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This Chapter Verse Commentaries:
He came to the trench. More probably the barricade, or outer circle of defence for their camp, made of their wagons (see on 1Sa_10:22). Strictly the word means a wagon track, but the primary meaning of the verb is to be round. This was the shape of camps in old time, and they were protected against surprise by having the wagons and baggage placed round them. The word occurs again in 1Sa_26:5, 1Sa_26:7. The latter part of the verse is literally, "And he came to the circle of the wagons, and to the host that was going forth to the array; and they shouted for the battle." If the article be omitted before "going forth," for which there is some authority, the rendering of the A.V. would be right. David left his carriage. I.e. that which he was carrying. The word is rendered stuff in 1Sa_10:22; 1Sa_25:13; 1Sa_30:24. Literally the word means utensils, and so whatever he had with him for any purpose (comp. Act_21:15). Ran into the army. Literally, "to the array," "to the ranks," the place where the troops were drawn up (see 1Sa_30:10).
1Sa_17:23, 1Sa_17:24
The champion, the Philistine of Oath, Goliath by name. The Hebrew is, "The champion (see on 1Sa_17:4), Goliath the Philistine his name, of Gath," probably the very words of the original record. Out of the armies, or ranks. This is a very probable correction of the Kri, made by restoring a letter which has apparently dropped out. The word in the written text might mean "the open space between the two armies;" but it occurs nowhere else, and this space was chiefly occupied by the ravine. The men of Israel … fled from him. I.e. they drew back in haste from the edge of the ravine, which Goliath could no more have crossed, encased in armour weighing two and a half hundred-weight, than a knight could have done in the middle ages. In 1Sa_17:40 we read that it was out of this ravine that David selected his pebbles, and, being encumbered with no armour, it was easy for him to climb up the other side and attack his heavily armed opponent.
1Sa_17:25-27
To defy Israel. Rather, "to cast scorn on," "to dishonour Israel" (see on 1Sa_17:10). The king will enrich him with great riches,... and make his father's house free in Israel. Many years must have elapsed before Saul could thus have developed the powers of the crown, and the last words show that contributions were levied from all the households in Israel for the support of the king and his retinue. There had manifestly been a great advance since the day when Jesse sent the king a few loaves of bread, a skin of wine, and a kid (1Sa_16:20). Still we cannot imagine that Saul had introduced taxes, nor was the political organisation of the State ripe enough for so advanced a state of things. The words more probably refer to freedom from personal service in the army and elsewhere; though it is quite possible that on special occasions contributions may have been levied, and presents, no doubt, were constantly being made to the king, though on no regular system. Taketh away the reproach. The noun formed from the verb rendered defy in 1Sa_17:10, where see note. Uncircumcised. See on 1Sa_14:6. David, like Jonathan, sees a ground of confidence in the uncovenanted relation of the Philistine towards God. The living God. A second ground of confidence. The god of the Philistines was a lifeless idol; Jehovah a Being who proved his existence by his acts. So shall it be done. As the people all answer David's inquiries in the same way, Saul had evidently made a proclamation to this effect, which we may suppose he fulfilled, though not in the frankest manner (1Sa_18:17, 1Sa_18:27).
1Sa_17:28, 1Sa_17:29
Eliab's anger was kindled against David. As David, with growing indignation at an uncovenanted heathen thus dishonouring the subjects of the living God, puts eager questions to all around, his ehier brother angrily reproaches him with words full of contempt. Between the eldest and youngest of eight sons was a vast interval, and Eliab regards David's talk as mere pride, or, rather, "presumption," "impertinence;" and also as naughtiness, or badness, of heart, probably because he imagined that David's object was to provoke some one else to fight, that he might see the battle. David's answer is gentle and forbearing, but the last words are difficult. Is there not a cause? Have not those whom we are ready to condemn a reason and justification for their conduct? Such a question put to ourselves might stop much slander and fault finding. But the Hebrew literally has, Is it not word? And the ancient versions and the best modern commentators understand by this, "It was but a mere word;" "I was only talking about this challenge, and was doing no wrong.
1Sa_17:30, 1Sa_17:31
Manner. Literally, word, the noun translated cause in 1Sa_17:29, and meaning in both verses "conversation." It occurs here thrice, the Hebrew being, "And he spake according to this word: and the people returned him a word according to the former word." And as David thus persisted in his indignant remonstrances at the ranks of the living God being thus dishonoured by no man accepting the challenge, they rehearsed them before Saul, who thereupon sent for him. And thus David a second time, and under very different circumstances, found himself again standing in the king's presence.
DAVID UNDERTAKES THE COMBAT WITH GOLIATH, AND PREPARES FOR THE ENCOUNTER (1Sa_17:32-40).
1Sa_17:32, 1Sa_17:33
On being brought before the king, David says, Let no man's heart fail because of him, i.e. "on account of this Philistine." Literally it is "upon him," and some therefore translate "within him." The Septuagint forman reads "my lord"—"Let not my lord's heart fail within him." Probably "within him" is the best rendering of the phrase. Thou art but a youth. I.e. "a lad" (see on 1Sa_1:24; 1Sa_2:18). It is the word applied to David's brethren in 1Sa_16:11, and his friend must have been very enthusiastic when, in 1Sa_16:18, he described him as a "hero of valour and a man of war."
