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Samuel Mourns for Saul - He is directed to the house of Jesse - Anointing of David - Preparation of David for the Royal Office - The "Evil Spirit from the Lord" upon Saul - David is sent to Court - War with the Philistines - Combat between David and Goliath - Friendship of David and Jonathan. (1 SAMUEL 16-18:4)
IF the tragic events just recorded, and the share which Samuel had in them, had left on the mind a lingering feeling as of harshness or imperiousness on the part of the old prophet, the narrative which follows must remove all such erroneous impressions. So far from feeling calm or satisfied under the new state of things which it had been his duty to bring about, Samuel seems almost wholly absorbed by sorrow for Saul personally, and for what had happened; not unmixed, we may suppose, with concern for the possible consequences of his rejection.*
* Calvin remarks: "We see here the prophet affected as other men. As Samuel beholds the vessel which God's own hand had made, more than broken and minished, he is deeply moved. In this he showed pious and holy affection. But he was not wholly free from sin in the matter - not that the feeling itself was wrong, but that it exceeded the proper measure, and that he too much indulged in personal grief."
It needed the voice of God to recall the mind of the prophet to the wider interests of the theocracy, and to calm him into complete submission by showing how the difficulties which he anticipated had been provided for. A new king had already been fixed upon, and the duty was laid on Samuel to designate him for that office. Accordingly Samuel was now sent to anoint one of the sons of Jesse to be Saul's successor. From the first, and increasingly, Samuel's public career had been difficult and trying. But never before had his faith been so severely tested as by this commission. He who had never feared the face of man, and who so lately had boldly confronted Saul at Gilgal, now spake as if afraid for his life, in case Saul, who no doubt was already under the influence of the "evil spirit," or rather the spirit of evil, should hear of what might seem an attempt to dethrone him. But, as always in such circumstances, the fears, which weakness suggested, proved groundless. As in the case of Saul, so in that of David, it was not intended that the anointing should be followed by immediate outward consequences. Hence there was no need for publicity; on the contrary, privacy served important purposes. The chief present object seems to have been a solemn call to David to prepare himself, as having been set apart for some great work.
Besides, in view of the meaning of this symbol, and of its results in Saul and David (1 Samuel 16:13), the anointing may be regarded as an ordinance in connection with the gift of the Spirit of God, Who alone qualified for the work. In view of all this, God directed Samuel to combine the anointing of Jesse's son with a sacrificial service at Bethlehem, the home of Jesse. Only the latter, or public service, required to be made generally known. Many reasons will suggest themselves why the other part of Samuel's commission should have remained secret, probably not fully understood by Jesse, or even by David himself.*
The narrative also affords some interesting glimpses into the history of the time. Thus we infer that Samuel had been in the habit of visiting various places in the land for the purpose of sacrifice and instruction. The former was quite lawful, so long as the ark was not in its central sanctuary.* On the other hand, it needs no comment to show the importance of such periodical visits of the prophet at a time when religious knowledge was necessarily so scanty, and the means of grace so scarce. It helps us to understand how religion was kept alive in the land. Again, the narrative implies that the family of Jesse must have occupied a leading place in Bethlehem, and been known as devoted to the service of the Lord. Nor do we wonder at this, remembering that they were the immediate descendants of Boaz and Ruth.
* See our quotation on this subject from the Mishnah in Vol. 3 of this History.
As we follow Samuel to Bethlehem, we seem to mark the same primitive simplicity and life of piety as of old. When the, "elders" hear of Samuel's coming, they go to meet him, yet with fear lest the unexpected visit betoken some unknown sin resting on their quiet village. This apprehension is removed by Samuel's explanation, and they are invited to attend the "sacrifice." But the sacrificial meal which usually followed was to be confined to Jesse and his family, in whose house, as we infer, Samuel was a welcome guest. It would appear that Samuel himself was not acquainted with all that was to happen, the Lord reserving it for the proper moment to point out to His servant who was to be Israel's future king. And this, as we judge, partly because the aged prophet had himself a lesson to learn in the matter, or rather to unlearn what of the ideas of his time and people unconsciously clung to him.
All this appears from the narrative. One by one the sons of Jesse were introduced to Samuel. The manly beauty of Eliab, the eldest, and his rank in the family, suggested to the prophet that he might be "Jehovah's anointed." But Samuel was to learn that Jehovah's judgment was, "not as what man seeth" (looketh to), "for man looketh to the eyes but Jehovah looketh to the heart."*
* So 1 Samuel 16:7, rendered literally.
