and threatening language, and, having seen no execution done by either, might have learned to despise both, yet, upon his approach, they fled from him and were greatly afraid, v. 24. One Philistine could never thus have chased 1000 Israelites, and put 10,000 to flight, unless their Rock, being treacherously forsaken by them, had justly sold them, and shut them up, Deut. xxxii. 30.

4. How high Saul bid for a champion. Though he was the tallest of all the men of Israel, and, if he had not been so, while he kept close to God might himself have safely taken up the gauntlet which this insolent Philistine threw down, yet, the Spirit of the Lord having departed from him, he durst not do it, nor press Jonathan to do it; but whoever will do it shall have as good preferment as he can give him, v. 25. If the hope of wealth and honour will prevail with any man to expose himself so far, it is proclaimed that the bold adventurer, if he come off, shall marry the king's daughter and have a good portion with her; but, as it should seem, whether he come off or no, his father's house shall be free in Israel, from all toll, tribute, custom, and services to the crown, or shall be ennobled and advanced to the peerage.

5. How much concerned David was to assert the honour of God and Israel against the impudent challenges of this champion. He asked what reward was promised to him that should slay this Philistine (v. 26), though he knew already, not because he was ambitious of the honour, but because he would have it taken notice of, and reported to Saul, how much he resented the indignity hereby done to Israel and Israel's God. He might have presumed so far upon his acquaintance and interest at court as to go himself to Saul to offer his service; but his modesty would not let him do this. It was one of his own rules, before it was one of his son's proverbs, Put not forth thyself in the presence of the king, and stand not in the place of great men (Prov. xxv. 6); yet his zeal put him upon that method which he hoped would bring him into this great engagement. Two considerations, it seems, fired David with a holy indignation:— (1.) That the challenger was one that was uncircumcised, a stranger to God and out of covenant with him. (2.) That the challenged were the armies of the living God, devoted to him, employed by him and for him, so that the affronts offered to them reflected upon the living God himself, and that he could not bear. When therefore some had told him what was the reward proposed for killing the Philistine (v. 27) he asked others (v. 30), with the same resentment, which he expected would at length come to Saul's ear.

6. How he was brow-beaten and discouraged by his eldest brother Eliab, who, taking notice of his forwardness, fell into a passion upon it, and gave David very abusive language, v. 28. Consider this, (1.) As the fruit of Eliab's jealousy. He was the eldest brother, and David the youngest, and perhaps it had been customary with him (as it is with too many elder brothers) to trample upon him and take every occasion to chide him. But those who thus exalt themselves over their juniors may perhaps live to see themselves, by a righteous providence, abased, and those to whom they are abusive exalted. Time may come when the elder may serve the younger. But Eliab was now vexed that his younger brother should speak those bold words against the Philistine which he himself durst not say. He knew what honour David had already had in the court, and, if he should now get honour in the camp (from which he thought he had found means effectually to seclude him, v. 15), the glory of his elder brethren would be eclipsed and stained; and therefore (such is the nature of jealousy) he would rather that Goliath should triumph over Israel than that David should be the man that should triumph over him. Wrath is cruel and anger is outrageous, but who can stand before envy, especially the envy of a brother, the keenness of which Jacob, and Joseph, and David experienced? See Prov. xviii. 19. It is very ill-favoured language that Eliab here gives him; not only unjust and unkind, but, at this time, basely ungrateful; for David was now sent by his father, as Joseph by his, on a kind of visit to his brethren. Eliab intended, in what he said, not only to grieve and discourage David himself, and quench that noble fire which he perceived glowing in his breast, but to represent him to those about him as an idle proud lad, not fit to be taken notice of. He gives them to understand that his business was only to keep sheep, and falsely insinuates that he was a careless unfaithful shepherd; though he had left his charge in good hands (v. 20), yet he must tauntingly be asked, With whom hast thou left those few sheep? Though he came down now to the camp in obedience to his father and kindness to his brethren, and Eliab knew this, yet his coming is turned to his reproach: "Thou hast come down, not to do any service, but to gratify thy own curiosity, and only to look about thee;" and thence he will infer the pride and naughtiness of his heart, and pretends to know it as certainly as if he were in his bosom. David could appeal to God concerning his humility and sincerity (Ps. xvii. 3; cxxxi. 1) and at this time gave proofs of both, and yet could not escape this hard character from his own brother. See the folly, absurdity, and wickedness, of a proud and envious passion; how groundless its jealousies are, how unjust its censures, how unfair its representations, how bitter its invectives, and how indecent its language. God, by his grace, keep us from such a spirit! (2.) As a trial of David's meekness, patience and constancy. A short trial it was, and he approved himself well in it; for, [1.] He bore the provocation with admirable temper (v. 29): "What have I now done? What fault have I committed, for which I should thus be chidden? Is there not a cause for my coming to the camp, when my father sent me? Is there not a cause for my resenting the injury done to Israel's honour by Goliath's challenges?" He had right and reason on his side, and knew it, and therefore did not render railing for railing, but with a soft answer turned away his brother's wrath. This conquest of his own passion was in some respects more honourable than his conquest of Goliath. He that hath rule over his own spirit is better than the mighty. It was no time for David to quarrel with his brother when the Philistines were upon them. The more threatening the church's enemies are the more forbearing her friends should be with one another. [2.] He broke through the discouragement with admirable resolution. He would not be driven off from his thoughts of engaging the Philistine by the ill-will of his brother. Those that undertake great and public services must not think it strange if they be discountenanced and opposed by those from whom they had reason to expect support and assistance; but must humbly go on with their work, in the face not only of their enemies' threats, but of their friends' slights and suspicions.

