1 Samuel 17:1–19

GOLIATH CHALLENGES A COMBAT. (Sa1 17:4-11) a champion--Hebrew, a "man between two"; that is, a person who, on the part of his own people, undertook to determine the national quarrel by engaging in single combat with a chosen warrior in the hostile army.

helmet of brass--The Philistine helmet had the appearance of a row of feathers set in a tiara, or metal band, to which were attached scales of the same material, for the defense of the neck and the sides of the face [OSBORN]. a coat of mail--a kind of corslet, quilted with leather or plates of metal, reaching only to the chest, and supported by shoulder straps, leaving the shoulders and arms at full liberty.

greaves of brass--boots, terminating at the ankle, made in one plate of metal, but round to the shape of the leg, and often lined with felt or sponge. They were useful in guarding the legs, not only against the spikes of the enemy, but in making way among thorns and briers. a target of brass--a circular frame, carried at the back, suspended by a long belt which crossed the breast from the shoulders to the loins.

staff of his spear--rather under five feet long, and capable of being used as a javelin (Sa1 19:10). It had an iron head. one bearing a shield--In consequence of their great size and weight, the Oriental warrior had a trusty and skilful friend, whose office it was to bear the large shield behind which he avoided the missile weapons of the enemy. He was covered, cap-a-pie, with defensive armor, while he had only two offensive weapons--a sword by his side and a spear in his hand.

I defy the armies of Israel . . .; give me a man, that we may fight together--In cases of single combat, a warrior used to go out in front of his party, and advancing towards the opposite ranks, challenge someone to fight with him. If his formidable appearance, or great reputation for physical strength and heroism, deterred any from accepting the challenge, he used to parade himself within hearing of the enemy's lines, specify in a loud, boastful, bravado style, defying them, and pouring out torrents of abuse and insolence to provoke their resentment.

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, Joshua 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 Joshua 10:10; see Gill on Joshua 15:35. in Ephesdammim; which, by an apocope of the first letter, is called Pasdammim, 1 Chronicles 11:13 which the Jews (t) say had this name because there blood ceased. (s) Antiqu. l. 6. c. 9. sect. 1.((t) Midrash Ruth, fol. 48. 2. Kimchi in loc.

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. (u) Deloc. Heb. fol. 91. F. (w) Travels, p. 157. ed. 5. (x) Egmont and Heyman's Travels, vol. 1. p. 305.

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, Joshua 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. (y) "vir intermedius", Montanus; "inter duo", Vatablus; "vir medietatum", Noldius, p. 194. No. 283. (z) "Quidam duellator", Junius & Tremellius, Piscator. (a) Of Scripture Weights and Measures, c. 2. p. 57. (b) Herodot. Clio, sive, l. 1. c. 68. Plin. Nat. Hist. l. 7. c. 16. (c) Antiqu. l. 18. c. 5. sect. 5. (d) Nat. Hist. ib. (e) Ibid. l. 6. 30. (f) Antiqu. l. 6. c. 9. sect. 1.

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). (g) Vid. Lydium "de re militari": l. 3. c. 5. p. 63. (h) "----Rutilum thoraca indutus anis Horrebat squamis----" Virgil. Aeneid. l. 11. (i) Hist. l. 1. c. 22. (j) Pausan. Messenica, l. 3. p. 163. So Homer frequently describes the Grecians with a coat of mail of brass.

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). (k) Hesiod. Scutum Herc. ver. 122. (l) Vid. Hostii Monomach. David & Goliath, c. 5.

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 Genesis 4:22, hence Mars is called (r). (m) Iliad. 18. (n) Hostius, ut supra. (o) Nat. Hist. l. 7. c. 20. (p) Opera & Dies, l. 1. ver. 147, 148. (q) "De rerum natura". l. 5. & "prior aeris erat", &c. (r) Homer. Iliad. 5. ver. 704, 859, 864. Pindar. Olymp. Ode 10.

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. (s) "exprobravo". V. L. Pagninus, Montanus; "probro affeci", Tigurine version; "probro affecero", Junius & Tremellius.

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 1 Samuel 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.

carry these ten cheeses to the captain--to enlist his kind attention. Oriental cheeses are very small; and although they are frequently made of so soft a consistence as to resemble curds, those which David carried seem to have been fully formed, pressed, and sufficiently dried to admit of their being carried. take their pledge--Tokens of the soldiers' health and safety were sent home in the convenient form of a lock of their hair, or piece of their nail, or such like.

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, 1 Samuel 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 , "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 1 Samuel 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. (u) Antiqu. l. 6. c. 8. sect. 2.

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. (w) T. Bab. Sotah, fol. 42. 2.

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, 2 Samuel 17:28. Now an "ephah" was as much as ten men could eat in a day, it consisted of ten omers, Exodus 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. (x) Vid. Bochart. Hierozoic. par. 2. l. 1. c. 7. Colossians 47. (y) Travels, &c. p. 135.

