1 Samuel 17:48

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.

Here is 1. The engagement between the two champions, Sa1 17:48. To this engagement the Philistine advanced with a great deal of state and gravity; if he must encounter a pigmy, yet it shall be with the magnificence of a giant and a grandee. This is intimated in the manner of expression: He arose, and came, and drew nigh, like a stalking mountain, overlaid with brass and iron, to meet David. David advanced with no less activity and cheerfulness, as one that aimed more to do execution than to make a figure: He hasted, and ran, being lightly clad, to meet the Philistine. We may imagine with what tenderness and compassion the Israelites saw such a pleasing youth as this throwing himself into the mouth of destruction, but he knew whom he had believed and for whom he acted. 2. The fall of Goliath in this engagement. He was in no haste, because in no fear, but confident that he should soon at one stroke cleave his adversary's head; but, while he was preparing to do it solemnly, David did his business effectually, without any parade: he slang a stone which hit him in the forehead, and, in the twinkling of an eye, fetched him to the ground, Sa1 17:49. Goliath knew there were famous slingers in Israel (Jdg 20:16), yet was either so forgetful or presumptuous as to go with the beaver of his helmet open, and thither, to the only part left exposed, not so much David's art as God's providence directed the stone, and brought it with such force that it sunk into his head, notwithstanding the impudence with which his forehead was brazened. See how frail and uncertain life is, even when it thinks itself best fortified, and how quickly, how easily, and with how small a matter, the passage may be opened for life to go out and death to enter. Goliath himself has not power over the spirit to retain the spirit, Ecc 8:8. Let not the strong man glory in his strength, nor the armed man in his armour. See how God resists the proud and pours contempt upon those that bid defiance to him and his people. None ever hardened his heart against God and prospered. One of the Rabbin thinks that when Goliath said to David, Come, and I will give thy flesh to the fowls of the air, he threw up his head so hastily that his helmet fell off, and so left his broad forehead a fair mark for David. To complete the execution, David drew Goliath's own sword, a two-handed weapon for David, and with it cut off his head, Sa1 17:51. What need had David to take a sword of his own? his enemy's sword shall serve his purpose, when he has occasion for one. God is greatly glorified when his proud enemies are cut off with their own sword and he makes their own tongues to fall upon them, Psa 64:8. David's victory over Goliath was typical of the triumphs of the son of David over Satan and all the powers of darkness, whom he spoiled, and made a show of them openly (Col 2:15), and we through him are more than conquerors. 3. The defeat of the Philistines' army hereupon. They relied wholly upon the strength of their champion, and therefore, when they saw him slain, they did not, as Goliath had offered, throw down their arms and surrender themselves servants to Israel (Sa1 17:9), but took to their heels, being wholly dispirited, and thinking it to no purpose to oppose one before whom such a mighty man had fallen: They fled (Sa1 17:51), and this put life into the Israelites, who shouted and pursued them (David, it is probable, leading them on in the pursuit) even to the gates of their own cities, Sa1 17:52. In their return from the chase they seized all the baggage, plundered the tents (Sa1 17:53), and enriched themselves with the spoil. 4. David's disposal of his trophies, Sa1 17:54. He brought the head of the Philistine to Jerusalem, to be a terror to the Jebusites, who held the strong-hold of Sion: it is probable that he carried it in triumph to other cities. His armour he laid up in his tent; only the sword was preserved behind the ephod in the tabernacle, as consecrated to God, and a memorial of the victory to his honour, Sa1 21:9. 5. The notice that was taken of David. Though he had been at court formerly, yet, having been for some time absent (Sa1 17:15), Saul had forgotten him, being melancholy and mindless, and little thinking that his musician would have spirit enough to be his champion; and therefore, as if he had never seen him before, he asked whose son he was. Abner was a stranger to him, but brought him to Saul (Sa1 17:57), and he gave a modest account of himself, Sa1 17:58. And now he was introduced to the court with much greater advantages than before, in which he owned God's hand performing all things for him.

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.

