Synopsis of the Chapter
The duel of David with Goliath, in which David with a sling, at v. 49, struck him down, and cut off his head with his own sword. Hence the Philistines fled, at v. 52, and the Hebrews pursuing them cut them down. Finally, at v. 57, Abner brings David, triumphant and carrying Goliath's head in his hand, to Saul.
Verse 1: The Philistines Gather at Socoh ¶
CONGREGANTES AUTEM PHILISTIIM AGMINA SUA IN PRAELIUM, CONVENERUNT IN SOCHO JUDA; ET CASTRAMETATI SUNT INTER SOCHO ET AZECA, IN FINIBUS DOMMIM. Socoh, or Sochoh, was a city in the lowlands of Judah, as is clear from Joshua 15:35, situated between Azekah and the territory called Dommim, that is, Ephes-dammim (1 Chronicles 11:13). The valley between the two mountains — on one of which the Philistines stood, on the other Israel — is the Valley of the Terebinth (v. 2), so called from the terebinth trees that grew there. This valley was the divinely appointed theater for the duel between David and Goliath, in which the youth armed only with faith would overthrow the giant armed with bronze and iron.
Verse 4: The Champion Goliath ¶
AND A CHAMPION CAME OUT. For "champion" the Hebrew is benaim, which Vatablus, Pagninus, Marinus, and the Rabbis translate as "between the two armies," as if to say: an intermediary, a go-between, a champion for single combat, who would place himself in the middle between the two armies of the Hebrews and the Philistines, and challenge the Hebrews to engage in a duel with him. Second, others translate benaim as "like two men"; for Goliath was equal to two men both in size and in strength. Hence the Septuagint translates: dynatos, that is, "powerful." Third, our translator correctly renders it as "champion," for benam, being a dual form, literally means "between two."
The Rabbis say, or rather fabricate, that Goliath was descended from Orpah, David from Ruth. Pseudo-Philo asserts the same in his Biblical Antiquities. See the comments on Ruth, ch. I.
NAMED GOLIATH. Goliath in Hebrew means the same as "captivity," "migration," or "revolution," says Pagninus. Fittingly: for he himself, captured and slain by David, was the cause that the Philistines, his companions, were captured and slain by the Hebrews, and thus victory and dominion migrated and reverted from the Philistines to the Hebrews.
OF A HEIGHT OF SIX CUBITS AND A SPAN. For he was of the race of the giants, says Nazianzen, Oration 30, and Philastrius, Heresy 39.
Verse 5: Goliath's Armor ¶
AND HE WAS CLOTHED IN A COAT OF SCALE-ARMOR. The Royal text reads "chain-mail"; but it should be read with the Roman, Chaldean, Vatablus, and Pagninus as "scale-armor," that is, covered and protected with bronze scales, says Vatablus.
Verse 7: The Spear Like a Weaver's Beam ¶
THE SHAFT OF HIS SPEAR WAS LIKE A WEAVER'S BEAM (the Chaldean and Vatablus say "like a yoke") OF WEAVERS. Licia are the threads with which weavers interweave and entwine the warp in their fabrics, and this around a thick wooden rod, which they call a liciatorium or "beam." Hence Ovid, Book VI of the Metamorphoses: "The web was joined to the yoke."
Moreover, in 1 Kings xvii, 19, it is said that Adeodatus the Bethlehemite struck down Goliath the Gittite. The Chaldean, Rabanus, Lyranus, the Gloss, and the Rabbis take Adeodatus to mean David. Better, Josephus, Abulensis, Serarius, and others think it is a different event, because in 1 Chronicles xx, 6, Adeodatus is said to have struck down a brother of Goliath.
Verse 8: The Challenge of Single Combat ¶
CHOOSE A MAN FROM AMONG YOU, AND LET HIM COME DOWN FOR SINGLE COMBAT. It is sometimes permissible to turn a war into a duel, when this is done by public authority, so that the slaughter of many may be redeemed by the death of one. But Goliath here unjustly and from arrogance sought this duel, trusting in his height, strength, and armor. Therefore God justly laid low his arrogance through David; as often in duels, those who provoke fall and are slain by the just judgment of God the avenger.
Hear St. Ambrose, Book I of On Duties, ch. xxxv: "David never waged war unless provoked. Thus he had prudence as the companion of courage in battle. For even against Goliath, about to fight in single combat with a man of monstrous size, he rejected the arms that would burden him. For virtue relies on its own strength rather than on another's coverings. Then from a distance, so as to strike more heavily, he slew the enemy with the blow of a stone."