1Sa_17:34-36
David does not appeal to any feat of arms. He may have served with credit in repelling some Philistine foray, but these combats with wild beasts, fought without the presence of spectators, and with no regent necessity (as most shepherds would have been too glad to compound with such enemies by letting them take a lamb without molestation), still more clearly proved David's fearless nature. Lions and bears were both common in ancient times in Palestine, when the country was more densely covered with wood; and bears are numerous in the mountainous districts now. Lions seem to have been less feared than bears (Amo_5:19); but Canon Tristram thinks there were two species of the lion in Palestine—one short-maned, which was not very formidable, the other long maned, which was more fierce and dangerous. The Hebrew literally is, "There came the lion and even the bear," the articles implying that they were the well known foes of the shepherd. The written text has zeh, "this," for seh, "a lamb," probably a mere variety of spelling. There can be little doubt that David refers to two different occasions, especially as bears and lions never hunt in company. By his beard. Neither the bear nor the lion has a beard, and the word really means "the chin," "the place where the beard grows." The Chaldee translates the lower jaw, and the Septuagint the throat. It is plain from this description that David slew the beast with his staff. He arose against me. This shows that the combat thus particularly described was with the bear, which does thus rise on its hind legs to grapple with its foe, while the lion crouches and then springs. Pliny also says that the weakest part of a bear is its head, and that it can be killed by a smart blow there. The manner in which David killed the lion is not described. Defied. See on 1Sa_17:10.
1Sa_17:37
Saul said unto David, Go. The king's consent was necessary before David could act as the champion of the Israelites. It was a courageous act in Saul to give his permission, considering the conditions of the combat (see 1Sa_17:9), but the two arguments here given persuaded him: the first, David's strong confidence in Jehovah, insuring his courage; and, secondly, the coolness and bravery he had shown in these dangerous encounters with savage animals.
1Sa_17:38-40
Saul armed David with his armour. Rather, "Saul clad David in his war dress." The word does not mean arms, either offensive or defensive; for in 1Sa_4:12, where it is rendered "clothes," we read of its being rent. It occurs again in 1Sa_18:4, and is there rendered "garments.'' Strictly it was the soldier's coat, worn under his armour, and girt close to the body by the sword belt. It does not follow that David was as tall as Saul because he thus put on his military coat; for it would be adjusted to the body by the belt, and its length was not a matter of much consequence. When, then, it is said that David girded his sword upon his armour, it means upon this coat, though the corselet of mail would also be worn over it. He assayed to go. I.e. he made an attempt at going, took a short walk thus arrayed, making trial all the while of his equipments; and he found them so cumbrous that he felt that he would have no chance against the Philistine except as a light-armed soldier. The agility of his movements would then make him a match for one so heavily overweighted as Goliath. Wearing, therefore, only his shepherd's dress, armed only with a sling, David descended into the ravine which separated the two armies, chose there five pebbles, and, clambering up the other side, advanced towards the Philistine. For brook the Hebrew has "torrent bed." Condor speaks of a torrent flowing through the ravine (see on 1Sa_18:2).
COMBAT OF DAVID AND GOLIATH (verses 41-54).
1Sa_17:41-44
When David had crossed the ravine, Goliath and his armour bearer advanced towards him; and when he saw that the Israelite champion was but a lad (see 1Sa_17:33), with red hair, which added to his youthful appearance, and handsome, but with nothing more than a staff in his hand, he regarded this light equipment as an insult, and asks, Am I a dog,—an animal held in great aversion in the East,—that thou comest to me with staves? The plural is used as a contemptuous generalisation, but the Septuagint is offended at it, and with amusing matter of fact exactness translates, "With a staff and stones." And the Philistine cursed David by his gods. The Hebrew is singular, "by his god," i.e. the deity whom he had selected to be his especial patron.
1Sa_17:45-47
And with a shield. Really, "a javelin" (see on 1Sa_17:6). David of course menitions only his arms of offence. As Goliath had reviled David by his god, so David now expresses his trust in the God of Israel, even Jehovah of hosts, whom the Philistine was dishonouring. This day. I.e. immediately (see 1Sa_14:33). Carcases is singular in the Hebrew, but is rightly translated plural, as it is used collectively. That all the earth may know, etc. As we saw on 1Sa_17:37, it was David's strong faith in Jehovah, and his conviction that God was fighting for him in proof of his covenant relation to Israel, that not only nerved him to the battle, but made Saul see in him one fit to be Israel's representative in so hazardous a duel.
1Sa_17:48, 1Sa_17:49
When the Philistine arose. Apparently he was seated, as was the rule with armies in ancient times when not engaged in conflict. When, then, he saw David emerge from the ravine, he rose, and, carrying his vast load of armour, moved slowly towards his enemy, trying to frighten him by his curses. David, meanwhile, in his light equipment, ran towards the army, Hebrew, "the rank," i.e. the Philistine line, in front of which Goliath had been sitting. As the giant's helmet had no visor, that protection not having as yet been invented, and his shield was still carried by his armour bearer, his face was exposed to David's missiles. And in those days, before firearms were invented, men by constant practice "could sling stones at a hair-breadth, and not miss" (Jdg_20:16). And even if David were not quite as skilful as those Benjamites, yet, as the giant could move only very slowly, the chances were that he would hit him with one or more of his five pebbles. As it was, he struck him at his first attempt upon the forehead with such force that Goliath was stunned, and fell down upon his face to the ground.
1Sa_17:50, 1Sa_17:51
So David prevailed over the Philistine with a sling and with a stone. It is evident that the narrator regarded David's victory as extraordinary; and no doubt it required not only great courage, but also perfect skill, as only the lower portion of the forehead would be exposed, and on no other part of the giant's body would a blow have been of any avail. The narrator also calls attention to the fact that David relied upon his sling alone, for there was no sword in the hand of David. Slings probably were regarded as useful only to harass an enemy, while swords, which they had only lately been able to procure (1Sa_13:22), were regarded as the real weapons of offence. David, therefore, completes his victory by killing Goliath with his own sword as he lay stunned upon the ground. As Ahimelech considered it fit for David's own use (1Sa_21:9), it was probably not so monstrous in size as Goliath's other weapons. Champion is not the word so rendered in 1Sa_17:4, 1Sa_17:23, but that used in 1Sa_16:18 for "a hero of valour."
