Sermon 65: 1 Samuel 17:48-58

48. When therefore the Philistine arose, and came, and approached against David, David hastened, and ran to battle against the Philistine. 49. And he put his hand into his bag, and took one stone, and slung it, and struck the Philistine in the forehead: and the stone was lodged in his forehead, and he fell on his face upon the earth. 50. And David prevailed against the Philistine with a sling and a stone, and struck and killed the Philistine. And when David did not have a sword in his hand, 51. He ran, and stood over the Philistine, and took his sword, and drew it from its sheath: and killed him, and cut off his head. When the Philistines saw that their champion was dead, they fled. 52. And the men of Israel and Judah arose, and shouted, and pursued the Philistines, until they came into the valley, and to the gates of Ekron: and the wounded of the Philistines fell along the way of Shaaraim as far as Gath, and as far as Ekron. 53. And the children of Israel returning after they had pursued the Philistines, attacked their camps. 54. Now David, taking the head of the Philistine, brought it to Jerusalem: but his arms he placed in his tent. 55. At the time when Saul had seen David going out against the Philistine, he said to Abner, the captain of the army: From what stock does this young man descend, Abner? And Abner said: As your soul lives, O king, I do not know. 56. And the king said: You yourself ask whose son this boy is. 57. When David had returned, after the Philistine was struck, Abner took him and brought him before Saul, having the Philistine's head in his hand: 58. And Saul said to him: From what family are you, O young man? And David said: I am the son of your servant Jesse the Bethlehemite.

A narrative occurs to us here of the boldness and courage, both of the Philistine and of David, to be considered in opposition. But first it should be observed that that giant Goliath advanced boldly, trusting in his own strength: but David on the contrary hoped nothing of himself, but expected help from the Lord. For as long as men are persuaded of something concerning their own strength, it cannot be that they should not have a sorrowful outcome. For they rob God of his honor, and wish to glory in it themselves. Nor can we attribute even a little to ourselves without taking away just as much from God: which sacrilege subsequently is certain to be punished with horrible penalties. Nor is it right that a mortal creature should be carried so far as to claim and attribute to itself what belongs to God: therefore the arrogance of that giant had to be confounded. Moreover, when Goliath is said to have advanced with such great arrogance against David as if he had victory in his hand, but that David, attributing nothing to himself or to his strength or virtue, rested in God's goodness alone, and was safe in his protection. And so D. Paul teaches us by his example to trust not in our own strength, but in the power of him who can do all things: For, he says, I can do all things through Christ who strengthens me. Thus David, taught by experience of past things, could promise himself with certainty divine help would be present at the opportune time: for since the experience of many days had proved God's benevolence toward himself, he hoped for the same in this matter, not without reason. Furthermore, it is not enough if men trust in God, but their faith must rest on a sure foundation. For many, as I said before, glory in God's name, but without foundation, since they persuade themselves of whatever they wish. But David did not conduct himself thus rashly, but God's Spirit ruled him: hence those forces of his against the Philistine. Furthermore, when he is said to have taken a sling and a stone, it appears that this was done with God leading, who did not allow him to be terrified by any fear. For it can hardly be that some fear, when the present danger of death is at hand, should not invade a man: when often even into the bravest men such great fear falls that they are governed neither by reason nor by counsel, fear taking away judgment: namely because they do not think about God, nor flee to him. Therefore when David is said to have taken a stone, and to have hurled it with a sling, let us recognize that God was so present to him that neither strength nor counsel was lacking to him. And when he aimed straight for the middle of the Philistine's forehead, there is no doubt that God himself directed the blow. For otherwise he might have hurled a thousand stones, either uselessly, or against other parts of the body better protected by armor. For, as we saw, Goliath advanced to battle armed, with only his face uncovered: therefore David's hand had to be miraculously guided by the Lord, so that the stone would seek and strike its target. Surely the pagans here will accuse fortune: but let us know that these things are set before us so that we may know God's plan concerning preserving his people without sword or other arms of this kind. Moreover when that Goliath is said to have advanced before being struck and falling with such great arrogance against David as if he already had victory in his grasp, it is proved by experience what sacred Scripture teaches in another place, namely that the despisers of God, when they think themselves secure, and demonstrate their confidence with great shouts, and triumph, are nevertheless closest to their destruction, and are about to be overwhelmed in a moment. Just as therefore the pains of childbirth invade a pregnant woman not thinking of them: so it will be with all those whom their own arrogance blinds, whom God suddenly invades, and the greater their confidence has been, the more grievous a punishment follows, with God pursuing their folly. For what, I ask, in these earthly things is firm and stable? Indeed, if we seriously consider the condition of our life, it is certain that at every moment new occasions of fear are offered us: but especially when the conscience presses, and we attend to how many sins we are guilty of before God, and what penalties we have deserved, and how many reasons he has for not punishing, which he keeps as arrows in his quivers, of which the number is infinite, is not sufficient occasion offered us for care and concern, not indeed by which we may be overwhelmed, but by which we may become more cautious, so that we walk anxiously in the fear of God, and pray him to have mercy on us, and protect us from the infinite dangers of death by which we are surrounded? Therefore when the wicked thus glory and live securely and become hardened in vices, as if they had made a covenant with death and the grave, as the prophet Isaiah says, and seem to provoke God himself as if unarmed: or as if they could escape his hand: who would marvel that they are caught off guard by God; and when they think themselves to be beyond all chance, are forced to give an account of their life, and as if struck by a thunderbolt without warning are overwhelmed? Such was the end of this Goliath. But that it is added that David, when he had cast down the giant with the sling, had no sword, presents to us more and more the wondrous power of God to be contemplated as in a mirror, by which he liberated his people reduced to the greatest distresses, and as if despairing of safety. For what is not expressly named, is nevertheless easily gathered. For if I should say: A monstrous giant was overcome by a youth: that powerful and robust soldier was cast down by a rustic, inexperienced and far inferior, the cataphract soldier, who was as a fortress, was overthrown by an unarmed shepherd: who by his mere appearance terrified not only some robust man, but the whole army, was cast down and prostrated by a stone hurled from a sling by a shepherd, surely unless we deliberately blind ourselves, we must confess that this was done by divine power. Indeed I confess that profane and dull men will here cry out about fortune: but since they have degenerated into brutes... Let us therefore know that God's Spirit simply narrates that Goliath was struck and prostrated by David at the first blow of a stone shot from a sling, without a sword, without any other arms, so that from this God's power may become more illustrious. Then the Lord wished David to go to battle unarmed, without a sword, which indeed he afterward used in other battles against enemies; but yet in such a way that he sufficiently shows that he had made much progress through the wondrous help of God which he had felt at this time. For he openly professes in many places that he places his salvation neither in the sword nor in the spear: and that the horse is deceitful on the day of battle. Indeed David used arms against enemies, and protected himself from their attack, but in turn testifies that he placed his hope neither in his own strength, nor in arms, nor in the whole warlike apparatus, all of which are nothing other than vanity, but expected help from God alone. Hence let us learn that God often saves his own from dangers without human means: which yet, if he employs them as it pleases himself, and uses his creatures for his work, yet they detract nothing from God's power: nor must we cling to those external means, unless we wish to be plainly blind. And therefore if God grants us victory over the enemy when we are bearing a sword in our hand, let us not ascribe it to our industry, but let us know that God could have brought us the same salvation when we were unarmed and lacking all help.

