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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.
In my discourse I showed that Goliath was protected by the power of his weapons and the strength of a full set of armor, whereas David had none of that panoply. But he was fortified by his faith.Goliath had the external protection of his glittering breastplate and shield; David shone from within with the grace of the Spirit. This is why a boy prevailed over a man, this is why the one wearing no armor conquered the one fully armed, this is why the shepherd’s hand crushed and destroyed the bronze weapons of war.
Yet there stands Goliath, monstrous in his pride, swollen with his earthly power, confident that he can do everything by himself, with his head, hands and entire body clad in much bronze, having his own armor bearer behind him who, though he does not himself fight, nevertheless furnishes this Goliath with all kinds of aid in bronze and iron. And it is not surprising if Scripture, foreseeing our present situation, comments appropriately when it says, “The Philistines were standing on top of the mountain on this side,” since the individual who is attacking the [Pelagian] heresy is now being banished from the church, while the heretic is found to be nourished at its very breast! Because of this, it is so stated by the Holy Spirit that on the other side Israel was standing, while on this side, the enemy. And such is often the way. For even King David, who was always the righteous father toward his unrighteous son, having laid aside his royal robes, was forced to flee from Jerusalem, whereupon the tyrant Absalom immediately entered. There now stands Goliath—oh, what sorrow!—on this side, that is, within the church; and he not only stands but even offers challenges. And at the same time, over the course of many days, he reproaches holy Israel for its well-known fear of God.
And the Philistines stood on the mountain on this side, etc. And even to this day, unclean spirits contending against the Church stand lifted up with proud boasting, after the example of that first proud one, of whom it is written in the Revelation of John: And as a great mountain burning with fire, it was cast into the sea (Rev. VIII). And the soldier of righteousness stands, not relying on his own arms, but exalted by His help, who says: A city set on a mountain cannot be hidden (Matt. III). And there was a valley between them; the place of their conflict is the temporal life itself, in which the good and the wicked fight among themselves, and the tree of life in the middle helps and refreshes the worthy, condemns and casts out the wicked; and that same life of the world is common, and the just pass through it, hoping in Christ as the highest mountain, with diligent mind, saying: But our conversation is in heaven (Phil. III). And the reprobates through the devil, by swelling up, despise the society of their neighbors and transcend. Against this the Apostle admonishes the faithful, saying: Be not wise in your own conceits, but condescend to men of low estate (Rom. XII). For the Philistines represent no less the perverse men than the angels, serving in the one and the same kingdom of the devil.
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SUMMARY
This verse meticulously sets the stage for the epic confrontation between David and Goliath, vividly portraying the strategic military standoff between the Philistine and Israelite armies. Positioned on opposing mountains with a significant valley separating them, the scene establishes a tactical impasse, highlighting the tension and the formidable natural barrier that necessitates an unconventional resolution to the looming conflict.
CONTEXT
Literary Context: This verse immediately follows the general introduction of the ongoing conflict between Israel and the Philistines in 1 Samuel 17:1-2. It precisely details the geographical arrangement of the two armies, establishing the physical arena for the dramatic events that are about to unfold. The description of the Philistines and Israelites "standing" on opposing mountains, separated by a valley, builds palpable tension and foreshadows the stalemate that will lead to Goliath's challenge and the eventual single combat. It is the crucial backdrop against which David's faith and courage will be tested and displayed, making the subsequent narrative of David's encounter with Goliath understandable and impactful.
Historical & Cultural Context: The Philistines were a formidable, technologically advanced people, particularly noted for their mastery of iron weaponry, as seen in 1 Samuel 13:19-22. They were a constant threat to Israel's sovereignty and security in the Iron Age, often engaging in border skirmishes and larger campaigns for control of the fertile Shephelah region. The "Valley of Elah," though not named until 1 Samuel 17:19, was a common battleground due to its strategic location controlling access routes. Military engagements often involved armies taking high ground for defensive and offensive advantages. The stalemate described in this verse, with both sides occupying strong defensive positions, made a direct, large-scale battle highly costly, thus opening the door for the ancient practice of single combat, where champions would fight to decide the outcome, minimizing casualties for the main armies.
