On a mountain on the other side where they had disposed and fortified their cams, that if the one should assault the other, the assailant should have the disadvantage, and be obliged to fight from a lower place.

A champion Heb. a man between two , either because he used to come forth, and stand between the two armies; or because he moved that the business should be decided between two, whereof he would be one.

Whose height was six cubits and a span which is not strange, for besides the giants mentioned in Scripture, Herodotus, Diodorus Siculus, and Pliny, and others, make mention of persons seven cubits high, which is near double to an ordinary man’ s height.

The common shekel contained only a fourth part of an ounce; and so 5000 shekels made 1250 ounces, which make exactly 78 pounds; which weight is not unsuitable to a man of such vast greatness and strength, as his height speaks him to be.

A weaver’ s beam on which the weavers fasten their web. It was like this for thickness; and for length, that he omits, as easy to be collected by proportion to the rest. And though the whole weight of Goliath’ s armour may seem prodigious, yet it is not so much by far as one Athanatus did manage; of whom Pliny relates, that he saw him come into the theatre with arms weighing 12,000 ounces.

That the battle may be decided by us two alone. Such offers were frequent in those times. And possibly he thought the valiant Jonathan, who had assaulted a whole army, would never have refused this challenge. But God so ordered the matter, that none should accept it, because he would reserve this honour for David, as a step to his kingdom.

Which may seem strange, considering the glorious promises, and their late experiences of Divine assistance. But the truth is, all men do so entirely depend upon God in all things, that when he withdraws his help, the most valiant and resolute persons cannot find their hearts nor hands, as daily experience shows.

The son of that Ephrathite i.e. of the man of Ephratah , or Beth-lehem , Gen 35:19 .

He had eight sons: see on 1Sa 16:10 .

From Saul either,

1. From Saul’ s court; where having been entertained by Saul, to relieve him in his melancholy fits, he was permitted to go to his father’ s house, to be sent for again upon occasion. Or,

2. From Saul’ s camp, whither he used to come to visit his brethren; as appears from 1Sa 17:17 .

Parched corn a food then much in use, which they used to mix with water, or milk, or oil, &c.

Unto the captain of their thousand in whose power it was in a great measure, either to preserve them, or to expose them to utmost hazards.

Take their pledge i.e. bring me some token of their welfare from them.

i.e. In a posture and readiness to fight with them; as it is explained, 1Sa 17:20,21 . Men are oft said in Scripture to do what they intend and are prepared to do, as hath been showed formerly by instances.

To the trench i.e. to the camp or army which was there intrenched.

Shouted for the battle as the manner was, both to animate themselves, and to terrify their enemies.

His carriage the provisions which he had brought to his brethren.

It is observable, that Saul in his great distress doth not encourage himself in God, nor seek his counsel or favour by prayers and sacrifices, but expects relief from men only. This was one effect and sign of the departure of God’ s Spirit from him.

Make his father’ s house free free from all those tributes and charges which either the court or the camp required.

Why should you all be thus dismayed at him? he is but a man, and that of an accursed race, a stranger and enemy to God, and no way able to stand before them who have the living and almighty God for their strength and refuge.

Eliab’ s anger was kindled either because he thought him guilty of intolerable folly, and pride, and presumption, in pretending to such an attempt; or because he feared and concluded he would be certainly ruined in the enterprise; or rather, because he envied him the glory of so great an undertaking; and took this proffer of David’ s to be, what indeed it was, a reproach to himself, and to all the rest, that having the great God on their side, had not the faith or courage to fight with him.

With whom hast thou left those few sheep? thou art much fitter to tend sheep, than to appear in an army, or to fight with a giant.

Thy pride, and the naughtiness of thine heart thy self-confidence, and vain-glory, and curiosity.

Either,

1. Of my coming; my father sent me on an errand. Or rather,

2. Of my thus speaking: is there not reason in what I say? Is this giant invincible? is our God unable to oppose him, and subdue him?

For being secretly moved by God’ s Spirit to undertake the combat, he speaks with divers persons about it, that so it might come to the king’ s ear.

But a youth either,

1. For age, to wit, comparatively to Goliath, being now not much above twenty years old, as is supposed. Or rather,

2. For military skill, as the words following explain it; as if he should say, Thou art but a novice, a raw and unexperienced soldier, and therefore unable to fight with him.

There came a lion, and a bear not both together, but one after another, at several times.

Smote him to wit, the lion, as appears by his beard; which having particularly mentioned, it was easily understood and believed, that he did the same to the bear; which therefore it was needless to express.

Slew both the lion and the bear: this he is probably thought to have done after he was anointed; when he was endowed with singular gifts of God’ s Spirit; and, among others, with extraordinary courage of heart and strength of body.

He will deliver me his good will is the same to me that it then was, and his power is not diminished. It is not strange that Saul consents to the combat, considering David’ s pious and convincing discourse, grounded upon sensible experience; and withal, the dangerous condition of the Israelitish affairs, and the absolute refusal of all other persons.

With his armour either,

1. With Saul’ s own armour which he used to wear in battle; which seems not to agree with the extraordinary height of Saul’ s stature, 1Sa 10:23 ; nor is it like that Saul would disarm himself, when he was going forth to the battle, 1Sa 17:20,21 . Or,

2. With armour taken out of his armoury. Not that the whole armory of Saul was brought into the field; but that some chosen arms were taken out thence, and brought for any emergent occasion. Or rather,

3. With his vestments , or garments. For,

1. So the Hebrew word properly and usually signifies; and so this same word is translated, 1Sa 18:4 .

2. His armour is distinguished from this, and is particularly described in the following words. He seems therefore to speak of some military vestments which were then used in war, and were contrived for defence; such as buff-coats now are.

