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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.
If you don’t mind, however, let us refer to a theme in our preaching earlier, so that by bringing the whole story to mind we may learn that nothing is stronger than the person protected by help from on high, and nothing is more vulnerable than the person deprived of this help, surrounded though he may be with countless armies. So this man David, quite young though he was and living in his father’s house on account of his immaturity, heard the call of destiny for his virtue to become conspicuous; he was urged by his father to observe his brothers; he obeyed and was sent off to them. So, after coming on the scene to observe them, he saw the battle line drawn against the foreigner Goliath and the whole people of Saul’s company withdrawing in fright and the king himself placed in particular danger. For a while he was happy to be an onlooker and went to see the strange and unusual sight of one person pitted against so many thousands. But his brothers could not tolerate the manliness of his bearing; they were moved to hatred and said to him, “Have you come for no other reason than to see the war.” You haven’t really come to observe us.Notice, however, his good sense and great restraint. Instead of saying anything rash to them, anything harsh, he extinguished the flame of their hatred; he mollified their hatred by saying, “Isn’t it only a word?” I mean, surely you haven’t observed me taking position in the ranks? I simply wanted to watch and find out the source of this man’s extraordinary frenzy. “After all, who is this foreigner who reproaches the ranks of the living God?” Then, on hearing the man’s awful arrogance and the unspeakable cowardice of those who had gone with Saul, he said, “What will be given to the man who cuts off his head?” He showed great boldness of spirit through these words and caused amazement in every one. Realizing this, Saul sent for the young man, who had experience of nothing other than shepherding, and when he saw his age he made fun of him. Then he learned from him how he dealt with bears when they raided his flocks; you see, this remarkable young man was obliged to describe this, not out of a wish to blow his own trumpet but because he had no choice if the king was to be inspired with courage and to have regard not for the poor impression he gave but for the faith concealed within him and the assistance from on high that made the young man stronger than the grown-ups, the unarmed stronger than the armed men, the shepherd than the soldiers.
Now when David came, one of his brothers rebuked him, saying, “Why did you leave those few sheep and come to the battle?” This elder brother, maliciously chiding David who typified our Lord, signified the Jewish people who jealously slandered Christ the Lord even though he had come for the salvation of the human race, for they frequently chastised him with many insults. “Why did you leave the sheep and come to the battle?” Does it not seem to you as though through his lips the devil is speaking in envy of the salvation of humankind? It is as though he said to Christ: “Why did you leave the ninety-nine sheep who had strayed and come looking for the one which was lost, in order that you might call him back to your sheepfold, after freeing him with the staff of the cross from the hand of the spiritual Goliath, that is, from the power of the devil?” “Why did you leave those few sheep?” He spoke the truth, although in a wicked and haughty spirit. Jesus intended to leave the ninety-nine sheep, as was already said, in order to seek the one and to bring it back to his sheepfold, that is, to the company of the angels.
Why, he says, have you come? etc. Let the Jews be angry with Christ, and let them reproach Him with blasphemies about the compassion of His coming and incarnation; let us return due thanks to Him, who, seeking us on earth, deigned to leave those most blessed cohorts of angels in heaven; which, although they are innumerable in the many choirs of spiritual hosts, are nonetheless not unreasonably called a few sheep, until the hundredth sheep that had strayed is brought back, and with us added, they rejoice in the perfection of their number. Let us rejoice that, having inclined His heavens, in which peace and justice reign, He came down of His own will to see our battle. For He descended to confront the enormous enemy, to conquer him in battle; that He might crown in His kingdom His own who had rejoiced with Him in victory.
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SUMMARY
1 Samuel 17:28 vividly portrays a moment of intense familial friction, as Eliab, David's eldest brother, unleashes a torrent of anger and unfounded accusations against him. This pivotal verse not only reveals the deep-seated jealousy and human shortsightedness that can accompany divine anointing but also highlights how even those closest to us can fail to discern God's purpose, mistakenly attributing noble intentions to pride and mischief. It serves as a crucial prelude, setting the stage for David's extraordinary display of faith, not merely against Goliath but equally in the face of profound familial scorn.
