Bible Commentary

Expositor's Bible Commentary 1 Samuel 17:1 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 Ephesdammim. CHAPTER XXIV. DAVID'S CONFLICT WITH GOLIATH 1 Samuel 17:1-58 . THESE irrepressible Philistines were never long recovering from their disasters. The victory of Jonathan had been impaired by the exhaustion of the soldiers, caused by Saul's fast preventing them from pursuing the enemy as far, and destroying their force as thoroughly, as they might have done. A new attack was organized against Israel, headed by a champion, Goliath of Gath, whose height must have approached the extraordinary stature of ten feet. Against this army Saul arrayed his force, and the two armies fronted each other on opposite sides of the valley of Elah. This valley has generally been identified with that which now bears the name of Wady-es-Sumt - a valley running down from the plateau of Judah to the Philistine plain, not more than perhaps eight or ten miles from Bethlehem. The Philistine champion appears to have been a man of physical strength corresponding to the massiveness of his body. The weight of his coat of mail is estimated at more than one hundred and fifty pounds, and the head of his spear eighteen pounds. Remembering the extraordinary feats of Samson, the Philistines might well fancy that it was new their turn to boast of a Hercules. Day after day Goliath presented himself before the army of Israel, calling proudly for a foeman worthy of his steel, and demanding that in default of any one able to fight with him and kill him, the Israelites should abandon all dream of independence, and become vassals of the Philistines. And morning and evening, for nearly six weeks, had this proud challenge been given, but never once accepted. Even Jonathan, who had faith enough and courage enough and skill enough for so much, seems to have felt himself helpless in this great dilemma. The explanation that has sometimes been given of his abstention, that it was not etiquette for a king's son to engage in fight with a commoner, can hardly hold water; Jonathan showed no such squeamishness at Michmash; and besides, in cases of desperation etiquette has to be thrown to the winds. Of the host of Israel, we read simply that they were dismayed. Nor does Saul seem to have renewed the attempt to get counsel of God after his experience on the day of Jonathan's victory. The Israelites could only look on in grim humiliation, sullenly guarding the pass by the valley into their territories, but returning a silent refusal to the demand of the Philistines either to furnish a champion or to become their servants. The coming of David upon the scene corresponded in its accidental character to the coming of Saul into contact with Samuel, to be designated for the throne. Everything seemed to be casual, yet those things which seemed most casual were really links in a providential chain leading to the gravest issues. It seemed to be by chance that David had three brothers serving in Saul's army; it seemed also to be by chance that their father sent his youthful shepherd son to inquire after their welfare; it was not by design that as he saluted his brethren Goliath came up and David heard his words of defiance; still less was it on purpose to wait for David that Saul had sent no one out as yet to encounter the Philistine; and nothing could have appeared more ridiculous than that the challenge should wait to be answered by the stripling shepherd, who, with his sling and shepherd's bag thrown over his shoulder, had so little of the appearance of a man of war. It seemed very accidental, too, that the only part of the giant's person that was not thoroughly defended by his armour, his eyes and a morsel of his forehead above them, was the only part of him on which a small stone from a sling could have inflicted a fatal injury. But obviously all these were parts of the providential plan by which David was at once to confer on his country a signal boon, and to raise his name to the pinnacle of fame. And, as usual, all the parts of this pre-arranged plan fell out without constraint or interference; a new proof that Divine pre-ordination does not impair the liberty of man. One cannot but wonder whether, in offering his prayers that morning, David had any presentiment of the trial that awaited him, anything to impel him to unwonted fervour in asking God that day to establish the works of his hands upon him. There is no reason to think that he had. His prayers that morning were in all likelihood his usual prayers. And if he was sincere in the expression of his own sense of weakness, and in his supplication that God would strengthen him for all the day's duties, it was enough. Oh! how little we know what may be before us, on some morning that dawns on us just as other days, but which is to form a great crisis in our life. How little the boy that is to tell his first lie that day thinks of the serpent that is lying in wait for him I How little the girl that is to fall in with her betrayer thinks of the snare preparing for her body and her soul! How little the party that are to be upset in the pleasure boat and consigned to a watery grave think how the day is to end! Should we not pray more really, more earnestly if we did realize these possibilities? True, indeed, the future is hid from us, and we do not usually experience the impulse to earnestness which it would impart. But is it not a good habit, as you kneel each morning, to think, "For aught I know, this may be the most important day of my life. The opportunity may be given me of doing a great service in the cause of truth and righteousness; or the temptation may assail me to deny my Lord and ruin my soul. O God, be not far from me this day; prepare me for all that Thou preparest for me!" The distance from Bethlehem being but a few hours walk, David starting in the morning would arrive early in the day at the quarters of the army. When he heard the challenge of the Philistine he was astonished to find that no one had taken it up. There was a mystery about this, about the cowardice of his countrymen, perhaps about the attitude of Jonathan, that he could not solve. Accordingly, with all that earnestness and curiosity with which one peers into all the circumstances surrounding a mystery, he asked, what encouragement there was to volunteer, what reward was any one to receive who should kill this Philistine? Not that he personally was caring about the reward, but he wished to solve the mystery. It is evident that the consideration that moved David himself was that the Philistine had defied the armies of the living God. It was the same arrogant claim to be above the God of Israel, which had puffed up their minds when they took possession of the ark and placed it in the temple of their god. "You thought so that day," David might mutter, "but what did you think next morning, when the mutilated image of your god lay prostrate on the floor? Please God, your sensations to-morrow, yea, this very fore-noon, shall be such as they were then." The spirit of faith started into full and high activity, and the same kind of inspiration that had impelled Jonathan to climb into the garrison at Michmash