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Sword and Spear Part 2: Motifs in Samuel

July 6, 2020 randymccracken 8 Comments

Sword and Spear Part 2: Motifs in Samuel

In my previous post I introduced the sword and spear motif in Samuel (see here for Part 1). There I noted that this motif “…ranges from a proclamation of trust in God’s power to deliver, to a rejection of that trust.” In 2 places where the words “sword and spear” appear together, the motif is a neutral one, speaking of powerlessness (1 Sam. 13:19, 22). It is the stories that follow which define whether these verses are interpreted positively or negatively (see below). In two other occurrences the motif is positive suggesting trust in the Lord (1 Sam. 17:45, 47). In the fifth occurrence, the motif is negative, suggesting David’s lack of faith (1 Sam. 21:8). In Part 1 we noticed that when the word “sword” appears by itself, the motif has a mixture of positive and negative associations. As we examine the usages of the spear motif, we will see a similar mixture, but the negative aspects are more prevalent. Including the 5 passages that mention both sword and spear, the spear motif occurs a total of 29 times in the books of Samuel (20 in 1 Samuel and 9 in 2 Samuel). Perhaps the best, and most insightful way to examine the spear motif is to notice who it is associated with. The breakdown is as follows:

Goliath (5 occurrences–1 Sam. 17:7 [2x], 45, 47; 2 Sam. 21:19)
Saul (16 occurrences–1 Sam. 13:19, 22; 18:10, 11; 19:9, 10 [2x}; 20:33; 22:6; 26:7, 8, 11, 12, 16, 22; 2 Sam. 1:6)
David (1 occurrence–1 Sam. 21:8–this passage was considered in Part 1 and so will not be covered here)
Abner (2 occurrences, both in 2 Sam. 2:23)
David’s mighty men (4 occurrences)
- Abishai (2 Sam. 23:18)
- Benaiah (2 Sam. 23:21 [3x])
Unrighteous ruler(s) (1 occurrence–2 Sam. 23:7)

This breakdown demonstrates that the overwhelming number of occurrences of the spear motif (16 out of 29) are related to Saul. Below we will examine the significance of this, as well as its occurrence with other individuals.

Goliath’s Spear

One of the intimidating features of Goliath’s description in 1 Samuel 17:4-7 is his spear. The writer spends time describing its shaft (like a weaver’s beam), and the weight of its head (600 shekels = 15 lbs. or 6.8 kg.). As noted in the previous post, one of the points of the story is Goliath’s trust in his weaponry, while David’s trust is in the Lord. This point is driven home when Goliath’s spear is mentioned two more times in the account (1 Sam. 17:45, 47). Goliath’s spear is mentioned one final time in the perplexing passage which speaks of Elhanan killing him (2 Sam. 21:19). Its size, noted again in this passage, was clearly one of its distinguishing and well-remembered features. Yet it did Goliath no good, proving the truth of Hannah’s words in 1 Samuel 2:9 when she stated, “not by might shall a man prevail.”

Saul’s Spear

As noted above, the overwhelming number of occurrences of the spear motif in Samuel are associated with Saul. This association is sometimes seen as a symbol of his kingship (David Toshio Tsumura, The First Book of Samuel, NICOT, p. 479). If this means to communicate that Saul is a king like the nations (1 Sam. 8:5), then this observation is correct. The point is that Saul, like any worldly king, trusts in his spear more than he does in the Lord. This is emphasized in at least two ways. First, in the narrative immediately following the Goliath story, Saul hurls his spear twice at David (1 Sam. 18:10-11). Not only has the previous story declared that “the Lord does not save with sword and spear” (1 Sam. 17:47), but it is Saul’s jealousy concerning David’s victory over Goliath that prompts him to use it! Therefore, Saul shows himself to be cut out of the same cloth as Goliath. A second way in which this is demonstrated is that following the story of Goliath, Saul is never seen without his spear in hand or nearby. In fact, the next 5 verses that mention the spear involve Saul throwing it either at David (1 Sam. 18:10-11, 19:9-10) or his own son Jonathan (1 Sam. 20:33)!

