1 Chronicles 14:13

1Ch 14:13 And the Philistines yet again spread themselves abroad in the valley.

Ver. 13. And the Philistine yet again.] Ne accepta quidem clade resipiscunt: they were obdurate and obstinate.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

the Philistines yet again spread themselves--They renewed the campaign the next season, taking the same route. David, according to divine directions, did not confront them.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(13) In the valley—“of Rephaim” (Samuel). Slightly abridged.

(13-16) A second Philistine invasion and defeat (2Sa_5:22-25).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. yet again] This invasion of “all the Philistines” (1Ch_14:8) was too serious to be repelled by a single defeat.

spread themselves abroad] R.V. made a raid (as 1Ch_14:9).

in the valley] in 2Sa_5:22, in the valley of Rephaim.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

CHAPTER XIV.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Vers. 13-17. Another victory over the Philistines.

In the valley; i.e. the valley of Rephaim, as is expressly stated in the parallel place, though left in no obscurity here.

Vers. 13-17.

The faith that is content to leave self in the background and unhesitatingly obey God.

One of the most remarkable of the characteristics of Scripture is its freedom from repetition and monotony, even when engaged on subjects that may very closely resemble one another in their matter. In the present instance, the connection, the subject, the time, all closely correspond with what has immediately preceded, and the important event or issue is identical. Yet how greatly the scene differs, and with what exceedingly quickened interest do we read of this second appearance and challenge of the Philistines I The general facts of the situation are still the same. The courage and determination, however, of the Philistines in repeating their attack so soon, and after so thorough and crushing a defeat, show well the stuff of which they were made, and offer an additional touch to the picture. David on his part repeats his inquiry addressed to One whom he had come to be well persuaded was "the God of his salvation." From this point the course of events differs and pursues a new and unwonted direction. David is divinely assured of victory over the enemy, but he is directed not to go up in the face of that enemy. He is to go to some plantation of trees, to await there a certain sound in them, to take that as the omen and sign that God is his Leader and the Leader of his hosts to the battle, and then to make his attack. Faith and practical obedience follow on the part of David, and the enemy suffer a great defeat, while David"s fame sustains great advancement. Let us notice some special peculiarities that mark the ordering of this battle, and observe the probable lessons of them.

I A DISTINCT LESSON OF PUTTING SELF INTO THE BACKGROUND. As surely as there are cases innumerable when the active exercise of our best practical powers is the appointed and expected test of our earnestness and reality, so surely are there some cases when we are permitted, invited, nay, even commanded, to approve a dutiful spirit, in "standing still to see." Vast is the difference between the man whose disposition it is always" to stand still and see," and him who, when the command comes, can consent to renounce the endeavour and the effort and the force of self, and so "stand still and see." The one is the disposition of supineness and even sloth, the other calls for the exercise of a very high measure of self-command and temperate restraint. The instance before us is remarkable in this aspect on every account. It is a warrior, who is to lay aside some of the most characteristic qualities of the warrior. He is not to foresee, not to provide, not to prepare, for the battle! It is a warrior, who was to the manner born, and who has intrinsically not a few of the highest gifts of the warrior. It is a warrior the very day before the battle, when desire and chivalry and courage are near their height. It is a warrior also the day after an engagement; he, together with his hosts, is flushed with triumphant conflict, elated with success, and feeling that he is safe for another decisive victory. Nature tells us of such a man and of such a host, that they burn for the fray. The Divine word, however, told them now that they must count themselves and their martial ardour and their very bravery as nothing. As little like brave soldiers as possible, they are not so much as to confront their foes face to face, but to steal unawares to the rearward of them. The battle is to be won, but it plainly is not to be by the strength of human arm, nor by the force of human wisdom. It will be won in a way to humble the pride of self, to cast self into the shade, most of all to lower it in its own deep conviction, and to exalt the presence and power of another.