now impelled David to vindicate the blasphemed name of Jehovah. Was it the flash of this inspiration in his eye, was it the tone of it in his voice, was it the consciousness that something desperate was to follow in the way of personal faith and daring, that roused the temper of Eliab, and drew from him a withering rebuke of the presumption of the stripling that dared to meddle with such matters? Eliab certainly did not spare him. Elder brothers are seldom remiss in rebuking the presumption of younger. "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 thy heart; for thou art come down that thou mightest see the battle." Irritating though such language was, it was borne with admirable meekness. "What have I now done? Is there not a cause?" "He that ruleth his spirit is greater than he that taketh a city." Eliab showed himself defeated by his own temper, a most mortifying defeat; David held his temper firmly in command. Which was the greater, which the better man? And the short question he put to Eliab was singularly apt, "Is there not a cause?" When all you men of war are standing helpless and perplexed in the face of this great national insult, is there not a cause why I should inquire into the matter, if, by God's help, I can do any- thing for my God and my people? Undaunted by his brother's volley, he turned to someone else, and obtained a similar answer to his questions. Inspiration is a rapid process, and the course for him to pursue was now fully determined upon. His indignant tone and confident reliance on the God of Israel, so unlike the tone of everyone else excited the attention of the bystanders; they rehearsed his words to Saul, and Saul sent for him. And when he came to Saul, there was not the slightest trace of fear or faintheartedness about him. "Let no man's heart fail because of him; thy servant will go and fight with this Philistine." Brave words, but, as Saul thinks, very foolish. "You go and fight with the Philistine? you a mere shepherd boy, who never knew the brunt of battle, and he a man of war from his youth?" Yes Saul, that is just the way for you to speak, with your earthly way of viewing things; you, who measure strength only by a carnal standard, who know nothing of the faith that removes mountains, who forget the meaning of the name ISRA-EL, and never spent an hour as Jacob spent his night at Peniel! Listen to the reply of faith. "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; 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 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. 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." Could there have been a nobler exercise of faith, a finer instance of a human spirit taking hold of the Invisible; fortifying itself against material perils by realizing the help of an unseen God; resting on His sure word as on solid rock; flinging itself fearlessly on a very sea of dangers; confident of protection and victory from Him? The only help to faith was the remembrance of the encounter with the lion and the bear, and the assurance that the same gracious help would be vouchsafed now. But no heart that was not full of faith would have thought of that, either as an evidence that God worked by him then, or as a sure pledge that God would work by him now. How many m adventurer or sportsman, that in some encounter with wild animals has escaped death by the very skin of his teeth, thinks only of his luck, or the happiness of the thought that led him to do so and so in what seemed the very article of death? A deliverance of this kind is no security against a like deliverance afterwards; it can give nothing more than a hope of escape. The faith of David recognized God's merciful hand in the first deliverance, and that gave an assurance of it in the other. What! would that God that had helped him to rescue a lamb fail him while trying to rescue a nation? Would that God that had sustained him when all that was involved was a trifling loss to his father fail him in a combat that involved the salvation of Israel and the honour of Israel's God? Would He who had subdued for him the lion and the bear when they were but obeying the instincts of their nature, humiliate him in conflict with one who was defying the armies of the living God? The remembrance of this deliverance confirmed his faith and urged him to the conflict, and the victory which faith thus gained was complete. It swept the decks clear of every vestige of terror; it went right to the danger, without a particle of misgiving. There are two ways in which faith may assert its supremacy. One, afterwards very familiar to David, is, when it has first to struggle hard with distrust and fear; when it has to come to close quarters with the suggestions of the carnal mind, grapple with these in mortal conflict, strangle them, and rise up victorious over them. For most men, most believing men, it is only thus that faith rises to her throne. The other way is, to spring to her throne in a moment; to assert her authority, free and independent, utterly regardless of all that would hamper her, as free from doubt and misgiving as a little child in his father's arms, conscious that whatever is needed that father will provide. It was this simple, child-like, but most triumphant exercise of faith that David showed in undertaking this conflict. Happy they who are privileged with such an attainment! Only let us beware of despairing if we cannot attain to this prompt, instinctive faith. Let us fall back with patience on that other process where we have to fight in the first instance with our fears and misgivings, driving them from us as David had often to do afterwards: "Why art thou cast down, O my soul, and why art thou disquieted in me? Hope in God, for I will yet praise Him who is the health of my countenance and my God." And now David prepared himself for the contest Saul, ever carnal, and trusting only in carnal devices, is fain to clothe him in his armour, and David makes trial of his coat of mail; but he is embarrassed by a heavy covering to which he is not accustomed, and which only impedes the freedom of his arm. It is plain enough that it is not in Saul's panoply that he can meet the Philistine. He must fall back on simpler means. Choosing five smooth stones out of the brook, with his shepherd's staff in one hand and his sling in the other, he drew near to the Philistine. When Goliath saw him no words were bitter enough for his scorn. He had sought a warrior to fight with; he gets a boy to annihilate. It is a paltry business. "Come to me, and I will give thy flesh to the fowls of the air and to the beasts of the fields." "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might." Was ever such proof given of the sin and folly of boasting as in the case of Goliath? And yet, as we should say, how natural it was for Goliath! But pride goeth before destruction, and a haughty spirit before a fall. In the spiritual conflict it is the surest presage of defeat. It was the Goliath spirit that puffed up St. Peter when he said to his Master, "Lord, I will go with Thee to prison and to death." It is the same spirit against which St. Paul gives his remarkable warning, "Let him that thinketh he standeth take heed lest he fall." Can it be said that it is a spirit that Churches are always free from? Are they never tempted to boast of the talents of their leading men, the success of their movements, and their growing power and influence in the community? And does not God in His providence constantly show the sin and folly of such boasting? "Because thou sayest, I am rich and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." In beautiful contrast with the scornful self-confidence of Goliath was the simplicity of spirit and the meek, humble reliance on God, apparent in David's answer: "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. This day will the Lord deliver thee into my hand; and I will smite thee, and take thine head from thee; and I will give the carcasses of the Philistines this day to 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. 