40<\/strong>. five smooth stones out of the brook<\/em> ] “The sides and bed of this trench [see above on 1Sa 17:3<\/em><\/span> ] are strewn with rounded and water-worn pebbles, which would have been well fitted for David’s sling.” Conder, II. 161.<\/p>\n scrip<\/em> ] A small bag, especially a traveller’s wallet. Cp. Mat 10:10<\/span>; and Milton, Comus<\/em>, 1. 626,<\/p>\n “And in requital ope his leathern scrip<\/em>.”<\/p>\n his sling<\/em> ] “The sling has been in ail ages the favourite weapon of the shepherds of Syria. The Benjamites were especially expert In their use of it: even the left-handed could sling stones at an hair and not miss (Jdg 20:16<\/span>).”<\/p>\n 1Sa 17:40<\/span><\/p>\n And he took his staff in his hand, and chose him five smooth stones out of the brook.<\/em><\/p>\n<\/p>\n The example of David in the use of means<\/strong><\/p>\n There is much in these particulars to furnish matter for profitable meditation. Let us take them as our subject of discourse. In the first place we will consider how David reasoned from past mercies, and grounded upon them the expectation of future aid from above. We will then consider his readiness to make use of means notwithstanding his full confidence in the succour and protection of God. He tried the armour which Saul proposed, though he felt the assurance expressed in the words–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.<\/p>\n 1. <\/strong>Now though David was yet but a stripling, he was evidently acting on the principle which he afterwards expressed in one of his Psalms. Because Thou hast been my help, therefore in the shadow of Thy wings will! rejoice. He was already using past, mercies as a pledge or promise of future; and encouraging himself by what God had done, in expecting Him to do yet more in his behalf. There is something singularly emphatic in those words of St. Paul to Timothy, I know whom I have believed. They are the words of a man who was his own storehouse of evidence, who had gathered into himself so much of testimony to the origin of Christianity and the faithfulness, of God, that he had no need in any moment of difficulty or trial, to have recourse to books or external witness in order to be assured that he trod a safe path. I know whom I have believed; there may have been a time when I required the evidence of miracle and prophecy in order to be convinced that I followed no cunningly devised fable–when I had to turn to the registered histories of the saints of other days to satisfy myself that I served a God who would never fall His people; but now my own experience has come into the place of external testimony and Christian biography; I have but to descend into myself, end there do I find graven on the tablets of memory such records of fulfilled promises and gracious interpositions as leave me nothing to seek from the archives of creation, or the volumes of history. And there can be given no reason why this should have been the ease with St. Paul or David rather than with any amongst ourselves. We would, therefore, call on you all, to turn your own experience to account, and to go on, adding page after page to the volume whose want is not to be supplied by whole libraries of the narratives of others: for there is a warrant in the recorded account, of favours shown to ourselves which is incomparably beyond that of much greater favours shown to another. And will you tell me that nothing has happened to yourselves, of which you might make the use which David made of a former great deliverance? Aye, if this be your assertion it can only be because you receive mercies only to forget them. And we speak now to those who profess some attention to religion. Can you deny that God takes care of you in the midst of your sorrows–either wholly delivering you from the paw of the lion and from the paw of the bear, or administering such supports as enable you to feel the tribulation to be good? We are persuaded that this has been your experience, though you may have given but little heed to the storing the mind with mementoes of Divine love. You should keep the past before you if you would look the future calmly in the face. Every obstacle surmounted, every sorrow soothed, every want supplied, every fear dissipated, every tear dried, should be in reserve, ready to give evidence, on any new trial, as to the goodness and watchfulness of your Father in heaven. Shame on you if you cannot say, I know whom I have believed. It is likely that the older you grow, the sterner will be the forms of trouble which you will have to encounter, and you will encounter them confidently in proportion as you bear well in mind how the milder forms were vanquished.