Next follows that David ran and stood over the Philistine, and drew his sword from its sheath, and killed him and cut off his head. Twice mention is made of the Philistine's death. For when David hurled the stone with a sling, he is then said to have been killed: then again he is said to have been slain when the sword was drawn. In the first place therefore death is taken for a lethal wound: since by the blow of the stone he was so prostrated that he could not raise himself, nor move: therefore David immediately rushed upon him, and seized his sword, and cut down the half-dead one: for the blow of the stone had not entirely killed him, but had thrown him down by God's hand in such a way that he could not move himself, until David himself cut off his head with the sword. Hence we are reminded that God indeed sometimes grants victory to enemies over us, but in such a way that they are not yet entirely dead: but that God does not abandon the work begun, but at the opportune time completes it: and therefore the fulfillment must be patiently awaited, and our spirits must be raised, since in fact he openly shows that he is now standing on our side. Here in the first place it should be observed how God holds the hearts of men in his hand. For behold, with the death of the Philistine the spirits of the rest collapsed. But it was not that giant Philistine who had armed them against the Israelites: but they had come out from their fatherland against the Israelites trusting that they were far superior to them in strength, and hoping that they could easily overcome those astonished men by their multitude and forces, and at least make them tributaries. Did then the slaying of one man bring them so much fear that they all had to flee in terror? Indeed God brought such fear upon them that they were defeated with no one pursuing, and indeed with the Israelites scarcely daring to move from their place. For the Israelites are not said to have run together to battle on seeing the slaughter of the Philistine, but the Philistines are simply said to have fled, whom afterward the Israelites pursued as they were fleeing. The Israelites therefore kept themselves in their camp, ignorant of what to do: and God kept them as if defeated within their camp, lest by their ingratitude they should obliterate so great a benefit of God. For if immediately, with the giant prostrated, the enemies had been attacked in battle, they would have attributed part of the victory to themselves, and gloried in their own strength. Indeed David accomplished something with that blow, but what could that blow do against so many enemies? Surely we attacked the enemies in battle and overcame them. God therefore takes from them this occasion of glorying, since he keeps them within their camps, and as if restrains them with chains and bars, so that they may not move a foot: lest they should boast that they had turned enemies defeated in battle into flight, and minimize David's deed, and detracting from God ascribe the victory to themselves. Nor indeed did God will that David's valor be celebrated, but his own work to be acknowledged through David's ministry, whom God showed himself to have chosen not for the slaying of one giant only, but for the slaughter of that huge army, which seemed about to tear the Israelite people like little sheep. Here therefore should be noticed how God casts down those who display lion-like boldness: and so terrifies them that they flee in terror with no one pursuing: of which fear sent by God we often see mention made in the sacred writings. Indeed we even see that harlot Rahab making mention of that fear, addressing the spies sent by Joshua, who however had no knowledge of either the divine law or pure religion: and moreover confessing that the God of the Israelites had already sent his people into possession of the land of Canaan, although they had not yet been brought into it; God, she says, has sent his terror into all the inhabitants of this region. When therefore Scripture mentions divine terror, it shows that men previously bold and robust and strong, are by God when it pleases him in a brief moment terrified and weakened. The same we see happened here to the Philistines. Indeed I confess that in profane histories one reads that great armies have been terrified by the slightest causes, so that they consulted their safety in flight: but here there is a certain peculiar reason. Namely that God gave David such great boldness that he approached closer to the camp of the enemies, and rushed upon Goliath, and cut off his head. And indeed in the presence of the giant's armor-bearer, who could indeed have made an attack on David: but terrified, he fled. Therefore David rightly proclaims elsewhere that he, with God helping, leaps over walls and flies into the air, as if he had received the feet of goats and stags from him. But what prevented the Philistines, with their giant prostrated though with such great disgrace to themselves, from making an attack on David? Indeed, they could rush not only against David, but against the very army of the Israelites, since they had a huge number of soldiers. But they turned their backs, and were routed before being pressed by any blows. By which deed the force of the divine hand evidently appeared, so that the Israelites had no occasion to attribute praise of victory to themselves. But that David is said to have cut off the Philistine's head with the unsheathed sword, by this we are taught that the arms and protections of enemies in which they trust most are turned to confusion and destruction for them: and that they are to be slain with their own arms, and have their throats cut with their own sword. A doctrine surely useful in every way: for we almost persuade ourselves that enemies equipped with arms, with which they greatly harm us, indeed rout us, cannot be overcome by us unless we are equipped with the same arms, and oppose strength to strength. For we always tie God's power to those things which appear externally: therefore this doctrine should be meditated upon all the more attentively, the more inclined we are to the contrary vice: namely we ought to know that God will pierce the despisers of his majesty even with their own arms: and it would be far more advantageous for them if they were equipped with no swords nor arms: since the more equipped with them they have been, the greater their arrogance which will bring on a greater fall. In the first place it should be observed that God has all created things in his hand, and uses them for whatever use he wishes: and so that statement which we have set forth is more and more confirmed, that God saves without spear and shield. For although enemies have abundant swords and other warlike apparatus, God can nevertheless slay and defeat them even without a blow: which we see happened to the Midianites, who pierced themselves with mutual wounds. Here indeed God worked otherwise. For God placed in David's hand the sword of that Philistine. From which we should hope that God will deliver the strength of our enemies into our hands: and when they have given a sentence of death against us, so that only the fulfillment of their will is awaited, and we have already seen swords hanging over our necks, then God will be present to us, and will provide what needs to be done, nor will he ever desert us in distresses. But yet this most especially has place in spiritual enemies: which unless it remains fixed in the mind, we will be carried headlong into the greatest difficulties. For the devil attacks us with many arts, and not only assails us with lies, but takes up the very word of God to pierce us. What then would happen to us miserable ones, if we could not snatch the sword from him for our own use against him? But the merciful God grants us this grace, that when the devil raises his sword to cut our throats, covered with that very thing as with a shield, we may repel the blows of the adversary, and pierce him completely.