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 hand." What a reality God was to David! He advanced "as seeing Him who is invisible." Guided by the wisdom of God, he chose his method of attack, with all the simplicity and certainty of genius. Conscious that God was with him, he fearlessly met the enemy. A man of less faith might have been too nervous to take the proper aim. Undisturbed by any fear of missing, David hurls the stone from his sling, hits the giant on the unprotected part of his forehead, and in a moment has him reeling on the ground. Advancing to his prostrate foe, he seizes his sword, cuts off his head, and affords to both friends and foes unmistakable evidence that his opponent is dead. Rushing from their tents, the, Philistines fly towards their own country, hotly pursued by the Israelites. It was in these pursuits of flying foes that the greatest slaughter occurred in those Eastern countries, and the whole road was strewn with the dead bodies of the foe to the very gates of Ekron and Gaza. In this pursuit, however, David did not mingle. With the head of the Philistine in his hands, he came to Saul. It is said that afterwards he took the head of Goliath to Jerusalem, which was then occupied, at least in part, by the Benjamites ( Jdg 1:21 ), though the Stronghold of Zion was in the hands of the Jebusites ( 2 Samuel 5:7 ). We do not know why Jerusalem was chosen for depositing this ghastly trophy. All that it is necessary to say in relation to this is, that seeing it was only the stronghold of Zion that is said to have been held by the Jebusites, there is no ground for the objection which some critics have taken to the narrative that it cannot be correct, since Jerusalem was not yet in the hands of the Israelites. It cannot be doubted that David continued to hold the same conviction as before the battle, that it was not he that conquered, but God. We cannot doubt that after the battle he showed the same meek and humble spirit as before. Whatever surprise his victory might be to the tens of thousands who witnessed it, it was no surprise to him. He knew beforehand that he could trust God, and the result showed that he was right. But that very spirit of implicit trust in God by which he was so thoroughly influenced kept him from taking any of the glory to himself. God had chosen him to be His instrument, but he had no credit from the victory for himself. His feeling that day was the very same as his feeling at the close of his military life, when the Lord had delivered him out of the hand of all his enemies: - "The Lord is my rock, my fortress, and my deliverer; the God of my rock, in Him will I trust; He is my shield and the horn of my salvation, my high tower and my refuge, my saviour; Thou savest me from violence." While David was preparing to fight with the Philistine, Saul asked Abner whose son he was. Strange to say, neither Abner nor anyone else could tell. Nor could the question be answered till David came back from his victory, and told the king that he was the son of Jesse the Bethlehemite. We have already remarked that it was strange that Saul should not have recognized him, inasmuch as he had formerly given attendance on the king to drive away his evil spirit by means of his harp. In explanation it has been urged by some that David's visit or visits to Saul at that time may have been very brief, and as years may have elapsed since his last visit, his appearance may have so changed as to prevent recognition. On the part of others, another explanation has been offered. Saul may have recognized David at first, but he did not know his family. Now that there was a probability of his becoming the king's son-in-law, it was natural that Saul should be anxious to know his connections. The question put to Abner was, Whose son is this youth? The commission given to him was to enquire "whose son the stripling is." And the information given by David was, "I am the son of thy servant Jesse the Bethlehemite." It may be added that there is some difficulty about the text of this chapter. It seems as if somehow two independent accounts of David had been mixed together. And in one important version of the Septuagint several passages that occur in the received text are omitted, certainly with the result of removing some difficulties as the passage stands. It is not possible to read this chapter without some thought of the typical character of David, and indeed the typical aspect of the conflict in which he was now engaged. We find an emblematic picture of the conquest of Messiah and His Church. The self-confident boasting of the giant, strong in the resources of carnal might, and incapable of appreciating the unseen and invincible power of a righteous man in a righteous cause, is precisely the spirit in which opposition to Christ has been usually given, "Let us break their bands asunder, and cast away their cords from us." The contempt shown for the lowly appearance of David, the undisguised scorn at the notion that through such a stripling any deliverance could come to his people, has its counterpart in the feeling towards Christ and His Gospel to which the Apostle alludes: "We preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness." The calm self-possession of David, the choice of simple but suitable means, and the thorough reliance on Jehovah which enabled him to conquer, were all exemplified, in far higher measure, in the moral victories of Jesus, and they are still the weapons which enable His people to overcome. The sword of Goliath turned against himself, the weapon by which he was to annihilate his foe, employed by that very foe to sever his head from his body, was an emblem of Satan's weapons turned by Christ against Satan, "through death he destroyed him that had the power of death, and delivered them who all their lifetime were subject to bondage." The representative character of David, fighting, not for himself alone but the whole nation, was analogous to the representative character of Christ. And the shout that burst from the ranks of Israel and Judah when they saw the champion of the Philistines fall, and the enemy betake themselves in consternation to flight, foreshadowed the joy of redeemed men when the reality of Christ's salvation flashes on their hearts, and they see the enemies that have been harassing them repulsed and scattered - a joy to be immeasurably magnified when all enemies are finally conquered, and the loud voice is heard in heaven, "Now is come salvation, and strength, and the kingdom of our God and the power of His Christ; for the accuser of our brethren is cast down, that accused them before our God day and night." Lastly, while we are instructed by the study of this conflict, let us be animated by it too. Let us learn never to quail at carnal might arrayed against the cause of God. Let us never fear to attack sin, however apparently invincible it may be. Be it sin within or sin without, sin in our hearts or sin in the world, let us go boldly at it, strong in the might of God. That God who delivered David from the paw of the wild beast, and from the power of the giant, will make us more than conquerors - will enable us to spoil "principalities and powers and triumph openly over them." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Now the Philistines gathered together their armies to battle. 1 Samuel 17:1-27 The battle of Elah T. Kirk. While the Philistines were posted on the stony hills covered with brushwood which bounded the valley on the south, Saul and his army were posted on a similar stony ridge on its northern side. The valley, one of the most fertile in Palestine, was, at the scene of the conflict, about half a mile broad, with a torrent bed in the centre, which had been scooped out by the winter floods. This is apparently the gal or valley referred be in verse third. It is about ten feet deep, and twenty to thirty feet wide, and abounds in water-rounded pebbles. Major Conder declares it to be impassable, except at certain places, thus explaining why the two armies faced one another for forty days without coming into actual conflict. Either party was afraid to cross the defile, thereby exposing itself to serious disadvantage; and so they confined themselves to warlike demonstrations. The abject terror of Saul and his mighty men excites within us little or no surprise; but it is otherwise with regard to the brave and lionhearted Jonathan. To encounter Goliath in single combat, was not a more dangerous or formidable undertaking than that which he had once before successfully attempted at Michmash, when he and his armour bearer boldly stormed the garrison of the Philistines, which was but the outpost of an immense army. Why did he not come to the front on this occasion? It might be said that his father would not allow him. And if Jonathan had offered himself as the champion of Israel there can be little doubt that Saul would have been most unwilling to accept him; but there is nothing in the narrative to suggest that Jonathan made such a proposal. The impression made by the narrative is that abject terror reigned throughout the entire army. Neither was it due to any decline in Jonathan's piety and faith. It is gratuitous to suppose that he had become contaminated and lowered in moral tone, by the unbelieving and disobedient spirit of his father. I am inclined to think, from the noble spirit subsequently displayed by Jonathan, that as an individual he was now fitter in every respect, physically, intellectually, morally, and spiritually, for fighting the battles of the Lord, than he was when he wrought his great exploit at Michmash. He still believed, probably with a stronger faith than ever, that the Lord was able to save by many or by few; but he lacked the assurance, which he then had, viz., that the Lord was willing to save through him. Without that conviction he never would have attempted What he did at Michmash. It was only after God had fulfilled the proposed sign that Jonathan said to his armour bearer: "Come up after me, for the Lord hath delivered them into the hand of Israel." But he had not that assurance now. The dark cloud of the Divine rejection, which had fallen upon his father at Gilgal, had encompassed him also, and darkened his spirit with its baleful shadow. It deprived him not, only of the heirship to the kingdom, but also of the golden opportunity of fighting in the name of the Lord of hosts, with the proud giant of Gath. The period during which Goliath was permitted to defy the hosts of Israel was forty days. The frequency with which this period occurs in connection with special incidents in sacred history is remarkable and suggestive. It rained, e.g., forty days at the deluge ( Genesis 7:4, 12 ). Moses on two occasions was forty days with God on Mount Sinai ( Exodus 24:18 ; Exodus 34:28 ). The intercession of Moses on behalf of the people to avert from them the Divine wrath, on account of their sin in worshipping the golden calf, lasted forty days ( Deuteronomy 9:25 ). The twelve spies were absent forty days during their inspection of the land of Canaan ( Numbers 13:25 ); and because of the rebellion, caused by their evil report, the children of Israel were doomed to wander in the wilderness forty years, corresponding to the forty days spent in the work of inspection ( Numbers 14:34 ). Elijah went, in the strength of the food which he received from the angel in the wilderness of Beersheba, forty days unto Horeb, the mount of God ( 1 Kings 19:8 ). The period of respite which was assigned to Nineveh was forty days, as Jonah was commissioned to preach in its streets: "Yet forty days, and Nineveh shall be destroyed" ( John 3:4 ). The temptation of our Lord in the wilderness lasted forty days ( Mark 1:13 ; Luke 4:2 ). And the fact that Saul and his army were subjected to the challenge of Goliath for forty days, seems to show that there was a Divine purpose in permitting it to last so long. The forty days seem to suggest the thoroughness or completeness of the trial. The impotence of Saul and his army without God was thereby clearly and conclusively demonstrated. It was only after this humiliating demonstration that the Lord brought into the field His own champion. "Man's extremity is God's opportunity." ( T. Kirk. ) The Philistines W. J. Knox Little, M. A. The Philistines, indeed, were the hereditary enemies of Israel. They represented brute force and insolent pride and heathen worship, as opposed to higher thoughts of duty and justice, and the presence and power of God with His people. The name "Philistine" has been used in modern times, accordingly, to represent stupidity and opposition to light and knowledge and advancement and "sweet reasonableness." ( W. J. Knox Little, M. A. ) One bearing a shield went before him. 1 Samuel 17:7 The shield bearer of Goliath R. Young, M. A. I. THAT IT IS A GRIEVOUS MISTAKE FOR MEN TO ARM THEMSELVES AS IN TRIPLE MAIL AGAINST GOOD INFLUENCES. Goliath had a "helmet of brass upon his head, and he was armed with a coat of mail, etc., and one bearing a shield went, before him." How many in spiritual matters surround their minds as it were wish a covering of obstinacy and indifference, so as to keep out from their understandings the knowledge of the truth, and case their hearts in an impregnable corselet of selfishness, so as to prevent the entrance of faith. In a different manner from this ought the humble believer, not inflated with ideas of his own righteousness, much less with any notion