<\/p>\n 2. <\/strong>We have shown you how strong was the faith of David. It is true that finally he went with no weapons but a stone and a sling: he went, that is, with none of those appliances which seem required, whether for his own defence or for the defeat of Goliath. But, then it is just as true, that he did not determine to go thus unequipped to the field until he had done his best to ascertain that it was not Gods will that he should wear a warriors arms. There seems no reason to suppose that David tried on Sauls armour merely out of compliance with Sauls wish: on the contrary, it appears to have been his intention to have used his armour, and the intention was only given up because, on trial, the armour proved an encumbrance. If ever man might have ventured to say means might be neglected, the result is ordained, and will be brought round without any of the common instrumentality, David might have been warranted in refusing the armour without trying it on. But this is just what David did not do: he proceeded on the principle that no expectation of a miracle should make us slack in the employment of means; but that so long as means are within reach, we are bound to employ them, though it may not be through their use that God will finally work, And can you fail to see how David thus became a great example to ourselves? I know not in what precise way God may design to effect the conversion of anyone in this assembly, or to give anyone victory over some great spiritual adversary; but I know thoroughly what is the business of every one of you, if you look to be converted, or hope to be made victor. There are appointed means through which God is ordinarily pleased to bring round such results: and the readiest mode of frustrating the results is, to take for granted, that means may be neglected. These means are prayer, the study of the Bible, and the ordinances of public worship. That you can show me that the Goliath is often finally slain by stones taken out of the brook, and not by any of the more massive weapons is nothing against our argument; for our argument is, that, though slain at last by the pebble, the slayer has commonly first put on the armour; in short, that no man has a right to have recourse to the stone and the sling until he have first made trial of the coat of mail and the sword. We are quite prepared, we say, for occasionally finding, that a casual remark in conversation, a text quoted, or a passing observation while engaged in his ordinary occupation, will effect what the public ministrations have failed to effect,–penetrate the heart, and overthrow the strongholds of pride and unbelief: and here Goliath falls before the pebble, and not before the armour of the thoroughly equipped warrior. But, nevertheless, the man of whom we speak, had recourse to the armoury before he had recourse to the brook; and, probably, had he refused to appeal to the armoury, that penetrating stone would never have been drawn from the brook; at all events, no man can have a right to be looking for miracle who is not diligent in the employment of means: man is to be trying on the armour, though God may at last use the pebble. And there is one particular case to which we would apply these more general remarks. I know not a more difficult or delicate undertaking, than that of defending the cause of God and of truth against some champion of infidelity and error. It is probably better to keep silence than to throw ones self into discussion, and have the worst of the argument. And you are not to feel sure, that because you have undoubted truth on your side, you will conquer in the struggle: the proof by which truth may be substantiated is quite different from the truth itself; just as is the guilt of a prisoner from the evidence which will make a jury determine on his conviction. Goliath is not always to be slain with a pebble, though he defy the armies of the living God to which his opponent belongs. And the question is, whether the man who has really nothing but the sling and the pebble should be forward in every company where a Philistine may be, in accepting his challenge. There are cases indeed in which the unlettered believer is distinctly called on to engage with the giant, and whenever such case arises, we have no fear but that God will strengthen him for the fight. If called like David, like David he will be protected. But the evil generally is, that our youthful champions, eager, however unprepared, to throw themselves into argument, fancy themselves imitating David, because he went forth with nothing but a sling and a stone; but they forget that he first tried to put on the armour of Saul. We want them to imitate David in each successive particular. To complete the destruction of Goliath, David ran and seized the giants sword, and with that sword he cut off his head. And how was Satan finally vanquished, and, as it were, decapitated by Christ, if not with his own sword? Was not, death emphatically the sword of the devil, seeing that he is expressly said to have had the power of death, and that it was through death that he had laid waste successive generations, and swept them into his own place of torment? And, remember ye not how it is declared that Christ died that through death he might destroy him that had the power over death, that is, the devil? It was by dying that he slew the devil; he vanquished him by taking death for his weapon: And what was this but David using Goliaths sword to cut off Goliaths head? It may therefore well be called a parable of redemption, which is written in the incidents of the chapter before us. These incidents may have furnished a significative lesson to David, just as did those of the offering up of Isaac to Abraham. And thus do we draw from our subject a lesson for the nation. But let us not overlook that which belongs to the individual. The paw of the lion, the paw of the bear, the uncircumcised Philistine, in every case, needs strength God alone can give the strength–God alone can give victory in every struggle with corruption, and in the final struggle with death. But if you will fight as followers of Christ, regarding him as the Captain of your salvation, and depending simply on the aids of His Spirit, you shall be made more than conquerors; the giants one after the other shall fall before you, and the last enemy shall do the work of a friend in consigning you to glory and honour and immortality. (H. Melvill, B. D.