Verse 12: Jesse Sends David — An Allegory of Christ ¶
DAVID AUTEM ERAT FILIUS VIRI EPHRATAEI, DE BETHLEHEM JUDA, CUI NOMEN ERAT ISAI. Allegorically, St. Augustine, Sermon 197, which treats of David and Goliath, explains this entire chapter and duel as referring to Christ dueling with the devil: "Jesse," he says, "bore the type of God the Father. Jesse sent David to seek out his brothers; and God the Father sent His Only-begotten Son, in whose person it is written: I will declare Your name to my brothers. For Christ had come to seek out His brothers, when He said: I was not sent except to the lost sheep of the house of Israel." And shortly after: "David therefore came with three measures and ten cheeses, to visit his brothers stationed in battle; because Christ was to come with the Decalogue of the law and the mystery of the Trinity, to free the human race from the power of the devil."
Verse 13: Jesse's Three Sons Follow Saul ¶
AND HIS THREE ELDEST SONS WENT AFTER SAUL TO THE BATTLE. Therefore Saul had already been freed from the evil spirit through David's harp-playing: otherwise he would neither have gone to battle nor dismissed David from his service.
Verse 17: Jesse Sends David to the Camp ¶
TAKE FOR YOUR BROTHERS AN EPHAH OF PARCHED GRAIN, etc. AND TEN CHEESES -- that is, as the Chaldean and Vatablus say, ten milk-cheeses; for from milk, cheeses are coagulated into round or square shapes, which are called formellae (little molds).
AND LEARN WITH WHOM THEY ARE STATIONED. In Hebrew arubbatam, that is, "take their mixture," meaning, find out with whom they are mixed and associated.
Verse 20: The Place of Magala ¶
AND HE CAME TO THE PLACE OF MAGALA. The place was so called as if the "rampart of the camp" from its circular form; for agol means "round" or "circle"; or from the circuit of wagons, for with these they customarily fortify camps.
Verse 26: The Uncircumcised Philistine ¶
FOR WHO IS THIS UNCIRCUMCISED PHILISTINE, WHO HAS DEFIED THE ARMIES OF THE LIVING GOD? Behold, now David, impelled by the Spirit of God, is conceiving a single combat with Goliath, to defend the honor both of God and of Israel. Hence St. Ambrose on Psalm 118, Sermon 17: "David, while all were terrified, made light of the foreigner's assault, and in single combat took upon himself the outcome of the war and the weight of the entire battle, alone by his virtue repelling the common shame and turning back upon the enemy the reproach of the whole people."
Verse 28: Eliab's Anger ¶
NOW WHEN ELIAB HIS ELDEST BROTHER HEARD, HE WAS ANGRY WITH DAVID -- either from human prudence rebuking young David's curiosity, pride, and recklessness, or from a certain rivalry or petty envy, says Theodoret. Allegorically, St. Augustine, in Sermon 197: "This elder brother, who rebuked David bearing the type of Christ out of malice, signified the Jewish people, who through envy detracted from Christ the Lord, who had come for the salvation of the human race."
Verse 29: Is It Not Just a Word? ¶
IS IT NOT JUST A WORD? As if to say: I am not seeking to fight, as you seem to accuse me; I am only talking about the common rumor concerning this giant. So St. Chrysostom, Homily 46 on Genesis: "See his prudence and gentleness. He says nothing rash or harsh to them, but suppressing their anger and soothing their envy, he says: Did you see me take up arms? Did you see me take my place with the others in the battle line? I only wanted to see and ask."
Verse 31: David's Words Reported to Saul ¶
NOW THE WORDS THAT DAVID SPOKE WERE HEARD -- as he inquired about the reward for the one who would conquer Goliath. Hence those who heard them recognized his courage and his desire, implanted by God, to duel with Goliath. Therefore they reported the whole matter to Saul, who, seeing and hearing David offer himself with such great courage, recognized that there was something heavenly and divine in him.
Verse 36: The Lion and the Bear ¶
FOR I KILLED BOTH THE LION AND THE BEAR. Allegorically, St. Augustine, Sermon 197: "David, that is Christ, strangled the lion and the bear when, descending to the underworld, He freed all from their jaws. The bear has its strength in its paw, and the lion in its mouth; in these two beasts the same devil is figured."
Tropologically, Abbot Poemen, when asked by someone tempted by the spirit of fornication to give him a remedy, responded with the words of David: "I used to strike the lion, and I frequently strangled the bear. This is understood as follows: I was cutting fury from my soul, and I was afflicting fornication with labors." So Rufinus in the Lives of the Fathers.