of bidding defiance of the armies of the living God, arm him for the battle of life. II. THAT IT IS AS FUTILE AS IT IS SINFUL TO ATTEMPT TO OPPOSE THE WILL OF GOD. The shield of the shield bearer would not stop the stone sent from the sling of David. It is, assuredly, a presumption beyond description for the finite to imagine that he can understand, much less oppose, the Infinite. As well might the fly upon the wheel attempt to correct or to oppose the action of the machinery. If a counsel or a work be of God, "ye cannot overthrow it, lest haply ye be found even to fight against God." III. THAT WORLDLY FRIENDSHIP, BASED ON A COMPANIONSHIP IN SIN, IS WEAK IN THE HOUR OF TRIAL. When Goliath comes forth to tread vaingloriously before the armies of Israel, we read that this man bearing a shield went before him. He had attended the gigantic champion in the hour of triumph, does he remain faithful to him in the hour of misfortune? Does he attempt to strike a blow on behalf of his fallen master? Does he strive to prevent David from dishonouring that master's body, by cutting off the giant's head with the giant's own sword? We read of nothing of the kind; no effort to aid or to protect his master is recorded of him. Doubtless he fled, as the other Philistines fled, when the great champion fell. So, the friendship of the world is not only enmity against God, but is not lasting to be relied on. It is a mistake to state that there is honour amongst thieves; it is a delusion to think that there is loyalty to each other amongst sinners. The pursuit of unlawful pleasures is essentially a selfish pursuit; and the so-called friendships that are formed in it are evanescent and ephemeral. When such intimacies are found by any of the contracting parties to be no longer pleasant or profitable, the bond of self-interest that was their only connecting link is speedily broken, and the so-called friendship dissolved or ignored. Well is it, indeed, if it can be ended without bitterness and tears and blood. False friendship is like the gaudy but scentless sunflower, that will bloom only in the sunshine of prosperity. ( R. Young, M. A. ) When Saul and all Israel heard those words of the Philistine, they were dismayed and greatly afraid. 1 Samuel 17:11 The insulting attitude of worldliness towards religion W. J. Knox Little, M. A. The insult was a symbol of the insulting attitude of worldliness towards religion. Brute force and power paraded themselves as contemptuous of the power of the Spirit. Religion cannot hold its own against the powers of the world except by spiritual forces and trust in God. When the guardians of religion, or those who should witness its inward power, fail in this trust, and in using the right weapons, then the world has its way. The symbol in this case is singularly vivid and complete. ( W. J. Knox Little, M. A. ) Eliab's anger was. kindled against David. 1 Samuel 17:28 A series of victories C. Bosanquet, M. A. Hitherto David has had little suffering. Life is made up of trials: the Christian's course is never free from them: this we are to see here, for this seventeenth tells us, besides the contest with the lion and the bear, of three great trials which at this time befell the "man after God's own heart." I dare say that when you have read this chapter you have thought of David's wonderful faith and courage as seen in his conflict with the giant; and yet it tells us of three trials and three victories; and I believe that either of the other two was much more painful, and required more faith than was necessary to nerve him for the single combat. 1. Observe, then, in the first place, that after David was anointed he went back to his duties as before; for "Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep." For one moment he had been exalted, and then all went on as before. Then a brilliant career seemed opening before him: he was most unexpectedly sent for to the court. But as soon as the benefit was received it was forgotten; for ingratitude is the commonest of faults: David is not wanted now; the king's head is full of war matters; he stands in need of men, and not of boys; he wants swords and slicers, not harps and music. Oh! never be carried away with the love of popularity; it is not worth striving after; there is nothing that may be more quickly lost. Only let some unkind report be raised about you, or some great man sneer at you, and the people will be ready, to a man, to turn against you. And so David goes quietly back, resumes the shepherd's dress, takes the place of the youngest son, and feeds his father's sheep. I declare that seems to me to have been the greatest of the three trials; he must indeed have had strong faith, and he must have been endued with the grace of humility. And was it not so with our blessed Lord Himself? At the age of twelve years He is found "sitting in the midst of the doctors, both hearing them, and asking them questions: and all that heard Him were astonished at His understanding and answers." "He went down with them, and came to Nazareth, and was subject unto them;" ( Luke 2:49, 51 ), and for eighteen years He remained in obscurity. Such was David's first trial here. Flattered one moment, and thrown aside the next; at one time likely to be famous in the court, and very shortly afterwards sent to feed the sheep near his father's homestead. Would it be very trying to be laid aside by illness, to sink into obscurity? 2. And now we come to a trial of a different kind, but equally painful, perhaps, or at all events one that shows the depth of his piety. We can quite understand how anxious Jesse was for the safety of his boys: his three eldest sons are gone to the battle; Eliab is there, the pride of his heart: so David is sent with a little present from home, and doubtless many kind messages, as Joseph was sent by Jacob to visit his brethren at Shechem. And when he comes, then his elder brother takes him to task, and utters the most cruel and vindictive insinuations. And here, too, Jesus can sympathise with His people. When He entered upon His public ministry, the first place at which He preached was His own city Nazareth. As He loved His mother, so He evidently had special affection for His own city, His neighbours, and near kindred: it was this love which made Him preach in the synagogue at Nazareth; but they would not receive Him; for "a prophet has no honour in his own country." There are some people who can bear a long trial, who may yet be thrown off their guard by a sudden temptation; and so perhaps it was quite as difficult to give Eliab back a gentle answer, as it was to go quietly home from the palace to the sheepfold. Gentle natures are often sensitive, and sensitive people are almost always irritable. Oh! temper! temper! what a trial it is to those that are afflicted with it! and terrible is the guilt of those who provoke an irritable person. But David gained the victory, and must have made Eliab sensible of the wrong he had done him. This was a far greater victory, though little noticed, little thought of at the time, and not so much observed even now by those who read this chapter, as the contest with the giant shortly afterwards. 