David Meets Goliath. (b. c. 1060.)

31 And when the words were heard which David spake, they rehearsed them before Saul: and he sent for him. 32 And David said to Saul, Let no man's heart fail because of him; thy servant will go and fight with this Philistine. 33 And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth. 34 And David said unto Saul, Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock: 35 And I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. 36 Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. 37 David said moreover, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. And Saul said unto David, Go, and the Lord be with thee. 38 And Saul armed David with his armour, and he put a helmet of brass upon his head; also he armed him with a coat of mail. 39 And David girded his sword upon his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him.

David is at length presented to Saul for his champion (v. 31) and he bravely undertakes to fight the Philistine (v. 32): Let no man's heart fail because of him. It would have reflected too much upon the valour of his prince if he had said, Let not thy heart fail; therefore he speaks generally: Let no man's heart fail. A little shepherd, come but this morning from keeping sheep, has more courage than all the mighty men of Israel, and encourages them. Thus does God often send good words to his Israel, and do great things for them, by the weak and foolish things of the world. David only desires a commission from Saul to go and fight with the Philistine, but says nothing to him of the reward he had proposed, because that was not the thing he was ambitious of, but only the honour of serving God and his country: nor would he seem to question Saul's generosity. Two things David had to do with Saul:—

I. To get clear of the objection Saul made against his undertaking. "Alas!" says Saul, "thou hast a good heart to it, but art by no means an equal match for this Philistine. To engage with him is to throw away a life which may better be reserved for more agreeable services. Thou art but a youth, rash and inconsiderate, weak and unversed in arms: he is a man that has the head and hands of a man, a man of war, trained up and inured to it from his youth (v. 33), and how canst thou expect but that he will be too hard for thee?" David, as he had answered his brother's passion with meekness, so he answered Saul's fear with faith, and gives a reason of the hope which was in him that he should conquer the Philistine, to the satisfaction of Saul. We have reason to fear that Saul had no great acquaintance with nor regard to the word of God, and therefore David, in reasoning with him, fetched not his arguments and encouragements thence, how much soever he had an eye to it in his own mind. But he argues from experience; though he was but a youth, and never in the wars, yet perhaps he had done as much as the killing of Goliath came to, for he had had, by divine assistance, spirit enough to encounter and strength enough to subdue a lion once and another time a bear that robbed him of his lambs, v. 34-36. To these he compares this uncircumcised Philistine, looks upon him to be as much a ravenous beast as either of them, and therefore doubts not but to deal as easily with him; and hereby he gives Saul to understand that he was not so inexperienced in hazardous combats as he took him to be.

1. He tells his story like a man of spirit. He is not ashamed to own that he kept his father's sheep, which his brother had just now upbraided him with. So far is he from concealing it that from his employment as a shepherd he fetches the experience that now animated him. But he lets those about him know that he was no ordinary shepherd. Whatever our profession or calling is, be it ever so mean, we should labour to excel in it, and do the business of it in the best manner. When David kept sheep, (1.) He approved himself very careful and tender of his flock, though it was not his own, but his father's. He could not see a lamb in distress but he would venture his life to rescue it. This temper made him fit to be a king, to whom the lives of subjects should be dear and their blood precious (Ps. lxxii. 14), and fit to be a type of Christ, the good Shepherd, who gathers the lambs in his arms and carries them in his bosom (Isa. xl. 11), and who not only ventured, but laid down his life for his sheep. Thus too was David fit to be an example to ministers with the utmost care and diligence to watch for souls, that they be not a prey to the roaring lion. (2.) He approved himself very bold and brave in the defence of his flock. This was that which he was now concerned to give proof of, and better evidence could not be demanded than this: "Thy servant not only rescued the lambs, but, to revenge the injury, slew both the lion and the bear."