1Sa_17:52, 1Sa_17:53
To the valley. Hebrew, gai. As we have seen, there was a gai or ravine between the two armies, but in the Hebrew there is no article, and the Israelites must also cross this before any fighting began. The panic which struck the Philistines when they saw their champion fall enabled the Israelites to do so, but the pursuit only then commenced. The Septuagint reads Gath, a very probable emendation, for, as we saw in the passage quoted from Condor on 1Sa_17:2, Gath was situated at the mouth of the terebinth valley. The Syriac and Vulgate retain valley, but the former understands it of the mouth of the valley of Elah. Shaaraim was a town assigned to Judah (Jos_15:36) in the Shephelah (see on 1Sa_17:1), but was now held by the Philistines. They spoiled their tents. More correctly, "their camp."
1Sa_17:54
David...brought it to Jerusalem. This is an anticipation of later history. The Jebusites at this time held Jerusalem; but when David had taken it from them, he removed the head of Goliath thither, and the narrator, following the usual custom of Hebrew historians, mentions the ultimate fate of this trophy here (see on 1Sa_16:21). He put his armour in his tent. I.e. he carried it to his home (see on 1Sa_2:35; 1Sa_4:10; 1Sa_13:2, etc.), where it became his private property. The mistranslation of camp by tents in 1Sa_17:53 might lead an English reader to suppose that it meant a tent in the camp of Israel; but most probably the men all slept under their wagons. Abravanel supposes that by David's tent was meant the tabernacle of Jehovah, but this would surely have been stated more fully. Either, however, now, or at some later period, David must have presented the sword as an offering to the tabernacle, as it was laid up at Nob, whence he took it with him in his flight (see 1Sa_21:9).
SAUL'S INQUIRY CONCERNING DAVID'S PARENTAGE (1Sa_17:55-58).
1Sa_17:55-58
Abner, whose son is this youth? Hebrew, "lad," na'ar. We have seen that the narrative in 1Sa_16:21-23 carries the history of David's relations with Saul down to a much later period, and that in 1Sa_16:15 of this chapter David is represented as not dwelling continuously at Saul's court, but as having returned to Bethlehem and resumed his pastoral occupations there, whence he would be summoned back in case of the recurrence of Saul's malady. It is plain from what is stated here that David had not thus far spent time enough at Gibeah to be personally well known either to Saul or his officers (see note on 1Sa_16:15). Stripling. Not na'ar, but 'alem, the masculine of the word 'almah, used in Isa_7:14. It means a young man fully grown, and arrived at the age to marry, and so is more definite than na'ar, which Saul uses in verse 58. As David returned, etc. Abner, as captain of the host, would naturally watch the combat, and as soon as it was possible would bring the young warrior into the king's presence. But what is recorded here could have taken place only after the pursuit of the Philistines was over, and really these five verses should be united with Isa_17:1-14; as their object is to introduce the account of the love. of Jonathan for David. Starting then with the inquiry made by the king of Abner, asking for fuller information as to the young man's parentage, the historian then tells how after the chase he was brought before Saul, and then, in 1Sa_18:1, that the result of their conversation was the warm love that henceforward knit together these two kindred souls.
1. David arrives at the camp just as preparations are being made for battle.
2. While with his brethren he hears the defiance of Goliath, and observes the dismay of Israel.
3. Being informed of the inducement offered by Saul for any one to slay Goliath, he makes particular inquiries as to the facts, and suggests the vanity of the defiance.
4. His inquiries arouse the jealousy of Eliab, who imputes to him unhallowed motives.
5. Nevertheless, David persists in his attention to the matter. The pusillanimity of the entire army seems to have been accepted by Saul as quite reasonable in presence of such a foe. David's converse with the men revealed a remarkable unanimity of sentiment among them. Estimated by the ordinary maxims of war during times when brute force in individual conflict decided the day, there was, indeed, small chance for a dwarf against a giant. The embarrassment was great, natural, and irremovable. But from the moment of David's arrival this condition of things appeared to him unreasonable. Coming fresh from the fold, unfamiliar with the ordinary rules of armed warfare, and interpreting facts by principles acquired elsewhere than in the camp and among pusillanimous men, he marvelled at the dismay of Israel, and dared to be singular in his opinion that the giant was not to be dreaded. Events from a religious point of view assume a different aspect. Notice—
I. AN EMINENTLY RELIGIOUS MAN'S IMPRESSIONS OF FORMIDABLE DIFFICULTIES. David was at this time, in comparison with others, eminently religious. The facts of life impress us according to. sentiments and views already entertained. When, therefore, this devout, God-fearing youth looked on the conflict, he saw it with eyes full of religious light. He felt that the entire army was wrong in feeling and opinion. The principle holds good in other applications. The eminently religious get an impression of the world peculiar to their refined spiritual condition. The most conspicuous instance of this is in the case of the holy Saviour. Coming from the pure, loving sphere of heaven, more sweet and restful than David's rural pastures, how different would the earth, with its conflicts, cares, and woes, appear to him as compared with their impression on men! Holy men see the world with new eyes when they descend from some mount of transfiguration. No wonder if some highly purified and trustful souls, looking on the fear and inactivity of professed followers of Christ, are disgusted and ashamed at the lack of hope and confidence. If we have the "mind of Christ," fresh, pure, deep in conviction of God's all-wise and mighty will, toned with pity, and elevated by undying hope, we shall often get impressions of our surroundings which may make us singular, but which, nevertheless, will be just.
II. AN EMINENTLY RELIGIOUS MAN WILL NOT HESITATE TO INDICATE AND JUSTIFY HIS IMPRESSIONS. The clear, truthful eyes of the shepherd youth saw the world through a Divine medium, and, with all the sincerity of goodness and force of deep conviction, he was not afraid to let it be known that he differed from others. "Who is this Philistine?" He defy the "armies of the living God!" The fire burned; he could not but speak. To him it was a most abhorrent thought that any one could dare to assert his strength against God. It is obvious that David reduced. the whole situation to a question of first principles. He remembered who the Philistine was in the sight of God, and what the meaning of Israel's existence in the great purpose of redemption. The fear of Israel he referred to loss of faith in the people's mission to the world, and in God as the perfecter of that mission. Illustrations of the same course are elsewhere found. True religious enlightenment must express itself in some form. The holy cannot look on life and be silent. Our Saviour's words and deeds were largely the expression of the effect of man's condition upon his nature. It is especially important to remember this reference to first principles in their application to—
1. The sorrows and woes of mankind through sin. We cannot solve the mystery of evil, but can fall back on the primary truth that God is good and wise, and therefore his government in the end will be justified.