And so the others followed in turn, with a like result. Evidently, Samuel must have expressed it to Jesse that on that day one of his family was to be chosen by Jehovah, but for what purpose seems not to have been known to them. Nor did Jesse himself, nor even David, apparently understand what was implied in the rite of anointing. No words of solemn designation were uttered by the prophet, such as Samuel had spoken when he anointed Saul (1 Samuel 10:1). Besides, as Saul was the first king anointed, and as none had been present when it took place, we may reasonably suppose that alike the ceremony and its meaning were unknown to the people. Both Jesse and David may have regarded it as somehow connected with admission to the schools of the prophets, or more probably as connected with some work for God in the future, which at the proper time would be pointed out to them.* And thus was David in this respect also a type of our Lord, Whose human consciousness of His calling and work appears to have been, in a sense, progressive; being gradually manifested in the course of His history.
* A full knowledge of his being anointed to the kingdom is incompatible alike with his after position in his father's house, and the bearing of his brothers towards him. In general, we infer that each of the brothers only passed before Samuel, or was introduced to him, and then left his presence when no further direction in regard to him was given to the prophet.
But to return. The seven sons of Jesse had successively passed before Samuel, yet he was not among them whom the prophet had been sent to anoint. But for all that his mission had not failed: he had only learned to own the sovereignty of God, the failure of his own judgment, and the fact that he was simply a passive instrument to carry out, not his own views, but the will of the Lord. For, the youngest of the family still remained. So unlikely did it seem to his father that he could be called to any great work, that he had been left in the field to tend the sheep. But when, at the bidding of Samuel, he came, his very bearing and appearance seemed to speak in his favor. In the language of the text, "he was reddish,* and fair of eyes, and goodly to look at." And now the command to anoint him was given, and immediately and unquestioningly obeyed by Samuel.**
* So ver. 12, literally. The expression, "reddish," or perhaps rather, "auburn," refers to the color of the hair, which is rare in Palestine.
** The Authorised Version renders ver. 13: "And Samuel anointed him in the midst of his brethren." But the word may mean either "in the midst" or "among," in the sense of "from among." The latter is evidently the meaning in this instance.
The sacrifice past, and the sacrificial meal over, Samuel returned to Ramah, and David to his humble avocation in his father's household. And here also we love to mark the print of our Lord's footsteps, and to see in the history of David the same humble submission to a lowly calling, and faithful discharge of menial toil, and the same subjectness to his parents, as we adoringly trace in the life of Him Who humbled Himself to become David's son. But there was henceforth one difference in the life of the son of Jesse. From the day of his anointing forward, "the Spirit of Jehovah seized upon David," as formerly upon Saul, to qualify him by might and by power for the work of "God's anointed." But from Saul, who was no longer the king of God's appointment, had the Spirit of Jehovah departed, not only as the source of "might and of power," but even as "the Spirit of a sound mind." At his anointing, the Spirit then given him had made him "another man" (1 Samuel 10:6, 10). But Saul had resisted and rebelled, nor had he ever turned from his pride and disobedience in repentance to the Lord. And now the Spirit of God not only departed from him, but in judgment God sent an "evil spirit," or rather "a spirit of evil," to "terrify"* Saul. Not that God ever sends a spirit who is evil. The angels whom God sends are all good, though their commission may be in judgment to bring evil upon us.**
* So literally, as in the margin of our Authorised Version.
** Comp. Delitzsch, Comm. u. d. Psalter, vol. 1, p. 601; Hofmann, Schriftbeweis, vol. 1, pp. 188, 189. If the expression, "evil spirit," had been intended to convey that it was a spirit in itself evil, Saul's servants would have scarcely spoken of him as in 1 Samuel 16:15.
As one has rightly remarked, "God sends good angels to punish evil men, while to chastise good men, evil angels claim the power." The "evil spirit" sent from God was the messenger of that evil which in the Divine judgment was to come upon Saul, visions of which now affrighted the king, filled him with low-spirited, and brought him to the verge of madness - but not to repentance. It is thus also that we can understand how the music of David's harp soothed the spirit of Saul, while those hymns which it accompanied - perhaps some of his earliest Psalms - brought words of heaven, thoughts of mercy, strains of another world, to the troubled soul of the king.