Verse 38: Saul Clothes David ¶
AND SAUL CLOTHED DAVID WITH HIS GARMENTS. For he saw that such great courage in David could only be from God. From this it is clear that David was of tall stature; otherwise the garments and arms of the tall Saul could not have been fitted to him.
Verse 40: Five Smooth Stones ¶
AND HE TOOK HIS STAFF, AND CHOSE FOR HIMSELF FIVE VERY SMOOTH STONES FROM THE STREAM, AND PUT THEM IN THE SHEPHERD'S BAG -- such as shepherds customarily use to store their little things in.
AND HE WENT FORWARD AGAINST THE PHILISTINE. "David appeared unarmed to men, but he was armed with the sword of divinity," says St. Ambrose, Sermon 88.
Allegorically, St. Augustine, Sermon 197: "David bore the type of Christ. For who could fight against Goliath, that is, the devil, before Christ the Lord freed the human race from the power of the devil? For David means 'strong of hand.' The sons of Israel stood against their adversaries for forty days. Forty days signifies the present life, in which the Christian people do not cease to fight against the devil and his angels. Yet they could not have conquered unless the true David, Christ, had come down with a staff, that is, with the mystery of the cross."
And further: "Therefore Christ came and bound the devil. But someone says: If he is bound, why does he still prevail so much? He prevails greatly, but he dominates the lukewarm and negligent. For he is bound like a dog fastened with chains, and he can bite no one except one who joins himself to him with deadly complacency. He can bark, he can harass, but he absolutely cannot bite anyone who is unwilling. For he harms not by compelling but by persuading."
Tropologically, St. Bernard, in his sermon on the Fourth Sunday after Pentecost, takes the five stones of David to represent five virtues by which we prostrate Goliath, that is, pride of mind: the threat of punishments, the promise of rewards, the love of God, the imitation of the saints, and prayer.
Verse 42: Goliath Despises David ¶
HE DESPISED HIM; FOR HE WAS A YOUTH, RUDDY AND HANDSOME IN APPEARANCE. Goliath "despised" David, because he was a youth, and nearly unarmed yet handsome. He despised his age, his weapons, and his beauty. He considered him unwarlike because he was so handsome. For warriors usually have a martial and fierce countenance, not an elegant and beautiful one.
Verse 43: Am I a Dog? ¶
AM I A DOG? As if to say, says St. Chrysostom, Homily 46 on Genesis: "Do you think you are still among the sheep, chasing dogs? And so you have come to fight against me, as against a dog, equipped with those implements?"
But truly Goliath in his impudence, faithlessness, and filth was a dog; and therefore like a dog he was struck with a stone by David.
AND THE PHILISTINE CURSED DAVID BY HIS GODS -- saying, for example: May our gods destroy you; may our Dagon strike you. Moreover David, says Basil of Seleucia in Oration 15, drew courage from this and an omen of victory, saying: "I hold the cursing tongue of my enemy as a pledge of victory."
Verse 45: In the Name of the Lord of Hosts ¶
BUT DAVID SAID TO THE PHILISTINE: YOU COME TO ME WITH SWORD AND SPEAR AND SHIELD, BUT I COME TO YOU IN THE NAME OF THE LORD OF HOSTS. From this it is clear that David undertook this duel impelled by God; otherwise a young man would have recklessly opposed himself to a giant. God therefore instilled in him courage as well as strength, and the certain hope of victory.
AND THE LORD WILL DELIVER YOU INTO MY HAND -- as if to say: For this very reason I, completely unarmed, meet you who are armed, to show that I rely on God alone. "Thus, thus," says St. Augustine, Sermon 5 On the Words of the Apostle, "not otherwise is the enemy overthrown. He who fights in his own strength is overthrown before he fights."
Hear St. Chrysostom, in his Homily on David and Goliath: "David said to him: You come to me trusting in your sword, I in God; you fight with earthly weapons, I with heavenly; you with a spear, I with faith; you with a shield, I with peace; you come to me in the power of arms, I in the most powerful Father. Finally, your own arms will be turned against you; for this battle is God's, and the victory also will be God's."
Moreover, Josephus says that David spoke to Goliath: "You attack me trusting in your spear, and in your breastplate and sword; but for me, God is my armor, who today will destroy you and your army by our hands." Note the phrase: "for me, God is my armor." "For if God is for us, who can be against us?" (Romans viii).
