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Commentary on 1 Samuel 17 verses 1–11
It was not long ago that the Philistines were soundly beaten, and put to the worse, before Israel, and they would have been totally routed if Saul's rashness had not prevented; but here we have them making head again. Observe,
I. How they defied Israel with their armies, Sa1 17:1. They made a descent upon the Israelites' country, and possessed themselves, as it should seem, of some part of it, for they encamped in a place which belonged to Judah. Israel's ground would never have been footing for Philistine-armies if Israel had been faithful to their God. The Philistines (it is probable) had heard that Samuel had fallen out with Saul and forsaken him, and no longer assisted and advised him, and that Saul had grown melancholy and unfit for business, and this news encouraged them to make this attempt for the retrieving of the credit they had lately lost. The enemies of the church are watchful to take all advantages, and they never have greater advantages than when her protectors have provoked God's Spirit and prophets to leave them. Saul mustered his forces, and faced them, Sa1 17:2, Sa1 17:3. And here we must take notice, 1. That the evil spirit, for the present, had left Saul, Sa1 16:23. David's harp having given him some relief, perhaps the alarms and affairs of the war prevented the return of the distemper. Business is a good antidote against melancholy. Let the mind have something without to fasten on and employ itself about, and it will be the less in danger of preying upon itself. God, in mercy to Israel, suspended the judgment for a while; for how distracted must the affairs of the public have been if at this juncture the prince had been distracted! 2. That David for the present had returned to Bethlehem, and had left the court, Sa1 17:15. When Saul had no further occasion to use him for the relief of his distemper, though, being anointed, he had a very good private reason, and, having a grant of the place of Saul's armour-bearer, he had a very plausible pretence to have continued his attendance, as a retainer to the court, yet he went home to Bethlehem, and returned to keep his father's sheep; this was a rare instance, in a young man that stood so fair for preferment, of humility and affection to his parents. He knew better than most do how to come down again after he had begun to rise, and strangely preferred the retirements of the pastoral life before all the pleasures and gaieties of the court. None more fit for honour than he, nor that deserved it better, and yet none more dead to it.
II. How they defied Israel with their champion Goliath, whom they were almost as proud of as he was of himself, hoping by him to recover their reputation and dominion. Perhaps the army of the Israelites was superior in number and strength to that of the Philistines, which made the Philistines decline a battle, and stand at bay with them, desiring rather to put the issue upon a single combat, in which, having such a champion, they hoped to gain the victory. Now concerning this champion observe,
1.His prodigious size. He was of the sons of Anak, who at Gath kept their ground in Joshua's time (Jos 11:22), and kept up a race of giants there, of which Goliath was one, and, it is probable, one of the largest. He was in height six cubits and a span, v. 4. They learned bishop Cumberland has made it out that the scripture-cubit was above twenty-one inches (above three inches more than our half-yard) and a span was half a cubit, by which computation Goliath wanted but eight inches of four yard in height, eleven feet and four inches, a monstrous stature, and which made him very formidable, especially if he had strength and spirit proportionable.
2.His armour. Art, as well as nature, made him terrible. He was well furnished with defensive armour (Sa1 17:5, Sa1 17:6): A helmet of brass on his head, a coat of mail, made of brass plates laid over one another, like the scales of a fish; and, because his legs would lie most within the reach of an ordinary man, he wore brass boots, and had a large corselet of brass about his neck. The coat is said to weigh 5000 shekels, and a shekel was half an ounce avoirdupois, a vast weight for a man to carry, all the other parts of his armour being proportionable. But some think it should be translated, not the weight of the coat, but the value of it, was 5000 shekels; so much it cost. His offensive weapons were extraordinary, of which his spear only is here described, Sa1 17:7. It was like a weaver's beam. His arm could manage that which an ordinary man could scarcely heave. His shield only, which was the lightest of all his accoutrements, was carried before him by his esquire, probably for state; for he that was clad in brass little needed a shield.