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

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

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

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

A war between the Philistines and the Israelites furnished David with the opportunity of displaying before Saul and all Israel, and greatly to the terror of the enemies of his people, that heroic power which was firmly based upon his bold and pious trust in the omnipotence of the faithful covenant God (Sa1 17:1-3). A powerful giant, named Goliath, came forward from the ranks of the Philistines, and scornfully challenged the Israelites to produce a man who would decide the war by a single combat with him (Sa1 17:4-11). David, who had returned home for a time from the court of Saul, and had just been sent into the camp by his father with provisions for his elder brothers who were serving in the army, as soon as he heard the challenge and the scornful words of the Philistine, offered to fight with him (vv. 15-37), and killed the giant with a stone from a sling; whereupon the Philistines took to flight, and were pursued by the Israelites to Gath and Ekron (vv. 38-54).
Sa1 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 Damm, 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 Damm (see at Jos 10:10).
Sa1 17:2-3
Saul and the Israelites encamped opposite to them in the terebinth valley (Emek ha-Elah), i.e., a plain by the Wady Musur, and stood in battle array opposite to the Philistines, in such order that the latter stood on that side against the mountain (on the slope of the mountain), and the Israelites on this side against the mountain; and the valley (הגּיא, the deeper cutting made by the brook in the plain) was between them.
Sa1 17:4-5
And the (well-known) champion came out of the camps of the Philistines (הבּנים אישׁ, the middle-man, who decides a war between two armies by a single combat; Luther, "the giant," according to the ἀνὴρ δυνατὸς of the lxx, although in Sa1 17:23 the Septuagint translators have rendered the word correctly ἀνὴρ ὁ ἀμεσσαῖος, which is probably only another form of ὁ μεσαῖος), named Goliath of Gath, one of the chief cities of the Philistines, where there were Anakim still left, according to Jos 11:22. His height was six cubits and a span (6 1/4 cubits), i.e., according to the calculation made by Thenius, about nine feet two inches Parisian measure, - a great height no doubt, though not altogether unparalleled, and hardly greater than that of the great uncle of Iren, who came to Berlin in the year 1857 (see Pentateuch, p. 869, note).
(Note: According to Pliny (h. n. vii. 16), the giant Pusio and the giantess Secundilla, who lived in the time of Augustus, were ten feet three inches (Roman) in height; and a Jew is mentioned by Josephus (Ant. xviii. 4, 5), who was seven cubits in height, i.e., ten Parisian feet, or if the cubits are Roman, nine and a half.)
The armour of Goliath corresponded to his gigantic stature: "a helmet of brass upon his head, and clothes in scale armour, the weight of which was five thousand shekels of brass." The meaning scales is sustained by the words קשׂקשׂת in Lev 11:9-10, and Deu 14:9-10, and קשׂקשׂות in Eze 29:4. קשׂקשּׂים שׁריון, therefore, is not θώραξ ἁλυσιδωτός (lxx), a coat of mail made of rings worked together like chains, such as were used in the army of the Seleucidae (1 Macc. 6:35), but according to Aquila's φολιδωτόν (scaled), a coat made of plates of brass lying one upon another like scales, such as we find upon the old Assyrian sculptures, where the warriors fighting in chariots, and in attendance upon the king, wear coats of scale armour, descending either to the knees or ankles, and consisting of scales of iron or brass, which were probably fastened to a shirt of felt or coarse linen (see Layard, Nineveh and its Remains, vol. ii. p. 335). The account of the weight, 5000 shekels, i.e., according to Thenius, 148 Dresden pounds, is hardly founded upon the actual weighing of the coat of mail, but probably rested upon a general estimate, which may have been somewhat too high, although we must bear in mind that the coat of mail not only covered the chest and back, but, as in the case of the Assyrian warriors, the lower part of the body also, and therefore must have been very large and very heavy.
(Note: According to Thenius, the cuirass of Augustus the Strong, which has been preserved in the historical museum at Dresden, weighted fifty-five pounds; and from that he infers, that the weight given as that of Goliath's coat of mail is by no means too great. Ewald, on the other hand, seems to have no idea of the nature of the Hebrew eights, or of the bodily strength of a man, since he gives 5000 lbs. of brass as the weight of Goliath's coat of mail (Gesch. iii. p. 90), and merely observes that the pounds were of course much smaller than ours. But the shekel did not even weight so much as our full ounce. With such statements as these you may easily turn the historical character of the scriptural narrative into incredible myths; but they cannot lay any claim to the name of science.)
Sa1 17:6
And "greaves of brass upon his feet, and a brazen lance (hung) between his shoulders," i.e., upon his back. כּידון signifies a lance, or small spear. The lxx and Vulgate, however, adopt the rendering ἀσπὶς χαλκῆ, clypeus aeneus; and Luther has followed them, and translates it a brazen shield. Thenius therefore proposes to alter כּידון into מגן, because the expression "between his shoulders" does not appear applicable to a spear or javelin, which Goliath must have suspended by a strap, but only to a small shield slung over his back, whilst his armour-bearer carried the larger צנּה in front of him. But the difficulty founded upon the expression "between his shoulders" has been fully met by Bochart (Hieroz. i. 2, c. 8), in the examples which he cites from Homer, Virgil, etc., to prove that the ancients carried their own swords slung over their shoulders (ἀμφὶ δ ̓ ὤμοισιν: Il. ii. 45, etc.). And Josephus understood the expression in this way (Ant. vi. 9, 1). Goliath had no need of any shield to cover his back, as this was sufficiently protected by the coat of mail. Moreover, the allusion to the כּידון in Sa1 17:45 points to an offensive weapon, and not to a shield.