It follows: But David, taking the head of the Philistine, brought it to Jerusalem: and his arms he placed in his tent: then that Saul inquired about David: who that young man was, where his family came from. But the order of time is not preserved in this place, for what was done later is expressed in the earlier place, but Scripture does not so anxiously observe the order of days or sayings, but touches only the sum of those things that are worthy of being known. For it does not wish to charm our ears with some pleasant and eloquent narration of deeds: but to set forth the chief points of things necessary for our salvation. First therefore when David brought the head of the Philistine to Jerusalem, it was done for the confirmation of the people: although however at that time Jerusalem was not the royal seat: for Saul did not dwell at Jerusalem: which afterward also came into the power of the Jebusites: but by some hidden counsel of God it happened that it was carried there. Unless perhaps we wish this to be said by anticipation, that the head of Goliath was placed somewhere, from where it was afterward brought to Jerusalem. But what is said about the sword does not seem to agree among themselves, namely that it was placed in his own tent, which we shall afterward see was placed in the sanctuary, near the sacred vestments which the high priest used to wear when about to offer sacrifices to God. Concerning Goliath's head it is likely that it was carried by David, not only so that those who had remained in their fatherland and had not gone to war might be confirmed, but so that each one might be roused to give thanks to God for so great a benefit received, beholding the foul head of the giant, who, however monstrous and ferocious he had been when alive, even from the cut off head itself appeared, which would still strike horror in those beholding it. So much the more therefore the people had to be roused to give thanks to God, the more illustrious his benefit was, promoted by no human strength, but by his power alone. As for the sword which is here said to have been placed in his tent, and elsewhere in the sanctuary, it is likely that Saul, having taken counsel with the captains, decided that it should be dedicated and consecrated to God. And it was an ancient custom for the standards, banners, swords and similar things of enemies to be hung in temples and consecrated to God, and thus to testify that the victory had flowed from God's grace, for which they would give him thanks. Which custom I confess was superstitious, and that for the most part the greater part of those who erected such trophies did not think about God. But yet God by this means rendered them inexcusable. For because they magnified themselves by erecting trophies, God made it manifest that they had usurped what is proper to God, and they did not need to be convicted by other witnesses. In short, this was always engraved on the minds of men, that they should hang trophies in temples. But it is possible that Saul did this with another intention: for as we shall see a little later, as soon as he heard David's praises being celebrated he was vehemently affected and bore it very ill. Therefore it is likely that Saul was indignant if a rustic, if a shepherd, should keep at home the sword of a brave man whom he had slain, and should boast that in afflicted circumstances he had brought great salvation to the people: therefore that sword should not be left to him. But if he himself had received the sword to be kept at home, he would have exposed himself as ridiculous to all, and would have detracted very much from his own glory. For he was even hearing David's praises being openly celebrated by women and maidens, that David had killed ten thousand, but Saul a thousand. Shame therefore restrained him from bringing Goliath's arms into his own house: but with a specious pretext he ordered them to be placed in the sanctuary, for the glory of the divine name. Indeed some appearance of religion appears in Saul: but inwardly he was burning with hatred and envy of David: whose glory and the memory of so great a deed, if he could, he would desire to erase by perpetual oblivion. Yet God nonetheless accomplished his work, and so cherished David by his providence, that although the sword had been taken away, he was nevertheless no less under God's protection, and a greater opportunity was reserved for him to use it than if he had kept it at his own home. For as we shall see next, when without arms he had fled from Saul's sight and had come to the priest, asking whether he had any sword, the very sword of Goliath whom he had slain was offered to him. So it was prepared and reserved for that use, just as there is no doubt that all these things were done by divine providence: so that David, a fugitive, and a stranger in a foreign land, and destitute of all things, might at least find there a sword by which to defend himself. From this it appears that the counsels of wicked men are not directed to the end to which they are aimed, but often arrive at the very contrary, and against their opinion, and succeed. For example: if Saul could have guessed in his mind that Goliath's sword would serve David, and that he would take it from the sanctuary, he would have preferred to keep it at home rather than to place it in the sanctuary. But God provides for his own in good time, and prepares those aids which they need in this life. Therefore when Saul desires to abolish the memory of David, he is the more exalted by the Lord, and Saul himself, though unwitting, is used to accomplish this very thing.

