1 Samuel 17:45 Then said David to the Philistine, You come to me with a sword, and with a spear, and with a shield… I. I ASK, AND I PROPOSE TO ANSWER, THE FOLLOWING QUESTION, — WHY IS ALL THIS STORY SO PARTICULARLY SET ON RECORD? 1. And first, I am of opinion, that viewed only as a passage in sacred history — a singularly life-like piece of very ancient narrative — the chapter before us might reasonably occupy a most conspicuous place. Such a page could not be spared from Jewish history. 2. Then further, — the indications which it contains of a providential purpose and plan, would better still account for the presence of the chapter we have been considering, in the Book of Life. It sets forth how man's extremity is God's opportunity; and how He works by humble instruments; and how, from the very first he "hath chosen the weak things of the world to confound the things which are mighty." 3. But it requires little familiarity with the method of the Holy Spirit to be aware that another and a hatter reason may be given, than any of these, for the large and curious details in which this narrative abounds, as well as for the prominence given to the story of David's encounter with Goliath of Gath. Be persuaded that a greater than Goliath — a greater by far than David is here. This is none other than a parable or a prophecy in action. Call to mind also our Saviour's method with the Tempter. As "there was no sword in the hand of David," so was no carnal weapon employed by David's Son when He encountered Satan and overcame him. But at least you will see that in slaying Goliath with Goliath's sword, David did in emblem the very thing which David's Son did in His last encounter with the Prince of this World. But what says the Apostle? St. Paul declares that Christ died, in order "that through Death He might destroy him that had the power of Death, that is the Devil." It was suggested that the true reason why the history of the encounter of David with Goliath is recorded with such memorable minuteness of detail, is to be found nowhere but in the Gospel. II. I PROPOSE TO ENFORCE AND EXPLAIN IT. Does anyone then inquire how can there really exist such a correspondence between a type and its antitype; seeing that the two histories are severed from one another by full a thousand years? 1. Let us not err, like the Sadducees of old, because we "know not the Scriptures, neither the power of God." So many and such remarkable points of resemblance and analogy cannot be all accidental. It is simply incredible. All antiquity cannot be mistaken. The wisest of the moderns cannot be dreamers all. The loom in which the stuff was woven proves to be of Heaven, not of Earth: and the workmanship is in consequence Divine, not Human. Images of Divine mysteries are to be seen in wrought here and there: colours other than were imagined: forms and faces which recall the things of Eternity: words which would be meaningless — deeds which would be very trifles — unless they are freely interpreted, as they claim a right to be, of God and of Christ. 2. Then, as for the use of such an exhibition of things future. I can see at once very many uses. No stronger proof of the Divinity of the narrative can be imagined. That the same inspiring Spirit was at work with the writers of either covenant, is plain. That the Gospel was contemplated before the Delivery of the Law, becomes abundantly established. This entire system has a kind of prophetic cogency and convincingness of its own; which will, with some minds, outweigh every other proof of the entire Inspiration of Holy Scripture. The consequences of our Saviour's victory over Satan we can, of course, only guess at. That some very mysterious circumstances of triumph were transacted in the unseen World, cannot be doubted; but express Revelation is silent. Note, however, that "the spoiling of the Egyptians" at the Exodus, is again and again spoken of: nay, is brought, into marked and mysterious prominence. Lastly, when our Saviour Christ, describes His own victory over Satan under the figure of the Stronger than the strong — who cometh on the strong man armed and taketh from him the armour wherein he trusted; — He is careful to add, as one consequence of His victory, that He "spoiled the other's house;" and again, that He "divided his spoils." And to this agree the words of the prophet Isaiah, — "He shall divide the spoil with the strong, because He hath poured out His soul unto death."...And now with all this before you, confess that the circumstantial relation concerning what David did with Goliath's armour — Goliath's sword — Goliath's head — becomes doubly interesting, doubly precious! "Glorious hint of the completeness of Christ's victory!" cries the Christian student. "So may all Thine enemies perish, O Lord!" We eagerly confess that there are other lessons, another class of lessons, lying on the surface of the narrative. This may be called the moral side of Holy Scripture. (1) "The Lord that delivered me out of the paw of the lion, and out of the paw of the hear, He will deliver me out of the hand of this Philistine." He made God's past mercies a pledge of mercies yet in store: God's past deliverances he regarded as an earnest of deliverances yet future. (2) "Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of Hosts." The contrast here is between the World's weapons and those which God commands; — the secular, as contrasted with the Divine method. It is the Church's confidence against the World's might. Divested of its accidental shape, these words of David express the faithful soul's individual readiness to fight in God's strength; to conduct its warfare (and what is our whole life but a warfare?) — to conduct its warfare, I say, in implicit reliance on God. (J. W. Burton, M. A.) Parallel Verses KJV: Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the LORD of hosts, the God of the armies of Israel, whom thou hast defied. |
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