3. And now a word upon the third trial and the third victory. David fells the giant. There is no battle, but flight on the one hand, and eager pursuit on the other; in a few minutes the hills are completely deserted, and we can only hear the shouts of the pursuers gradually dying away in the direction of Ekron. There lies the headless body in the valley of Elah: come and let us stand by it, and learn one or two lessons. Behold in David the type of David's Son. When the great Captain of our salvation was tempted of the devil, He did not contend with him as God, but only as one of ourselves. He just took the "smooth stones out of the brook;" He met and defeated him as any Christian may, with the words of Scripture; as any Jew might then, with quotations from the Book of Deuteronomy. The Philistine, you see, but for David's faith, would have been stronger than the Israelites. The giant did not fall by sword and spear, but David's faith in God brought victory to his countrymen. It was because David was in the camp that Israel conquered. Would we be loyal Churchmen, would we do good service to our Church, let us be men of God; let us so behave, that the Lord Jesus shall still be in the midst of us; let us make use of the stones from the brook, of prayer, and Holy Scripture; and the Lord will yet save us from ruin, though He may see fit to humiliate us. How did David know that he was equal to this emergency? What made him sure that he should conquer the giant? He had had experience of God's help before. So indeed had the Israelites; they had gained a great victory under Samuel, and had reared their "Ebenezer;" but this was forgotten now, and therefore their faith failed them. But not so David. And then David knew nothing about the use of armour, though no doubt Saul provided him with the best; but he was expert in the use of the sling. Ah! those "stones from the brook," how are they dispised! Any other means of grace is more valued than Scripture. No doubt David was regarded as a hero from Dan to Beersheba; the slaughter of the giant made him famous, and his praise was in everyone's mouth. Yet I think I have shown you that the killing of the giant was a very little matter; that what is really to be admired is David's faith; and that either of the other two trials was in reality more severe. ( C. Bosanquet, M. A. ) Unsympathetic relatives In early life Edmund Burke was not happy at home, as no one there sympathised with his dreams and aspirations. "It is, after all, a man's own relations who generally look with the least confidence on his long wrestle with adversity, and are most astonished when the tide turns and a great victory succeeds to what had seemed to them mere hopeless toil." The two victories in one day C. Vince. If there had been a conspiracy to frustrate the Divine purpose in relation to David, his relatives could scarcely have kept him out of sight more persistently, or brought him forward more sluggishly and reluctantly. Men were slow to see the seeds of future greatness and godliness which the Lord beheld, and they looked not for succour in the direction whence He had ordained it to come. Praise belongs to Him for carrying out His own purpose despite the want of discernment and sympathy on the part of His people. If His thoughts had not prevailed over men's thoughts, the Jewish nation would have lost one of its greatest kings, and the Bible one of its most instructive histories. The Divine wisdom in the choice of David was soon proved when the time of trial came, and he had an opportunity of showing the regal spirit the grace of God had given to him. The second triumph is by far the more famous, but we must not suffer its splendour to hide from us the true glory of the first. The man who kills a giant will always be more talked of than the man who, against the force of strong temptations, controls his own temper; but it is none the less true that — "He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city," I. DAVID'S VICTORY OVER HIMSELF. It is not difficult to conjecture the cause of Eliab's ill-will and unjust upbraidings. He had not forgiven David for the distinction that God had granted, and the cruel spirit of envy had turned him from a brother into a foe. This fiendish passion of envy, so common in human nature, can not only destroy the joy of a brother in a brother's welfare, but would also, if it could get into a mother's heart, be hellish enough to make her miserable at the thought of the prosperity of her own first-born boy. What a foul thing that must be which finds the elements of its own perdition in a sight of the paradise God gives to others, and which would be wretched and woebegone in heaven itself if it met with anyone having stronger wings or a higher place than its own! When, in the last judgment, Envy is placed at the bar of God, what an indictment will be laid against the Evil Spirit! The insulting anger of Eliab — the cruelty of Joseph's brethren — the murderous wrath of Cain — and the greatest share in the greatest crime in the world, the crucifying of the Lord of glory — will be charged upon him. The taunts and insinuations of Eliab must have cut David to the quick. If the undeserved rebuke had been administered in private, it would have been hard to bear; but Eliab was base enough to be a public slanderer, and sought, by his foul aspersions, to do irreparable damage to David's reputation amongst those who saw him that day for the first time, and would be too ready to think that there must be good grounds for these charges of pride and arrogance, seeing they were made by the young man's own brother. The temptation must have been strong to answer it with words of burning indignation, and only a man of much meekness and of great self-control could have replied to it as David did. Who likes to be accused of vile motives which he knows have no place in his heart, and to hear his very virtues denounced as being nothing but hideous vices which he tries to conceal by means of pious airs and canting pretensions? It was a cross of this kind David had to carry, and he bore it as if there had been given to him some prophetic foresight of the perfect example of Him who endured such contradiction of sinners against Himself, and who, when He was reviled, reviled not again. The restraint which David put upon his temper under this great provocation was the most godly thing he could have done, and therefore it was the wisest and most profitable. Having regard to the great work before him, it was very important that David should keep his temper. Could the second victory have been achieved if he had failed in the first conflict? That which was right amidst the temptations of one hour was the best preparation for the arduous labours of the next hour. All of her things being equal, he who is most triumphant over temptation and most faithful to duty today will be the strongest for work and warfare tomorrow. II. DAVID'S VICTORY OVER GOLIATH. History records many instances in which cruelty, and tyranny, and persecution haw thoroughly outwitted themselves and frustrated their own purposes. Charity must not rejoice in iniquity, but it may exult in the defeat of iniquity, and especially