Verse 46: The Lord Will Deliver You Into My Hand ¶
ET DABIT TE DOMINUS IN MANU MEA -- as if to say: For this very reason I, completely unarmed, meet you who are armed, to show that I rely on God alone, and place all my hope of victory in Him -- namely that He Himself will strike and kill you, so puffed up, by my hand. "Thus, thus," says St. Augustine, Sermon 5 On the Words of the Apostle, "not otherwise, absolutely not otherwise is the enemy overthrown. He who fights in his own strength is overthrown before he fights." These words won for unarmed David both victory and a kingdom. Hence Basil of Seleucia, Oration 15, exclaims: "O words full of divine love, a victory won even before the victory! O you who made it clear that faith needs no arms for battle! O you who in yourself made manifest the power of faith! Grace knows how to choose such souls: therefore it called one occupied with the care of a flock to a kingdom."
Verse 49: The Stone Strikes Goliath's Forehead ¶
HE STRUCK THE PHILISTINE IN THE FOREHEAD; AND THE STONE SANK INTO HIS FOREHEAD, AND HE FELL ON HIS FACE TO THE GROUND. Therefore Goliath had covered his head with his helmet, but not his forehead, especially because he despised David as unarmed; or if he had covered it, David, strengthened by God, hurled the stone with such force that it broke through the helmet.
From this it is clear first that David was a remarkable slinger; moreover, he aimed at Goliath's forehead because, once that was shattered, it would damage the brain, from which all movement and sensation flow. It is clear second that this blow was so powerful that the stone bored through the forehead and struck the brain. It is clear third that Goliath fell at the blow of a single stone.
Mystically, St. Augustine, Sermon 197: "See, brothers, where David struck Goliath -- in the forehead, of course, where the sign of the cross was not. For just as the staff bore the type of the cross, so also the stone figured Christ the Lord. For He is the living stone, of whom it is written: The stone which the builders rejected has become the cornerstone."
Tropologically, the duel of David with Goliath represents the struggle of the spirit with the flesh, which strikes down the flesh with the stone of austerity, and with the sword of mortification cuts off its head so that it may not rule but serve. Hence St. Chrysostom calls Goliath "a tower of flesh."
Verse 51: David Cuts Off Goliath's Head ¶
AND HE TOOK HIS SWORD, AND CUT OFF HIS HEAD. David therefore killed Goliath with his own sword. His victory was all the more glorious for that; for although Goliath fell to the ground struck by the stone, he did not immediately die, but only then when David cut off his head.
Allegorically, St. Augustine, Sermon 197: "That David, having no sword, mounted over Goliath and killed him with his own sword, signified that at the coming of Christ, the devil was conquered with his own sword -- because through his wickedness and unjust persecution which he exercised against Christ, he lost his dominion over all who believe in Him."
Finally, the anointing by Samuel was at work here, for by this duel and victory David paved his way to the kingdom, to which he had been destined by God and anointed by Samuel.
Verse 54: David Brings the Head to Jerusalem ¶
AND DAVID TOOK THE HEAD OF THE PHILISTINE AND BROUGHT IT TO JERUSALEM. First he brought it into the camp; then he carried it around through the cities, and finally brought it to Jerusalem as the capital of the kingdom of Israel.
BUT HE PUT HIS ARMOR IN HIS TENT -- rather, in the house of his father Jesse. Excepting Goliath's sword: this David consecrated to God and placed in His tabernacle, so that it would be an enduring memorial of this victory received from God. For from there David, fleeing from Saul, received this sword from the High Priest in the city of Nob, as we shall hear in ch. xxi, v. 8.
Moreover, concerning this sword David says in Psalm 143:11: "Deliver me from the evil sword." For this psalm is inscribed by the Septuagint: Psalm against Goliath. David seems to have composed this psalm before the duel, and to have implored God's help through it. Or rather, he sang this psalm to God as a victory song after the victory was won. For it begins thus: "Blessed be the Lord my God, who teaches my hands to fight, and my fingers to do battle."
Verse 55: Saul Does Not Recognize David ¶
FROM WHAT FAMILY DOES THIS YOUNG MAN DESCEND? Saul seems not to have recognized David, who a short time before had been familiar to him, indeed his armor-bearer and harpist. Various explanations are offered for this.
I say therefore that there were various causes of this non-recognition in Saul. The first was that David, now growing up, was clothed in a beard which he had not had before, says St. Augustine, and so his face was now more manly than youthful. The second was that David was now dressed in shepherd's garb, whereas at Saul's court he had worn courtly attire. The third was that kings had so many courtiers and servants, and so much business of the kingdom, that they forgot many of them. Abner also, as commander of the army, was frequently away from the court and in the camp.
Lyranus, Dionysius, and Vatablus add that Saul here is not asking who David is, but from what family and father he springs, so that he may know whether he is worthy to receive his daughter as wife -- the reward for the slayer of Goliath which he had promised (v. 25).