Now let us proceed to the rest where Saul is said to have asked Abner the captain of the army, who that young man was, and where his family came from. But Abner is said to have answered that he was entirely ignorant of him. We have already untied this knot before, how it could happen that Saul did not recognize David, who had been a member of his household, and who had been accustomed to play the cithara before him, and whom he had wished to be his armor-bearer. For David had returned to his father's house and to his sheep pastures: but that absence did not prevent him from being recognized. But that is more remarkable in Abner. For if it is said that Saul was so blinded by the Lord that he had no knowledge of men, what should we judge about Abner, who is certain to have suffered nothing of the kind: and therefore to whom David ought to have been well known? But we can conjecture from this place, that this ignorance proceeded more from arrogance and contempt than from any other reason. Therefore although Saul and Abner could recognize David, yet because he was poor and lowly and of abject condition, they despised him. From this contempt therefore came blindness, that they did not recognize him whom they had a thousand times seen serving Saul, relieving the affliction of an evil spirit with the cithara, because they thought little of him and wished him to be inglorious. In this we can contemplate as in a mirror what usually happens in the world: namely that great men and princes use the work of their inferiors: but lest they seem to owe them something and to be obligated, they immediately let the memory of them slip away. Moreover, it can also be that God so blinded Abner and Saul that they did not recognize David whom they knew before. Whatever it may be, it is likely that David was affected with no small temptation, when he saw himself unrecognized. Although we do not see him being greatly troubled about this. For he does not reproach the king with his service of an earlier time. And surely David could rightly have accused Saul of ingratitude, with these words: Do you not know me well? Am I not the one whom you called from my father's house, to play the cithara before you, while the evil spirit was tormenting you? Have I not often accompanied you and been your armor-bearer? But abstaining from all these things he simply replies that he is the son of Jesse the Bethlehemite, his servant. From which it appears that David did not commend himself greatly, nor wished to seem to do so, nor took it ill that after several days of service he was not recognized, and that the favor previously sought had vanished in a moment. From which we gather that he was not expecting reward from men, which he saw would be none or small: but from the goodness of God, which yet he sufficiently recognized was not owed to him. But Saul had obtained him by entreaties from Jesse, David's father. For he says: Let David stand in my presence: for he has found favor in my eyes. Now however when he is to be honored as he deserves, he is not recognized by him. Therefore we see the greatest modesty in David, who does not seek honors from men, even though they had been somewhat tasted, since he had come into the king's court, and had been made his armor-bearer. Indeed he was most foreign to the customs of those courtiers, whom courtly honors so much attract, especially those who would otherwise live a life by far different reasoning, if only they wished to apply their mind to it: but as soon as they have greeted the court even from afar, now made noble, they cast off all care of domestic matters, except that they always try to scrape something together. For they think it would be a disgrace to them if they should support life by some labor, and that their condition among men would become more lowly. Indeed you may see many wretched beggars who, if they go off to war, and you press them to apply themselves to some craft, consider it ignominious for themselves: and rustic farmers once led away from the plow you would never bring back to agriculture: they prefer to wander in foreign lands rather than to profess any craft: and because they have used the service of others, they consider it shameful and ignominious for themselves to serve another. But the times are various: and yet they cannot be persuaded even though they are pressed by hunger: for they promise themselves they will return to that earlier life. We see David following the entirely opposite course, since he was not enticed by any courtly delights, but willingly returned from the court to his father's house to exercise the pastoral craft: and although he afterward returned to the camp, he did not greatly commend himself to seek favor among the courtiers, nor did he complain that he was not recognized. And thus far concerning David.

Now let us also consider that formula of swearing which Abner uses in answering the king: As your soul lives, O king, I do not know. This is entirely a courtly flattery; though neither blasphemous nor contrary to God's honor, nor insulting. For besides the oath there are also some serious assertions, by which without an oath we affirm or deny something, as if someone should assert something by his life: he neither imprecates upon his life, nor makes himself an idol: but asserts that what he says is as true as it is true that he is alive. It is therefore permitted sometimes to use such formulas without offense to God: although there is some deviation from the rule of oaths which God himself prescribed in necessary matters: who afterwards commanded the people to swear by his name, Deuteronomy 13: You shall fear the Lord your God, and serve him only, and swear by his name. And let these few things suffice on that question, whether it is permitted to confirm what we assert by some protestation: which although men add to God's command, yet is not entirely in itself to be condemned. But we see Abner spoke flatteringly: as is accustomed to occur in the courts of kings and princes, that courtiers entirely change the common usage of speaking and notably dissimulate. Indeed we see Joseph himself accustomed in Pharaoh's court to swear by the rite of the Egyptian courtiers. Nor indeed, I confess, did he swear in contempt of God: By the life of Pharaoh, dissimulating before his brothers, that he might cast fear upon them and acquire authority for himself. Surely he would seem to forget the Lord and his word, and to substitute Pharaoh in his place: but far be it that we should say this was his intention: although it is certain that the Egyptians profaned God's name by flattering their king. And surely we see that in the Roman empire it was far more accepted and held in greater value to swear by the fortune of the emperors than if they had sworn by all their idols. From this it appears that ambition has always prevailed in princes' courts, that flatterers not only extolled them with magnificent titles and names: but also transformed them into idols: and so God's glory has been less known, and much detracted from it. So in this place Abner, swearing by the soul of Saul, truly flatters him, that whereas he had previously led his life in the fields and had been a herdsman, he now should be exalted with such notable titles. Let us therefore all the more diligently retain simplicity in our words: and those who have been raised to the highest honors should learn to cultivate modesty: since those notable titles eventually turn into superstition, and by sacrilegious audacity as much is detracted from God's honor as is ascribed to them, and all religion is perverted by this method. Moreover when David is said to have been brought to the king by Abner, it should be observed that this was indeed some reward for virtue for service well rendered to the king: but that David did not place his hope in it. For surely if he had had regard for reward and wages, an opportunity for offense seemed offered him: since other satellites of Saul were adorned with greater rewards, and were in greater authority. And indeed, before he offered himself for single combat with the giant, he had heard that the king would ennoble and enrich with many riches the one who prostrated that giant: indeed even give his daughter in marriage to him, and free his house from all tributes and taxes: but yet it appears that David was not led by these things, nor persuaded to engage in such an unequal contest with Goliath, but was impelled by the glory of God alone and zeal for the salvation of the people. Here it should be observed that God indeed permits his own also in the world to be affected by rewards for their good deeds, granting something to human weakness: but yet that we must not cling to these, nor is reward to be sought from men in the manner of mercenaries: but God is to be served faithfully, as he calls each one to this or that work. Therefore let us set David before us as an example to be imitated, if we desire to discharge our duty. Furthermore, it should be observed that those who place their highest happiness in these earthly things, and hope for reward of good deeds from men, are often deceived in opinion and fall short of their hope. Which is manifest from the example of David himself. For it cost him much to have been Saul's servant and armor-bearer. But because he did not set his mind on these things, what he suffered from Saul turned out well for him: God exercising his constancy and patience, and consoling him in adversity lest he fail. Therefore he persevered faithfully to the end, and offered himself to us as a useful example, that we may walk in the fear of God sincerely and without pretense, and persevere in obedience to him, so that whatever we do may be referred to God's glory and the benefit of our neighbors, even though the ungrateful world repays good deeds with iniquity and malice.