I have not proved them I have no skill nor experience in the management of this kind of arms.

His staff his shepherd’ s 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.

Chose him five smooth stones that if one should fail him, he might make use of another.

Smooth stones 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 Jud 20:16 , and in Diodorus Siculus, and Livy, and other authors.

Not having so much as the countenance of a martial person.

With staves i.e. with a staff; the plural number for the singular; as Gen 21:7 46:7 .

The Philistine cursed David he prayed that his god Dagon, and Ashtaroth, &c., would destroy him.

In the name of the Lord of hosts i.e. by a commission from him, with confidence in him, and assurance of his help, and for the vindication of his honour.

Whom thou hast defied in defying that army and people whereof he is the Lord and Protector.

Heb. that God , the only true God, is for Israel ; or on Israel’ s side, and against you. Or, that Israel hath a God , a God indeed, one who is able to help them, and not such an impotent idol as you serve.

That the Lord saveth not with sword and spear i.e. that he can save without these arms, and with the most contemptible weapons, such as mine seem to thee.

The battle is the Lord’ s i.e. the events of war are wholly in his power, to give success to whom and by what means he pleaseth.

He will give you into our hands: David speaks thus confidently, because he was assured of it by a particular inspiration from God.

Either,

1. The stone pierced through his helmet; which such stones being slung would not seldom do; as even Diodorus Siculus relates. Or,

2. The stone might get in through one of those holes which are left in helmets, that he that wears it may see his way, and how to direct his blows. Or rather,

3. The proud giant had lift up that part of his helmet which covered his forehead; and that in contempt of David and his weapons, and by the singular direction of God’ s providence.

David took his sword hence it appears that David was not a little man, as many fancy; but a man of considerable bulk and strength, because he was able to manage a giant’ s sword; which also he did, both here and below, 1Sa 21:9 .

Slew him

Quest. How could this be, when he slew him before with the stone? 1Sa 17:50 .

Answ There he gives a general account of the event of the battle, and of the giant’ s death; but here he gives a particular relation of the manner and instrument of his death. The stone threw him down to the earth, and bereaved him of the use of his sense and motion; but there remained some life in him, (as frequently doth in such cases,) which the sword took away, and so completed the work.

Heb. their camps , i.e. their camp; but he speaks of it in the plural number, because of the great extent and various quarters of their camp.

Brought it to Jerusalem either to terrify the Jebusites, who yet held the fort of Zion, 2Sa 5:7 ; or for some other reason not recorded, nor now known.

In his tent i.e. in the tent which was erected for him in the camp, upon this occasion. There it was kept for the present, though afterwards it seems to have been translated to the tabernacle, where we find his sword, 1Sa 21 , and it is not unlikely the rest of his armour was there also.

Whose son is this youth?

Quest. How could David be unknown to Saul, with whom he had lived? 1Sa 16:21 .

Answ That might well be, for divers reasons, because David was not constantly with him, nor, as it seems, used by him, but upon extraordinary occasions, and desperate fits of melancholy; from which possibly he had been free for a good while, by God’ s special providence and care for his people Israel, that so he might be capable of governing and protecting them against the Philistines, who watched all opportunities against them, and at last broke forth into an open war. Thus David had been for some considerable time dismissed from Saul’ s court, and was returned home; and therefore it is not strange, if Saul had for the present forgotten David; for kings, because of the encumbrance of public business, and the multitude of persons who come to them on several occasions, may easily forget some persons; yea, such as have frequently been with them, especially their servants, whom they do not use to observe with so much attention and care as they do others. Add to this, that the distemper of Saul’ s mind might make him forgetful; and that David might now be much changed, both in his countenance and in his habit, from what he had before; and it is apparent, that the change of habits makes so great a difference, that it oft keeps us from the knowledge of those persons whom in other habits we very well know. Some give this answer, That this was the first time that Saul had seen David; and that David’ s exploit here recorded was performed before that which is recorded 1Sa 17:15 , though it be placed after it; but that is confuted by comparing 1Sa 18:1-3 .

I cannot tell which is not strange, because Abner’ s conversation and employment was generally in the camp, when David was at the court; and when Abner was there, he took little notice of a person so much inferior to him as David was.

See Little: THE FIVE STONES

Up, or proceeding into the vale. (Menochius) ---

Camp. Hebrew, "ranks, or armies."

Battle. They perhaps had heard of Saul's malady, (Salien) and bore a constant hatred to the Israelites during his reign, chap. xiv. 52. ---

Azeca, about 15 miles south of Jerusalem. ---

Dommim, or Phesdommim, 1 Paralipomenon xi. 13.

Terebinth. Hebrew ela, "the oak." (Aquila)

Valley of the Terebinth, which St. Jerome seems to call Magala, ver. 20.

Base-born. Hebrew, "of two sons," or of obscure origin. (Cornelius a Lapide) ---

His parents are no where specified, as Arapha is not, as some pretend, the name of his mother, but denotes that he was of the race of the Raphaim, 2 Kings xxi. 16. Some translate, a man who challenges to fight a duel, or one who comes into the midst as "a champion," to decide the cause of all the rest. Thus the Gaul defied the most valiant of the Romans, but was slain by M. Torquatus, Livy vii. Septuagint, "A strong man went out from the station," &c. Chaldean, "There came out from them, out of the camp of the Philistines, a man named Goliath." But many able interpreters adhere to the Vulgate. ---

Span, about 12½ feet, so that he was taller than two common men. Those who call in question the existence of giants, will surely have nothing to object to this formal proof from Scripture. (Calmet) ---

The Vatican Septuagint and Josephus read, however, "four cubits and a span," or near eight feet. (Kennicott) ---