<\/em>)<\/p>\n Verse 40<\/span>. He took his staff<\/B><\/I>] What we would call his crook<\/I>.<\/P> <\/P> Five smooth stones<\/B><\/I>]<\/P> 1. Had they been rough<\/I> or angular<\/I>, they would not have passed easily through the air, and their asperities would, in the course of their passage, have given them a false<\/I> direction<\/I>.<\/P> 2. Had they not been smooth<\/I>, they could not have been readily despatched from the sling<\/I>.<\/P> <\/P> A shepherd’s bag<\/B><\/I>] That in which he generally carried his provisions while keeping the sheep in the open country.<\/P> <\/P> And his sling<\/B><\/I>] The sling, both among the Greeks and Hebrews, has been a powerful offensive weapon. See what has been said on Jdg 20:16<\/span>. It is composed of two strings<\/I> and a leathern strap<\/I>; the strap is in the middle<\/I>, and is the place where the stone<\/I> or bullet<\/I> lies. The string on the right end of the strap is firmly fastened to the hand; that on the left<\/I> is held between the thumb and middle joint of the fore finger. It is then whirled two or three times round the head; and when discharged, the finger and thumb let go their hold of the left end string. The velocity and force of the sling are in proportion to the distance of the strap, where the bullet lies, from the shoulder joint. Hence the ancient Baleares<\/I>, or inhabitants of Majorca<\/I> and Minorca<\/I>, are said to have had three<\/I> slings of different lengths, the longest<\/I> they used when the enemy was at the greatest distance; the middle<\/I> one, on their nearer approach; and the shortest<\/I>, when they came into the ordinary fighting distance in the field. The shortest is the most certain<\/I>, though not the most powerful<\/I>. The Balearians<\/I> are said to have had one<\/I> of their slings constantly bound about their head<\/I>, to have used the second<\/I> as a girdle<\/I>, and to have carried the third<\/I> always in their hand<\/I>. See DIOD. Sic. lib. v., c. 18, p. 286, edit. Bipont<\/I>.<\/P> <\/P> In the use of the sling it requires much practice<\/I> to hit the mark; but when once this dexterity is acquired, the sling is nearly as fatal as the musket or bow; see on 1Sa 17:49<\/span>. David was evidently an expert marksman; and his sling gave him greatly the advantage<\/I> over Goliath; an advantage of which the giant does not seem to have been aware. He could hit him within any speaking distance, if he missed once, he had as many chances<\/I> as he had stones<\/I>; and after all, being unencumbered with armour, young, and athletic, he could have saved his life by flight. Against him the Philistine could do but little, except in close fight; it is true he appears to have had a javelin<\/I> or missile spear<\/I>, (see on 1Sa 17:6<\/span>), but David took care to prevent the use of all such weapons, by giving him the first blow.<\/P> <\/p>\n His staff; <\/B>his shepherds staff. These arms were in themselves contemptible, yet chosen by David; partly, because he had no skill to use other arms; partly, because he had inward assurance of the victory, even by these weapons; and partly, because such a conquest would be most honourable to God, and most shameful and discouraging to the Philistines. <\/P> Chose him five smooth stones, <\/B>that if one should fail him, he might make use of another. <\/P> Smooth stones, <\/B>because such stones would go most freely out of the sling; and consequently, with more force and certainty, directly to the mark which he aimed at. The sling was a sort of weapon not unusual in the fights of ancient times, and many arrived at great dexterity of slinging stones with great certainty; of which we have instances both in Scripture, as Jdg 20:16<\/span>, and in Diodorus Siculus, and Livy, and other authors. <\/P> <\/p>\n 40. brook<\/B>wady. <\/P> bag<\/B>or scrip forcontaining his daily food. <\/P> sling<\/B>The slingconsisted of a double rope with a thong, probably of leather, toreceive the stone. The slinger held a second stone in his left hand.David chose five stones, as a reserve, in case the first should fail.Shepherds in the East carry a sling and stones still, for the purposeof driving away, or killing, the enemies that prowl about the flock.<\/P><\/p>\n And he took his staff in his hand<\/strong>,…. His shepherd’s staff, which he used in keeping his father’s sheep, and chose rather to appear in the habit of a shepherd than of a soldier:<\/p>\n and chose him five smooth stones out of the brook<\/strong>; which ran in the valley, which became smooth by lying in the water running over them; and which being smooth were fitter for his purpose, being the more easily cast out of the sling; though De Dieu is of opinion that these were parts or pieces of stones, cleft ones, which were rough and rugged, and which would more easily and firmly be fixed in the forehead of the Philistine:<\/p>\n and put them in a shepherd’s bag which he had, even in a scrip<\/strong>; in which he had been wont to put things he needed for the good of the flock, and was such as travellers put their food in; and this might also be the use of it with shepherds; but, according to the Ethiopic interpreters k, it was that piece of the leather in the midst of the sling, in which the slingers used to put the stones, that they might stick the more firmly:<\/p>\n and his sling [was] in his hand<\/strong>; which he intended to use in slinging the stone or stones he had in his scrip; and which was an exercise he had been accustomed to in all likelihood, and for which the Benjaminites his neighbours, of the next tribe, were very famous:<\/p>\n and he drew near to the Philistine<\/strong>; marched towards him, thereby signifying that he accepted his challenge, and would enter the list with him.