Had he but listened to them, and yielded himself not temporarily but really to their influence! But he was now the old Saul, only sensibly destitute of the Divine help, presence, and Spirit, and with all the evil in him terribly intensified by the circumstances. He had all the feelings of a man cast down from his high estate through his own sin, disappointed in his hopes and ambition, and apprehensive that at any moment the sentence of rejection, pronounced against him, might be executed, and that "better" one appear to whom his kingdom was to be given. And now an angel of evil from the Lord affrighted him with thoughts and visions of what would come to pass. For man can never withdraw himself from higher influences. As one of the fathers has it, "When the Spirit of the Lord departs, an evil spirit takes His place. And this should teach us to pray with David: 'Take not Thy Holy Spirit from me.'"
Yet, in the wonder-working providence of God, this very circumstance led David onwards towards his destination. The quiet retirement of the shepherd's life was evidently of deepest importance to him immediately after his anointing. We can understand what dangers - inward and outward - would have beset a sudden introduction to publicity or rush into fame. On the other hand, humble avocations, retirement, thought, and lonely fellowship with God would best develop his inner life in constant dependence upon God, and even call out those energies and that self-reliance which, in conjunction with the higher spiritual qualifications, were so necessary in his after-calling. Nor was it time lost even so far as his outward influence was concerned. It was then that the Spirit-helped youth acquired in the neighboring country, and far as Eastern story would carry it, the reputation of "a mighty, valiant man, and a man of war," when, all unaided and unarmed, he would slay "both the lion and the bear" that had attacked the flock which he tended. But, above all, it is to this period of inward and spiritual preparation in solitary communion with God that we trace the first of those Psalms which have for ever made "the sweet singer," in a sense, the "shepherd" of all spiritual Israel. And here also we love to connect the plains and the shepherds of Bethlehem, who heard angels hymning the birth of our dear Lord, with His great ancestor and type, and to think how in those very plains the shepherd-king may have watched his flock in the quiet of the starlit night, and poured forth in accents of praise what is the faith and hope of the Church in all times. No doubt this talent of David also, though probably only viewed as a worldly gift, became known in the neighborhood. And so, when the courtiers * of Saul suggested music as the well-known remedy in antiquity for mental disturbances, such as those from which the king suffered through the "evil spirit," one of the servant-men in attendance, probably a native of the district around Bethlehem, could from personal knowledge recommend David as "cunning in playing,... knowing of speech,** ... and Jehovah is with him."
* Our Authorised Version renders the word used in 1 Samuel 16:15, 16, 17, and that in ver. 18 alike by "servants." But the original marks that the former were the courtiers and officials around Saul, while in ver. 18 it is "one of the lads" - belonging to the class of man- servants.
** So ver. 18, literally.
The words, seemingly casually spoken, were acted upon, and David was sent for to court. He came, bringing such gifts as the primitive habits of those times suggested to Jesse as fitting for a loyal subject to offer to his monarch. And as he stood before Saul in all the freshness of youth, with conscience clear, and in the Spirit-holpen vigor of a new life - so like the ideal of what Saul might have become, like him even in stature - the king's past and better self seems to have come back to him, "the king loved David greatly," and took him into his service.* And God's blessing rested on it: for, when the king heard, as it were, the sound of the rushing wings of the spirit of evil, and almost felt the darkness as he spread them over him, then, as David's hands swept the harp of praise, and it poured forth its melody of faith and hope, it seemed as if heaven's light fell on those wings, and the evil spirit departed from Saul. And thus we learn once more the precious lesson, how "God moves in a mysterious way His wonders to perform."
* The text has it, that David was made "armor-bearer" to Saul. Probably the rank was little more than nominal. We know that in military monarchies, such as in Russia, every civil official has also a nominal military rank.
What, if the result alone had been announced, would have seemed impossible, and hence miraculous in its accomplishment, was brought about by a chain of events, each linked to the other by natural causation. It is this naturalness, in many cases, of the supernatural which most shows that "Jehovah reigneth." What He has promised in His grace that He bringeth about in His providence. Next to inward humility and strength in dependence on the Lord, perhaps the most important lessons which David could learn for his future guidance would be those which at the court of Saul, and yet not of the court, he would derive from daily observation of all that passed in the government, standing in so near and confidential relationship to the king as to know all - the good and the evil, the danger and the difficulty - and yet being so wholly independent as to remain unbiased in his estimate of persons and judgment of things.