Some reduce his height to 11 feet 3 inches, or even to 9 feet 9 inches, English. (Haydock) ---

His helmet weighed 15 pounds, avoirdupois; his collar, or buckler, about 30; the head of his spear (26 feet long) weighed about 38 pounds; his sword 4; his greaves on his legs 30; and his coat of mail 156: total, 273 pounds. (Button.) (Haydock) ---

Goliath was a figure of the devil, or of any arch-heretic, who provoketh the Church of God, but is slain by the humble with his own weapons. (Worthington)

Scales, like those of fishes. Septuagint insinuate, that it was armed with things resembling fish-hooks; Greek: alisidoton, hamata. ---

Brass, which was used for the armour of the ancients. Plutarch (in Demetrio) speaks of a coat of mail weighing forty pounds: the usual weight was twenty pounds. (Lipsius) ---

The strength of the giant must have borne proportion with his size. (Calmet)

Legs, on the forepart, from the knee to the ankle. Vegetius observes, that the infantry wore such greaves of iron, only on one leg. (Calmet) ---

Shoulders, when he marched. (Menochius) -- Some understand a dart, &c., but without any proof. (Calmet)

Beam, which was of a very different construction from ours. Hostius concludes, that all the armour of Goliath must have weighed 272 pounds and 13 ounces, including the buckler and spear which his armour-bearer carried before him. Plutarch allows a talent, or 60 pounds, for the usual weight of a soldier's armour. Alcimus was remarked in the army of Demetrius, for having double that weight. ---

Bearer. Hebrew, "one bearing a shield," or whose office it was to carry it, or any other part of the armour, when required. It would appear singular that the giant should have two bucklers, though David seems to specify two sorts, Psalm xxxiv. 2. This attendant might carry a large one, which would cover most part of the body, and was of service when a person had not to remove far from his place of battle. The buckler of Ajax was like a tower, and consisted of seven hides, covered with a plate of brass. (Homer, Iliad Greek: Z ) (Calmet)

Out; exulting, Ecclesiasticus xlvii. 5. (Menochius) ---

Servants; I am free. (Haydock) ---

Hand. Such combats were very common in ancient times. Paris and Menelaus, Hector and Ajax. The Horatii and Curiatii fought to decide the fate of contending nations. (Homer, Iliad Greek: g, and H. ) ---

(Livy i. 23.) (Calmet)

Us. It does not appear that this proposal was accepted or ratified by either party. The Israelites had still to pursue the enemy. (Estius)

Now, &c., to ver. 32. And when, is omitted in the Vatican Septuagint, which begins the latter verse thus, "And David said," as the Alexandrian copy does now the 12th, which leads Kennicott to suspect that the intermediate verses are an interpolation, formerly unknown to the Greek version. Houbigant includes these verses between crotchets, "that it may be understood that these are not of the same author as the rest, and that the sacred writer may not be accused of making useless repetitions." It has been observed in the last chapter, that David was the son of Isai, &c. "If, says he, this be omitted, there will be no vacuum in the context," as there is none in the Roman edition: ( 11 ) "they were greatly afraid. ( 32. ) And David said to Saul," &c. As he had been appointed Saul's armour-bearer, it was very natural to suppose that he would be near the king's person on such an occasion, rather than feeding sheep. We find also, that he had a tent of his own, (ver. 54) which he could not have had, if he had only come to bring provisions to his brethren. The unaccountable conduct of Eliab, the timidity of all Israel for forty days, &c., will thus be avoided. Josephus is supposed to have given occasion to this embellishment, though he takes no notice of many of those particulars which excite the surprise of Pilkington, Kennicott, &c. (Dis. ii. p. 421.) These verses were, however, in the Hebrew before the days of Aquila, &c., and Origen received them from the Jews as genuine. A Hebrew Bible, (1661) with marginal criticisms, by a Jew, includes these verses within parentheses, as interpolated, as well as from ver. 55 to chap. xviii. 6, observing that "the history consists at present of different and inconsistent accounts." The Syriac manuscript of Masius generally confirms the Vatican Septuagint (Morin) so that we conclude, that these verses are there asterisked on the authority of Origen, as not being in the original Greek, nor consequently in Hebrew. (ibid. p. 575.) ---

Mentioned. Hebrew, "Juda, whose name....and the man went among men, an old man in the days of Saul." We have already observed that the Alexandrian Septuagint seems to promise a speech, but defers till ver. 32, thus, "And David said, the son of an Ephrathite. He was from," &c. (Haydock) ---

Men. Chaldean, "He was an old man, whom they ranked among the young," as still vigorous. Jam senior, sed cruda seni viridisque senectus. (Calmet)

Battle. In these wars, all attended as much as possible, chap. xvi. 10.

Bethlehem, the king being relieved from his malady. "The greatest men formerly kept sheep." Ex antiquis illustrissimus quisque pastor erat. (Varro ii. 1.) In this profession, David found many opportunities of signalizing his courage against wild beasts. (Calmet)

Loaves. The soldiers at that time, and perhaps always among the Hebrews, lived at their own expense, as the tribute which was paid to the king was not sufficient to support large armies, ver. 25. (Calmet) ---

St. Paul insinuates, however, that soldiers were paid, 1 Corinthians ix. 7. (Haydock)

Cheeses. Hebrew, "of milk." Septuagint, "pieces of soft cheese:" erts is no where else used to denote cheese. This was a present (Calmet) for (Hebrew) "the Chiliarch." ---

Placed, who is their immediate officer. (Haydock) ---

Hebrew, "how they are mixed:" their company. Septuagint, &c., "what they stand in need of." Symmachus, "Thou shalt receive their pay." Syriac and Arabic, "what news." Others would translate, "their pledge," or bill of divorce to their wives, that, in case they be made prisoners for three years, the latter may be allowed to marry. (Trad. Heb.[Hebrew tradition?]) (Calmet)