2. The prevalent habits of the world. We must not fail to trace them to radical alienation from God, and apply the only radical cure, renewal of nature by the Spirit of God.
3. The obstacles in the way of Christ's triumph. They are real as facts, but we must justify our faith in their removal by indicating their essentially transitory character in contrast with the "everlasting strength" of our God.
III. A RELIGIOUS MAN IN GIVING EFFECT TO HIS IMPRESSIONS MAY BE MISREPRESENTED. David's pure mind was charged with vanity and idle curiosity (1Sa_17:28). The accusation was the more painful in coming from a brother. Jealousy creates a jaundiced medium through which the holiest and most beautiful things appear hideous. A greater than David was also reviled, and his most holy and blessed words and deeds associated with the most wicked of origins (Mar_3:22; Joh_10:20). Pliny and Tacitus, judicious men of the world, could not appreciate the opinions and motives of the early Christians. Even now strong faith in God, and belief that all obstacles to the progress of Christianity will give way because essentially human, is regarded as fanaticism. Even among some professed believers in Christ those are held to be too sanguine who feel sure that the most formidable of modem giants is as nothing before the mighty power which somehow will sweep it away. Be it so; time will show.
General lessons:—
1. Clearness of vision on religious matters, and indirectly on all, is a result of superior devoutness of spirit.
2. 'We never need fear being singular when sustained by a clear conscience and the approval of God.
3. The earnest convictions and simple faith of one man may, in the providence of God, work a revolution in popular thought.
4. We give value to our religious convictions when they are indicated with candour and are sustained by simplicity and purity of life.
5. A love of detraction and petty fault finding, while it does not really injure the devoted who are its object, debases those who indulge in them.
1Sa_17:31-37
1. David's words being reported to Saul, he sends for him.
2. David volunteers to go forth and fight the Philistine.
3. In justification of his confidence, he refers to God's deliverance of him from the lion and bear.
4. Saul bids him go, and desires for him the Lord's presence. It was doubtless a relief to Saul to be informed that at least there was one in Israel who dared to accept the Philistine's challenge. His surprise was equal to his relief, and may have lessened his hope, when he saw the stripling. The quiet confidence of David was natural and reasonable to himself, but evidently required some justification before Saul. The story Of the lion and bear was adduced, with beautiful simplicity of spirit, to indicate to Saul that the confidence cherished was amply warranted by past experience. To David's mind the logic was unanswerable. It is by tracing the mental process by which David rested in his firm conviction that we shall see the true ground of our confidence in God, when called by his providence to enter upon undertakings of a serious nature.
I. A PRIMARY TRUTH. The power of God is adequate to any human need. This general truth was the basis of David's reasoning. It was involved in his very conception of Jehovah, and found beautiful utterance in his language of later years. The power of the Eternal was not a mere philosophic idea requisite to complete the notion of God, but a living energy permeating all things. The ascription of natural changes and events immediately to God (Psa_18:1-50.) is only the expression of a faith which sees the Divine energy in and through all things. The people at Elah, on seeing Goliath, thought of his strength. The reverse effect produced in the mind of David by Goliath's boast was the thought of the eternal power. The influence of general truths on our life is great—greater than some suppose. They lie deep down in the mind, and yet are ever at command to regulate thought and feeling, and to suggest lines of conduct. Hence those in whom they are most fresh and clear are persons of wider range of view, sounder judgment, and deeper convictions. It is important to have the mend well fortified with those general truths that relate to God; and, in view of the difficulties and dangers of life, it is well to keep clear the truth that in Jehovah is "everlasting strength."
II. AN EXPERIENCE. David referred to the experience he had had of the power of God in delivering him from the lion and bear while in the discharge of his life's calling. The Almighty hand had befriended him at a time when he put forth his own energies to subdue his dangerous enemies. Without having recourse to miracle in these cases, it is enough to notice that David recognises Divine aid in the putting forth of effort, and the primary truth had been translated into the experience of life: and so become strikingly verified. A fact is an unanswerable argument. The logic strengthens. Most of us can fall back on deliverances from lions and adders (Psa_91:13). The mental record of the past furnishes a premiss on which to build an argument of hope for the future (2Ti_4:17, 2Ti_4:18).
III. A REVEALED FACT. David could not cherish the confidence he did without welding with his primary truth and personal experience the fact that the Almighty was always the same, and that, therefore, continuity in aid might be looked for. The unchangeableness of God was an assured fact, not from philosophic speculation on the necessary nature of the Supreme, but because made clear to the mind by the Holy Spirit (2Pe_1:21). "From everlasting to everlasting thou art God," keeping covenant forever (Psa_89:34). Therefore the argument from past experience of his power was, so far, available for conflict with a gigantic foe. The force of this revealed fact concerning the Divine Being is great. It gives our mind a resting place amidst the incessant flux of things. It opens up to view a rock on which we can stand calm and secure in face of all changes of earth. The frailty of our life seems a blessing in association with so precious a reality. As the uniformity in the laws of nature furnish a basis of wise calculation and confidence in action, so the unchanging power of God in relation to human need is a ground of hope and confidence in pursuit of legitimate objects.
IV. A PRESENT EMERGENCY. David found himself in presence of an emergency more trying than when lion and bear were confronted, for the interests were wide. He was too sensible a youth to imagine that the eternal power would be manifested because men desired it, whatever the occasion. But if aid was given formerly in real need, and now a need more pressing was felt, the argument of faith was conclusive. Moreover, the earlier occasions were private and personal; this was public, affecting the interests of Israel; and were not these the interests of him for whose advent Israel lived? The ruddy youth perhaps saw a connection between the overthrow of Goliath and the great kingdom of which he sang in Psa_72:1-20. We have here a safe criterion of the reasonableness of confidence in God's aid. When an emergency arises which deeply affects the honour and safety of Christ's Church, and the diffusion of the blessings of his reign, we are warranted to cherish fullest confidence that God will help us in our endeavour, by such means as we possess, to meet the peril. Let Churches and individuals act by this rule, and they will never be disappointed. It is involved in the promise, "Lo, I am with you alway, even unto the end of the world."