So time passed. But in the intervals of calmness, when Saul needed not the ministry of David, the young Bethlehemite was wont to return to his father's home and to his humble avocations, - to find in quiet retirement that rest and strength which he needed (1 Samuel 17:15). And now once more had the dark cloud of war gathered over the land. It was again Israel's hereditary enemy the Philistines, who, probably encouraged by their knowledge of Saul's state, had advanced as far into Judah as the neighborhood of Bethlehem. About ten miles to the south-west of that city lay Shochoh (or Sochoh), the modern Shuweikeh. Here a broad wady, or valley, marking a water-course, runs north for about an hour's distance. This is the modern Wady-es-Sumt, the valley of the acacias, the ancient valley of Elah, or of the terebinth. At the modern village of Sakarieh, the ancient Shaarim, the wady divides, turning westwards towards Gath, and northwards by the Wady Surar towards Ekron. Shochoh and Ephes-Dammim, the modern Damum, about three miles north-east of Shochoh, between which two points the Philistine camp was pitched, lay on the southern slope of the wady, while the host of Israel was camped on the northern slope, the two being separated by the deep part of the wady. But no longer did the former God-inspired courage fire Israel. The Spirit of God had departed from their leader, and his followers seemed to share in the depression which this consciousness brought. In such a warfare, especially among Easterns, all depended on decision and boldness. But unbelief makes cowards; and Saul and his army were content with a merely defensive position, without venturing to attack their enemies. Day by day the two armies gathered on the opposite slopes, only to witness what was for Israel more than humiliation, even an open defiance of their ability to resist the power of Philistia - by implication, a defiance of the covenant-people as such, and of Jehovah, the covenant-God, and a challenge to a fight between might in the flesh and power in the Spirit. And truly Israel, under the leadership of a Saul, was ill prepared for such a contest. But herein also lay the significance of the Philistine challenge, and of the manner in which it was taken up by David, as well as of his victory. It is not too much to assert that this event was a turning-point in the history of the theocracy, and marked David as the true king of Israel, ready to take up the Philistine challenge of God and of His people, to kindle in Israel a new spirit, and, in the might of the living God, to bring the contest to victory.
Forty days successively, as the opposing armies had stood marshaled in battle-array, Goliath of Gath - a descendant of those giants that had been left at the time of Joshua (Joshua 11:21, 22) - had stepped out of the ranks of the Philistines to challenge a champion of Israel to single combat, which should decide the fate of the campaign, and the subjection of either Israel or the Philistines. Such challenges were common enough in antiquity. But it indicated a terrible state of things when it could be thrown down and not taken up, - a fearful "reproach" when an "uncircumcised Philistine" could so "defy the armies of the living God" (1 Samuel 17:8-10, 26, 36). And yet as Goliath left the ranks of his camp, and "came down" (ver. 8) into the valley that separated the two hosts, and, as it were, shook his hand in scorn of high heaven and of Israel, not a man dared answer; till at last the Philistine, rendered more and more bold, began to cross the wady, and "came up" the slopes towards where Israel stood (ver. 25), when at sight of him they "fled," and "were sore afraid."
For, where the realizing sense of God's presence was wanting, the contest would only seem one of strength against strength. In that case, the appearance and bearing of the Philistine must have been sufficiently terrifying to Orientals. Measuring about nine feet nine inches,* he was covered front and back by a coat of mail of brass, consisting of scales overlapping each other, such as we know were used in ancient times,** but weighing not less than about one hundred and fifty-seven pounds.***
* This measurement is of course approximative, as we are not quite sure of the exact equivalent of Hebrew measures and weights. Pliny mentions an Arab giant who measured exactly the same as Goliath, and a man and a woman in the time of Augustus who were even an inch taller (Hist. Nat., 7. 16). Josephus speaks of a Jew who was even taller (Ant., 18. 4, 5); and Keil refers to a giant of nearly the same proportions who visited Berlin in 1859. The LXX. however, characteristically change the measurement from six to four cubits.
** A corselet of this kind, belonging to Rameses III., is in the British Museum.
*** A mediaeval corselet preserved in Dresden weighs more than a third of that of Goliath, which seems proportionate to his size.