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, 1 Samuel 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. (z) Hieron. Trad. Heb. in lib. Reg. fol. 76. D.

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.

Forty days the two armies lay encamped facing one another, each advantageously posted, but neither forward to engage. Either they were parleying and treating of an accommodation or they were waiting for recruits; and perhaps there were frequent skirmishes between small detached parties. All this while, twice a day, morning and evening, did the insulting champion appear in the field and repeat his challenge, his own heart growing more and more proud for his not being answered and the people of Israel more and more timorous, while God designed hereby to ripen him for destruction and to make Israel's deliverance the more illustrious. All this while David is keeping his father's sheep, but at the end of forty days Providence brings him to the field to win and wear the laurel which no other Israelite dares venture for. We have in these verses, I. The present state of his family. His father was old (Sa1 17:12): He went among men for an old man, was taken notice of for his great age, above what was usual at that time, and therefore was excused from pubic services, and went not in person to the wars, but sent his sons; he had the honours paid him that were due his age, his hoary head was a crown of glory to him. David's three elder brethren, who perhaps envied his place at the court, got their father to send for him home, and let them go to the camp, where they hoped to signalize themselves and eclipse him (Sa1 17:13, Sa1 17:14), while David himself was so far from being proud of the services he had done his prince, or ambitious of further preferment, that he not only returned from court to the obscurity of his father's house, but to care, and toil, and (as it proved, Sa1 17:34) the peril, of keeping his father's sheep. It was the praise of this humility that it came after he had the honour of a courtier, and the reward of it that it came before the honour of a conqueror. Before honour is humility. Now he had that opportunity of mediation and prayer, and other acts of devotion, which fitted him for what he was destined to more than all the military exercises of that inglorious camp could do. II. The orders his father gave him to go and visit his brethren in the camp. He did not himself ask leave to go, to satisfy his curiosity, or to gain experience and make observations; but his father sent him on a mean and homely errand, on which any of his servants might have gone. He must carry some bread and cheese to his brethren, ten loaves with some parched corn for themselves (Sa1 17:17) and ten cheeses (which, it seems, he thought too good for them) for a present to their colonel, Sa1 17:18. David must still be the drudge of the family, though he was to be the greatest ornament of it. He had not so much as an ass at command to carry his load, but must take it on his back, and yet run to the camp. Jesse, we thought, was privy to his being anointed, and yet industriously kept him thus mean and obscure, probably to hide him from the eye of suspicion and envy, knowing that he was anointed to a crown in reversion. He must observe how his brethren fared, whether they were not reduced to short allowance, now that the encampment continued so long, that, if need were, he might send them more provisions. And he must take their pledge, that is, if they had pawned any thing, he must redeem it; take notice of their company, so some observe, whom they associate with, and what sort of life they lead. Perhaps David, like Joseph, had formerly brought to his father their evil report, and now he sends him to enquire concerning their manners. See the care the pious parents about their children when they are abroad from them, especially in places of temptation; they are solicitous how they conduct themselves, and particularly what company they keep. Let children think of this, and conduct themselves accordingly, remembering that, when they are from under their parents' eye, they are still under God's eye. III. David's dutiful obedience to his father's command. His prudence and care made him be up early (Sa1 17:20), and yet not to leave his sheep without a keeper, so faithful was he in a few things and therefore the fitter to be made ruler over many things, and so well had he learnt to obey before he pretended to command. God's providence brought him to the camp very seasonably, when both sides had set the battle in array, and, as it should seem, were more likely to come to an engagement than they had yet been during all the forty days, Sa1 17:21. Both sides were now preparing to fight. Jesse little thought of sending his son to the army just at that critical juncture, but the wise God orders the time and all the circumstances of actions and affairs so as to serve his designs of securing the interests of Israel and advancing the men after his own heart. Now observe here, 1. How brisk and lively David was, Sa1 17:22. What articles he brought he honestly took care of, and left them with those that had the charge of the bag and baggage; but, though he had come a long journey with a great load, he ran into the army, to see what was doing there, and to pay his respects to his brethren. Seest thou a man thus diligent in his business, he is in the way of preferment, he shall stand before kings. 2. How bold and daring the Philistine was, Sa1 17:23. Now that the armies were drawn out into a line of battle he appeared first to renew his challenge, vainly imagining that he was in the eager chase of his own glory and triumph, whereas really he was but courting his own destruction. 3. How timorous and faint-hearted the men of Israel were. Though they had, for forty days together, been used to his haughty looks and threatening language, and, having seen no execution done by either, might have learned to despise both, yet, upon his approach, they fled from him and were greatly afraid, Sa1 17:24. One Philistine could never thus have chased 1000 Israelites, and put 10,000 to flight, unless their Rock, being treacherously forsaken by them, had justly sold them, and shut them up, Deu 32:30. 