Key Themes: The verse underscores several key themes central to the broader narrative of 1 Samuel. Firstly, it highlights the strategic deadlock and the seemingly insurmountable physical barrier between God's people and their adversary, mirroring spiritual impasses. Secondly, it sets the stage for divine intervention, implying that human military might alone cannot resolve this conflict; a different kind of champion, empowered by God, will be required. This foreshadows the contrast between Saul's fear and David's faith, a recurring motif in the book. Finally, it emphasizes the constant threat posed by external enemies to Israel's security and the need for a leader who trusts in the Lord for deliverance, a theme that resonates throughout the narratives of Saul's kingship and David's rise.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse masterfully employs Juxtaposition to highlight the opposing forces and their entrenched positions. The Philistines on "one side" and Israel on the "other side," both on "mountains," vividly portrays the direct confrontation and the physical separation. This setup is a classic example of Setting or Scene-setting, establishing the physical parameters and atmosphere for the narrative's climax. The geographical description, particularly the presence of the "valley," serves as powerful Foreshadowing. It suggests that a conventional battle is unlikely and hints at the unconventional resolution that will emerge from this very space. Furthermore, the valley can be seen as Symbolism, representing the chasm of fear, doubt, or the seemingly insurmountable obstacle that separates God's people from their deliverance, a space where human strength is insufficient and divine intervention is required.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, by depicting the formidable standoff and the impassable valley, powerfully illustrates the theological truth that human strength and strategic positioning alone are often insufficient against overwhelming odds. It sets the stage for God to demonstrate His power through unlikely means, emphasizing that true victory comes not through military might or human prowess, but through faith and reliance on the Lord. The stalemate highlights Israel's vulnerability and their need for a divine champion, foreshadowing the ultimate champion, Jesus Christ, who would confront the greatest enemy in the "valley" of death.
REFLECTION AND APPLICATION
The scene in 1 Samuel 17:3 is profoundly relatable to our own lives. We often find ourselves in "valleys" – situations where we are confronted by daunting challenges, seemingly insurmountable obstacles, or entrenched adversaries, whether they be personal struggles, spiritual battles, or professional impasses. Like Israel and the Philistines, we might feel stuck, with no clear path forward, and fear can easily paralyze us. This verse reminds us that such a "valley" is not necessarily a place of defeat, but often a divinely appointed stage. It is in these moments of apparent deadlock that God often chooses to intervene in unexpected ways, demonstrating that His power is made perfect in our weakness. Our response should not be to despair or retreat, but to look beyond the immediate impasse, trusting that God can raise up a "champion" or provide an unconventional solution to bring about victory, just as He did through David. It calls us to courage, faith, and a willingness to step into the "valley" when God calls, knowing He is with us.
Questions for Reflection
FAQ
What is the significance of the "valley" mentioned in this verse?
Answer: The "valley" (Hebrew: גַּי, gayʼ) is highly significant as it represents the physical barrier and neutral ground between the two opposing armies. It creates a tactical stalemate, making a direct, full-scale battle impractical and costly for both sides. Crucially, this valley, later identified as the Valley of Elah, becomes the precise stage for the single combat between Goliath and David. It is transformed from an obstacle into the arena where God's power and David's faith are dramatically displayed, demonstrating that God can use unexpected locations and circumstances for His purposes.
Why didn't the armies immediately engage in battle?
Answer: The verse describes both armies "standing on a mountain on the one side" and "on the other side," with a valley between them. This geographical arrangement meant that any direct charge by either side would involve descending into the valley and then assaulting an uphill, entrenched enemy position, incurring massive casualties. Such a maneuver was tactically disadvantageous and perilous. This stalemate, therefore, created the conditions for a different form of engagement—the challenge of a champion for single combat—which was a common practice in ancient warfare to avoid widespread bloodshed when armies were equally matched or strategically positioned.
CHRIST-CENTERED FULFILLMENT
The strategic standoff in 1 Samuel 17:3, with two armies separated by an impassable valley, powerfully prefigures the ultimate spiritual impasse humanity faced, separated from a holy God by the "valley" of sin and death. Just as Israel stood helpless and fearful before Goliath, humanity was utterly incapable of bridging the chasm created by sin and overcoming the power of death and the dominion of Satan. No human champion, no matter how strong or well-equipped, could enter that valley and secure victory. This scene finds its profound Christ-centered fulfillment in Jesus Christ. He is the true and ultimate Champion who, unlike any earthly warrior, willingly descended into the "valley" of human brokenness, suffering, and death through His incarnation and crucifixion. He entered the very domain of the enemy, not with sword and shield, but with perfect obedience and sacrificial love, ultimately triumphing over sin, death, and the powers of darkness on the cross (as seen in Colossians 2:15). Through His resurrection, He emerged victorious, having secured eternal salvation for all who believe, forever bridging the chasm between God and humanity (as described in Hebrews 9:11-12). The valley of Elah, where David defeated Goliath, becomes a powerful type of the spiritual valley where Christ, the greater David, secured our ultimate and eternal victory.