2. He applies his story like a man of faith. He owns (v. 37) it was the Lord that delivered him from the lion and the bear; to him he gives the praise of that great achievement, and thence he infers, He will deliver me out of the hand of this Philistine. "The lion and the bear were enemies only to me and my sheep, and it was in defence of my own interest that I attacked them; but this Philistine is an enemy to God and Israel, defies the armies of the living God, and it is for their honour that I attack him." Note, (1.) Our experiences ought to be improved by us as our encouragements to trust in God and venture in the way of duty. He that has delivered does and will. (2.) By the care which common Providence takes of the inferior creatures, and the protection they are under, we may be encouraged to depend upon that special Providence which surrounds the Israel of God. He that sets bounds to the waves of the sea and the rage of wild beasts can and will restrain the wrath of wicked men. Paul seems to allude to this of David (2 Tim. iv. 17, 18), I was delivered out of the mouth of the lion, and therefore, I trust, the Lord shall deliver me. And perhaps David here thought of the story of Samson, and encouraged himself with it; for his slaying a lion was a happy presage of his many illustrious victories over the Philistines in single combat. Thus David took off Saul's objection against his undertaking, and gained a commission to fight the Philistine, with which Saul gave him a hearty good wish; since he would not venture himself, he prayed for him that would: Go, and the Lord be with thee, a good word, if it was not spoken customarily, and in a formal manner, as too often it is. But David has somewhat to do likewise,

II. To get clear of the armour wherewith Saul would, by all means, have him dressed up when he went upon this great action (v. 38): He armed David with his armour, not that which he wore himself, the disproportion of his stature would not admit that, but some that he kept in his armoury, little thinking that he on whom he now put his helmet and coat of mail must shortly inherit his crown and robe. David, being not yet resolved which way to attack his enemy, girded on his sword, not knowing, as yet, but he should have occasion to make use of it; but he found the armour would but encumber him, and would be rather his burden than his defence, and therefore he desires leave of Saul to put them off again: I cannot go with these, for I have not proved them, that is, "I have never been accustomed to such accoutrements as these." We may suppose Saul's armour was both very fine and very firm, but what good would it do David if it were not fit, or if he knew not how to manage himself in it? Those that aim at things above their education and usage, and covet the attire and armour of princes, forget that that is the best for us which we are fit for and accustomed to; if we had our desire, we should wish to be in our own coat again, and should say, "We cannot go with these;" we had therefore better go without them.

David Kills Goliath. (b. c. 1060.)

40 And he took his 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. 41 And the Philistine came on and drew near unto David; and the man that bare the shield went before him. 42 And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance. 43 And the Philistine said unto David, Am I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods. 44 And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field. 45 Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. 46 This 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. 47 And all this assembly shall know that the Lord saveth not with sword and spear: for the battle is the Lord 's, and he will give you into our hands.

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 (v. 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, v. 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, v. 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, v. 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 (v. 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 (v. 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, v. 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 Ps. xx. 7; cxviii. 10, 11. (2.) He depends for success upon God, v. 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 (v. 47), but can, when he pleases, save without either and against both, Ps. xlvi. 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.

48 And it came to pass, when the Philistine arose, and came and drew nigh to meet David, that David hasted, and ran toward the army to meet the Philistine. 49 And David put his hand in his bag, and took thence a stone, and slang it, and smote the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth. 50 So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David. 51 Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw their champion was dead, they fled. 52 And the men of Israel and of Judah arose, and shouted, and pursued the Philistines, until thou come to the valley, and to the gates of Ekron. And the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, and unto Ekron. 53 And the children of Israel returned from chasing after the Philistines, and they spoiled their tents. 54 And David took the head of the Philistine, and brought it to Jerusalem; but he put his armour in his tent. 55 And when Saul saw David go forth against the Philistine, he said unto Abner, the captain of the host, Abner, whose son is this youth? And Abner said, As thy soul liveth, O king, I cannot tell. 56 And the king said, Enquire thou whose son the stripling is. 57 And 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. 58 And Saul said to him, Whose son art thou, thou young man? And David answered, I am the son of thy servant Jesse the Bethlehemite.

Here is 1. The engagement between the two champions, v. 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, v. 49. Goliath knew there were famous slingers in Israel (Judg. xx. 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, Eccl. viii. 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, v. 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, Ps. lxiv. 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. ii. 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 (v. 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 (v. 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, v. 52. In their return from the chase they seized all the baggage, plundered the tents (v. 53), and enriched themselves with the spoil. 4. David's disposal of his trophies, v. 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, ch. xxi. 9. 5. The notice that was taken of David. Though he had been at court formerly, yet, having been for some time absent (v. 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 (v. 57), and he gave a modest account of himself, v. 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.