4. How high Saul bid for a champion. Though he was the tallest of all the men of Israel, and, if he had not been so, while he kept close to God might himself have safely taken up the gauntlet which this insolent Philistine threw down, yet, the Spirit of the Lord having departed from him, he durst not do it, nor press Jonathan to do it; but whoever will do it shall have as good preferment as he can give him, Sa1 17:25. If the hope of wealth and honour will prevail with any man to expose himself so far, it is proclaimed that the bold adventurer, if he come off, shall marry the king's daughter and have a good portion with her; but, as it should seem, whether he come off or no, his father's house shall be free in Israel, from all toll, tribute, custom, and services to the crown, or shall be ennobled and advanced to the peerage. 5. How much concerned David was to assert the honour of God and Israel against the impudent challenges of this champion. He asked what reward was promised to him that should slay this Philistine (Sa1 17:26), though he knew already, not because he was ambitious of the honour, but because he would have it taken notice of, and reported to Saul, how much he resented the indignity hereby done to Israel and Israel's God. He might have presumed so far upon his acquaintance and interest at court as to go himself to Saul to offer his service; but his modesty would not let him do this. It was one of his own rules, before it was one of his son's proverbs, Put not forth thyself in the presence of the king, and stand not in the place of great men (Pro 25:6); yet his zeal put him upon that method which he hoped would bring him into this great engagement. Two considerations, it seems, fired David with a holy indignation: - (1.) That the challenger was one that was uncircumcised, a stranger to God and out of covenant with him. (2.) That the challenged were the armies of the living God, devoted to him, employed by him and for him, so that the affronts offered to them reflected upon the living God himself, and that he could not bear. When therefore some had told him what was the reward proposed for killing the Philistine (Sa1 17:27) he asked others (Sa1 17:30), with the same resentment, which he expected would at length come to Saul's ear. 6. How he was brow-beaten and discouraged by his eldest brother Eliab, who, taking notice of his forwardness, fell into a passion upon it, and gave David very abusive language, Sa1 17:28. Consider this, (1.) As the fruit of Eliab's jealousy. He was the eldest brother, and David the youngest, and perhaps it had been customary with him (as it is with too many elder brothers) to trample upon him and take every occasion to chide him. But those who thus exalt themselves over their juniors may perhaps live to see themselves, by a righteous providence, abased, and those to whom they are abusive exalted. Time may come when the elder may serve the younger. But Eliab was now vexed that his younger brother should speak those bold words against the Philistine which he himself durst not say. He knew what honour David had already had in the court, and, if he should now get honour in the camp (from which he thought he had found means effectually to seclude him, Sa1 17:15), the glory of his elder brethren would be eclipsed and stained; and therefore (such is the nature of jealousy) he would rather that Goliath should triumph over Israel than that David should be the man that should triumph over him. Wrath is cruel and anger is outrageous, but who can stand before envy, especially the envy of a brother, the keenness of which Jacob, and Joseph, and David experienced? See Pro 18:19. It is very ill-favoured language that Eliab here gives him; not only unjust and unkind, but, at this time, basely ungrateful; for David was now sent by his father, as Joseph by his, on a kind of visit to his brethren. Eliab intended, in what he said, not only to grieve and discourage David himself, and quench that noble fire which he perceived glowing in his breast, but to represent him to those about him as an idle proud lad, not fit to be taken notice of. He gives them to understand that his business was only to keep sheep, and falsely insinuates that he was a careless unfaithful shepherd; though he had left his charge in good hands (Sa1 17:20), yet he must tauntingly be asked, With whom hast thou left those few sheep? Though he came down now to the camp in disobedience to his father and kindness to his brethren, and Eliab knew this, yet his coming is turned to his reproach: "Thou hast come down, not to do any service, but to gratify thy own curiosity, and only to look about thee;" and thence he will infer the pride and naughtiness of his heart, and pretends to know it as certainly as if he were in his bosom. David could appeal to God concerning his humility and sincerity (Psa 17:3; Psa 131:1) and at this time gave proofs of both, and yet could not escape this hard character from his own brother. See the folly, absurdity, and wickedness, of a proud and envious passion; how groundless its jealousies are, how unjust its censures, how unfair its representations, how bitter its invectives, and how indecent its language. God, by his grace, keep us from such a spirit! (2.) As a trial of David's meekness, patience and constancy. A short trial it was, and he approved himself well in it; for, [1.] He bore the provocation with admirable temper (Sa1 17:29): "What have I now done? What fault have I committed, for which I should thus be chidden? Is there not a cause for my coming to the camp, when my father sent me? Is there not a cause for my resenting the injury done to Israel's honour by Goliath's challenges?" He had right and reason on his side, and knew it, and therefore did not render railing for railing, but with a soft answer turned away his brother's wrath. This conquest of his own passion was in some respects more honourable than his conques…