Saul’s use of such weaponry also contrasts him with his son Jonathan. Recalling 1 Samuel 13:19, and 22 which introduces this motif, we are told there that only Jonathan and Saul had sword and spear. In our previous post, however, we have noted that Jonathan uses his sword in the context of trust in the Lord (1 Sam. 14:6-14). Furthermore, following the Goliath episode, Jonathan presents his sword to David as a gift (1 Sam. 18:4), whereas Saul presents his spear to David in a less supportive and friendly way (1 Sam. 18:10-11)! When Saul complains to his men that they are more loyal to David than to him, he does it with his spear in his hand (1 Sam. 22:6). This incident leads to the slaughter of Ahimelech and the priests of Nob. On one of the occasions when David has the opportunity to kill Saul, he chooses instead to take his water jug and spear (1 Sam. 26). With a sort of poetic justice, Abishai insists on using it to “pin” Saul to the ground (1 Sam. 26:8), the way Saul had attempted earlier to “pin” David to the wall (1 Sam. 18:11; 19:10). David refuses and insists only on taking it as evidence that they had been in the midst of the Saul’s camp. Saul’s spear is a major motif in this chapter, occurring six times (1 Sam. 26:7, 8, 11, 12, 16, 22). It reminds us that, given the chance, he would have used it against David, although David refuses to use it against him. It also demonstrates that, in spite of its presence by his head, it brings no protection for Saul, for the Lord is with David (1 Sam. 26:12). Once again we are reminded that “the Lord does not save with sword or spear.”

Given the prevalence of this motif in Saul’s story, one would almost expect Saul to die by the spear. If this were merely an imaginary story, this is surely what would have happened. But this is not what happened historically and so the inspired author records how he fell on his own sword (1 Sam. 31:4). This does not mean, however, that Saul’s spear is absent from the account of his death. In the retelling of Saul’s death by the Amalekite in 2 Samuel 1, he states that when he came upon Saul, Saul was “leaning on his spear” (2 Sam. 1:6). It can be demonstrated that the Amalekite’s account of Saul’s death is fabricated as it conflicts with the author’s version recorded in 1 Samuel 31:1-5. Nevertheless, the mention of both sword and spear in the accounts of Saul’s death are an ironic reminder to the reader that the man who trusted in his weapons, ultimately died by one of them. When we consider the negative connotations of Saul’s spear in the narrative, it is no wonder that in David’s eulogy of Saul and Jonathan, it is Saul’s sword which is mentioned in a favorable light (2 Sam. 1:22). After all, how could David praise the spear of Saul that had been lifted against him on so many occasions?!

The Motif’s Mixed Reviews in 2 Samuel

Having already commented on 2 Samuel 1:6 and 2 Samuel 21:19, we will consider the other 7 references to the spear in 2 Samuel. Two of these references occur in the story of Asahel’s pursuit of Abner. In fact, they are both found in the same verse (2 Sam. 2:23). During the battle between Judah and Israel, Asahel pursues Abner in an attempt to kill him (2 Sam. 2:18-23). Although the spear motif has been largely negative up to this point, and Abner himself is an unsavory character, the motif is more tragic than evil here. It is clear from the story that Abner does not wish to kill Asahel. He warns him several times. However, as the hot breath of Asahel breathes down Abner’s neck, he is forced to defend himself. But rather than use the tip of his spear, as would be customary, with a backward thrust, using the butt end of his spear, Abner brings Asahel’s pursuit to a deadly halt. Abner’s persistent warnings, and the use of the backend of his spear, protest his desire to use it against Asahel. Nonetheless, whether back end or front end, the spear proves just as deadly. Unfortunately for Abner, his reluctant use of the spear results in his death by the sword at the hands of Asahel’s brothers, Joab and Abishai (2 Sam. 3:27, 30). For more on this incident see my post, “Asahel Running Into Trouble” (see also my book Family Portraits for this story and an evaluation of Abner’s character–see link below).

There are other ambiguous uses of the spear in 2 Samuel. These concern David’s mighty men. In 2 Samuel 23:18, the aforementioned Abishai is praised for wielding his spear against three hundred men and killing them. Although the context is definitely positive, we should recall that this is the same Abishai who wanted to “pin” Saul to the ground with his own spear (1 Sam. 26:8). Furthermore, this is the same man who contributed to the death of Abner and was ready and willing to kill whenever he thought the occasion called for it (e.g., 2 Sam. 16:9). Therefore, although we have a positive reference to the spear, it is wielded by yet another unsavory character (see Abner above). Another one of David’s mighty men, Benaiah, fights an Egyptian with a spear (2 Sam. 23:21). In the Egyptian’s hand, the spear is clearly a negative motif, but Benaiah is able to wrest it from the Egyptian and kill him. This heroic deed turns a negative situation into a positive one.

We conclude our examination of this motif by looking at David’s last words recorded in 2 Samuel 23:1-7. This poem is a bit obscure and hard to translate in places. However, one thing that is clear is that David is contrasting the just ruler (himself), with an unjust ruler/rulers. In the concluding line (v. 7) he says of such a one that he “arms himself with iron and the shaft of a spear.” One can’t help but think that within the larger context of Samuel this contrast recalls Saul.