<\/p>\n k Apud Ludolf. Lexic. Ethiop. p. 84.<\/p>\n David Kills Goliath.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1060.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 40 And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd’s bag which he had, even in a scrip; and his sling was<\/I> in his hand: and he drew near to the Philistine. 41 And the Philistine came on and drew near unto David; and the man that bare the shield went<\/I> before him. 42 And when the Philistine looked about, and saw David, he disdained him: for he was but<\/I> a youth, and ruddy, and of a fair countenance. 43 And the Philistine said unto David, Am<\/I> I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods. 44 And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field. 45 Then said David to the Philistine, 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<\/B> of hosts, the God of the armies of Israel, whom thou hast defied. 46 This day will the LORD<\/B> deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day unto 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. 47 And all this assembly shall know that the LORD<\/B> saveth not with sword and spear: for the battle is<\/I> the LORD<\/B>‘s, and he will give you into our hands.<\/P> We are now coming near this famous combat, and have in these verses the preparations and remonstrances made on both sides.<\/P> I. The preparations made on both sides for the encounter. The Philistine was already fixed, as he had been daily for the last forty days. Well might he go with his armour, for he had sufficiently proved it. Only we are told (v.<\/I><\/span> 41<\/span>) that he came on and drew near,<\/I> a signal, it is likely, being given that his challenge was accepted, and, as if he distrusted his helmet and coat of mail, a man went before him, carrying his shield,<\/I> for his own hands were full with his sword and spear, v.<\/I><\/span> 45<\/span>. But what arms and ammunition is David furnished with? Truly none but what he brought with him as a shepherd; no breastplate, nor corselet, but his plain shepherd’s coat; no spear, but his staff; no sword nor bow, but his sling; no quiver, but his scrip; nor any arrows, but, instead of them, five smooth stones picked up out of the brook, v.<\/I><\/span> 40<\/span>. By this it appeared that his confidence was purely in the power of God, and not in any sufficiency of his own, and that now at length he who put it into his heart to fight the Philistine put it into his head with what weapons to do it.<\/P> II. The conference which precedes the encounter, in which observe,<\/P> 1. How very proud Goliath was, (1.) With what scorn he looked upon his adversary, v.<\/I><\/span> 42<\/span>. He looked about, expecting to meet some tall strong man, but, when he saw what a mean figure he made with whom he was to engage, he disdained him, thought it below him to enter the lists with him, fearing that the contemptibleness of the champion he contended with would lessen the glory of his victory. He took notice of his person, that he was but a youth, not come to his strength, ruddy and of a fair countenance,<\/I> fitter to accompany the virgins of Israel in their dances (if mixed dancing was then in use) than to lead on the men of Israel in their battles. He took notice of his array with great indignation (v.<\/I><\/span> 43<\/span>): “Am I a dog, that thou comest to me with staves?<\/I> Dost thou think to beat me as easily as thou dost thy shepherd’s dog?” (2.) With what confidence he presumed upon his success. He cursed David by his gods, imprecating the impotent vengeance of his idols against him, thinking these fire-balls thrown about him would secure his success: and therefore, in confidence of that, he darts his grimaces, as if threatening words would kill (v.<\/I><\/span> 44<\/span>): “Come to me, and I will give thy flesh to the fowls of the air,<\/I> it will be a tender and delicate feast for them.” Thus the security and presumption of fools destroy them.<\/P> 2. How very pious David was. His speech savours nothing of ostentation, but God is all in all in it, v.<\/I><\/span> 45-47<\/span>. (1.) He derives his authority from God: “I come to thee<\/I> by warrant and commission from heaven, in the name of the Lord,<\/I> who has called me to and anointed me for this undertaking, who, by his universal providence, is the Lord of hosts,<\/I> of all hosts, and therefore has power to do what he pleases, and, by the special grace of his covenant, is the God of the armies of Israel,<\/I> and therefore has engaged and will employ his power for their protection, and against thee who hast impiously defied them.” The name of God David relied on, as Goliath did on his sword and spear. See Psa 20:7<\/span>; Psa 118:10<\/span>; Psa 118:11<\/span>. (2.) He depends for success upon God, v.