V. A PROVIDENCE. The previously noticed elements in the ground of David's confidence were more influential from the fact that he did not force himself into the position, but was there by providential leading, in which he was quite passive. A man may at the last moment shrink from a dangerous work if conscious that he, by contrivance, sought it out; but when we are literally urged by circumstances into difficulties and dangers, and have a good cause in hand, then we may take the providence as an encouragement to go through. Providence led the apostles into conflict with rulers, and, hence, they dared to be confident.
VI. A PLEA. David could fortify his expectation of help by the plea that his heart was honest in intent. He sought not to fight the giant for love of fighting, for securing renown, for any private end, but for love to his people Israel and the honour of Israel's God. Purity of motive in ordinary life is no substitute for faith in Christ for acceptance with God; but it is a condition on which God grants his aid to us in our exertions. If we face gigantic evils, in themselves too great for our wisdom and strength, from an intense desire to conquer them for Christ, cherishing no vain personal ambition, then the highest confidence is justified. A power equal to our need, unchanged by time, realised in past experience, required for an emergency in which the honour of Christ is at stake, sought by one providentially led to face the difficulty, and desired not for vain reasons, but purely for the glory of God—such a process of thought places confidence in God's help on a most reasonable basis.
General lessons:—
1. We should consider whether Providence has really given us arduous work to do for Christ.
2. Our wisdom is to go forth, not under the influence of the opinions of unspiritual men, but under the full force of our own religious convictions.
3. We must not expect to know in what way the power of God will work with us; the fact that it will is enough.
4. Success or failure in perilous enterprises for Christ depends much on the purity of motive, and this should receive prayerful attention.
1Sa_17:38-40
1. Saul clothes David with his armour.
2. David, distrusting its value, puts it aside.
3. He goes forth to the conflict armed only with a sling and a stone.
There is a curious blending of cowardice, prudence, and folly in Saul's conduct. Not daring to fight the foe, he hesitates not to accept a youth; and while providing ordinary armour for his defence, he fails to see that an armed youth would really be at a disadvantage with an armed giant. Apart from higher considerations, David's good sense shows him that free nimbleness would be of more value than limbs stiffened under a coat of mail. The gentle negation, "I have not proved them," covered a positive faith in other armour often proved. He would be David in the conflict, and no one else. The issue was staked on his perfect naturalness. He knew "in whom he believed," and was true to his own individuality. The teaching is wide and important in relation to—
I. EDUCATION. To be natural is one of the ends of education, and there is a naturalness in the means and process by which alone that and all the ends of education will be secured. While psychologically the sum of faculties is the same in all, the relative power of them may vary. Constitutional tendencies and tastes also greatly differ. The inherent capacity of certain faculties seems likewise to be affected by inheritance. Discrimination is therefore requisite in education, otherwise we may place a Saul's armour on a David, and encumber his mental movements. No doubt a weak faculty is benefited by being stimulated to work, and a deficient taste may be improved by exercise; but the apportionment of work to faculties and tastes should be regulated, not by some general average of minds, but by what will make the most of the idiosyncrasies of the individual. That educational training and equipment is natural which leaves the mind most free and effective. What is gained on one side by painful drudgery may be lost on another by embitterment and crippled talents. Especially in religious education is this important. Let us not clothe the mental nature of children with the forms suited to men. Probably much of the distaste for religious instruction springs from the perfect unsuitability of the form to the receptivity of the mind.
II. OCCUPATION. Success in any calling depends largely on the naturalness of it to the abilities, tastes, and aspirations of the employed. The Goliath of poverty and disappointment too frequently overpowers really good and able men, because their occupation, though good and useful in itself, is unnatural to them. In the pressure of life it is hard, no doubt, to find the proper place for each one; but more forethought on the part of parents and guardians would obviate some of the evils. The over crowding and eager race of men, trampling one another down in poverty, raises the thought whether these troubles are not the voice of Providence calling on men to spread abroad and cultivate the rich distant lands waiting for occupants. Naturalness of occupation and of manner is also desirable in works of charity and religion. Let not men be armed with powers and prerogatives out of accord with their mental and moral stature. Let not the youth of the Church, in their enthusiasm for Christ, be fettered by impositions that will nullify their zeal Nor let the immature assume functions for which ripe experience alone can qualify. The wise Church is that which takes cognisance of all its members, and finds out and encourages some sphere of Christian activity natural to the attainments and social position of each individual. Ministries may differ in style and be most natural—e.g. Paul and John.
III. SPIRITUAL CONFLICT. In one respect David's was a spiritual conflict. He discerned the great religious issues at stake, and the fitness of the means by which the battle was to be fought. For sweeping off from the earth a great foe of God's purpose in Israel, and, therefore, in Christ, he had not proved the armour of Saul, the unspiritual king; but he had proved other means of warfare suited to his individuality as a youth full of faith in God and enthusiasm for the golden age of the world. The man after God's own heart will not fight in the attire of the man who had lost faith in God. He must have freedom for such powers as are natural to himself, and that would give scope for his trust in God.
1. Is there not here a foreshadowing of a greater than David? Christ, in seeking to rid the earth of the giant foe of God's righteous government, sin, knows that men have been accustomed to contend with the evil by various appliances—philosophy, art, social and political organisation, repressive ordinances, commercial intercourse, and other agencies created for the preservation of society. There were men who hoped that he would adopt some of the ordinary appliances (Joh_6:15). But Christ worked out his mission on the line of his own individuality. Recognising organisations, and social laws, and ordinary knowledge as useful, he nevertheless struck at the root, not at the ramifications, of sin. "Except a man be born again, he cannot see the kingdom of God." "Make the tree good and his fruit good." And this he effects by the power of his holy life, of his self-sacrifice, and pure truth, brought to bear on the deepest springs of thought and volition by the mighty working of the Holy Spirit (Mat_11:29; Joh_3:7; Joh_10:16-18; Joh_13:15; Joh_17:17; 2Co_5:21; Php_2:5; 1Pe_2:21-25; 1Pe_3:18).