Now then, let us proceed, etc.

48. When the Philistine arose and came and approached David, David ran quickly toward him to meet him in battle. 49. He reached into his bag, took out a stone, slung it, and struck the Philistine on the forehead. The stone sank into his forehead and he fell face down on the ground. 50. So David prevailed over the Philistine with a sling and a stone — he struck him down and killed him. David had no sword in his hand, 51. so he ran and stood over the Philistine, took his sword, drew it from its sheath, killed him, and cut off his head. When the Philistines saw that their champion was dead, they fled. 52. The men of Israel and Judah rose with a shout and pursued the Philistines as far as the valley and to the gates of Ekron, and the wounded Philistines fell along the road to Shaaraim as far as Gath and Ekron. 53. The Israelites returned from pursuing the Philistines and plundered their camp. 54. David took Goliath's head and brought it to Jerusalem, but he put Goliath's weapons in his own tent. 55. When Saul had seen David go out against the Philistine, he asked Abner, the commander of the army, 'Whose son is this young man, Abner?' Abner answered, 'As your soul lives, O king, I do not know.' 56. The king said, 'Find out whose son this young man is.' 57. When David returned after striking down the Philistine, Abner brought him before Saul with the Philistine's head in his hand. 58. Saul said to him, 'Whose son are you, young man?' David answered, 'I am the son of your servant Jesse the Bethlehemite.'

Here we see two contrasting portraits of courage: Goliath's and David's, set against each other for our instruction. The key difference must be noted from the start: the giant advanced boldly, trusting entirely in his own strength. David, by contrast, placed no hope in himself at all — he expected help from the Lord. As long as men are confident in their own strength, a sorry outcome is inevitable. They rob God of His honor and want to claim the glory for themselves. We cannot take even a little credit for ourselves without stealing just as much from God — and that kind of sacrilege will always be punished with terrible consequences. It is simply wrong for a mortal creature to claim what belongs to God. So the arrogance of that giant had to be brought low. Goliath advanced as though victory were already in his hand. David attributed nothing to himself — not his strength, not his skill — but rested entirely in God's goodness and was safe in His protection. Paul teaches us by David's example to trust not in our own strength but in the power of Him who can do all things: 'I can do all things through Christ who strengthens me.' David, taught by his own past experience, could confidently expect God's help to arrive at the right moment. Many days of experience had proven God's kindness toward him, and he had good reason to expect the same now. But it is not enough for men to trust in God — their faith must rest on a solid foundation. Many, as I have said, boast in God's name but without any real foundation, persuading themselves of whatever they wish. David was nothing like that. He did not act rashly — God's Spirit was guiding him, and that is the source of his boldness against the Philistine. When he is said to have taken a sling and a stone, we should recognize that God was leading him, and that God did not allow any fear to seize him. It is nearly impossible for a man facing imminent death not to feel some fear. Even the bravest soldiers have been overcome with such terror that reason and judgment abandoned them — simply because they did not think of God or turn to Him. So when David took a stone and hurled it with his sling, let us recognize that God was so present with him that he lacked neither strength nor steady aim. When the stone struck the exact center of Goliath's forehead, there is no doubt that God Himself directed the blow. Otherwise David might have hurled a thousand stones uselessly, or hit other parts of the body protected by armor. As we saw, Goliath went into battle fully armored with only his face exposed. So David's hand had to be miraculously guided by the Lord for the stone to find its mark. Pagans will attribute this to fortune — but let us recognize that these events are set before us so we may know God's purpose: to preserve His people without sword or conventional weapons. Moreover, when Goliath is said to have advanced against David with such towering arrogance — as if he already held victory in his fist — yet was struck down and fell, experience itself confirms what Scripture teaches elsewhere: the despisers of God, when they feel most secure, when they shout out their confidence and celebrate their triumphs, are actually closest to destruction. They are about to be overwhelmed in a moment. Just as labor pains suddenly overtake a pregnant woman who was not thinking about them — so it will be with all whose arrogance blinds them. God will strike suddenly, and the greater their confidence, the heavier the punishment that follows. What, after all, is firm and stable in this earthly life? If we honestly consider our condition, we find that at every moment new occasions for fear present themselves. Above all, when the conscience presses — when we see how many sins we have committed before God, how many penalties we have deserved, and how many reasons God has for punishing us, reasons He holds like arrows in an infinite quiver — that should give us pause. Not the kind of pause that overwhelms us, but the kind that makes us careful, so that we walk in the fear of God and pray for His mercy and protection from the countless dangers surrounding us. So when the wicked glory in their security and harden themselves in sin — as if they had made a pact with death and the grave, as Isaiah says — and seem to challenge God Himself as though He were defenseless, or as though they could escape His hand — who should be surprised when God catches them off guard? When they think themselves beyond all risk, they are suddenly called to give account for their lives, and struck down without warning. Such was the end of Goliath. And the detail that David had no sword when he brought the giant down displays God's wonderful power to us even more clearly — the power by which He delivers His people even from the most desperate circumstances. What is left unsaid is easily understood. Consider: a monstrous giant was defeated by a young man. That powerful, hardened soldier was brought low by a rustic boy — inexperienced, far his inferior. The fully armored warrior, who was like a walking fortress, was toppled by an unarmed shepherd. The man who terrified not just a single opponent but an entire army was knocked down and laid flat by a stone from a shepherd's sling. Unless we deliberately blind ourselves, we must confess that this was done by divine power. Worldly and foolish men will cry out about fortune here. But since they have sunk to the level of brutes in their reasoning, let us leave them and move on. Let us understand that God's Spirit simply narrates how Goliath was struck and laid flat by David at the first blow of a stone from a sling — without a sword, without any weapon — precisely so that God's power might shine all the more clearly. The Lord chose to send David into battle unarmed, without a sword — a sword he certainly used in later battles against enemies. But even there, he showed plainly that he had been deeply shaped by the wonderful help of God he had experienced here. In many passages David openly declares that he places his hope neither in the sword nor the spear, and that the horse is unreliable on the day of battle. David did use weapons against enemies and defended himself from their attacks — but he consistently declared that he placed his hope neither in his own strength, nor in weapons, nor in any military apparatus. All of that is vanity. His hope was in God alone. From this let us learn that God often saves His own from danger without any human means. And yet, when it pleases Him to use human means as instruments for His work, that takes nothing away from His power. We must not cling to external resources as though they were the real source of salvation — that would be plain blindness. So if God grants us victory over an enemy while a sword is in our hand, let us not credit our own skill. Let us know that God could have brought us the same victory when we were completely unarmed and without any help at all.