Fighting, or ready to engage. (Haydock)

Magala signifies, "the circle, or chariots." The Arabs still place their waggons and baggage round the camp, or in a circle. (Calmet) ---

It may also be a proper name. (Menochius)

Brethren. This inquiry seems rather unseasonable, when all were shouting for battle. (Kennicott)

Exceedingly, though they had now heard him twice a-day for so long a time, (Kennicott) and came purposely to engage him and all the Philistine army. Perhaps he proceeded farther than usual. (Haydock)

Tribute, and all public charges, which may be burdensome. (Calmet) ---

It does not appear that these words are addressed to any one in particular, nor that the king had authorized such a declaration. (Haydock) ---

Yet the people all persisted in the same declaration, so that a promise must have been made. (Menochius) ---

It was never at least fulfilled. (Haydock) ---

Christ having overcome the devil, receives the Church for his spouse. (Worthington)

Battle. This speech is too insulting, even though David might seem to have given vent to the sentiments of his soul with too much ardour; particularly as Eliab knew that he had received the royal unction, (Calmet) if that were not kept a secret from him, chap. xvi. 13.

Sepak. Literally, "is it not a word" (Haydock) of no farther consequences? May I not speak my sentiments? (Calmet) as all others do. (Menochius) ---

Is not the thing enough to excite the indignation even of the coldest person, to hear this monster insulting God's armies? The repeated inquiries of David, made people conclude that he was ready to fight the giant, (Haydock) though as yet he had made no such proposal, whence it seems more improbable that his words would be reported to the king. (Kennicott) ---

Protestants, "Is there not a cause?" (Haydock) ---

Have I not an order from my father to come? (Menochius)

Saul. Literally, "to him." But Hebrew and Septuagint have, "And David said to Saul," which makes the connection between this and ver. 11, more clear. (Haydock) ---

In him, or on account of Goliath. (Menochius)

Boy, compared with the giant, (Haydock) or Saul, though David might be about 22 years old, (Salien) or near 30. (Tirinus) ---

St. Augustine and Theodoret say only 14 or 16. (Menochius) ---

He had not yet been in the wars. (Calmet)

Them. He refers to two events, shewing his fortitude (Calmet) and generous disposition, which rendered him fit for command, as he was not afraid to expose his life to protect his charge. (Haydock) ---

The pastoral care is an apprenticeship for the throne to him who is designed to be at the head of the mild flock of men, as hunting with dogs conducts to martial exploits. (Philo in Vita Mosis.) ---

He who has overcome the spirit of pride and of carnal pleasures, signified by the lion and the bear, is able also to gain a victory over the devil. (Worthington)

I will....Philistine. This is not in Hebrew or the Septuagint, and it is marked as an addition in the ancient manuscripts. (Calmet) ---

Single combats, to prevent the spilling of more blood, may sometimes be authorized by public authority. (Grotius)

Armour. Hebrew, "he tried to go." Symmachus, "he went lame." Septuagint, "he laboured in walking once and twice." (Calmet) ---

Salien supposes that the armour was not made for Saul, as he was much more bulky than young David. Yet we find that the latter could use the sword of the giant without difficulty. (St. Chrysostom, &c.) (Haydock)

Smooth. Louis de Dieu translates broken "pieces of stones," as he pretends, contrary to the common opinion, that rough stones are more suitable for the sling. (Calmet) ---

The learned Jew, whom we have cited above, (ver. 12,) and several others, have inferred from this verse, that David seems to have just come from the flock. But Kennicott justly observes, that slingers were of great service in the army; and the "vessel of shepherds," the bag or scrip, might well be used to obtain the stones; as the staff, makel, denotes a military weapon. (Taylor, Conc.) (Diss. ii. p. 555.) David was very expert in using these weapons, and the ordinary armour was encumbering to him. (Haydock) ---

"Valour depends more on its own efforts than on armour," tegumentis. (St. Ambrose, Off. i.)

Gods. Dagon or Baalim. (Menochius) -- Septuagint (Alexandrian) has, "idols." The beauty and accoutrements of David, made the rough warrior suppose that he was not coming to fight, but only to laugh at him and run away. (Haydock)

Earth. The heroes of modern days refrain from such compliments. Homer frequently describes his champions making long speeches in praise of their former exploits. David displays his piety and confidence in God. (Calmet)

Battle, whose armies thou hast defied, (ver. 45.; Haydock) or in general, He is the God of war, who grants victory to whom He pleases. (Calmet)

Arose. The Roman Triarii and the Gauls expected the hour of battle sitting. (Calmet)

Forehead. "The soul....more probably resides in the callous body of the brain," (Eyre, Thesis 1797,) between the eyes. (Haydock) ---

Earth, quite lifeless, (Salien) or unable to resist. (Menochius) ---

The Balearic slingers scarcely ever missed their mark. (Livy, viii. 4.) The Chaldean supposes that David hit the eye, which was not covered with brass: but the stone might penetrate or kill Goliath through his helmet. Even a buckler is not capable of withstanding their violence. (Diodorus, v. 207.) See Judges xx. 16. (Calmet) ---

Pride sits on the forehead, and manifests itself by impudent behaviour. We must destroy it by humility, and by the cross of Christ. (St. Augustine) (Worthington)

Tent, or tabernacle of the Lord, which David erected in his honour, at Jerusalem, many years afterwards. (Jun. Piscator, &c.) The lower part of Jerusalem was already in the hands of the Israelites. He might place the armour for the present in the tent of his brethren. We find that the sword was deposited in the tabernacle, at Nobe. (Calmet) See ver. 12. (Haydock) ---