Sa1 17:7
"And the shaft of his spear was like a weaver's beam, and the point of it six hundred shekels of iron" (about seventeen pounds). For חץ, according to the Keri and the parallel passages, Sa2 21:19; Ch1 20:5, we should read עץ, wood, i.e., shaft. Before him went the bearer of the zinnah, i.e., the great shield.
Sa1 17:8
This giant stood and cried to the ranks of the Israelites, "Why come ye out to place yourselves in battle array? Am I not the Philistine, and ye the servants of Saul? Choose ye out a man who may come down to me" (into the valley where Goliath was standing). The meaning is: "Why would you engage in battle with us? I am the man who represents the strength of the Philistines, and ye are only servants of Saul. If ye have heroes, choose one out, that we may decide the matter in a single combat."
Sa1 17:9-10
"If he can fight with me, and kill me, we will be your servants; if I overcome him, and slay him, ye shall be our servants, and serve us." He then said still further (Sa1 17:10), "I have mocked the ranks of Israel this day (the mockery consisted in his designating the Israelites as servants of Saul, and generally in the triumphant tone in which he issued the challenge to single combat); give me a man, that we may fight together!"
Sa1 17:11
At these words Saul and all Israel were dismayed and greatly afraid, because not one of them dared to accept the challenge to fight with such a giant.
1 Samuel 17:12-31
David's arrival in the camp, and wish to fight with Goliath. - David had been dismissed by Saul at that time, and having returned home, he was feeding his father's sheep once more (Sa1 17:12-15). Now, when the Israelites were standing opposite to the Philistines, and Goliath was repeating his challenge every day, David was sent by his father into the camp to bring provisions to his three eldest brothers, who were serving in Saul's army, and to inquire as to their welfare (Sa1 17:16-19). He arrived when the Israelites had placed themselves in battle array; and running to his brethren in the ranks, he saw Goliath come out from the ranks of the Philistines, and heard his words, and also learned from the mouth of an Israelite what reward Saul would give to any one who would defeat this Philistine (Sa1 17:20-25). He then inquired more minutely into the matter; and having thereby betrayed his own intention of trying to fight with him (Sa1 17:26, Sa1 17:27), he was sharply reproved by his eldest brother in consequence (Sa1 17:28, Sa1 17:29). He did not allow this to deter him, however, but turned to another with the same question, and received a similar reply (Sa1 17:30); whereupon his words were told to the king, who ordered David to come before him (Sa1 17:31).
This is, in a condensed form, the substance of the section, which introduces the conquest of Goliath by David in the character of an episode. This first heroic deed was of the greatest importance to David and all Israel, for it was David's first step on the way to the throne, to which Jehovah had resolved to raise him. This explains the fulness and circumstantiality of the narrative, in which the intention is very apparent to set forth most distinctly the marvellous overruling of all the circumstances by God himself. And this circumstantiality of the account is closely connected with the form of the narrative, which abounds in repetitions, that appear to us tautological in many instances, but which belong to the characteristic peculiarities of the early Hebrew style of historical composition.
(Note: On account of these repetitions and certain apparent differences, the lxx (Cod. Vat.) have omitted the section from Sa1 17:12 to Sa1 17:31, and also that from Sa1 17:55 to Sa1 18:5; and on the ground of this omission, Houbigant, Kennicott, Michaelis, Eichhorn, Dathe, Bertheau, and many others, have pronounced both these sections later interpolations; whereas the more recent critics, such as De Wette, Thenius, Ewald, Bleek, Sthelin, and others, reject the hypothesis that they are interpolations, and infer from the supposed discrepancies that 1 Samuel 17 and 18 were written by some one who was ignorant of the facts mentioned in 1 Samuel 16, and was altogether a different person from the author of this chapter. According to Sa1 16:21., they say, David was Saul's armour-bearer already, and his family connections were well known to the king, whereas, according to Sa1 17:15, David was absent just at the time when he ought as armour-bearer to have been in attendance upon Saul; whilst in Sa1 17:33 he is represented as a shepherd boy who was unaccustomed to handle weapons, and as being an unauthorized spectator of the war, and, what is still more striking, even his lineage is represented in Sa1 17:55. as unknown both to Abner and the king. Moreover, in Sa1 17:12 the writer introduces a notice concerning David with which the reader must be already well acquainted from Sa1 16:5., and which is therefore, to say the least, superfluous; and in Sa1 17:54 Jerusalem is mentioned in a manner which does not quite harmonize with the history, whilst the account of the manner in which he disposed of Goliath's armour is apparently at variance with Sa1 21:9. But the notion, that the sections in question are interpolations that have crept