2. We may also see here a parallel to our personal conflicts with evil. There are "carnal" weapons sometimes used for subjugation of evil, but the spiritual man knows of an "armour of God" (Eph Joh_7:11-17), often proved and never known to fail Both in our own hearts and in the world sin will be most surely overcome if we distrust mere accommodations to its nature and conformities to its methods, and use with all our free energy the spiritual power which comes of God. Christian naturalness lies in using Christian means—faith, prayer, truth, love, hope, and patience.
1Sa_17:41-51
1. The Philistine, on observing the youth and simple weapons of David, disdains and curses him, and boasts of soon giving his flesh to bird and beast.
2. David, in reply, declares that he comes in the name of God, and expresses his assurance that, in the speedy death of his foe, all men would learn that the battle is the Lord's.
3. Goliath falls by means of the sling and stone.
4. Seizing his sword, David cuts off his head, whereon the Philistines flee. We may regard Goliath and David as representatives of two very distinct orders of character—the one serving as a foil to the other. The low human purpose, the boastful trust in human strength, and the vanity of gaining personal renown, on the one side, set off in bold relief the execution of a Divine purpose, the quiet trust in Divine strength, and the supreme desire to see God glorified, on the other side. "I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied"—here is the great principle that governed David's conduct. "In the name of the Lord" did the stripling raise his voice, select his stones, and use his sling. Nor was this a mere accident in his life. A crisis may bring out into clear and bold expression the principle which governs a good man's life, bait it does not create it. "In the name of the Lord" was his motto when feeding the sheep, slaying the lion and bear, and composing the Psalms. Consider—
I. The NATURE AND RANGE OF THE GOVERNING PRINCIPLE OF a GOOD MAN'S LIFE. There are various mental acts entering into and lying at the spring of conduct—some more original than others. Life cannot be fully understood without an analysis of them and a recognition of their mutual relation. At one time a passion may be regarded as the governing principle—e.g. "The love of Christ constraineth us;" at another, supreme regard for right—e.g. "Do justly;" at another, obedience to a superior will—e.g. "Not my will, but thine be done." But these and others of kindred nature are in Scripture summarised in the beautiful formula, "In the name of the Lord." David's conduct brings this principle into triple forth.
1. The purpose of life is the purpose of God. That which God, by the revelations of his mercy and the ordinations of providence, is working out—the cutting off of evil and the establishment of righteousness—is the adopted and cherished purpose of life. In every calling, pursuit, enterprise, alliance, pleasure, secular or spiritual conflict, the true man goes forth "in the name of the Lord" to destroy the foe of God and man. He is conscious of a definite unity of purpose, and wills that it be identical with the one purpose of God.
2. The power trusted to is the power of God. The Lord in whose name David went forth "sayeth not with sword and spear." The stripling did not expect Goliath to fall down dead while he lay at rest in his tent, but be went forth using those means natural to him as a youth, and this too because of the unseen hand which taught "his fingers to fight." God's strength is not a vast reserve locked up for use on some far distant day, when some new system of worlds has to be created, any more than that it has been all poured forth into laws and forces now acting. The Eternal Spirit is eternally strong, and as a Spirit is in such contact with us that, by placing ourselves in a certain attitude of loving trust, we receive from him according to our need.
3. The glory sought is that of the Lord. The motive of David was not to become notorious among men, not to promote some private advantage, but that "all the earth might know that there is a God in Israel." Here the stripling warrior was governed by the same reference to God as was recognised by the Apostle Paul when he said, "Do all to the glory of God" (1Co_10:31). This abnegation of self, this joy in the honour of the holy name, this ambition to see men bowing in reverence to the Lord of all, enters into the private and public, the secular and spiritual, works of the renewed man. See the beautiful and impressive language of saints of different ages (2Sa_22:33, 2Sa_22:35; 2Ch_32:7, 2Ch_32:8; Psa_20:5; Psa_63:4; Psa_115:1; 2Co_10:4; Heb_11:32-34).
II. The TRUE GOVERNING PRINCIPLE OF LIFE IS NOT UNDERSTOOD BY THOSE WHO ARE NOT UNDER ITS INFLUENCE. Goliath, judging others by the principles that governed his own conduct, disdained David: his abusive language shows that he had no conception of the nature of the inspiration that made the stripling so cool and brave. Some men live in a world not penetrated even by the vision of others. Spheres of life come into collision, but do not intersect. The scorn and contempt of the ungodly is a common fact (Psa_123:4; 1Co_1:18; 1Co_4:13). Christ and his apostles were treated with contempt, and their design of subduing the world was, and still is, by some referred to madness. Ridicule of prayer, of missions to savage men, of expectation of Christ's gospel being accepted by all, still abounds. Are not the people "few," the means contemptible—out of harmony with the age, and opposed to the principles of physical science? It is the old story of a boastful Goliath. It is the same revelation of profound ignorance. Verily, if there were no more in Christian men than in their foes, the conflict would soon be settled (2Co_4:4).
III. The TRIUMPH OF THE OUTWORKING OF THE TRUE GOVERNING PRINCIPLE OF LIFE IS ASSURED. David was sure that on that very day his foe would fall, and so illustrate the supremacy of the good man's principle. Events confirmed the truth. The issue of the great conflict between Christ's Church and opposing forces of evil is thus foreshadowed. We may go forth with the same assurance that at the end of the world's great day of battle we shall be in a position to say, "Now thanks be unto God, who always causeth us to triumph in Christ" (2Co_2:14; 1Co_15:57, 1Co_15:58). The same result may be looked for in respect of our own personal conflicts with sin; for though we may be weak, and pained by the scorning of the proud, yet, using our sling and stone in the strength of God, it will be found at last that we are "more than conquerors." And this, which applies to life as a whole, is of equal force in respect to any form of vice or moral evil we contend with day by day (Psa_44:6, Psa_44:7; Mic_7:8).