The head was carried about to various cities. It would serve to strike terror into the Jebusites, at Jerusalem, and others. (Menochius) ---

The Vatican Septuagint, &c., immediately subjoin, chap. xviii. 6. Now, &c. Literally, "And the women dancing, came to meet David." (Haydock) ---

These three last verses occur only in the Alexandrian manuscript, though Theodoret (q. 43,) seems to have read them. In some other Greek copies, there is a long addition respecting David's combat. See the New Hexapla. These verses are found, however, in Hebrew, Chaldean, &c. It is astonishing that Saul should not have known David. He was now more interested to be acquainted with his family, as he had engaged to give him his daughter in marriage. We must reflect that his malady might have impaired his memory, and David was still growing, so that a few months absence might produce a wonderful alteration, &c. (Calmet) ---

Know not. Literally, "if I know." The different dress, in which David now appeared, gave rise to this ignorance. (Menochius) ---

Abner was not surely affected with the same malady as the king, who was obliged to ask David who was his father. But courtiers easily forget those from whom they have no expectations. (Haydock) ---

These strange proceedings make others conclude that this history is interpolated. (Kennicott) ---

Huet maintains the contrary. (Du Hamel) ---

Saul only enquires about David's parentage. (Mariana; Tirinus)

Now the Philistines gathered together their armies to battle,.... Josephus ^s says this was not long after the things related in the preceding chapter were transacted; and very probably they had heard of the melancholy and distraction of Saul, and thought it a proper opportunity of avenging themselves on Israel for their last slaughter of them, and for that purpose gathered together their dispersed troops:

and were gathered together at Shochoh, which belongeth to Judah; a city of the tribe of Judah, Jos 15:35, which shows that, notwithstanding their last defeat, they had great footing in the land of Israel, or however had penetrated far into it in this march of theirs:

and pitched between Shochoh and Azekah; which were both in the same tribe, and near one another, of which See Gill on Jos 10:10; see Gill on Jos 15:35.

in Ephesdammim; which, by an apocope of the first letter, is called Pasdammim, 1Ch 11:13 which the Jews ^t say had this name because there blood ceased.

And Saul and the men of Israel were gathered together,.... He being cured, at least being better of his disorder, through the music of David, and alarmed and aroused by the invasion of the Philistines, which might serve to dissipate any remains of it, or prevent its return, got together his forces:

and pitched by the valley of Elah; which Jerom ^u says Aquila and Theodotion interpret "the valley of the oak"; but the Vulgate Latin version, the valley of Terebinth; which, according to our countryman Sandys ^w, was four miles from Ramaosophim, where Samuel dwelt; for he says,"after four miles riding, we descended into the valley of Terebinth, famous, though little, for the slaughter of Goliath;''and in the Targum this valley is called the valley of Butma, which in the Arabic language signifies a "terebinth", or turpentine tree; though some translate it "the oak"; and, according to some modern travellers ^x, to this day it bears a name similar to that; for they say it is"now called the vale of Bitumen, very famous all over those parts for David's victory over Goliath:"

and set the battle in array against the Philistines; prepared to give them battle.

And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side, Before the Israelites are said to encamp in or by the valley; but here they are said to take the higher ground, and face the Philistines, who were on a mountain or hill on the other side over against them, which Kimchi reconciles thus; the whole or the grand army lay encamped in the valley, and, they that were set in array, or the first ranks, the first battalion, ascended the mountain to meet the Philistines. Vatablus takes it to be the same mountain, that on one part of it the Philistines formed their first battalion, and the rest of the army was in the valley; and on the other part of the mountain the Israelites pitched their camp:

and there was a valley between them; the same as in the preceding verse.

And there went out a champion out of the camp of the Philistines,.... Or a "middle person", or a man "between two" ^y; meaning either one that went and stood between the two armies of Israel and the Philistines, as the Jewish writers generally interpret it: or a "dueller" ^z, as others, with which our version agrees; one that proposed to fight a duel, and have the war decided by two persons, of which he would be one:

named Goliath of Gath; which was one of the places where the Anakims or giants were driven, and left, in the times of Joshua, and from whom this man descended, Jos 11:22.

whose height was six cubits and a span; and taking a cubit after the calculation of Bishop Cumberland ^a to be twenty one inches, and more, and a span to be half a cubit, the height of this man was eleven feet four inches, and somewhat more; which need not seem incredible, since the coffin of Orestea, the son of Agamemnon, is said ^b to be seven cubits long; and Eleazar, a Jew, who because of his size was called the giant, and was presented by Artabanus, king of the Parthians, to Tiberius Caesar, is said by Josephus ^c to be seven cubits high; and one Gabbara of Arabia, in the times of Claudius Caesar, measured nine feet nine inches, as Pliny ^d relates, and who elsewhere ^e speaks of a people in Ethiopia, called Syrbotae, who were eight cubits high; the Septuagint version makes Goliath to be only four cubits and a span high, and so Josephus ^f; that is, about eight feet.

And he had an helmet of brass upon his head,.... This was a piece of armour, which covered the head in the day of battle; these were usually made of the skins of beasts, of leather, and which were covered with plates of iron, or brass; and sometimes made of all iron, or of brass ^g; as this seems to have been:

and he was armed with a coat of mail; which reached from the neck to the middle, and consisted of various plates of brass laid on one another, like the scales of fishes ^h, so close together that no dart or arrow could pierce between:

and the weight of the coat was five thousand shekels of brass: which made one hundred and fifty six pounds and a quarter of zygostatic or avoirdupois weight; and therefore he must be a very strong man indeed to carry such a weight. So the armour of the ancient Romans were all of brass, as this man's; their helmets, shields, greaves, coats of mail, all of brass, as Livy says ⁱ; and so in the age of the Grecian heroes ^j.