when iniquity plays the part of a scorpion and stings itself, and when, like Haman, it unwittingly prepares a gallows for its own execution. The defeat of the Philistines in the downfall of their great champion is a most striking illustration of this kind of self-destruction. "Now there was no smith found throughout all the land of Israel; for the Philistines said, Lest the Hebrews make them swords or spears" ( 1 Samuel 13:19 ). This cruel policy was so successful that on one occasion there were only two swords or spears possessed by the entire Jewish army. Saul and Jonathan had them; but all the rest of the people had to use such cumbrous and clumsy weapons as unskilled hands could make without fire or hammer. Necessity has always been the mother of invention, and we may be certain that, when iron weapons were denied to the Hebrews, their skill was largely developed in other directions. The youth of the land could not practise sword exercise, or learn to poise the spear, and therefore they would be driven to make themselves master of other methods of defence and assault. Before this period the Benjamites had become famous for their skill in slinging, for "Among all this people there were seven hundred chosen men left-handed; everyone could sling stones at an hair-breadth, and not miss" ( Judges 20:16 ). When all edged weapons were taken from them, the people would be sure to turn again to those in whose use their fathers had been so renowned, and practice would again make perfect. Thus the issue proved that the Philistines laid the foundation of their own defeat when they took all swords and spears from the Israelites, and compelled them to try other means of accomplishing their deliverance. The foes of God's people meant it for evil, but God overruled it for good. David's skill with the sling would have failed to gain the victory if it had been divorced from faith in God. It was his trust in the Lord which gave such calmness to his soul, as surely as it was the calmness of his soul which helped to make his arm so steady and his aim so sure. His faith, however, was not a fanatical faith, which violates reason and neglects the most appropriate means. When he refused to wear Saul's armour, he proved his common sense as much as he displays his confidence in God. The faith of David was also associated with experience as well as with reason. He remembered past mercies, and thereby encouraged his heart to rest in Him who is ever the same. The most effectual way of chasing away despair and regaining confidence is to adopt the Psalmist's resolve — "I will remember the works of the Lord: Surely I will remember Thy wonders of old. I will meditate also of all Thy work, and talk of Thy doings." ( C. Vince. ) Preparations for conflict H. E. Stone. How much like a chapter of accidents this looks! Superficially narrated, we should say "It happened." There are no accidents with God, and none with those who commit their way unto Him. We shall see all these things were preparations for conflict. I. JESSE'S ANXIETY CONCERNING HIS SOLDIER SONS. We meet David once more on the road from Bethlehem. Not on his way to the palace of the king, for yet is he the drudge of the family, and is sent laden with presents to the chief of the division in which his brothers serve (vers. 17, 18), to see how they fare. How akin to Joseph, who also was sent by his father to his brethren, and met with no kindly reception! While talking with one and another the boastful challenge of the giant Goliath arrests his attention. Once no such challenge would have come to Saul unanswered, but all valour flees when the Spirit of the Lord leaves a man. David avows his readiness to meet him. Was it a chance that David was sent — that he was sent that morning — that his brethren were to the front when he arrived at camp, or a list of curious combinations? II. THE DISCOURAGEMENT WITH WHICH DAVID MEETS. David is jealous for the Lord of Hosts. He was instantly discouraged, first by: — 1. His own brethren ( Matthew 10:36 , with ver. 28). That fine soldierly looking brother who captivated Samuel's judgment is terribly at fault Listen! he twits his brother with neglect of duty (ver. 28). True he does not know; he is only supposing the sheep must have been left uncared for, as David is there. To an angry, jealous nature, truth is of little matter. The probable, or even the possible, is quite near enough. 2. The king discourages him (ver. 33). Doubtless appearances were against David. They have often been against bravo men, and Saul was only the echo of that prudence which is popular today. God's men, who endure as seeing Him who is invisible, cannot be measured by the rule of this world's wisdom. We advance now to another link. 3. Thirdly, in all this David was being fitted for the conflict as the result of the Divine anointing. Discipline is often inward through the outward, and sometimes the outward is proof of the inward. David's offers of service were refused. That the affairs of service are often refused is apparent in the records of the Holy Scriptures. Dr. Ker unfolds this in a sermon from the refusal of the Israelites' offers of service by Joshua. He draws attention to Gideon's band, that not all were chosen who offered; and to Christ's searching answer to the man who would "first go bury his dead." Today, as of old, many offers of service are refused — and why? Thus our sincerity is tested. Only so do we know ourselves; but every "Christian" comes out of the Slough of Despond "on the far side." One result of these discouragements in David's case was, he was thrown on God's promise. His past opens (ver. 34). His own mind is finding wonderful illumination as he tells the king of what he had done. This is the right use of past experience. "I slew him;" surely the God of my strength can give me power over this Philistine lion also. Do you not observe his sense of Goliath's sin increases in proportion as his faith in God expands? There is a rising emphasis of scorn surely. "This uncircumcised Philistine; This Philistine." How terrible is this contempt, coming from God's chosen! Thus early we mark the habit of referring everything to the will and providence of God, which is the key to David's character. Thus there is outward victory. David has gained permission — has won his way; and is not this the window through which we see the inward victory? All through he maintains his humility, yet who could imagine any test more trying than this double refusal of service? And how conspicuous this humility is in his answer to Saul after the victory (ver. 58), and that untrue and supercilious speech of Abner's (ver. 55). He maintains his patience. What restraint he must have put upon that impetuous spirit of his to take the sneer so quietly! (ver. 29). "He that hath rule over his own spirit is better than the mighty." ( H. E. Stone. ) David and Goliath Arthur Mitchell, D. D. This is a revolution wrought by one brave soul. And this is but a single incident in the life of one who walked by faith, and who learned his faith in communion with God. It was this which gave to David the qualities which this history reveals — a sound judgment, a fearless tongue, a