That armor, no doubt, descended to his legs, which were cased in "greaves of brass," while a helmet of the same material defended his head. As weapons of offense he carried, besides the sword with which he was girded (ver. 51; 21:9), an enormous javelin * of brass, which, after the manner of the ancient soldiers, was slung on his back, and a spear, the metal head of which weighed about seventeen or eighteen pounds.
* This is the meaning of the word, and not "target," as in our Authorised Version.
Such was the sight which David beheld, when sent by his father to the army to inquire after the welfare of his three elder brothers,* who had followed Saul into the war, and at the same time, in true Oriental fashion, to carry certain provisions to them, and to bring a present from the dairy produce ** to their commanding officer. The description of what follows is so vivid that we can almost see the scene. All is truly Oriental in its cast, and truly Scriptural in its spirit.
* The expression, ver. 18, "take a pledge of them," need not, as by most commentators, be taken literally, but may be a figurative expression for bringing back an assurance of their welfare.
David, who had never been permanently in Saul's service, had, on the outbreak of the war, returned to his home.* When he now arrived at the "trench" which ran round the camp, to trace and defend it, the army of Israel was being put in battle-array against that of the Philistines on the opposite hill.
* There is considerable difficulty about the text as it now stands. That the narrative is strictly historical cannot be doubted. But, on the other hand, vers. 12-14, and still more vers. 55-58, read as if the writer had inserted this part of his narrative from some other source, perhaps from a special chronicle of the event. The LXX. solve the difficulty by simply leaving out vers. 12-31, and again vers. 55-58; that is, they boldly treat that part as an interpolation; and it must be confessed that the narrative reads easier without it. And yet, on the other hand, if these verses are interpolated, the work has been clumsily done; and it is not easy to see how any interpolator would not have at once seen the difficulties which he created, especially by the addition of vers. 55- 58. Besides, the account, vers. 12-31, not only fits in very well with the rest of the narrative - bating some of the expressions in vers. 12- 14 - but also bears the evident impress of truthfulness. The drastic method in which the LXX. dealt with the text, so early as about two centuries before Christ, at least proves that, even at that time, there were strong doubts about the genuineness of the text. All this leads to the suggestion, that somehow the text may have become corrupted, and that later copyists may have tried emendations and additions, by way of removing difficulties, which, as might be expected in such a case, would only tend to increase them. On the whole, therefore, we are inclined to the opinion that, while the narrative itself is strictly authentic, the text, as we possess it, is seriously corrupted in some of the expressions, especially in the concluding verses of the chapter. At the same time it should be added, that its correctness has been defended by very able critics.
In true Oriental fashion, they were raising a shout of defiance while not venturing on an attack. David left his baggage with the keeper of the baggage, and ran forward to the foremost ranks, where, as he knew, the position of Judah, and therefore of his brothers, must be (Numbers 2:3; 10:14). While conversing with them, the scene previously described was re-enacted. As Goliath approached nearer and nearer, the order of battle was dissolved before him. It is quite characteristic that these fear-stricken Israelites should have tried to excite one another by dwelling on the insult offered to Israel, and the rewards which Saul had promised to the victorious champion of his people. Quite characteristic also, from what we know of him, was the bearing of David. We need not attempt to eliminate from the narrative the personal element, as we may call it, in the conduct of David. God appeals to outward motives, even in what is highest - such as the loss or gain of our souls, - and the tale of what was "to be done" to him who wrought such deliverance in Israel might well fire a spirit less ardent than that of David to realize Israel's great need. But what was so distinctive in David - who probably knew Saul too well confidently to expect the literal fulfillment of his promises - was the spiritual response to the challenge of the Philistine which sprung unbidden to his lips (ver. 26), and which, when the hour for personal action came, was felt to be a deep reality to which his faith could confidently appeal (vers. 36, 37). Truly we seem to breathe another atmosphere than that hitherto in the camp of Israel; nor could his public career be more appropriately begun, who was to pasture Israel according to the integrity of his heart, and to lead them "by the skillfulness of his hands" (Psalm 78:70-72).