And he had greaves of brass upon his legs,.... Which were a sort of boots, or leg harnesses, which covered the thighs and legs down to the heels; such as Iolaus ^k and the Grecians usually wore, as described by Homer; which are supposed to be double the weight of the helmet, reckoned at fifteen pounds, so that these must weigh thirty pounds of avoirdupois weight:

and a target of brass between his shoulders; the Targum is,"a spear or shield of brass, which came out of the helmet, and a weight of brass upon his shoulders.''Jarchi says the same, and that it was in the form of a spear to defend the neck from the sword; it seems to be a corslet of brass, worn between the helmet and the coat of mail for the defence of the neck, supposed to weigh thirty pounds ^l.

And the staff of his spear was like a weaver's beam,.... The wooden part of it, held in the hand; this for thickness was like the beam in the weaver's loom, about which the warp, or else the web, is rolled; and it is conjectured that, in proportion to the stature of Goliath, his spear must be twenty six feet long, since Hector's in Homer ^m was eleven cubits, or sixteen feet and a half:

and his spear's head weighed six hundred shekels of iron; the iron part of the spear, the point of it, which has its name in Hebrew from a flame of fire, because when brandished it looks shining and flaming; and being the weight of six hundred shekels, amounted to eighteen pounds and three quarters of avoirdupois weight, and the whole spear is supposed to weigh thirty seven pounds and a half; and the whole of this man's armour is thought to weigh two hundred and seventy two pounds, thirteen ounces ⁿ; which was a prodigious weight for a man to carry, and go into battle with; and one may well wonder how he could be able with such a weight about him to move and lay about in an engagement; though this is nothing in comparison of the weight some men have carried. Pliny ^o tells us that he saw one Athanatus come into the theatre clothed with a leaden breastplate of five hundred pounds weight, and shod with buskins of the same weight:

and one bearing a shield went before him; which when engaged in battle he held in his own hand, and his sword in the other; the former was reckoned at thirty pounds, and the latter at four pounds, one ounce; though one would think he had no occasion for a shield, being so well covered with armour all over; so that the carrying of it before him might be only a matter of form and state. His spear is the only piece of armour that was of iron, all the rest were of brass; and Hesiod ^p, writing of the brazen age, says, their arms and their houses were all of brass, for then there was no iron; and so Lucretius ^q affirms that the use of brass was before iron; but both are mentioned together; see Gill on Gen 4:22, hence Mars is called χαλχεος αρης ^r.

And he stood and cried unto the armies of Israel,.... He stood in the valley between the two armies, and cried with a loud voice that he might be heard; and as he was of such a monstrous stature, no doubt his voice was very strong and sonorous; and as the battalions of Israel designed by armies were posted on the mountain or hill, his voice would ascend, and be the more easily heard:

and said unto them, why are ye come out to set your battle in array? either as wondering at their boldness, to set themselves in battle array against the Philistines; or rather suggesting that it was needless, since the dispute between them might be issued by a single combat:

am not I a Philistine, and you servants to Saul? a common Philistine, according to Jarchi; not a captain of a hundred, or of a thousand; and yet would fight anyone of them, their general officers, or be they who they would; or rather, as Abarbinel, he was a prince among the Philistines, and king of Gath; and though he was, and it was usual with great persons to engage with their equals, yet he did not insist on that; but would engage with any man, though of an inferior rank, even with any of Saul's servants; and by calling the Israelites the servants of Saul, he might have some respect to Saul's arbitrary government over them; and since they must be servants and slaves, it was as well to be servants to the Philistines as to him:

choose you a man for you, and let him come down to me; according to Jarchi and the Targumist, the challenge first respects Saul their king; that if he was a man of fortitude and courage, let him come and engage with him; if not, choose another, and send him down into the valley to fight with him. These same writers represent him as blustering and bragging that he killed the two sons of Eli, Hophni and Phinehas, took the ark captive, and carried it into the temple of Dagon; that he had been used to go out with the armies of the Philistines, and had obtained victories, and slain many, and yet had never been made captain of a thousand among them; all which is improbable, and some of it notoriously false; for in every battle after the taking of the ark the Philistines had been beaten.

If he be able to fight with me, and to kill me, then will we be your servants,.... For which it does not appear he had any commission or authority to say; nor did the Philistines think themselves obliged to abide by what he said, since, when he was slain, they did not yield themselves servants to the Israelites:

but if I prevail against him, and kill him, then shall ye be our servants, and serve us; to which terms also the Israelites did not consent; nor did David, who engaged with him, enter the fray on such conditions.

And the Philistine said, I defy the armies of Israel this day,.... Or "reproach" ^s them; that is, should they not accept his challenge, and send down a man to fight with them, he should then upbraid them with cowardice; and now he disdained them, as if there was not a man among them that dared to encounter with him:

give me a man that we may fight together; and so decide the controversy between us; such as were those duels fought between Paris and Menelaus in the Trojan war, and between the Lacedemonians and the Argives in the times of Orthryades, and between the Athenians and Romans by the Horatii and Curiatii, as Grotius observes.