3.His challenge. The Philistines having chosen him for their champion, to save themselves from the hazard of battle, he here throws down the gauntlet, and bids defiance to the armies of Israel, Sa1 17:8-10. He came into the valley that lay between the camps, and, his voice probably being as much stronger than other people's as his arm was, he cried so as to make them all hear him, Give me a man, that we may fight together. He looked upon himself with admiration, because he was so much taller and stronger than all about him; his heart (says bishop Hall) nothing but a lump of proud flesh. He looked upon Israel with disdain, because they had none among them of such a monstrous bulk, and defies them to find a man among them bold enough to enter the list with him. (1.) He upbraids them with their folly in drawing an army together: "Why have you come to set the battle in array? How dare you oppose the mighty Philistines?" Or, "Why should the two armies engage, when the controversy may be sooner decided, with only the expense of one life and the hazard of another?" (2.) He offers to put the war entirely upon the issue of the duel he proposes: "If your champion kill me, we will be your servants; if I kill him, you shall be ours." This, says bishop Patrick, was only a bravado, for no nation would be willing thus to venture its all upon the success of one man, nor is it justifiable; notwithstanding Goliath's stipulation here, when he was killed the Philistines did not stand to his word, nor submit themselves as servants to Israel. When he boasts, I am a Philistine, and you are servants to Saul, he would have it thought a great piece of condescension in him, who was a chief ruler, to enter the lists with an Israelite; for he looked on them as no better than slaves. The Chaldee paraphrase brings him in boasting that he was the man that had killed Hophni and Phinehas and taken the ark prisoner, but that the Philistines had never given him so much as the command of a regiment in recompence of his services, whereas Saul had been made king for his services: "Let him therefore take up the challenge."
4.The terror this struck upon Israel: Saul and his army were greatly afraid, Sa1 17:11. The people would not have been dismayed but that they observed Saul's courage failed him; and it is not to be expected that, if the leader be a coward, the followers should be bold. We found before, when the Spirit of the Lord came upon Saul (Sa1 11:6), none could be more daring nor forward to answer the challenge of Nahash the Ammonite, but now that the Spirit of the Lord had departed from him even the big looks and big words of a single Philistine make him change colour. But where was Jonathan all this while? Why did not he accept the challenge, who, in the last war, had so bravely engaged a whole army of Philistines? Doubtless he did not feel himself stirred up of God to it, as he did in the former case. As the best, so the bravest men, are no more than what God makes them. Jonathan must now sit still, because the honour of engaging Goliath is reserved for David. In great and good actions, the wind of the Spirit blows when and where he listeth. Now the pious Israelites lament their king's breach with Samuel.
And he stood and cried out against the ranks of Israel, etc. Pride is the enemy of old, so that until the incarnation and passion of the Lord Savior, he assumed he could not be overcome by any mortal. For it is not without reason that it was said to blessed Job: "There is no power upon the earth that can be compared to him, who was made to fear no one" (Job 41); and even up to the end of this present age, he troubles the Church through the Jews, gentiles, and heretics, as if with a wicked armor-bearer preceding him, standing against the ranks of Israel and crying out. Nor is it surprising if all the Israelites, fearing this one, flee. For how, without the Lord's presence, can flesh fight against an archangel? But for the flesh to prevail against a spirit lacking flesh, first God must triumph against the same in the guise of the flesh. Concerning which it is typically added:
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SUMMARY
Goliath's audacious declaration in 1 Samuel 17:10 serves as the pivotal moment, crystallizing the spiritual and military crisis confronting Israel. By publicly "defying the armies of Israel" and demanding a champion for single combat, the Philistine giant not only sought to resolve the conflict through a proxy battle but, more profoundly, issued a direct challenge to the living God whom Israel claimed as their sovereign protector. This bold taunt exposed the pervasive fear within God's people and set the dramatic stage for divine intervention through an unexpected, humble deliverer, fundamentally testing the nation's faith and trust in Yahweh.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse masterfully employs several literary devices to amplify its dramatic impact and underscore the profound stakes. Hyperbole is evident in Goliath's sweeping declaration, "I defy the armies of Israel," implying an almost boundless confidence and an exaggerated sense of his own invincibility against an entire nation's military might. This overstatement serves to intimidate and demoralize the Israelite forces. An implicit Antithesis is established, contrasting Goliath's overwhelming physical presence and boastful challenge with the perceived weakness, fear, and paralysis of the Israelite army and their king. This contrast is further emphasized by his demand for "a man," highlighting the conspicuous absence of a willing champion. Furthermore, Goliath functions as a powerful Foil to the yet-to-be-introduced David. His reliance on physical might, intimidation, and verbal taunts stands in stark opposition to David's humble, faith-filled approach, setting the stage for a dramatic reversal of expectations and a demonstration of divine power through unexpected means.