sweet temper, and a lion's heart. I. A SOUND JUDGMENT. David came to Elah a youth amidst an army of veterans. Yet his judgment was sounder than Saul's, than Abner's, or that of any of the bronzed warriors around him. Why? Because he came to Elah from Bethlehem, from the quiet hills where he had communed with God, and strengthened his faith in Him. The men of Israel had natural courage enough, but this was a combat which, on all natural principles, seemed hopeless. David, however, looked at the matter through eyes that were "full of religious light." David saw God upon the scene. He was the only one who saw Him; and that sight made the shepherd the true tactician. Faith in God gave him at once the true point of view. Mere secular computations had half blinded Israel's eyes. The impressions and the services of the young are sometimes better than those of the old, because the elder may have lost simplicity of faith and have learned to look at life from a worldly point of view. Inexpert in the details of a matter, still the prayerful woman, the believing youth, may have a higher, clearer view of some Divine principle, some promise of Jehovah, which should be His people's guide. So the mother of Mills, a quarter of a century before the leaders of the Church had moved, declared that missions to the heathen world ought to be begun, and dedicated her own son in his infancy to the work. So Mills himself and his young associates, praying by the haystack in the fields of Williamstown, saw what Israel ought to do, saw that was possible which others called chimerical, and planned a bold campaign for Christ while yet the eyes of the fathers were sealed. They were mere striplings who offered themselves first to meet the giant forces of the pagan world. Wisdom dwells not in the noisy camp with the timid multitudes, but on the solitary hills of prayer. II. AN INDEPENDENT TONGUE. "Swift to hear, slow to speak," is a good rule for youth, but not when it is clearly seen that others have forgotten God's commandments, or have fallen to questioning his promises. Be modest, but be not so cautious a Christian that you shall cease to be a Christian. Whatever you have clearly seen in your study of God's work, be not afraid to speak it out nor to let it be known that you differ from others. You have good examples for it. "His word was in mine heart, as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay" ( Jeremiah 20:9 ). III. AND THE FRANKNESS OF DAVID'S TEMPER WAS EQUALLED BY ITS SWEETNESS. It was not easy in the presence of all the. soldiers to listen quietly to a brother's taunts and sneers, to be accosted as an idle runaway, to be contemptuously ordered back by that surly Eliab, jaundiced and spiteful with his jealousy. What an admirable self-control does David show! Have a soft answer for your detractors, and even stay with them if you may, like David, to fight their battles and cover their disgrace. IV. It hardly need be said THAT HIS COURAGE WAS SIMPLY CONFIDENCE IN GOD. And it was a reasonable confidence. He did not fail to measure the strength of his giant enemy, but he heard him defy the living God, and when he heard that he knew his enemy was doomed. He knew that Jehovah would "make bare his holy arm," and "make all the earth to know that there is a God in Israel." Woe unto him that striveth against his Maker! The most powerful of men, the most gigantic combination which diplomacy or society or capital can frame, are doomed when they set themselves against God's holy law. David had not only heard the word of Jehovah's promise; he had had experience of His faithfulness. This was not the first danger he had met with quick, uplifted prayer. And David's confidence in God was reasonable from another point of view. The hazards he was taking were not encountered needlessly, from a mere exuberance of daring or delight in danger. He might well ask, "Is there not a cause?" The interest of Israel, the honour of Jehovah, were at stake: it was reasonable, therefore, to believe that he would not be left to fight alone. Still less did he seek this public championship of Israel, or welcome it to win for himself a name. But David's confidence in God was attended by no carelessness. Because "the battle was the Lord's," David did not think there was little for him to do. What do we see? He carefully selects the most appropriate means, and then he plies them with intense energy. ( Arthur Mitchell, D. D. ) The conflict between good and evil D. Thomas. We may look at David and Goliath as they appear in contest, as illustrating the forms, spirits, weapons, and destiny of the great moral antagonists of our world — good and evil. 1. These two men give us a picture of the forms of good

17:1-11 Men so entirely depend upon God in all things, that when he withdraws his help, the most valiant and resolute cannot find their hearts or hands, as daily experience shows. 17:12-30 Jesse little thought of sending his son to the army at that critical juncture; but the wise God orders actions and affairs, so as to serve his designs. In times of general formality and lukewarmness, every degree of zeal which implies readiness to go further, or to venture more in the cause of God than others, will be blamed as pride and ambition, and by none more than by near relations, like Eliab, or negligent superiors. It was a trial of David's meekness, patience, and constancy. He had right and reason on his side, and did not render railing for railing; with a soft answer he turned away his brother's wrath. This conquest of his own passion was more honourable than that of Goliath. Those who undertake great and public services, must not think it strange if they are spoken ill of, and opposed by those from whom they expect support and assistance. They must humbly go on with their work, in the face not only of enemies' threats, but of friends' slights and suspicions. 17:31-39 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. 17:40-47 The security and presumption of fools destroy them. Nothing can excel the humility, faith, and piety which appear in David's words. He expressed his assured expectation of success; he gloried in his mean appearance and arms, that the victory might be ascribed to the Lord alone. 17:48-58 See how frail and uncertain life is, even when a man thinks himself best fortified; how quickly, how easily, and by how small a matter, the passage may be opened for life to go out, and death to enter! Let not the strong man glory in his strength, nor the armed man in his armour. God resists the proud, and pours contempt on those who defy him and his people. No one ever hardened his heart against God and prospered. The history is recorded, that all may exert themselves for the honour of God, and the support of his cause, with bold and unshaken reliance on him. There is one conflict in which all the followers of the Lamb are, and must be engaged; one enemy, more formidable than Goliath, still challenges the armies of Israel. But resist the devil, and he will flee from you. Go forth to battle with the faith of David, and the powers of darkness shall not stand against you. But how often is the Christian foiled through an evil heart of unbelief!