When Saul and all Israel heard these words of the Philistine,.... For they were delivered with such a tone and strength of voice, as to be heard very generally, at least by many, and which soon was reported through the whole army:

they were dismayed, and greatly afraid; which may seem strange, when there were so many valiant men among them, as Saul himself, who had behaved with so much courage against the Ammonites, Philistines, and Amalekites; but now the Spirit of God was departed from him, and he was become timorous and fearful; and though he was much better than he had been, yet still he was not the man of spirit and resolution as before: there was also Abner, the general of his army, a very valiant man, a great man in Israel, and yet appears not on this occasion; and, what is more wonderful, Jonathan the son of Saul was present, as appears from 1Sa 18:1 who had not only smitten a garrison of the Philistines, but with one man more only had attacked another garrison, and routed the whole army of the Philistines, and yet now shows not his head against a single man: so it is when God cuts off the spirits of princes, or takes away their courage; victory over this man, and the glory of it, were reserved for David; and all this fear and dread throughout the armies of Israel were suffered, that he might appear the more glorious.

Now David was the son of that Ephrathite of Bethlehemjudah, whose name was Jesse,.... Before made mention of, 1Ch 16:1.

and he had eight sons; seven only are mentioned, 1Ch 2:13 one of them being, as is thought by some, a grandson, perhaps Jonadab the son of Shammah; or was a son by another woman, or died without children, as Jarchi, and therefore not mentioned:

and the man went among men for an old man in the days of Saul; the phrase, "among men", either signifies that he was ranked among old men, infirm and unfit for war, and so excused, and his sons went in his room, so Kimchi; or he was reckoned among men of the first rank, men of esteem, credit, and reputation, so Jarchi and R. Isaiah, with which agrees the Targum; or whenever he went abroad, he was attended by many men, had a large retinue, which sense Abarbinel mentions, and is that of Ben Gersom, and agrees with the Talmud ^t; but the Syriac and Arabic versions read "stricken in years", which seems most agreeable.

And the three eldest sons of Jesse went and followed Saul to the battle,.... Either of their own accord, or rather at their father's motion, or however with his knowledge and consent, who because he could not go himself, willed them to go; and these were forward, and some of the foremost that followed Saul to the battle, being zealous and well disposed to defend their king and country:

and the names of the three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, and the third Shammah; who are the three mentioned by name that passed before Samuel, when he came to anoint one of Jesse's sons to be king, 1Sa 16:6.

And David was the youngest,.... For the sake of whom this account is given of Jesse and his family, and who after this makes a considerable figure in the camp and court of Saul:

and the three eldest followed Saul; as before related, and which is repeated, that it might be observed that they only of Jesse's sons followed Saul; not David particularly, but who was providentially sent to the army at the time the Philistine was defying it.

But David went, and returned from Saul,.... Or "from above Saul"; Josephus ^u says, the physicians of Saul advised to get a man to stand υπερ κεφαλνς, "over his head", and sing psalms and hymns to him; and Saul being recovered from his frenzy and melancholy, by means of David's music, he was dismissed from him, or had leave to go home, or he returned upon Saul's taking the field; though one would think, if he was now his armourbearer, he would have gone with him, see 1Sa 16:21. It seems that when he was called to the court of Saul, that he did not continue there, but was going and coming, was there at certain times when Saul wanted him; and so when in the camp he might go and return as there was occasion for it:

to feed his father's sheep at Bethlehem; for though he was anointed king, and was called to court, yet such was his humility, that he condescended to attend this employment of keeping sheep; and though Jesse knew all this, yet he kept him at home to this business, when it might be more reasonably thought he would have lain in the way of preferment, had he followed Saul to the camp, and appeared in the army; but he chose to leave things to the providence of God to work the way for him, and by which he was directed to take the following step, though perhaps without any design to his son's future promotion.

And the Philistine drew near morning and evening,.... Twice a day he came near the camp, within the hearing of it. The Jews ^w say, he took those seasons on purpose to disturb them in reading their "Shema", or "hear, O Israel", &c. and saying their prayers morning and evening:

and presented himself forty days; Successively, before the armies of Israel, daring them to send down a man to fight with him, and reproaching them for their cowardice in not doing it.

And Jesse said unto David his son,.... His youngest son, that was at home with him keeping sheep; he had three more at home, and who were elder than David, and yet he is directed by the providence of God to pick and send him on the following errand, there being work for him to do Jesse knew nothing of:

take now for thy brethren an ephah of this parched corn; pointing to a quantity of it in a certain place; this was wheat or barley dried in a furnace or oven, and ground into meal, and being mixed with water, or milk, or butter, or honey, or oil, was eaten, and reckoned very delicious; and besides this, there was another sort of "kali", the word here used, which was parched pulse, as beans, peas, &c. parched, and which to this day is by the Arabs called by this name ^x; of both which mention is made, 2Sa 17:28. Now an "ephah" was as much as ten men could eat in a day, it consisted of ten omers, Exo 16:16, and the number ten is after used of loaves and cheese:

and these ten loaves of bread; or cakes of bread, as Kimchi interprets it; pieces or morsels of bread, as the Targum; which seems not so agreeable as loaves or cakes, which are not in the text, but to be supplied:

and run to the camp to thy brethren; which, according to Bunting ^y, was four miles from Bethlehem; and whither it seems he went on foot, and is bid to make haste, and even to run, as his brethren might be in want of provision; and Jesse was very desirous of relieving them, and hearing from them as soon as possible; it is very likely he had a servant or servants to attend him, and assist in carrying this load of provision, which, with what follows, was too much for one man to run with.