Concluding Summary

An examination of the spear motif leads to the conclusion that it is largely a negative commentary of the use and abuse of human power. This negative picture is largely associated with Goliath and Saul, who are the primary personages of this motif. While this negative picture is tempered somewhat in 2 Samuel, its association with unsavory characters still casts a shadow over it.

When we step back and sum up the overall motif of sword and spear in Samuel, we must conclude that the main function of the motif is to warn people about trusting in their own strength and the severe consequences that oftentimes follow. Trusting in weaponry and military might is a mistake made throughout the ages including down to the present time. There are many examples throughout history that show the undermanned and the under-equipped sometimes come out on top. This motif is not about the underdog coming out on top, however. It is a declaration that trust in God is superior to any human power or weapon. However, using sword and spear is the way that nations always have and always will conduct business. That is until the words of the prophet Isaiah are finally realized: “He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore (Isa. 4:2).

Until that day, the question for God’s people is to ask what this motif in Samuel teaches us. How should we respond to our enemies based on the teaching of Scripture? Jesus’s answer was to “turn the other cheek,” and to “do good to those who persecute you.” Sadly, the first reaction of some Christians today is to physically arm themselves against their foes. We forget that the weapons of our warfare are spiritual (Eph. 6:10-18; 2 Cor. 10:4). We don’t give God the chance to defeat whatever Goliaths may come our way because we are too busy arming ourselves with “sword and spear.” This is a tough message to hear and the conclusion is not always a popular one even with believers. Shouldn’t the innocent be protected? We should certainly do everything in our power, short of violence, to protect the innocent. The fact remains that the New Testament nowhere sanctions a believer taking up the sword and spear for personal protection, and certainly never for revenge. The government is the one who bears the sword (Rom. 13:4). A Christian serving in the military, or serving in a local police force is a different matter, since they are serving the government whose job it is to protect its citizens and administer justice. As individual believers, it is easy to overlook this teaching in the books of Samuel, not to mention the clear teaching of Jesus and the apostles. Jesus may well have been referencing this motif in Samuel when he rebuked Peter in the garden and said, “Put your sword back into its place. For all who take the sword will perish by the sword” (Matt. 26:52). Christians do their best fighting on their knees, by returning good for evil, and by remembering that the real enemy is not flesh and blood.

For a more in depth study of the books of Samuel, purchase a copy of my book Family Portraits: Character Studies in 1 and 2 Samuel. Available at the following sites: Amazon USA / UK, and WestBow Press as well as other internet outlets.

Motifs in Samuel, The Book of Samuel

Sword and Spear Part 1: Motifs in Samuel

June 29, 2020 randymccracken Leave a comment

Sword and Spear: Motifs in Samuel

The sword and spear motif in Samuel emphasizes a key theological teaching of this book. The use of this motif in Samuel ranges from a proclamation of trust in God’s power to deliver, to a rejection of that trust. Since Samuel is about the establishment of the monarchy in Israel, this idea is at the heart of the book. Will people trust in God’s ability or in their own? What is the source of true power? Is it found in human strength and ingenuity, or in trusting in a power (i.e., God) greater than one’s own?

Occurrences of Sword or Spear in Samuel

The use of both words together, as in the expression, “sword and spear,” occurs only 5 times in Samuel (1 Sam. 13:19, 22; 17:45, 47; 21:8). However, by themselves, these words are prevalent throughout the book. Including the five passages where they occur together, the word “sword” occurs 38 times (24 in 1 Samuel and 14 in 2 Samuel), while the word “spear” occurs 29 times (20 in 1 Samuel and 9 in 2 Samuel). Because of the significance of this motif, and the number of occurrences, I will divide my treatment into two posts. In this post we will look at those passages in 1&2 Samuel that speak of the sword. In the next post, we will look at the motif of the spear.

Sword and Spear: David’s Confrontation with Goliath

The theological significance of these weapons is highlighted in David’s battle with Goliath. The story emphasizes how well Goliath is prepared for battle, at least humanly speaking, by giving an inventory of his armor and weaponry (1 Sam. 17:4-7–see my posts here and here). Saul attempts to clothe David similarly by giving him his armor and his “sword” (1 Sam. 17:38-39). David rejects these items and chooses instead a sling and 5 smooth stones. When Goliath sees David, he disdains him as an unworthy competitor. David’s response, which is now classic, highlights our motif. He replies to Goliath, “You come to me with a sword and with a spear and with a javelin, but I come to you in the name of the Lord of hosts, the God of the armies of Israel whom you have defied” (1 Sam. 17:45). In this first statement, David highlights the weaponry of Goliath. As he concludes his speech, David again uses our key words: “…the Lord saves not with sword and spear. For the battle is the Lord’s and He will give you into our hand” (1 Sam. 17:47).