What follows is that David ran, stood over the Philistine, drew his sword from its sheath, killed him, and cut off his head. The Philistine's death is mentioned twice in the account. When David hurled the stone from his sling, Goliath is said to have been killed. Then he is said to have been slain again when the sword was drawn. In the first mention, 'killed' means a mortal wound. The blow of the stone prostrated Goliath so completely that he could not rise or move. So David immediately rushed on him, seized his sword, and cut down the half-dead man. The stone had not fully killed him outright — rather, God's hand had struck him down in such a way that he could not move until David finished the work by cutting off his head. This reminds us that God sometimes grants the enemy a kind of victory over us — but not a complete one. He does not abandon the work He has begun. He completes it at the right moment. So we must wait patiently for the outcome and keep our spirits up, since God is already showing openly that He stands on our side. Notice also how completely God controls the hearts of men. When the Philistine champion fell, the courage of the entire enemy army collapsed. It was not Goliath alone who had armed the Philistines against Israel. They had come from their homeland trusting that they were far superior in strength and hoping to easily crush the Israelites by sheer numbers — or at least make them into tribute-payers. Yet the death of one man brought such panic that all of them fled in terror. God sent such fear upon them that they were routed before anyone even pursued them — while the Israelites themselves barely moved from their camp. The text does not say the Israelites rushed into battle when they saw Goliath fall. It says the Philistines simply fled, and the Israelites then pursued them. The Israelites stayed in their camp, uncertain what to do. God effectively kept them pinned there, as if to prevent their ingratitude from erasing so great a gift. If the Israelites had immediately attacked the enemy when the giant fell, they would have claimed part of the victory for themselves and boasted of their own strength. After all, David's stone accomplished something — but what could one stone do against such a large army? They could easily have said: 'We attacked the enemy in battle and defeated them.' So God removed that opportunity for boasting. He held the Israelites in their camp as if restrained by chains and bars, unable to move a foot — lest they boast that they had turned a fleeing enemy and minimize David's deed, or worse, detract from God and give themselves the credit. God did not intend David's personal valor to be celebrated. He intended His own work to be acknowledged — done through David as His instrument. God had chosen David not merely to slay one giant, but to bring about the slaughter of that vast army that had seemed ready to tear Israel apart like helpless sheep. Notice here how God brings down those who display lion-like boldness — terrifying them so completely that they flee in panic with no one pursuing. This kind of God-sent fear is mentioned often in Scripture. We even see the prostitute Rahab speaking of it, when she addressed the spies Joshua had sent. She had no knowledge of God's law or true religion — and yet she confessed that the God of Israel had already given Canaan into His people's possession, even though they had not yet entered it. 'God,' she said, 'has sent His terror into all the inhabitants of this region.' When Scripture speaks of divine terror, it means that men who were once bold, robust, and powerful are — when God wills it — reduced to trembling and weakness in an instant. That is exactly what happened to the Philistines. I will acknowledge that secular histories also record great armies being routed by trivial causes, so that they fled to save themselves. But here there is a specific and particular reason. God gave David such extraordinary boldness that he advanced toward the enemy camp, rushed at Goliath, and cut off his head — right in front of Goliath's own armor-bearer, who could have attacked David but instead fled in terror. David rightly declares elsewhere that with God's help he can leap over walls and spring through the air, as if God had given him the feet of goats and deer. But what prevented the Philistines — even after seeing their champion humiliated — from attacking David? They had a vast army. They could have rushed not just David but the entire Israelite force. Instead they turned their backs and were routed before a single blow was pressed against them. In this the power of God's hand was unmistakably visible, so that the Israelites had no grounds to claim credit for the victory. As for David cutting off the Philistine's head with Goliath's own sword — this teaches us that the weapons and defenses in which enemies place their greatest trust are turned back on them for their own destruction. They are slain with their own arms; their throats are cut with their own sword. This is a truth worth meditating on carefully. We almost always assume that an enemy armed with weapons capable of harming us can only be defeated if we are armed with the same weapons — strength against strength. We constantly tie God's power to what is visible and external. So this teaching needs all the more attention, precisely because we are so inclined to the opposite error. We must know that God will pierce the despisers of His majesty with their own weapons. It would be far better for such enemies to have no swords or arms at all — because the more they are equipped, the greater their arrogance, and the greater their arrogance, the heavier their fall. Above all, notice that God holds all created things in His hand and uses them for whatever purpose He wills. This confirms again the statement we have already set forth: God saves without spear and shield. Even though enemies have abundant swords and weapons, God can still slay and defeat them without a single blow — as we see with the Midianites, who killed one another with their own hands. Here God worked differently. He placed the Philistine's own sword in David's hand. From this we should draw hope that God will deliver the strength of our enemies into our hands. When they have pronounced a sentence of death against us and only await its execution — when we can already feel the sword hanging over our necks — God will be present with us. He will provide what needs to be done and will never abandon us in our distress. But this applies most powerfully to our spiritual enemies — and unless that stays fixed in our minds, we will be driven headlong into the greatest dangers. The devil attacks us with many strategies. He does not only assault us with lies — he actually takes up the Word of God itself to pierce us with it. What would become of us, then, if we could not seize that sword from him and turn it against him? But God in His mercy grants us exactly this grace: when the devil raises his sword to cut our throats, we can use that very weapon as our shield — repelling the adversary's blows and driving him through with his own sword.