<\/I><\/span> 46<\/span>. David speaks with as much assurance as Goliath had done, but upon better ground; it is his faith that says, “This day will the Lord deliver thee into my hand,<\/I> and not only thy carcase, but the carcases of the host of the Philistines, shall be given to the birds and beasts of prey.” (3.) He devotes the praise and glory of all to God. He did not, like Goliath, seek his own honour, but the honour of God, not doubting but by the success of this action, [1.] All the world should be made to know that there is a God, and that the God of Israel is the one only living and true God, and all other pretended deities are vanity and a lie. [2.] All Israel (whom he calls not this army, but this assembly,<\/I> or church, because they were now religiously attending the goings of their God and King,<\/I> as they used to do in the sanctuary<\/I>) shall know that the Lord saveth not with sword and spear<\/I> (v.<\/I><\/span> 47<\/span>), but can, when he pleases, save without either and against both, Ps. xlvi. 9<\/span>. David addresses himself to this combat rather as a priest that was going to offer a sacrifice to the justice of God than as a soldier that was going to engage an enemy of his country.<\/P><\/p>\n <\/strong><\/p>\n David Slays Goliath, vs. 40-54<\/p>\n The saga of David’s battle with Goliath <\/em>began with his emerging from the Israelite camp with his shepherd’s staff in his hand, pausing at the brook in the valley to choose five smooth stones, then heading for the huge giant he intended to fight. The scrip was a shepherd’s bag in which he carried his food or other things he would need in the field with his sheep.<\/em><\/p>\n Speculation about David’s taking five stones when one was sufficient has included the idea that the giant had huge relatives who might have to be vanquished also. More likely it was a mere commonsense precaution, for David did not know how many stones it might take to fell his adversary, though he fully expected to kill him.<\/p>\n The Philistine saw the approach of David <\/em>and came to meet him along with his shield-bearer. When he had carefully observed David the giant was humiliated. The Israelites had sent a mere boy to fight a great warrior like him. The “fair countenance” of David suggests that he was not yet old enough to have a beard. Also when Goliath looked him over he could see nothing resembling a weapon beyond the shepherd’s stick. He sneered at David, asking if he was a dog to be beaten with sticks.<\/em><\/p>\n David answered the Philistine <\/em>giant with a very significant retort. He had been cursed by Goliath in the name of his pagan gods and threatened with being made carrion for the wild birds and beasts. David noted that the giant came relying on formidable weapons like sword, spear, and shield. But David had a secret weapon which Goliath could not yet appreciate. He came in the name of the Lord of hosts, the God of Israel’s armies.<\/em><\/p>\n David assured Goliath that the Lord would that very day give the giant into his hand, and he would smite him and cut off his head, though he had no sword. He would then proceed to give the carcasses of the Philistine army to the fowls of the air and the wild beasts.<\/p>\n The godly intent of David in victory over Goliath could not but succeed, and that he stated to the giant. Generally it was that all the earth should know that there is a God in Israel. Then the assembly there gathered, both Philistine and Israelite, would understand that the Lord does not save by men’s weapons, as swords and spears.<\/p>\n For it was not the battle of Israel, but the Lord’s own battle against evil and defiant men who would subjugate His people, and He would fight it successfully.<\/p>\n The Philistine giant then began to <\/em>move in to kill <\/em>David. If he expected David to cringe or turn tail and run he was greatly surprised at what happened. For David began to run to meet Goliath, putting his hand into the bag and bringing out one of his stones, and placing it in his sling. Running toward his victim would increase the force of the slung stone, and when David released it, it went straight to its mark and imbedded itself in Goliath’s forehead.<\/em><\/p>\n The giant pitched forward on his face, a dying man, but David speedily finished his execution. He stood upon the huge body and drew the giant’s sword out of its sheath, with which he cut off the great head.<\/p>\n When the young shepherd held high the bloody head of the Philistines’ champion <\/em>they were filled with panic, turned and fled toward their lowland cities. The men of Israel were encouraged and emboldened. They raised a great shout and gave pursuit to the Philistines. Many Philistine men were stricken down on the road to Shaaraim, just past Azekah, on the road northwest to the city of Ekron. Some of them fled southwest toward their city of Gath, and the Israelites chased them to the gates of these cities.<\/em><\/p>\n Much spoil was taken from their tents. <\/em>David displayed the head of Goliath in the Jebusite city of Jerusalem in the tribal allotment of Benjamin. The pagan inhabitants of that city would, in after years, have great cause to remember the exploit of this young man from nearby Bethlehem, for he will conquer their city at last (2Sa 5:6-10<\/span>). The armor of Goliath David claimed as his prize of war, keeping it in his tent.<\/em><\/p>\n (40) And he took his staff in his hand.