And here we have another instance of the prefigurative character of the history of David. As "the brothers" and near kinsfolk of our blessed Lord misunderstood His motives, and could not enter into the spirit of His work, so Eliab, when he imputed to David a dissatisfied ambition that could not rest contented with humble avocations, and when he characterized his God-inspired courage and confidence as carnal, and a delight in war and bloodshed for its own sake (ver. 28). But it was too late to arrest David by such objections. Putting them aside, as making a man an offender for a word, but without retaliating by convicting Eliab of his own uncharitableness, worldliness, and unbelief, David turned away to repeat his inquiries. Tidings of the young champion, who had displayed quite another banner against the Philistine than that of Saul, were soon brought to the king. In the interview which followed, the king bade the shepherd think of his youth and inexperience in a contest with such a warrior as Goliath. Yet he seems to speak like one who was half convinced by the bearing and language of this strange champion, and easily allowed himself to be persuaded; not so much, we take it, by the account of his prowess and success in the past as by the tone of spiritual assurance and confidence in the God of Israel with which he spake.
Once more thoughts of the past must have crowded in upon Saul. There was that in the language of this youth which recalled the strength of Israel, which seemed like the dawn of another morning, like a voice from another world. But if he went to the combat, let it be at least in what seemed to Saul the most fitting and promising manner - arrayed in the king's own armor - as if the whole meaning of David's conduct - nay, of the combat itself and of the victory - had not lain in the very opposite direction: in the confessed inadequacy of all merely human means for every such contest, and in the fact that the victory over Goliath must appear as the Lord's deliverance, achieved through the faith of a personal, realizing, conscious dependence on Him. And so Saul's armor must be put aside as that which had "not been proved" in such a contest, of which the champion of the Lord had never made trial in such encounters - and of which he never could make trial. A deep-reaching lesson this to the Church and to believers individually, and one which bears manifold application, not only spiritually, but even intellectually. The first demand upon us is to be spiritual; the next to be genuine and true, without seeking to clothe ourselves in the armor of another.
A few rapid sketches, and the narrative closes. Goliath had evidently retired within the ranks of the Philistines, satisfied that, as before, his challenge had remained unanswered. And now tidings that a champion of Israel was ready for the fray once more called him forth. As he advanced, David waited not till he had crossed the wady and ascended the slope where Israel's camp lay, but hastened forward, and picked him five stones from the dry river-bed in the valley. And now the Philistine had time to take, as he thought, the full measure of his opponent. Only a fair-looking, stout, unarmed shepherd-youth, coming against him with his shepherd's gear, as if he were a dog! Was this, then, the champion of Israel? In true Eastern fashion, he advanced, boasting of his speedy and easy victory; in true heathen spirit the while cursing and blaspheming the God in Whose Name David was about to fight. But David also must speak. To the carnal confidence in his own strength which Goliath expressed, David opposed the Name - that is, the manifestation - of Jehovah Zevaoth, the God of heaven's hosts, the God also of the armies of Israel. That God, Whom Goliath had blasphemed and defied, would presently take up the challenge. He would fight, and deliver the giant into the hand of one even so unequal to such contest as an unarmed shepherd. Thus would "all the earth" - all Gentile nations - see that there was a God in Israel; thus also would "all this assembly" (the kahal, the called) - all Israel - learn that too long forgotten lesson which must underlie all their history, that "not by sword or spear, saith Jehovah: for Jehovah's is the war, and He gives you into our hands."
Words ceased. Slowly the Philistine giant advanced to what seemed easy victory. He had not even drawn the sword, nor apparently let down the visor of his helmet, - for was not his opponent unarmed? and a well-directed thrust of his spear would lay him bleeding at his feet. Swiftly the shepherd ran to the encounter. A well-aimed stone from his sling - and the gigantic form of the Philistine, encased in its unwieldy armor, mortally stricken, fell heavily to the ground, and lay helpless in sight of his dismayed countrymen, while the unarmed David, drawing the sword from the sheath of his fallen opponent, cut off his head, and returned to the king with the gory trophy. All this probably within less time than it has taken to write it down. And now a sudden dismay seized on the Philistines. Their champion and pride so suddenly swept down, they fled in wild disorder. It was true, then, that there was a God in Israel! It was true that the war was Jehovah's, and that He had given them into Israel's hand! Israel and Judah raised a shout, and pursued the Philistines up that ravine, through that wady, to Shaarim, and beyond it to the gates of Gath, and up that other wady to Ekron. But while the people returned to take the spoil of the Philistine tents, David had given a modest account of himself to the jealous king and his chief general; had won the generous heart of Jonathan; and had gone to lay up the armor of the Philistine as his part of the spoil in his home. But the head of the Philistine he nailed on the gates of Jerusalem, right over in sight of the fort which the heathen Jebusites still held in the heart of the land.