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Commentary on 1 Samuel 17 verses 12–30
Forty days the two armies lay encamped facing one another, each advantageously posted, but neither forward to engage. Either they were parleying and treating of an accommodation or they were waiting for recruits; and perhaps there were frequent skirmishes between small detached parties. All this while, twice a day, morning and evening, did the insulting champion appear in the field and repeat his challenge, his own heart growing more and more proud for his not being answered and the people of Israel more and more timorous, while God designed hereby to ripen him for destruction and to make Israel's deliverance the more illustrious. All this while David is keeping his father's sheep, but at the end of forty days Providence brings him to the field to win and wear the laurel which no other Israelite dares venture for. We have in these verses,
I. The present state of his family. His father was old (Sa1 17:12): He went among men for an old man, was taken notice of for his great age, above what was usual at that time, and therefore was excused from pubic services, and went not in person to the wars, but sent his sons; he had the honours paid him that were due his age, his hoary head was a crown of glory to him. David's three elder brethren, who perhaps envied his place at the court, got their father to send for him home, and let them go to the camp, where they hoped to signalize themselves and eclipse him (Sa1 17:13, Sa1 17:14), while David himself was so far from being proud of the services he had done his prince, or ambitious of further preferment, that he not only returned from court to the obscurity of his father's house, but to care, and toil, and (as it proved, Sa1 17:34) the peril, of keeping his father's sheep. It was the praise of this humility that it came after he had the honour of a courtier, and the reward of it that it came before the honour of a conqueror. Before honour is humility. Now he had that opportunity of mediation and prayer, and other acts of devotion, which fitted him for what he was destined to more than all the military exercises of that inglorious camp could do.
II. The orders his father gave him to go and visit his brethren in the camp. He did not himself ask leave to go, to satisfy his curiosity, or to gain experience and make observations; but his father sent him on a mean and homely errand, on which any of his servants might have gone. He must carry some bread and cheese to his brethren, ten loaves with some parched corn for themselves (Sa1 17:17) and ten cheeses (which, it seems, he thought too good for them) for a present to their colonel, Sa1 17:18. David must still be the drudge of the family, though he was to be the greatest ornament of it. He had not so much as an ass at command to carry his load, but must take it on his back, and yet run to the camp. Jesse, we thought, was privy to his being anointed, and yet industriously kept him thus mean and obscure, probably to hide him from the eye of suspicion and envy, knowing that he was anointed to a crown in reversion. He must observe how his brethren fared, whether they were not reduced to short allowance, now that the encampment continued so long, that, if need were, he might send them more provisions. And he must take their pledge, that is, if they had pawned any thing, he must redeem it; take notice of their company, so some observe, whom they associate with, and what sort of life they lead. Perhaps David, like Joseph, had formerly brought to his father their evil report, and now he sends him to enquire concerning their manners. See the care the pious parents about their children when they are abroad from them, especially in places of temptation; they are solicitous how they conduct themselves, and particularly what company they keep. Let children think of this, and conduct themselves accordingly, remembering that, when they are from under their parents' eye, they are still under God's eye.
III. David's dutiful obedience to his father's command. His prudence and care made him be up early (Sa1 17:20), and yet not to leave his sheep without a keeper, so faithful was he in a few things and therefore the fitter to be made ruler over many things, and so well had he learnt to obey before he pretended to command. God's providence brought him to the camp very seasonably, when both sides had set the battle in array, and, as it should seem, were more likely to come to an engagement than they had yet been during all the forty days, Sa1 17:21. Both sides were now preparing to fight. Jesse little thought of sending his son to the army just at that critical juncture, but the wise God orders the time and all the circumstances of actions and affairs so as to serve his designs of securing the interests of Israel and advancing the men after his own heart. Now observe here,
1.How brisk and lively David was, Sa1 17:22. What articles he brought he honestly took care of, and left them with those that had the charge of the bag and baggage; but, though he had come a long journey with a great load, he ran into the army, to see what was doing there, and to pay his respects to his brethren. Seest thou a man thus diligent in his business, he is in the way of preferment, he shall stand before kings.