Next we read that David took Goliath's head to Jerusalem and placed the giant's weapons in his tent — and then that Saul inquired who this young man was and where his family came from. The chronological order is not strictly observed here. What happened later is narrated earlier in the account. But Scripture does not anxiously follow the order of days and events — it touches only the main points worth knowing. Its goal is not to charm our ears with an elegant narrative. Its goal is to lay out the key truths necessary for our salvation. When David brought the Philistine's head to Jerusalem, it was to confirm and encourage the people. At that time, however, Jerusalem was not yet the royal seat — Saul did not live there, and it would later come back under the Jebusites. So it was carried there by some hidden providence of God. Unless we take this as an anticipation — that Goliath's head was first kept somewhere else and only later brought to Jerusalem. What is said about the sword also seems to need reconciling: here it is placed in his tent, but elsewhere we learn it was placed in the sanctuary near the sacred garments the high priest wore when offering sacrifices to God. Regarding Goliath's head: David likely carried it not only to encourage those who had stayed home and had not gone to war, but also to stir everyone to give thanks to God for so great a benefit. Looking at that hideous head — which, even severed, still conveyed something of the monster and terror the giant had been in life — would move the people to recognize what God had done. All the more, then, should the people have been stirred to thanksgiving, since the benefit was so glorious — accomplished not by any human strength, but by God's power alone. As for the sword said to have been placed in his tent here, and in the sanctuary elsewhere: it is likely that Saul, after consulting with his commanders, decided it should be dedicated and consecrated to God. It was an ancient custom for enemy standards, banners, swords, and similar trophies to be hung in temples and consecrated to God — testifying that the victory had flowed from His grace, and giving Him thanks for it. I will admit this custom was superstitious, and that most of those who erected such trophies were not actually thinking about God. Yet God used it to leave them without excuse. By raising trophies in their own honor, they demonstrated that they had usurped what belongs to God alone — and they needed no other witnesses against themselves. In short, it was always engraved on men's minds that trophies belong in temples. But Saul may well have had a different motive here. As we will see shortly, he was deeply troubled when he heard David's praises sung. It is likely that Saul was offended at the thought of this rustic shepherd keeping the sword of a renowned warrior he had killed at home — boasting in private that he had brought great deliverance to the people in a desperate moment. So the sword must not be left to him. But if Saul had taken the sword for himself to keep at home, he would have made himself look ridiculous to everyone and damaged his own reputation greatly. He was already hearing women and girls openly singing that David had killed ten thousands, but Saul only thousands. Shame prevented him from bringing Goliath's weapons into his own house. So with a show of piety, he ordered them placed in the sanctuary for the glory of God's name. Some outward appearance of religion appeared in Saul — but inwardly he was burning with hatred and envy toward David. If he could have erased the memory and glory of that great deed by permanent oblivion, he would have. Yet God accomplished His work regardless. He so protected David by His providence that even though the sword was taken away, David remained just as much under God's care — and a better opportunity to use that sword was reserved for him than if he had kept it at home. As we will see next, when David had fled from Saul without weapons and came to the priest asking whether he had any sword, the very sword of Goliath — the man he had killed — was handed to him. So it had been preserved and set aside for exactly that use. There is no doubt that all of this happened by divine providence, so that David — a fugitive, a stranger in a foreign land, stripped of everything — would at least find a sword there to defend himself. This shows that the plans of wicked men do not arrive at the end they aimed for. They often arrive at the very opposite — contrary to their intention and expectation. If Saul could have imagined that Goliath's sword would serve David and that David would retrieve it from the sanctuary, he would have preferred to keep it at home rather than place it there. But God provides for His own in good time and prepares the resources they will need. So when Saul set out to erase David's memory, God exalted him all the more — and Saul himself, without knowing it, became the instrument by which that very exaltation was accomplished.