CONTEXT
Literary Context: This verse is strategically positioned within the dramatic unfolding of David's confrontation with Goliath, serving as a critical internal conflict before the external battle. The preceding verses (1 Samuel 17:1-27) establish the dire situation: the Israelite army, led by King Saul, is paralyzed by fear due to Goliath's daily taunts over forty days. David arrives at the battlefield, sent by his father Jesse to deliver provisions and check on his brothers. As David hears Goliath's blasphemous challenge and expresses his righteous indignation, inquiring about the reward for defeating the giant, Eliab overhears his younger brother's audacious questions. Eliab's furious outburst in this verse immediately precedes David's remarkably calm and faith-filled response in 1 Samuel 17:29-30, where he simply asks, "What have I done now?" This sharp exchange underscores the profound contrast between human, fleshly judgment and divine perspective, paving the way for David's ultimate, God-powered confrontation with Goliath, detailed from 1 Samuel 17:32 through the chapter's conclusion.
Historical & Cultural Context: The narrative unfolds in the Valley of Elah, a strategically vital border region between Philistine and Israelite territories, historically a frequent battleground. The practice of single combat, where champions from opposing armies fought to determine the outcome, was a recognized military tactic in the ancient Near East, often employed to minimize overall casualties. Goliath's daily challenge was a formal, albeit terrifying, invitation to such a duel. Within ancient Israelite culture, the eldest son, such as Eliab, held a privileged and authoritative position, often inheriting a double portion and exercising significant influence over younger siblings. Eliab's intense anger likely stems from a complex interplay of his own insecurity—having been passed over by God for kingship in 1 Samuel 16:6-7 despite his impressive stature—and a prevailing cultural expectation that David, as the youngest and a shepherd, should remain in his assigned, seemingly lowly, role, not meddling in military affairs. His dismissive reference to David's "few sheep in the wilderness" powerfully conveys his contempt for David's perceived insignificant status and his current abandonment of duty.
Key Themes: 1 Samuel 17:28 profoundly contributes to several overarching themes woven throughout the book of Samuel. Firstly, it powerfully exemplifies sibling rivalry and jealousy, a recurring motif in biblical narratives, echoing the conflicts between Cain and Abel (Genesis 4:5-8), Jacob and Esau (Genesis 27), and Joseph and his brothers (Genesis 37:4). Eliab's anger is deeply rooted in his own unfulfilled potential and the perceived audacity of his younger brother, who now seems to be stepping into a prominence Eliab desired. Secondly, the verse starkly underscores the contrast between human perception and divine purpose. Eliab judges David solely by outward appearance, his past role, and his perceived ambition, completely missing the divine anointing and profound courage that God had already placed upon David. This theme is explicitly stated earlier in 1 Samuel 16:7, where the Lord tells Samuel, "For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." Thirdly, the verse highlights the consistent biblical theme of God using the unexpected and the humble. Eliab's scorn for David's shepherd background and his dismissal of David's inquiries inadvertently set the stage for God to demonstrate His power through a seemingly unqualified individual, reinforcing that God's ways and choices often defy human logic and societal expectations.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices that deepen its theological and narrative impact. Irony is profoundly present, as Eliab, the very brother whom Samuel initially thought was God's chosen king (but was rejected because God looks at the heart, 1 Samuel 16:6-7), now misjudges the true chosen one. His accusation of "pride" is deeply ironic, given his own likely pride and insecurity that fueled his outburst and his inability to accept God's choice. There is also a stark Contrast between Eliab's human, superficial judgment, which focuses on outward appearance and perceived status, and God's deeper, heart-level discernment. Eliab sees a presumptuous, mischievous youth, while God sees a man after His own heart, filled with faith and courage. The scene also functions as Foreshadowing, as David's rejection and scorn by his own family members here foreshadow his later rejection by King Saul and elements of his own people, ultimately mirroring the rejection Christ would face from His own. Eliab's harsh accusation can also be seen as Hyperbole, an exaggerated condemnation of David's intentions, fueled by intense emotion and personal bias rather than objective truth, revealing more about Eliab's own state of mind than David's.
THEOLOGICAL AND THEMATIC CONNECTIONS
Eliab's outburst against David serves as a profound theological lesson on the nature of divine calling and human resistance to it. It powerfully illustrates God's consistent pattern of choosing the overlooked, the humble, and the seemingly unqualified to accomplish His greatest purposes, thereby challenging human wisdom, societal norms, and even familial expectations. Eliab's inability to see beyond David's outward appearance and his past role as a shepherd mirrors humanity's pervasive tendency to judge by external factors, rather than by the heart, which is precisely where God truly looks and discerns. This incident highlights the spiritual blindness that can afflict even those within God's covenant community, demonstrating how jealousy, insecurity, and preconceived notions can tragically hinder one's ability to discern God's hand at work in unexpected ways and through unexpected vessels. David's quiet resilience and unwavering focus in the face of such unwarranted attack foreshadow his character as a man of profound faith, consistently prioritizing God's will and validation over human approval or scorn.