General lessons:—
1. The continued boasting of the enemies of Christianity is an illustration of its spiritual nature and the truth of its predictions (2Pe_3:3).
2. The great need for Christians is to rise to the height of their powers and privileges as soldiers of Christ (1Co_16:13).
3. Every triumph achieved for Christ over sins, or individuals, or obstacles is a pledge of coming victories.
1Sa_17:52-58
1. Stimulated by the exploit of David, the people complete their victory over the Philistines.
2. David leaves his weapons in his tent and carries Goliath's head to Jerusalem.
3. During the conflict Saul inquires who David was, but obtains no information, till, on presentation, David declares himself to be the son of Jesse. The summary of events here given brings out incidentally a fair illustration of general truths.
I. MULTITUDES ARE INSPIRED TO VIGOROUS ACTION BY THE INFLUENCE OF INDIVIDUAL HEROISM. The force of David's character passed beyond the death of Goliath: it infused fear into the Philistines and aroused the spirit of his countrymen. In this stimulating power we have one of the prime qualities of true leadership. The value of our actions lies much in this moral force. One of the difficulties of conflict in a good cause is to arouse enthusiasm, nourish courage, and incline men to exchange their lethargy for action. In the cause of Christ we have need to pray that he would raise up men fitted, by their heroic spirit, to arouse the slumbering energies of his people.
II. FORMER FRIENDS REAPPEAR UNDER A NEW GUISE. The stripling who befriended Saul in his military difficulties was the same as comforted him in his private sorrows. The deft fingers that once drew sweet music from the harp now used the stone that brought Saul's enemy to the earth. This was the second of the many acts of kindness rendered by the future to the present king, though Saul recognised not his quondam comforter under the new guise of chivalry. It is a happy circumstance when a man can enrich others by the exercise of diverse and unlooked for gifts, even when not recognised. By such merciful providences does God sometimes mitigate the misfortunes even of the undeserving.
III. THERE IS SOMETIMES IGNORANCE IN HIGH PLACES OF PERSONS AND QUALITIES WORTH KNOWING. For some time David had, next to Samuel, been the most beautiful character in Israel. This is a just inference from his choice and anointing by Samuel, the sweet charm of his music and song, his noble endurance of Eliab's base imputation (1Sa_17:28, 1Sa_17:29), the simple story of the lion and bear, the tone of his address to Goliath, and the entire spirit displayed through the day. If moral and high spiritual qualities are of greatest permanent value to a nation, then David was, next to Samuel, Israel's greatest benefactor. And yet Saul and his officers knew him not. Concerned with the arm of flesh and the framework of national life, great authorities are often unaware of the presence of persons most important on account of their elevation of character. This will ever be true until the time comes when moral and spiritual considerations have their proper place in the councils of kings and princes. But though "unknown" in earthly courts, the holy and Christly have their record in the court of heaven, and are held in everlasting remembrance by him who delighteth in his saints and guards them as the apple of his eye.
General lessons:—
1. We should pray God that the spirit of his chosen servants may become more prevalent in the Church.
2. If our goodness is real, it will find out new forms of manifestation, and not refrain because men see not the personality that blesses.
3. It may be useful to foster courage and hope for future conflicts in life by a frequent reminder of past victories, for the giant's head in Jerusalem was not without moral intent.
4. It will be an encouragement to constancy in goodness to remember that while "unknown" we are "well known" (2Co_5:9).
1. He arrived at the wagon rampart when the host was about to make an advance; leaving there the things he carried, he ran into the ranks to seek his brethren; and, while talking with them, there stalked forth, as on previous days, the Philistine champion, at the sight of whom "all the men of Israel fled, and were sore afraid" (1Sa_17:24). The shepherd youth alone was fearless. There was in him more faith than in the whole army. And in conversing with the men around him he intimated the possible overthrow of this boastful giant, and the "taking away of the reproach from Israel," and expressed his amazement at the audacity of the man in "defying the ranks of the living God" (whose presence and power all appear to have forgotten).
2. On hearing his words, and probably surmising that he entertained the thought of encountering the champion, Eliab was filled with envy and anger, and reproached him as being out of his proper place, as only fit to have the charge of a few sheep, and even neglectful of them, and as proud, discontented with his calling, bad-hearted, and delighting in the sight of strife and bloodshed, which, he said, he knew, however others might be deceived. Ah, how little did he really know of his brother's heart! But angry men are more desirous of inflicting pain than of uttering the truth.
3. This language would have excited the fierce wrath of most persons. But David maintained his self-control, and gave the soft answer which "turneth away wrath." He thus obtained a victory which was hardly less noble than that which he shortly afterwards obtained over Goliath. Consider his self-conquest (with respect to the passion of anger) as -
I. ACHIEVED UNDER SEVERE PROVOCATION.
1. The contemptuous reproach of a brother. From him at least better things might have been expected. But natural affection often vanishes before envy and anger (Gen_4:8), and is transformed into intense hatred. "There is no enemy so ready or so spiteful as the domestical" (Hall).
2. An ungrateful return for kindness. David had come with valuable presents and kindly inquiries, and this was his reward.
3. An unjust impugning of motives. "Eliab sought for the splinter in his brother's eye, and was not aware of the beam that was in his own; the very things with which he charged his brother were most apparent in his own scornful reproach" (Keil).
4. An open attack upon reputation. His words were intended to damage David in the eyes of others, as unworthy of their confidence and regard. All these things were calculated to exasperate. "Thus David was envied of his own brethren, herein being a type of Christ, who was rejected of the Jews, being as it were the eldest brethren, and was received of the Gentiles" (Wilier). The followers of Christ are often exposed to similar provocation. "And the strength of a good soldier of Jesus Christ appears in nothing more than in steadfastly maintaining the holy calm, meekness, sweetness, and benevolence of his mind amidst all the storms, injuries, strange behaviour, and surprising acts and events of this evil and unreasonable world (J. Edwards).