David’s victory demonstrates the truth of his words. The point is unmistakeable. No amount of human technology or strength can overcome one who allows the Lord to do his/her fighting for him/her. This same theology is announced in Psalm 20:7 when the psalmist (David) says, “Some trust in chariots and some in horses, but we trust in the name of the Lord our God.” This is an important theme in the warfare of the Old Testament. It is emphasized in such stories as the parting of the Reed (or Red) Sea and the tumbling down of the walls of Jericho. David’s statement in 1 Samuel 17:47 sets the standard by which every other occurrence of the words sword and spear should be measured in 1&2 Samuel.

Use of “Sword”: The Big Picture in Samuel

When surveying the overall usage of these words in Samuel, there are several ways in which they could be categorized (the same is true of other motifs in this series). I have broken the use of the sword into 6 categories below. The number of occurrences are in parentheses. There is, of necessity, some overlap of categories.

People’s relationship to the sword–Samuel (1), Jonathan (2), Saul (4), Saul’s armor-bearer (2), Doeg (2), David (15), Joab (1), and Absalom (1).
Israelites killing enemies–Philistines, and Amalekites (5 occurrences)
Enemies killing Israelites–Philistines, Doeg, David/Ammonites, Absalom (5 occurrences–the last 3 would, also fit category 1 as well).
Israelites killing Israelites–(8 occurrences–more overlap here).
Being powerless, trusting in the Lord, or a lack of trusting in the Lord (5 occurrences).
A reference to the military (1 occurrence–“men who draw the sword”).

I will take up each of these categories below. Group 1 involves the most lengthy treatment. I will then group together categories 2-4. Since there is only 1 occurrence of category 6 and since it has an obvious meaning, I will not discuss it. That leaves category 5 as the final category I will examine.

People’s Relationship to the Sword

David

By viewing the occurrences in this way, one thing which is immediately clear is that David is associated with the sword more than any other person in Samuel–a total of 15 times! Not all of these occurrences, however, are negative. For example, when David says, “the Lord doesn’t save by sword or spear,” or when the text says, “there was not a sword in David’s hand” (1 Sam. 17:50), these are obviously positive statements about David’s relationship to the sword. Of the 15 times David is associated with the sword, however, only 4 are in a positive context (all are in 1 Sam. 17–see vv. 45, 47, 50, 51). When David fled from Saul, he went to the high priest Ahimelech and asked, “Then have you not here a spear or a sword at hand?” (1 Sam. 21:8). Ironically he is given the sword of Goliath (1 Sam. 21:9)! This request for a “spear or sword,” along with the slaughter of the priests in the next chapter (1 Sam. 22), demonstrates that David has allowed his fear, rather than his faith to guide him. Later when David is insulted by the no-good Nabal, it is revenge that associates him with the sword. In fact, we find this association 3 times in one verse: “And David said to his men, ‘Every man strap on his sword!’ And every man of them strapped on his sword. David also strapped on his sword” (1 Sam. 25:13). Although the wise Abigail prevents him from shedding innocent blood on this occasion, the opposite is true in his murder of Uriah the Hittite. When the prophet Nathan unveils David’s sin, he states, “You have struck down Uriah the Hittite with the sword and have taken his wife to be your wife and have killed him with the sword of the Ammonites. Now therefore the sword shall never depart from your house” (2 Sam. 12:9-10). This is a sad ending for the man who declared, “The Lord saves not with sword and spear.”

Saul

Sometimes the sword has a positive association in spite of the fact that people are killed. For example, Saul is commanded to destroy the Amalekites (1 Sam. 15:3). Therefore, when we are informed that he “devoted to destruction all of the people with the edge of the sword” (1 Sam. 15:8), this is in fulfillment to the Lord’s command. Of course, Saul wasn’t totally obedient, so in the same story we have Samuel hacking king Agag to pieces with the sword (1 Sam. 15:33). As chilling as this scene is to us, not only is it in fulfillment of God’s command (although perhaps excessive on Samuel’s part!), Samuel’s words demonstrate that Agag had been guilty of using his sword in a similar manner. David also eulogizes Saul and his sword when he sings, “From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty” (2 Sam. 1:22). This too is presented in the positive light of Saul killing the enemies of Israel. Unfortunately, Saul didn’t trust that the Lord could use him to defeat Goliath. His trust in weaponry rather than in God is made clear when he attempts to clothe David in his armor and give him his sword (1 Sam. 17:39). The final appearance of Saul’s sword is ironically in his death scene. With the Philistines following hard after him, Saul meets his ultimate demise at his own hand by falling on his sword (1 Sam. 31:4). This is fitting for one who trusted in sword and spear more than in the Lord. It is also a fitting end for one who used his servant Doeg the Edomite to slaughter the priests of the Lord with the sword (1 Sam. 22:19). In one sense, Saul’s sin is similar to David’s who used the sword of the Ammonites to kill Uriah. The difference–and it’s a major one–is that Saul slaughters a whole town of faithful followers who were holy to the Lord!