THEOLOGICAL AND THEMATIC CONNECTIONS
Goliath's defiance transcends a mere military challenge; it is a profound theological assault, directly impugning the honor and power of the God of Israel. His words expose the spiritual vulnerability and fear-driven paralysis of the Israelite army, who, despite being God's covenant people, are relying on human strength and perceived inadequacy rather than divine intervention. This pivotal moment underscores a recurring biblical theme: true strength and ultimate victory do not originate from human might, impressive stature, or military prowess, but from humble, unwavering reliance on the Lord. It sets the stage for God to demonstrate His sovereignty by raising up an unlikely deliverer, thereby proving that the battle belongs to Him alone and that His reputation is supremely at stake in the affairs of His people.
REFLECTION AND APPLICATION
Goliath's challenge in 1 Samuel 17:10 serves as a timeless and potent metaphor for the "giants" we inevitably encounter in our personal and communal lives—overwhelming obstacles, intimidating adversaries, or deeply entrenched spiritual strongholds that seem to mock our every effort. Just as Goliath sought to demoralize Israel with his words, many of life's most significant challenges are accompanied by a profound sense of fear, inadequacy, or hopelessness, whispering doubts and attempting to paralyze us into inaction. This verse compels us to critically examine the true object of our trust. Are we, like the Israelite army, fixated on our own limited strength, resources, or perceived weaknesses, leading to fear and paralysis? Or are we prepared to courageously recognize that the battle is not ours alone, but the Lord's, and that His power is most perfectly displayed in our weakness? Our response to these "Goliaths" reveals the depth of our faith and our practical understanding of God's sovereign power. It invites us to step forward, not in our own might or self-confidence, but in the unwavering assurance that God is infinitely greater than any challenge, and He calls us to engage with faith, knowing He actively fights on our behalf.
Questions for Reflection
FAQ
Why did Goliath specifically "defy the armies of Israel" and not just their king or a specific general?
Answer: Goliath's defiance was strategically directed at the entire "armies of Israel" to maximize the psychological impact and to challenge the collective strength, honor, and faith of the entire nation, implicitly including their God. In ancient warfare, the outcome of a champion's duel was often interpreted as a divine judgment, with the gods of the victorious champion's nation being deemed superior. By defying the entire host, Goliath was not merely challenging their military prowess but also directly assaulting the very deity they claimed protected them, Yahweh. This broad challenge aimed to demoralize every single soldier and to publicly shame the entire nation, creating a profound sense of hopelessness that would ideally lead to surrender without a full-scale battle. It underscored that no individual within their ranks was perceived as mighty enough to stand against him, thereby diminishing Israel's national pride and their faith in their covenant-keeping God. The phrase "armies of Israel" also highlights the covenantal relationship between God and His people, making Goliath's taunt a direct affront to Yahweh Himself, who was supposed to lead their armies, as seen in passages like Deuteronomy 20:4.
CHRIST-CENTERED FULFILLMENT
Goliath's audacious defiance in 1 Samuel 17:10 serves as a profound Old Testament type, powerfully foreshadowing the ultimate spiritual battle and the decisive triumph of Jesus Christ. Goliath, the seemingly invincible giant who taunts and enslaves through fear and intimidation, represents the formidable, seemingly insurmountable enemies of humanity: sin, death, and Satan. Just as Goliath stood as an unassailable champion demanding a man to fight, so too did these spiritual forces hold humanity captive, with no one capable of standing against their dominion. Israel's paralysis and abject fear in the face of Goliath mirror humanity's utter helplessness in the face of spiritual bondage and the power of death. However, the true "man" who would fight and conquer did not come from the ranks of human might or earthly kingship, but was the Son of Man, Jesus Christ. He alone, through His perfect life of obedience, His atoning death on the cross, and His glorious resurrection, entered the arena of ultimate spiritual combat. Christ's victory on the cross, where He "disarmed the powers and authorities" and "made a public spectacle of them, triumphing over them by the cross" (Colossians 2:15), powerfully echoes David's defeat of Goliath. He conquered the "giant" of sin, breaking its power and dominion over believers (Romans 6:6), and triumphed over death itself, offering eternal life and resurrection hope to all who believe (1 Corinthians 15:54-57). Thus, Goliath's challenge, which seemed insurmountable to Israel, ultimately points to the decisive and complete victory won by the true champion, Jesus Christ, who defeated the ultimate enemies of God's people, securing eternal freedom and life.