<\/strong>It was a true stroke of military genius in David, this determination of his to fight only with the weapons, weak and unimportant though they seemed, with which he was familiar, and in the use of which he was so skilful; nor was the issue of the combat, now he had resolved to use the sling, even doubtful. It has been well said he was like one armed with a rifle, while his enemy had only a spear and a sword, and if only he could take sure aim the result was absolutely certain.<\/p>\n Wordsworth, again, on the words chose him five smooth stones out of the brook, refers to Augustines Commentary, who finds here a deep mystical signification. It is an admirable specimen of the Patristic School of Exposition, which, although quaint, and not unfrequently far-fetched, will always, and with good reason, possess great power over the minds of the earnest and devout student. So our Divine David, the Good Shepherd of Bethlehem, when He went forth at the temptation to meet Satanour ghostly Goliathchose five stones <\/em>out of the brook. He took the five books of Moses out of the flowing stream of Judaism. He took what was solid out of what was fluid. He took what was permanent out of what was transitory. He took what was moral and perpetual out of what was ceremonial and temporary. He took stones out of a brook, and with one of these He overthrew Satan. All Christs answers to the tempter are moral <\/em>precepts, taken from one <\/em>Book of the Law (Deuteronomy), and He prefaced His replies with the same words, It is written; <\/em>and with this sling and stone of Scripture He laid our Goliath low, and He has taught us by His example how we may also vanquish the tempter. (See St. Augustine, Sermon 32)<\/p>\n 40<\/strong>. <\/strong> Smooth stones <\/strong> Such as would pass most easily and rapidly through the air. The torrent bed of the Wady es-Sumt is said to be lined with smooth pebbles. <\/p>\n A scrip <\/strong> A pouch; a knapsack. <\/p>\n Sling <\/strong> On the use of this instrument in ancient warfare, see note on Jdg 20:16<\/span>.<\/p>\n David Meets Goliath ( 1Sa 17:40-50<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n As has been the pattern throughout the chapter the emphasis in this passage is again on the fact that the Philistine has defied YHWH, but here in a more personalised way. Note in fact the build up to this point (and note that each of these verses is central to a chiasmus): <\/p>\n “I defy the armies of Israel this day” (1Sa 17:10<\/span>). <\/p>\n “Who is this uncircumcised Philistine that he should defy the armies of the living God?” (1Sa 17:26<\/span>). <\/p>\n “This uncircumcised Philistine shall be as one of these, seeing as he has defied the armies of the living God” (1Sa 17:36<\/span>). <\/p>\n “I come to you in the name of YHWH of Hosts, the God of the armies of Israel Whom you have defied” (1Sa 17:45<\/span>). <\/p>\n So here in this passage David is answering Goliath’s challenge of 1Sa 17:10<\/span>. He wants Goliath to know that he has come in the Name of YHWH, the God Whom he has defied, and he then goes on to stress that it is YHWH who will deliver ‘the Philistine’ into his hand. The inter-play of words before battle has been a regular feature of such battles throughout history as each sought to gain an advantage over the other by words before the action began. The aim was to unsettle the opponent. We see a similar situation reflected on our television screens today when two boxers face up to each other at the weigh-in, and then in the centre of the ring, each seeking to gain a psychological victory over the other before battle commences. <\/p>\n Analysis. <\/p>\n a <\/strong> And he took his staff in his hand, and chose for himself five smooth stones out of the brook, and put them in the shepherd’s bag which he had, even in his pouch, and his sling was in his hand: and he drew near to the Philistine (1Sa 17:40<\/span>). <\/p>\n b <\/strong> And the Philistine came on and drew near to David; and the man who bore the shield went before him. And when the Philistine looked about, and saw David, he disdained him, for he was but a youth, and ruddy, and with it all of a fair countenance (1Sa 17:41-42<\/span>). <\/p>\n c <\/strong> And the Philistine said to David, “Am I a dog, that you come to me with staves? And the Philistine cursed David by his gods (1Sa 17:43<\/span>). <\/p>\n d <\/strong> And the Philistine said to David, “Come to me, and I will give your flesh to the birds of the heavens, and to the beasts of the field” (1Sa 17:44<\/span>). <\/p>\n e <\/strong> Then said David to the Philistine, “You come to me with a sword, and with a spear, and with a javelin, but I come to you in the name of YHWH of hosts, the God of the armies of Israel, Whom you have defied” (1Sa 17:45<\/span>). <\/p>\n d <\/strong> “This day will YHWH deliver you into my hand, and I will smite you, and take your head from off you, and I will give the dead bodies of the host of the Philistines this day to the birds of the heavens, and to the wild beasts of the earth” (1Sa 17:46<\/span> a). <\/p>\n c <\/strong> “That all the earth may know that there is a God in Israel, and that all this assembly may know that YHWH saves not with sword and spear: for the battle is Jehovah’s, and he will give you into our hand” (1Sa 17:46-47<\/span>). <\/p>\n b <\/strong> And it came about that when the Philistine arose, and came and drew near to meet David, that David hastened, and ran toward the army to meet the Philistine. And David put his hand in his bag, and took from there a stone, and slang it, and smote the Philistine in his forehead; and the stone sank into his forehead, and he fell on his face to the earth (1Sa 