And carry these ten cheeses unto the captain of their thousand,.... Their chiliarch or colonel, who had the command of 1000 men, and under whom Jesse's sons fought; Jarchi thinks this was Jonathan, who had 1000 men with him at Gibeah, and so now, 1Sa 13:2, these cheeses were sent by Jesse to the captain, to be distributed among his men, or a present to himself, that he might use his sons well who were under his command:

and look how thy brethren fare; whether in good health, in good spirits, and in safety:

and take their pledge; that is, if they had been obliged for want of money to pawn any of their clothes, or what they had with them to buy food with, that he would redeem and take up the pledge, by paying the money for which they were pawned; for it is thought that soldiers at this time were not maintained at the expense of the king and government, but at their own, and the families to which they belonged: though some are of opinion that this was some token which they had sent by a messenger to their father, by which he might know he came from them, so Ben Gersom; and which David was now to take with him, and return it; or a token that he was to bring from them, whereby he might be assured of their welfare; and so the Targum, "and bring their goodness", a token of their being in good health. The Jews ^z understand it of bills of divorce to be given to their wives, that if they should die in battle, or be taken captive, that their wives might marry after three years.

Now Saul, and they,.... That is, the sons of Jesse, and brethren of David:

and all the men of Israel; the soldiers in the army:

were in the valley Elah; or "by" it, near unto it; for they were set in array on the mountain on the side of it:

fighting with the Philistines; not actually engaged in battle, but drawn up for it; prepared and in readiness to engage whenever it was necessary, or they were obliged to it; and perhaps there might be now and then some skirmishes in the outer parts of the camp.

And David rose up early in the morning,.... Being very ready and eager to obey his father's orders, and visit his brethren:

and left the sheep with a keeper; which showed his care and faithfulness in the discharge of his office; he was not unmindful of his father's sheep, any more than of his commands:

and took; the ephah of parched corn, the ten loaves, and the ten cheeses:

and went, as Jesse had commanded him; went and carried them to the camp, according to his orders:

and he came to the trench; foss or ditch, which was cast up all around the army, partly to prevent the enemy falling on them before, and partly to prevent deserters from them behind; or the word signifying a wagon or carriage, which is here used, this might be a fence around the camp made of wagons fastened to each other; though it may only signify, the camp itself, which lay in a circular form, with proper guards about it to watch the enemy. Now David came up to it just

as the host was going forth to the fight; preparing and getting every thing ready to the battle, and in motion, and upon the march to meet the enemy:

and shouted for the battle; which was usually done when about to make the onset, to animate the soldiers, and strike the greater terror into the enemy; and this noise was sometimes made with the voice in a hideous and howling way, and was called "barritus" ^a by the Romans; with the Trojans it was like the noise of cranes in the air ^b; it was also attended with the clashing of shields and spears ^c; with the Persians, it was a rough, boisterous, and confused noise ^d.

For Israel and all the Philistines had put the battle in array,.... Both sides prepared for it, and drew up in line of battle:

army against army; rank against rank, battalion against battalion, the right wing of the one against the left of the other, &c.

And David left his carriage in the hand the keeper of the carriage,.... That is, he left load of provisions he brought with him in the hand of the keeper of the bag and baggage of the army, their clothes, and such like things; not having an opportunity to deliver them to his brethren, who were just going to engage in battle:

and ran into the army; which showed the valour and courage of David, who chose rather to expose himself in battle, than to abide with the keeper of the carriages:

and came and saluted his brethren; asked them of their welfare, in his father's name and his own.

And as he talked with them,.... About their health, and the errand he came upon, and the message of his father to them, and how it was with him, who sent them his best wishes:

behold, there came up the champion, the Philistine of Gath, Goliath by name: of whom see 1Sa 17:4; he came out of the valley, and drew near to the mountain the Israelites were descending:

out of the armies of the Philistines: from the plains where they were encamped, as Kimchi, though they seem to have been encamped on a mountain as the Israelites were; or from the ranks of the Philistines; according to the marginal reading, he came out of one of the battalions that were set in array:

and spake according to the same words; which he had spoken time after time forty days successively, namely, what is expressed 1Sa 17:8,

and David heard them; and observed them.

And all the men of Israel, when they saw the man,.... Even as it should seem before they heard him; knowing who he was, and what he was about to say, having seen and heard him forty days running:

fled from him, and were sore afraid; it is pretty much a whole army should be afraid of one man, and flee from him; they must be greatly forsaken of God, and given up by him, see Deu 32:30; but perhaps they were not so much afraid of personal danger from him, as that they could not bear to hear his blasphemy.

And the men of Israel said,.... To one another:

have ye seen this man that is come up? taken notice of him, and observed him?

surely to defy Israel is he come up; to challenge them to fight with him, and upbraid them with cowardice that they did not:

and it shall be that the man who killeth him; this, and what follows, they said to encourage any person to engage with him, though none of them cared to encounter him themselves:

the king will enrich him with great riches; give him a large gratuity, make a present of a great sum of money to him:

and will give him his daughter to be his wife, in like manner as Caleb promised to give his daughter in marriage to the person that should take Kirjathsepher, Jdg 1:12,

and make his father's house free in Israel; from all tributes, taxes, levies, impositions, king's service, and duty; or, as the Targum,"make his father's house freemen, nobles;''raise it to the rank of nobility.

And David spake to the men that stood by him,.... Who were next to him, looking upon the Philistine, and hearing what he said:

saying, what shall be done to the man that killeth this Philistine,

and taketh away the reproach from Israel? which he asked not for the sake of the reward, but to observe the necessity there was of some man's engaging with him, and killing him, or otherwise it would be a reproach to Israel, and to signify that he had an inclination to attempt it:

for who is this uncircumcised Philistine, that he should defy the armies of the living God? there were two things which provoked David, and raised indignation in him against this man; the one was, the character of the person that reproached, a Philistine, an uncircumcised person, a profane man, that had no true religion in him, an alien from the commonwealth of Israel, and a stranger to the covenants of promise; and the other was the persons whom he reproached, the armies of the living God, of the King of kings, and Lord of lords; and which in effect was reproaching the Lord himself, and which David, filled with zeal for God, and for his people, could not bear; and the consideration of these things animated him to engage with him, not doubting of success.