into the text, cannot be sustained on the mere authority of the Septuagint version; since the arbitrary manner in which the translators of this version made omissions or additions at pleasure is obvious to any one. Again, the assertion that these sections cannot well be reconciled with 1 Samuel 16, and emanated from an author who was unacquainted with the history in 1 Samuel 16, is overthrown by the unquestionable reference to 1 Samuel 16 which we find in Sa1 16:12, "David the son of that Ephratite," - where Jerome has correctly paraphrased הזּה, de quo supra dictum est, - and also by the remark in Sa1 16:15, that David went backwards and forwards from Saul to feed his father's sheep in Bethlehem. Neither of these can be pronounced interpolations of the compiler, unless the fact can be established that the supposed discrepancies are really well founded. But it by no means follows, that because Saul loved David on account of the beneficial effect which is playing upon the harp produced upon his mind, and appointed him his armour-bearer, therefore David had really to carry the king's armour in time of war. The appointment of armour-bearer was nothing more than conferring upon him the title of aide-de-camp, from which it cannot be inferred that David had already become well known to the king through the performance of warlike deeds. If Joab, the commander-in-chief, had ten armour-bearers (Sa2 18:15, compare 1 Samuel 23:37), king Saul would certainly have other armour-bearers besides David, and such as were well used to war. Moreover, it is not stated anywhere in 1 Samuel 16 that Saul took David at the very outset into his regular and permanent service, but, according to Sa1 16:22, he merely asked his father Jesse that David might stand before him, i.e., might serve him; and there is no contradiction in the supposition, that when his melancholy left him for a time, he sent David back to his father to Bethlehem, so that on the breaking out of the war with the Philistines he was living at home and keeping sheep, whilst his three eldest brothers had gone to the war. The circumstance, however, that when David went to fight with Goliath, Saul asked Abner his captain, "Whose son is this youth?" and Abner could give no explanation to the king, so that after the defeat of Goliath, Saul himself asked David, "Whose son art thou?" (Sa1 17:55-58), can hardly be comprehended, if all that Saul wanted to ascertain was the name of David's father. For even if Abner had not troubled himself about the lineage of Saul's harpist, Saul himself could not well have forgotten that David was a son of the Bethlehemite Jesse. But there was much more implied in Saul's question. It was not the name of David's father alone that he wanted to discover, but what kind of man the father of a youth who possessed the courage to accomplish so marvellous a heroic deed really was; and the question was put not merely in order that he might grant him an exemption of his house from taxes as the reward promised for the conquest of Goliath (Sa1 17:25), but also in all probability that he might attach such a man to his court, since he inferred from the courage and bravery of the son the existence of similar qualities in the father. It is true that David merely replied, "The son of thy servant Jesse of Bethlehem;" but it is very evident from the expression in Sa1 18:1, "when he had made an end of speaking unto Saul," that Saul conversed with him still further about his family affairs, since the very words imply a lengthened conversation. The other difficulties are very trivial, and will be answered in connection with the exposition of the passages in question.)
Sa1 17:12-15
Sa1 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 Rut 1:1-2) of Bethlehem in Judah, whose name was Jesse," etc. The verb and predicate do not follow till Sa1 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 Ch2 22:3, Ch2 22:11. The true explanation is rather, that Sa1 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 Sa1 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.
Sa1 17:13-14
"The three great (i.e., eldest) sons of Jesse had gone behind Saul into the war." הלכוּ, which appears superfluous after the foregoing ויּלכוּ, has been defended by Bttcher, as necessary to express the pluperfect, which the thought requires, since the imperfect consec. ויּלכוּ, when attached to a substantive and participial clause, merely expresses the force of the aorist. Properly, therefore, it reads thus: "And then (in Jesse's old age) the three eldest sons followed, had followed, Saul;" a very ponderous construction indeed, but quite correct, and even necessary, with the great deficiency of forms, to express the pluperfect. The names of these three sons agree with Sa1 16:6-9, whilst the third, Shammah, is called Shimeah (שׁמעה) in Sa2 13:3, Sa2 13:32, שׁמעי in Sa2 21:21, and שׁמעא in Ch1 2:13; Ch1 20:7.
Sa1 17:15
"But David was going and returning away from Saul:" i.e., he went backwards and forwards from Saul to feed his father's sheep in Bethlehem; so that he was not in the permanent service of Saul, but at that very time was with his father. The latter is to be supplied from the context.
Sa1 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."
Sa1 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.
Sa1 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.
Sa1 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.
Sa1 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.
Sa1 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 Sa1 17:8.), and David heard it. פל ממּערות is probably an error for פל ממּערכות (Keri, lxx, Vulg.; cf. Sa1 17:26). If the Chethibh were the proper reading, it would suggest an Arabic word signifying a crowd of men (Dietrich on Ges. Lex.).
Sa1 17:24-25