2.How bold and daring the Philistine was, Sa1 17:23. Now that the armies were drawn out into a line of battle he appeared first to renew his challenge, vainly imagining that he was in the eager chase of his own glory and triumph, whereas really he was but courting his own destruction.
3.How timorous and faint-hearted the men of Israel were. Though they had, for forty days together, been used to his haughty looks and threatening language, and, having seen no execution done by either, might have learned to despise both, yet, upon his approach, they fled from him and were greatly afraid, Sa1 17:24. One Philistine could never thus have chased 1000 Israelites, and put 10,000 to flight, unless their Rock, being treacherously forsaken by them, had justly sold them, and shut them up, Deu 32:30.
4.How high Saul bid for a champion. Though he was the tallest of all the men of Israel, and, if he had not been so, while he kept close to God might himself have safely taken up the gauntlet which this insolent Philistine threw down, yet, the Spirit of the Lord having departed from him, he durst not do it, nor press Jonathan to do it; but whoever will do it shall have as good preferment as he can give him, Sa1 17:25. If the hope of wealth and honour will prevail with any man to expose himself so far, it is proclaimed that the bold adventurer, if he come off, shall marry the king's daughter and have a good portion with her; but, as it should seem, whether he come off or no, his father's house shall be free in Israel, from all toll, tribute, custom, and services to the crown, or shall be ennobled and advanced to the peerage.
5.How much concerned David was to assert the honour of God and Israel against the impudent challenges of this champion. He asked what reward was promised to him that should slay this Philistine (Sa1 17:26), though he knew already, not because he was ambitious of the honour, but because he would have it taken notice of, and reported to Saul, how much he resented the indignity hereby done to Israel and Israel's God. He might have presumed so far upon his acquaintance and interest at court as to go himself to Saul to offer his service; but his modesty would not let him do this. It was one of his own rules, before it was one of his son's proverbs, Put not forth thyself in the presence of the king, and stand not in the place of great men (Pro 25:6); yet his zeal put him upon that method which he hoped would bring him into this great engagement. Two considerations, it seems, fired David with a holy indignation: - (1.) That the challenger was one that was uncircumcised, a stranger to God and out of covenant with him. (2.) That the challenged were the armies of the living God, devoted to him, employed by him and for him, so that the affronts offered to them reflected upon the living God himself, and that he could not bear. When therefore some had told him what was the reward proposed for killing the Philistine (Sa1 17:27) he asked others (Sa1 17:30), with the same resentment, which he expected would at length come to Saul's ear.
6.How he was brow-beaten and discouraged by his eldest brother Eliab, who, taking notice of his forwardness, fell into a passion upon it, and gave David very abusive language, Sa1 17:28. Consider this, (1.) As the fruit of Eliab's jealousy. He was the eldest brother, and David the youngest, and perhaps it had been customary with him (as it is with too many elder brothers) to trample upon him and take every occasion to chide him. But those who thus exalt themselves over their juniors may perhaps live to see themselves, by a righteous providence, abased, and those to whom they are abusive exalted. Time may come when the elder may serve the younger. But Eliab was now vexed that his younger brother should speak those bold words against the Philistine which he himself durst not say. He knew what honour David had already had in the court, and, if he should now get honour in the camp (from which he thought he had found means effectually to seclude him, Sa1 17:15), the glory of his elder brethren would be eclipsed and stained; and therefore (such is the nature of jealousy) he would rather that Goliath should triumph over Israel than that David should be the man that should triumph over him. Wrath is cruel and anger is outrageous, but who can stand before envy, especially the envy of a brother, the keenness of which Jacob, and Joseph, and David experienced? See Pro 18:19. It is very ill-favoured language that Eliab here gives him; not only unjust and unkind, but, at this time, basely ungrateful; for David was now sent by his father, as Joseph by his, on a kind of visit to his brethren. Eliab intended, in what he said, not only to grieve and discourage David himself, and quench that noble fire which he perceived glowing in his breast, but to represent him to those about him as an idle proud lad, not fit to be taken notice of. He gives them to understand that his business was only to keep sheep, and falsely insinuates that he was a careless unfaithful shepherd; though he had left his charge in good hands (Sa1 17:20), yet he must tauntingly be asked, With whom hast thou left those few sheep? Though he came down now to the camp in