II. EXHIBITING AN ADMIRABLE SPIRIT.
1. Extraordinary meekness and forbearance in enduring reproach. "He that is slow to wrath is of great understanding," etc. (Pro_14:29; Pro_15:18; Pro_25:28).
2. Firm and instant repression of angry passion. For it could hardly be but that a flash of indignation should glance into his breast; but "anger resteth in the bosom of fools" (Ecc_7:9).
3. Wise and gentle reserve in the language employed. It is as useless to reason with the wind as with an angry man. "Set a watch, O Lord, before my mouth," etc. (Psa_141:3).
4. Continued and steadfast adherence to a noble purpose. David went on talking. after the same manner" (1Sa_17:30). We ought not to suffer ourselves to be turned from the path of duty by the reproach which we may meet therein, but we should rather pursue it more diligently than ever, and prove by our conduct the sincerity and rectitude of our spirit. "He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city" (Pro_16:32). "It is better to conquer the deceitful lusts of the heart than to conquer Jerusalem" (St. Bernard).
"The bravest trophy ever man obtained
Is that which o'er himself, himself hath gained."
"When thou art offended by others, do not let thy mind dwell upon them, or on such thoughts as these:—that they ought not so to have treated thee; who they are; or whom they think themselves to be, and the like; for all this is fuel, and a kindling of anger, wrath, and hatred. But in such eases turn instantly to the strength and commands of God, that thou mayest know what thou oughtest to do, and that thine error be not greater than theirs. So shalt thou return into the way of peace" (Scupoli). And of this spirit Christ is the supreme pattern (1Pe_2:21-23).
III. FOLLOWED BY A BENEFICIAL EFFECT.
1. A sense of peace and Divine approbation. "Angels came and ministered unto him" (Mat_4:11). It is always thus with those who conquer temptation.
2. The purifying and strengthening of faith, by means of the trial to which it is subjected (1Pe_1:7; Jas_1:2).
3. The commendation of character in the sight of others, who commonly judge of the truth of an accusation by the manner in which it is met, and naturally confide in a man of calmness, firmness, and lofty purpose. "They rehearsed them" (his words) "before Saul: and he sent for him" (1Sa_17:31).
4. The preparation of the spirit for subsequent conflict. "Could the second victory have been achieved if he had failed in the first conflict? His combat with Goliath demanded an undimmed eye, a steady arm, and a calm heart, and if he had given way to stormy passion for only a brief season there would have been a lingering feverishness and nervousness, utterly unfitting him for the dread struggle on which the fate of two armies and two nations was depending" (C. Vince).—D.
1Sa_17:32-37. (THE VALLEY OF ELAH.)
I. AN EXPERIENCE of great deliverances.
1. Consisting of accomplished facts. "Thy servant kept his father's sheep," etc. (1Sa_17:34, 1Sa_17:35). They were not imaginary, but real events.
2. Occurring in personal history, and therefore the more certain and deeply impressed on the mind. How full is every individual life of instructive providential occurrences, if we will but observe them.
3. Wrought by a Divine hand. "The Lord that delivered me," etc. (1Sa_17:37). Where unbelief perceives nothing but chance and good fortune a devout spirit sees "him who is invisible;" and the extraordinary success which the former attributes to man the latter ascribes to God.
4. Treasured up in a grateful memory. "Therefore will I remember thee," etc. (Psa_42:6; Psa_77:10, Psa_77:11). Experience is the collection of many particulars registered in the memory."
II. AN ARGUMENT for strong confidence. The argument—
1. Rests upon the unchangeableness of God, and the uniform method of his dealings. "The Strength of Israel will not lie nor repent" (1Sa_16:1-23 :29). Hence every instance of his help is an instruction and a promise, inasmuch as it shows the manner in which lie affords his aid, and gives assurance of it under like conditions. "Because thou hast been my help, therefore in the shadow of thy wings will I rejoice" (Psa_63:7; Psa_27:9). "This was a favourite argument with David. He was fond of inferring future interpositions from past. And the argument is good, if used cautiously and with just discrimination. It is always good if justly applied. The difficulty is in such application. The unchangeable God will always do the same things in the same circumstances. If we can be certain that cases are alike we may expect a repetition of his conduct" (A.J. Morris).
2. Recognises similarity between the circumstances in which Divine help has been received and those in which it is expected, viz,
(1) in the path of duty;
(2) in conflict with an imposing, powerful, and cruel adversary;
(3) in a state of perilous need;
(4) in the exercise of simple trust;
(5) in the use of appropriate means;
(6) and in seeking the honour of God.
When there is so close a resemblance the argument is readily applied, and its conclusion irresistible.
3. Regards the help formerly received as a pledge of personal favour, and an encouragement to expect not only continued, but still greater, benefits from him whose power and love are measureless. "I was delivered out of the mouth of the lion; and the Lord shall deliver me from every evil work," etc. (2Ti_4:17, 2Ti_4:18; 2Co_1:10).
"Man's plea to man is that he never more
Will beg, and that he never begged before:
Man's plea to God is that he did obtain
A former suit, and therefore sues again.
How good a God we serve, that, when we sue,
Makes his old gifts the examples of his new"
(Quarles).
4. Is confirmed in practice as often as it is faithfully tested, and increases in force, depth, and breadth with every fresh experience of Divine help. "Oh, were we but acquainted with this kind of reasoning with God, how undaunted we should be in all troubles! We should be as secure in time to come as for the time past; for all is one with God. We do exceedingly wrong our own souls and weaken our faith by not minding God's favours. How strong in faith might old men be that have had many experiences of God's love if they would take this course! Every former mercy should strengthen our faith for a new, as conquerors whom every former victory encourageth to a new conquest" (Sibbes, 'Works,' 1:320).—D.