17:48-49<\/span>). <\/p>\n a <\/strong> So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him, but there was no sword in the hand of David (1Sa 17:50<\/span>). <\/p>\n Note that in ‘a’ David selects his stones and goes out with his staff and his sling in his hand, and in the parallel it is stressed that David defeated Goliath with a sling and a stone, and without a sword. In ‘b’ the Philistine approaches David in order to do battle, and in the parallel David does battle with him and defeats him. In ‘c’ the Philistine disdains David, and in the parallel David runs to meet him. In ‘d’ the Philistine expresses his anger that David comes against him ‘with staves’, and in the parallel David retaliates that YHWH does not save by sword and spear because the battle is His. In ‘e’ the Philistine says that he will give David’s body to the scavengers, both bird and beast, and in the parallel David retorts that he will similarly give the bodies of the whole Philistine army to the scavengers. Centrally in ‘e’ David points out that the Philistine has a sword, a spear and a javelin, but that he has the Name of YHWH on his side, the YHWH Whom the Philistine has defied. <\/p>\n 1Sa 17:40<\/strong><\/span><\/p>\n ‘<\/strong> And he took his staff in his hand, and chose himself five smooth stones out of the brook, and put them in the shepherd’s bag which he had, even in his wallet, and his sling was in his hand. And he drew near to the Philistine.’ <\/p>\n David already knew in his mind how he was going to fight this battle so he provided himself with the weapons that he was used to. He took his staff in his hand, and chose five smooth stones from the brook that ran through the valley, and putting them in the shepherd’s wallet which he had, he went forward with his sling in his hand. To him it was almost as though he was going forward to meet the next bear, even if it was a large one. He felt completely at home, for this was how he had been dressed when YHWH had delivered him before. So he felt fully armed. And it was dressed in that way that David went forward to meet the Philistine who was clothed in full armour and bristling with weapons and waiting impatiently in the valley for an opponent to come forward. <\/p>\n 1Sa 17:41<\/strong><\/span><\/p>\n ‘<\/strong> And the Philistine came on and drew near to David, and the man who bore the shield went before him.’ <\/p>\n Seeing someone advancing from the ranks of Israel the Philistine also advanced and approached David, and before him went his shield bearer. We are intended to catch the contrast. The teenage shepherd boy with his staff and shepherd’s attire, and the mighty warrior in full armour accompanied by his shield bearer. And both were bristling with confidence. <\/p>\n 1Sa 17:42<\/strong><\/span><\/p>\n ‘<\/strong> And when the Philistine looked about, and saw David, he was full of disdain for him, for he was but a youth, and ruddy, and with it all of a fair countenance.’ <\/p>\n We get the impression that as he advanced Goliath did not really at first appreciate what kind of opponent he was facing, and that it was only when he focused his attention that he became aware of the truth and discovered that his opponent was but a lad, reddish-haired and somewhat good looking, but not the warrior type at all, and that he had come out to meet him with a staff! He may, of course, have been short sighted, or it may simply be that he had been too arrogant to try to measure his opponent up. And it could well be that the bushes in the valley had prevented him from getting a full sight of him. <\/p>\n But we do not have to use much imagination to appreciate what he thought when he saw that his opponent had come out to meet him without armour, and was simply carrying a wooden staff, with something hanging from his other hand. And that he was a mere youth. He really must have thought that it was some kind of deliberate insult being practised by the Israelites. He probably recognised that it was hardly going to be a serious fight, and that even when he had ‘won’, as he could hardly fail to do, the Israelites would have been able to claim that it was all a joke. He presumably felt that he was being deliberately humiliated, a situation that he was not used to. <\/p>\n In fact in the event David’s clothing probably did him a great service, for had he been dressed in armour Goliath might well have been more wary, and even have taken into account the sling. But when all he saw was a shepherd boy with a staff, he was totally disarmed, and thus he and his shield bearer were careless. In his view the whole situation was clearly intended to make him look ridiculous. It was obvious to all that it was simply intended to be an insult to the Philistines. <\/p>\n 1Sa 17:43<\/strong><\/span><\/p>\n ‘<\/strong> And the Philistine said to David, “Am I a dog, that you come to me with sticks?” And the Philistine cursed David by his gods.’ <\/p>\n His words reveal his fury. The describing of people whom you despised as ‘dogs’ (predatory wild scavengers who roamed around cities looking for scraps) was a well known insult. It indicated the total contempt that you had for someone. Thus he saw himself as being treated with the utmost contempt. And to have come against him with only a staff simply added to the insult. (The words are revealing. The most dangerous weapon was discounted. For who had ever heard of anyone engaging in close combat with a sling? Goliath was not used to fancy weapons). He was so angry that he cursed David by his gods. <\/p>\n 1Sa 17:44<\/strong><\/span><\/p>\n ‘<\/strong> And the Philistine said to David, “Come to me, and I will give your flesh to the birds of the heavens, and to the beasts of the field.” ’ <\/p>\n Then he snarled, ‘Come to me, and I will give your flesh to the birds of the heavens, and to the beasts of the field.’ In other words he is saying, ‘you have treated me like a scavenger. So I will cut you up and feed you bit by bit to the scavengers.’ He had no sympathy for David. The insult he had suffered was too great for there to be any sympathy left in his heart. <\/p>\n 1Sa 17:45<\/strong><\/span><\/p>\n ‘<\/strong> Then David said to the Philistine, “You come to me with a sword, and with a spear, and with a javelin, but I come to you in the name of YHWH of hosts, the God of the armies of Israel, whom you have defied.” ’ <\/p>\n But David was not perturbed, for he knew that he had YHWH on his side, and he called on Goliath to recognise the odds that he<\/em> was up against. The Philistine may have a sword, and a spear, and a javelin. But what were they against the Name of YHWH of hosts, the God of the armies of Israel, whom Goliath had defied? ‘The name’ to an Israelite represented all that YHWH was. To come in His Name was to come in all His authority and power. To defy the Name was thus to defy YHWH and to David there was nothing that was worse than defying YHWH. And he knew that history was full of stories of how YHWH had bested Israel’s enemies who had defied YHWH. <\/p>\n 1Sa 17:46-47<\/strong><\/span><\/p>\n “<\/strong> This day will YHWH deliver you into my hand, and I will smite you, and take your head from off you, and I will give the dead bodies of the host of the Philistines this day to the birds of the heavens, and to the wild beasts of the earth, that all the earth may know that there is a God in Israel, and that all this assembly may know that YHWH does not save with sword and spear, for the battle is YHWH’s, and he will give you into our hand.” <\/p>\n Then he responded to the Philistine in the way that the Philistine had spoken to him. He informed the Philistine that that very day YHWH would deliver him into his hand, and that as a result he would smite him and take off his head. It was the custom at that time for the victor to cut off the head of a defeated foe (compare 1Sa 31:9<\/span>). And after he had done that, he informed him, not just Goliath’s body, but the bodies of the whole Philistine army would be fed to the vultures and the scavengers among the wild beasts so that all the earth might know that there was a God in Israel worthy of the name, and that all the Israelites who were gathered there (the assembly of Israel) would know that YHWH did not save with sword and spear (compare 1Sa 13:22<\/span>). He did not need them. And as the battle was His and His alone He would give the enemy into their hand without them. <\/p>\n We have only to think to recognise the insult that such words must have conveyed, coming as they did from a precocious youth and being addressed to the Philistine champion. His eyes must have been starting out of his head with fury. <\/p>\n 1Sa 17:48<\/strong><\/span><\/p>\n ‘<\/strong> And it came about that, when the Philistine arose, and came and drew nigh to meet David, David accelerated, and ran toward the army to meet the Philistine.’ <\/p>\n Filled with great anger the Philistine advanced on David, and as he got closer David hurried to meet him, thereby advancing to meet the army of the Philistines who would be watching eagerly to see the defeat by Goliath of this arrogant foe. He was taking on the whole Philistine army and was unafraid. <\/p>\n 1Sa 17:49<\/strong><\/span><\/p>\n ‘<\/strong> And David put his hand in his bag, and took from there a stone, and slung it, and smote the Philistine in his forehead, and the stone sank into his forehead, and he fell on his face to the earth.’ <\/p>\n Then David put his hand in his shepherd’s bag and did what he had done a thousand times before, did indeed what he had constantly practised as he watched the sheep. He took out a large stone and fitted it into his sling, and then slung it and hit the Philistine right in the forehead. And the Philistine fell on his face to the earth. <\/p>\n The sling was in fact a formidable weapon, for it could despatch a three inch diameter stone at a speed of 100-150 miles per hour. The only problem lay in ensuring that it hit its target where it could be effective, which was not easy when a man was covered in armour. It required pin point accuracy. Nor would it have pierced a shield. But Goliath had probably been lulled into a false sense of security by the ridiculous appearance of a boy with a staff as his main weapon. He felt in no danger at all. <\/p>\n 1Sa 17:50<\/strong><\/span><\/p>\n ‘<\/strong> So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him, but there was no sword in the hand of David.’ <\/p>\n And that was how David prevailed over the Philistine with a sling and a stone, smiting him and slaying him. But there was no sword in the hand of David, and so in order to fulfil his promise to cut off Goliath’s head he had to use a borrowed one. This fact that ‘there was no sword in the hand of David’ reminds us of 1Sa 13:22<\/span>. It emphasises that YHWH did not need swords. <\/p>\n 1Sa 17:40<\/span><\/em><\/strong>. <\/strong>Five smooth stones<\/em><\/strong>Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n