disobedience to his father and kindness to his brethren, and Eliab knew this, yet his coming is turned to his reproach: "Thou hast come down, not to do any service, but to gratify thy own curiosity, and only to look about thee;" and thence he will infer the pride and naughtiness of his heart, and pretends to know it as certainly as if he were in his bosom. David could appeal to God concerning his humility and sincerity (Psa 17:3; Psa 131:1) and at this time gave proofs of both, and yet could not escape this hard character from his own brother. See the folly, absurdity, and wickedness, of a proud and envious passion; how groundless its jealousies are, how unjust its censures, how unfair its representations, how bitter its invectives, and how indecent its language. God, by his grace, keep us from such a spirit! (2.) As a trial of David's meekness, patience and constancy. A short trial it was, and he approved himself well in it; for, [1.] He bore the provocation with admirable temper (Sa1 17:29): "What have I now done? What fault have I committed, for which I should thus be chidden? Is there not a cause for my coming to the camp, when my father sent me? Is there not a cause for my resenting the injury done to Israel's honour by Goliath's challenges?" He had right and reason on his side, and knew it, and therefore did not render railing for railing, but with a soft answer turned away his brother's wrath. This conquest of his own passion was in some respects more honourable than his conquest of Goliath. He that hath rule over his own spirit is better than the mighty. It was no time for David to quarrel with his brother when the Philistines were upon them. The more threatening the church's enemies are the more forbearing her friends should be with one another. [2.] He broke through the discouragement with admirable resolution. He would not be driven off from his thoughts of engaging the Philistine by the ill-will of his brother. Those that undertake great and public services must not think it strange if they be discountenanced and opposed by those from whom they had reason to expect support and assistance; but must humbly go on with their work, in the face not only of their enemies' threats, but of their friends' slights and suspicions.
And all the Israelites, when they saw the man, fled, etc. For all have sinned and fall short of the glory of God (Rom. 3). Only Christ could say: The prince of this world is coming, and he has no claim on me (John 14). And therefore David alone despises, and considers as nothing, the pride of the Philistine, whom all the others shunned and fled in fear.
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SUMMARY
1 Samuel 17:24 vividly captures the paralyzing terror that gripped the entire Israelite army in the Valley of Elah. Faced with the formidable Philistine champion, Goliath, the soldiers of King Saul's army repeatedly fled in abject fear, highlighting their utter human inadequacy and spiritual vulnerability in the face of such a daunting challenge. This moment of widespread fear and helplessness sets the crucial stage for the dramatic entrance of David, whose unwavering faith and courage will soon demonstrate God's power to deliver through the most unexpected means.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey the depth of Israel's fear. Repetition is evident in the implied recurrence of their flight ("fled from him, and were sore afraid," suggesting this happened whenever Goliath appeared), emphasizing the chronic nature of their terror and the prolonged stalemate. Hyperbole is present in "all the men of Israel," suggesting a complete and universal paralysis, even if a few individuals might have felt otherwise, it conveys the overwhelming collective sentiment. This widespread fear also serves as Foreshadowing, setting the stage for the dramatic contrast with David's singular courage and faith, which will highlight the inadequacy of human strength and the necessity of divine intervention. Finally, the verse creates a stark Contrast between the ideal of God's chosen army, meant to be courageous and victorious, and their actual state of abject terror and retreat, underscoring the spiritual decline under Saul's leadership.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 17:24 profoundly illustrates the destructive power of fear when faith is absent, serving as a powerful theological statement about human inadequacy versus divine omnipotence. The collective terror of the Israelite army, despite being God's covenant people, reveals a critical spiritual deficit – their reliance on human strength and conventional warfare rather than the Lord of Hosts. This fear paralyzes them, preventing them from fulfilling their divine mandate and exposing the limitations of a kingdom founded on human might rather than unwavering trust in God. The scene sets the stage for a crucial theological lesson: God often chooses to work through the weak and overlooked, demonstrating His power most clearly when human efforts fail completely, thereby ensuring that the glory belongs to Him alone. This moment of Israel's utter helplessness is the perfect backdrop for God to display His faithfulness through an unexpected champion.