Now let us move to the rest of the passage, where Saul is said to have asked Abner, the commander of the army, who that young man was and where his family came from. Abner answered that he had no idea who David was. We have already addressed this puzzle: how could Saul fail to recognize David, who had been a member of his household, had played the harp before him, and had served as his armor-bearer? David had returned to his father's house and to tending sheep — but that absence alone does not explain why he was not recognized. The more remarkable case is Abner. If Saul was so blinded by the Lord that he had lost his knowledge of the man, that might explain his failure. But what do we make of Abner, who had no reason to suffer such blindness and to whom David should have been well known? The most likely explanation is that this ignorance arose more from arrogance and contempt than from anything else. Although both Saul and Abner could have recognized David, they despised him — he was poor, lowly, and of no social standing. From that contempt came blindness. They failed to recognize a man they had seen a hundred times serving Saul and soothing the evil spirit with his harp — simply because they thought little of him and wished him to remain unknown. In this we can see something that happens all the time in the world: great men and princes make use of those beneath them, but the moment they no longer need them, they let all memory of them slip away — lest they seem to owe anything or be obligated. It is also possible that God simply blinded both Abner and Saul so that they did not recognize David, whom they had known before. Whatever the cause, David surely faced no small temptation when he found himself unrecognized. Yet we do not see him greatly troubled by it. He did not confront the king with his earlier service. And David certainly had grounds to accuse Saul of ingratitude — he could have said: 'Don't you know me? Am I not the one you summoned from my father's house to play the harp before you when the evil spirit was tormenting you?' 'Have I not accompanied you and served as your armor-bearer?' But he said none of this. He simply answered that he was the son of Jesse the Bethlehemite, Saul's servant. This shows that David did not promote himself or seek to appear important. He did not take it badly that after all his service he went unrecognized, or that the favor he had once enjoyed vanished in an instant. From this we gather that he was not looking for a reward from men — which he could see would be little or nothing. He was looking to God's goodness, which he also recognized was something he had not earned. Saul had previously begged Jesse to let David come. He had said: 'Let David stand before me, for he has found favor in my sight.' Yet now, when David deserved to be honored, Saul did not recognize him. So we see remarkable humility in David. He did not seek recognition from men — even though he had tasted some honor at court and had served as the king's armor-bearer. He was entirely unlike the courtiers of his day — or of any day. Courtly honors captivate people, especially those who might otherwise live very differently if they would only give it thought. But once they have merely glimpsed the court, they consider themselves elevated and throw off all concern for ordinary life, except for constantly trying to scrape something together for themselves. They think it beneath them to support themselves by honest work, and that any such labor would lower their standing among men. You can see many miserable hangers-on who, once they have served in a campaign, consider it a disgrace to take up any trade. Farmers once pulled away from the plow will never return to the fields — they prefer to wander in foreign lands rather than practice a craft. Having once served others in a grand setting, they consider it shameful to serve anyone again. The times change, yet they cannot be persuaded to change with them — even when pressed by hunger. They keep promising themselves they will return to that earlier life. David followed an entirely opposite course. He was not drawn in by any of the pleasures and honors of court life — he willingly returned from the court to his father's house to work as a shepherd. And when he returned to the camp, he did not work the crowd to win favor among the courtiers, nor did he complain about being unrecognized. So much for David.

Let us also consider the oath formula Abner uses in answering the king: 'As your soul lives, O king, I do not know.' This is entirely a form of courtly flattery. It is not blasphemous, not contrary to God's honor, and not insulting. Besides formal oaths, there are also solemn assertions by which we affirm or deny something without an oath — as when a person stakes his own life on the truth of what he says. He is not calling down a curse on himself, nor making himself an idol. He is simply asserting that what he says is as certain as the fact that he is alive. Such formulas may sometimes be used without offending God — although they do deviate somewhat from the standard of oaths that God Himself prescribed for necessary matters, when He commanded Israel to swear by His name: 'You shall fear the Lord your God, and serve Him only, and swear by His name' (Deuteronomy 13). Let that be sufficient on the question of whether it is permitted to confirm our assertions with a solemn protestation. Such things go beyond what God commanded, but in themselves are not entirely to be condemned. What we see in Abner, however, is flattery — the kind that is common in the courts of kings and princes, where courtiers completely transform ordinary speech and practice notable insincerity. We even see Joseph, in Pharaoh's court, using the oaths of Egyptian courtiers. He said 'By the life of Pharaoh' when concealing himself from his brothers — to put them in awe and establish his authority over them. I would not say he swore this in contempt of God. Yet he would seem to be setting aside the Lord and His Word and substituting Pharaoh in His place. Far be it from us to say that was his intention — though it is certain that the Egyptians dishonored God's name by using their king as an object of such veneration. In the Roman Empire as well, swearing by the fortune of the emperors was far more highly regarded than swearing by any of their idols. This shows that ambition has always dominated royal courts. Flatterers did not merely heap magnificent titles and honorifics on rulers — they actually turned them into idols. As a result, God's glory was obscured and much taken from it. So here, Abner swearing by Saul's life is flattering him — exalting with distinguished titles a man who had spent his earlier years in the fields as a herdsman. Let us therefore be all the more careful to hold onto simplicity in our words. Those who have been raised to high honors should learn to practice modesty — because grand titles eventually slide into superstition, and by a kind of bold sacrilege, whatever is ascribed to men is taken away from God's honor, and all true religion is corrupted in this way. When David is said to have been brought before the king by Abner, we should notice that this was indeed a reward of sorts for distinguished service — but David did not place his hope in it. If he had been looking for reward and wages, he had plenty of reason to feel cheated: other members of Saul's retinue enjoyed greater rewards and higher positions. Before he offered himself for single combat with the giant, he had heard that the king would honor and enrich with great wealth whoever killed Goliath — even give his daughter in marriage and free his family from all taxes and tribute. Yet clearly David was not driven by these things or persuaded to fight such an unequal battle by them. He was moved by the glory of God alone and zeal for the salvation of the people. Here we should note that God does permit His own people in this world to receive rewards for their good deeds — He makes some allowance for human weakness. But we must not cling to such rewards, and we must not serve God in the way a hired worker serves for wages. We are to serve God faithfully in whatever calling He places us. Let us set David before us as an example to imitate if we desire to fulfill our duty. We should also note that those who place their greatest happiness in earthly things and expect reward for their good deeds from men are frequently disappointed and fall short of their hopes. David's own life proves this. His service as Saul's servant and armor-bearer cost him dearly. But because he had not set his heart on those things, what he suffered at Saul's hands worked out for his good. God exercised his patience and constancy, and consoled him in adversity so that he would not fail. So he persevered faithfully to the end and left us a valuable example: to walk in the fear of God sincerely and without pretense, to persevere in obedience to Him, and to direct everything we do toward God's glory and the good of our neighbors — even when an ungrateful world repays good deeds with injustice and malice.

Now then, let us proceed, etc.