II A DISTINCT INSTANCE OF THE FAITH AND OBEDIENCE THAT CONSENTED TO THAT LESSON. "David therefore did as God commanded him." We have here a very simple but very clear case of faith. The directions given to David were not merely contrary to individual predilection and character, but they were contrary to the methods and discernment of sense. David does neither disdain these in his mind nor practically disregard them in his act on that account. By faith he goes to the trees; by faith he expects and waits for the appointed sign there; faith pours a stream of confidence into him when he hears that signal for battle and "the sound of going in the tops of the trees, simulates perfectly for him "the going forth before him" of God to "smite the host of the Philistines." To the temper of the typical warrior and general all this would have been equally unnatural and trying but for the force of faith. There are times when sense and unbelief, superstition and the love of the marvellous revel just herein, that is to say, in a "sign." But this sign will be something very different from one so simple as "the sound of going in the tops of the trees." This was no miracle, except as faith had power to transmute it into the best form of miracle. Faith can feed on what shall seem slender material, and can find richest enjoyment in what shall seem familiar trifles to sense. This is the grandeur of faith, when nothing is great, nothing little to it except as they bring the invisible to sight, and make things that are not as though they were. That faith then becomes the secret aid and precursor to obedience.

III A DISTINCT GAIN OF RESPECT, FEAR, REVERENCE, FOR THE MAN WHO RENOUNCED SELF AND ACCEPTED THE GUIDE OF FAITH. "The fame of David went out into all lands; and the Lord brought the fear of him upon all nations." This was the direct consequence of his having surrendered himself entirely into the hands of the great Commander himself, the Lord of all hosts. How often had Saul used all earthly power and been impatient to do so, so that he could not wait even for the right human agency! But he failed, and for every failure lessened his influence among those round him far and wide. God made the victories of David marvellous, and therein made him marvellous, from the time of Goliath up to the present moment. To trust self and self"s well-nigh superhuman exertions shall still leave a man an utter failure. To trust God and rigidly follow his bidding will exalt a man, and will save him from his own liability to error and inevitable loss of reputation thereby. From all this narrative we may be very forcibly reminded of two things.

1. How God would teach us that it may be often dangerous to go up direct against even the very worst of foes our spiritual foes.

2. That with these foes it is above all necessary to have God himself tofight before us, for us, with us.

Vers. 13-17.

Second battle in the valley of Rephaim.

The utter discomfiture of the Philistines and the victory of Israel had filled the former with alarm, and a second attempt was made against Israel. David again cast himself upon the Lord. This time the mode of attack by David was, at the command of God, to be varied. The attack was not forbidden, but, instead of advancing against the Philistines openly. David was to strike off in such a direction as to turn their flank and to come upon them from the front of the mulberry trees or baca bushes. An important spiritual truth underlies this part of the narrative. In this second attack it would only have been natural that David should have adopted the same mode as before, especially when his plans had met with such success. But, however right and in every respect preferable that course might have appeared, it was not God"s way. God will have his people entirely dependent upon himself, and not upon past experiences. The manna gathered to-day will not do for to-morrow. It must be gathered each day afresh. The successful way in the past may not be his way in the future, and must never be relied on. It is not past dealings or ways with us; it is himself. The look of the soul in every step must be upward. I must put nothing not even God"s past ways with me in life between my soul and him. It must be God, and God alone, all the way. And "the sound of going in the tops of the mulberry trees," as the sign of God"s leading, is not without meaning. It indicates still the upward look. The sign was to come from above. There the eye and the ear too were to be directed. It was nothing in itself, any more than any ordinance or means of grace. It was an "outward sign" of an "inward" and deeper reality God; "God is gone forth before thee to smite the host of the Philistines." The breeze of wind moving the tops of the mulberry trees was the vehicle of the Holy Spirit God"s presence going before, which is at all times the Christian"s safety, strength, and victory. W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

the valley

"the Valley of Rephaim"

attack their front

"attack from the front"

circle around behind them and come on them through the balsam woods

"go through the forest of balsam trees and attack them from behind"

balsam woods

"Balsam" here is a type of tree, and the "woods" describe many balsam trees growing together. (See: How to Translate Names)

translationWords

David

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.