REFLECTION AND APPLICATION
The scene of the Israelite army fleeing in terror from Goliath offers a profound mirror for our own lives. Just as Goliath represented an overwhelming, seemingly insurmountable challenge to Israel, we too face "giants" in our contemporary world—whether they are personal struggles, societal pressures, spiritual adversaries, or global crises. This verse challenges us to honestly assess the nature of our fears: are we allowing the perceived size and strength of our problems to dictate our actions, leading us to retreat in paralysis rather than stepping forward in faith? The Israelites' fear was not merely a lack of courage, but a symptom of a deeper spiritual issue—a failure to trust in God's power and promises. Our response to life's intimidating challenges reveals the true object of our confidence. When we rely on our own strength, resources, or wisdom, we are prone to the same terror that gripped Israel. However, when we anchor our hope in the sovereign power of God, knowing that He is greater than any "giant," we are empowered to face challenges with courage, believing that the battle truly belongs to the Lord.
Questions for Reflection
FAQ
Why were all the men of Israel so afraid of one man, Goliath?
Answer: The fear of the Israelite army was multifaceted and deeply rooted. Firstly, Goliath was not just "one man" but a giant of extraordinary size and strength, described in 1 Samuel 17:4-7 as over nine feet tall, clad in heavy bronze armor, and wielding a spear like a weaver's beam. His appearance alone was terrifying. Secondly, he was a champion of the Philistines, a formidable enemy known for their military prowess and iron weaponry, which the Israelites largely lacked. Thirdly, Goliath's repeated taunts and blasphemies against the armies of Israel and their God, as seen in 1 Samuel 17:8-10, were designed to demoralize and intimidate. Culturally, the challenge of single combat meant that one man's defeat could decide the fate of the entire nation, placing immense pressure on any potential champion. Most significantly, the Israelites, including King Saul, had lost their spiritual courage and trust in God. Their fear was not just a physical reaction but a spiritual failure, indicating a lack of faith in the Lord of Hosts to deliver them, as He had done so many times before (e.g., Exodus 14:13-14).
CHRIST-CENTERED FULFILLMENT
The paralyzing fear of the Israelite army in 1 Samuel 17:24 powerfully foreshadows humanity's universal predicament before the ultimate "giant" of sin and death. Just as no Israelite champion could stand against Goliath, no human effort, law, or good deed could overcome the power of sin that held humanity captive. This spiritual helplessness is echoed in the New Testament's depiction of humanity's inability to save itself (e.g., Romans 3:23). Into this scene of utter human inadequacy steps not a king or a seasoned warrior, but the unassuming shepherd boy, David, who, through faith, defeats the giant. This serves as a profound type of Christ, the true and ultimate champion. Jesus, though appearing humble and unthreatening, perfectly embodies the faith and obedience that Israel lacked. He alone confronted and conquered the spiritual forces of darkness, sin, and death, not with physical might, but through His sacrificial death and resurrection (Colossians 2:15 and Hebrews 2:14-15). The victory over Goliath, achieved by an unlikely hero trusting in God, points directly to the cross of Christ, where the Lamb of God, seemingly weak, utterly defeated the powers that held humanity in fear and bondage, offering true freedom and eternal life to all who believe (John 1:29 and 1 Corinthians 15:54-57).