REFLECTION AND APPLICATION
Eliab's harsh words to David offer a poignant and enduring reminder that even when pursuing a divine calling or acting with righteous intent, we may face significant opposition. This opposition often comes not just from external enemies but, more painfully, from within our own circles—family, friends, or fellow believers. This verse challenges us to deeply examine our own hearts for the insidious roots of jealousy, insecurity, or a tendency to misjudge others based on our own biases, unfulfilled expectations, or past experiences. When we observe someone stepping out in faith, especially in ways that challenge our preconceived notions or perceived roles, our initial response should be one of discernment, humility, and encouragement, rather than condemnation or suspicion. Conversely, when we are the ones being criticized, misunderstood, or subjected to unwarranted attacks, David's remarkably calm and focused response (as seen in the subsequent verses) teaches us the profound importance of remaining steadfast in our God-given purpose, trusting God's validation and approval above all human opinion. Our ultimate mission is to obey God and fulfill His calling, not to satisfy the often-flawed or prejudiced judgments of others. This passage profoundly encourages us to cultivate a heart that strives to see others through God's eyes, recognizing His potential and anointing in the most unexpected individuals, and to persevere faithfully in our God-given tasks despite the inevitable scorn, skepticism, or opposition from those who cannot or will not discern what God is truly doing.
Questions for Reflection
FAQ
Why was Eliab so angry with David?
Answer: Eliab's intense anger likely stemmed from a complex and deeply personal mix of factors. Firstly, as the eldest brother, he probably felt a strong sense of responsibility and perhaps resentment that David, the youngest, was seemingly neglecting his assigned duties ("those few sheep in the wilderness") to meddle in serious military affairs. More profoundly, Eliab himself had been the first son presented to Samuel for anointing as king, only to be rejected by God (1 Samuel 16:6-7). He had then witnessed David's subsequent, unexpected anointing. This likely fueled deep-seated jealousy, insecurity, and a sense of being overlooked, leading him to project his own frustrations and perceived failures onto David. He fundamentally misunderstood David's divine calling, attributing noble, God-inspired intentions to selfish ambition, "pride, and the naughtiness of thine heart."
What does "naughtiness of thine heart" imply in this context?
Answer: While "naughtiness" might sound mild in modern English, the Hebrew word rôaʻ (H7455) is much stronger and carries significant negative connotations. In this context, when Eliab accuses David of "the naughtiness of thine heart," he is not simply suggesting mischievousness or childishness. He is attributing genuine ill intent, moral corruption, or wickedness to David's motives. Eliab believes David's curiosity about the battle, and his willingness to speak up against Goliath's taunts, is not born of genuine concern, faith, or a desire for God's glory, but rather from a morally corrupt desire for spectacle, self-glory, or a thrill. This makes Eliab's accusation a severe and deeply personal condemnation of David's character and inner disposition, revealing the depth of Eliab's own bitter judgment.
CHRIST-CENTERED FULFILLMENT
Eliab's rejection and misjudgment of David in 1 Samuel 17:28 powerfully foreshadows the experience of Jesus Christ, the greater Son of David. Just as David, the humble shepherd boy, was dismissed and scorned by his own family members and the established leadership (King Saul), so too was Jesus, the true Shepherd of Israel, "despised and rejected by men" (Isaiah 53:3). His own brothers initially did not believe in Him (John 7:5), and He was frequently accused of pride, blasphemy, and having a "naughtiness of heart" by the religious leaders who claimed to "know" Him (Matthew 9:3; John 8:48). Eliab's inability to discern God's anointing on David, choosing instead to see only a presumptuous youth, mirrors the spiritual blindness of those who could not recognize the Messiah in the humble carpenter from Nazareth. Yet, just as David, despite being scorned, went on to deliver Israel from the giant Goliath, so Christ, through His ultimate act of humility and sacrificial obedience on the cross, delivered humanity from the power of sin and death, triumphing over the ultimate enemy (Colossians 2:15). He is the true King, chosen by God, whose humble origins and rejection by His own only serve to underscore the profound divine power and purpose that ultimately led to His resurrection, exaltation, and universal reign (Philippians 2:8-11).