Joab and Absalom

It is surprising that the motif of sword and spear is not connected more frequently with Joab and Absalom, the worst villains in 2 Samuel (see my book Family Portraits: Character Studies in 1 and 2 Samuel for an evaluation of their character. See links below.). Only in the murder of Amasa, is Joab’s sword mentioned (2 Sam. 20:8). It is clear that Joab uses the same method on the unsuspecting Abner (2 Sam. 3:27), but his sword is not mentioned. David’s reaction, however, involves a curse on the house of Joab that includes those who “fall by the sword” (2 Sam. 3:29). As for Absalom, the only mention of a sword is connected to David’s fear that if he stays in Jerusalem, Absalom will strike the city with the edge of the sword (2 Sam. 15:14). Perhaps the lack of connection between Absalom and the sword is because he is all show and no substance.

Saul’s Armor-Bearer and Jonathan

Sword and spear--Jonathan — Jonathan and his armor-bearer defeat the Philistines.

There are two more individuals connected with the sword. Both are in 1 Samuel and both are, for the most part, positive associations. I will mention the last first. Saul’s armor-bearer is commanded by Saul to draw his sword and kill him. To the armor-bearer’s credit, he is afraid to lift his hand against the Lord’s anointed. As a result, Saul falls on his own sword (1 Sam. 31:4). Once the amor-bearer saw that Saul was dead, he fell on his own sword. We might view this action negatively, as a suicide, but I believe the intent of the text is to demonstrate the loyalty of Saul’s armor-bearer. He was afraid to lift his sword and kill his master, but he was not afraid of death itself. Finally, there are two passages that associate Jonathan with the sword. The first is 1 Samuel 13:22. After noting that none of the people of Israel had sword or spear (1 Sam. 13:19), the text tells us that both Saul and Jonathan did. In light of the later text in 1 Samuel 17:45, 47, this could be viewed as a negative statement. Indeed, regarding Saul’s sword, 1 Samuel 17:39, does imply that Saul trusts his weapon more than God. The same, however, is not true of Jonathan. After noting that Jonathan had both sword and spear, the story continues by showing that Jonathan demonstrated great faith in God by going against the enemy even though he was greatly outnumbered (1 Sam. 14:6-14). Therefore, although Jonathan possessed sword and spear, his faith was in the Lord. The other occurrence of the sword in connection with Jonathan is when he surrenders his sword as a gift to David (1 Sam. 18:4). Jonathan’s surrender of his sword, as well as other royal items, is a sign of his friendship and covenant with David. Within the larger context of Samuel, it is also a sign of Jonathan’s acknowledgement of David’s future kingship (see 1 Sam. 23:17).

Israel and Its Enemies

An obvious usage of the sword motif involves Israel and its enemies. There are 5 occurrences of Israel’s enemies being struck with the sword. Some of these instances involve individuals we have already looked at above. These include Samuel striking Agag (1 Sam. 15:33), and David eulogizing the sword of Saul which did not return empty against his enemies (2 Sam. 1:22). A third occurrence involves one of David’s mighty men, Eleazar, striking the Philistines. The text says he fought so long and so hard that his hand clung to the sword (2 Sam. 23:10)! When Saul is commanded to utterly destroy the Amalekites, we are told that he (and the people) utterly destroyed Amalek with the edge of the sword (1 Sam. 15:8). In an unusual twist (although this phenomenon is seen elsewhere in Scripture), the Philistines turn their swords upon themselves in the panic and confusion of battle (1 Sam. 14:20). Although other battles and wars against other enemies are recorded in Samuel (e.g., 2 Sam. 8), the sword, as a weapon that defeats Israel’s enemies, is only mentioned in battles against the Philistines and Amalekites.

Of course the books of Samuel also mention enemies slaying Israelites with the sword. Twice we are told that Doeg the Edomite slaughtered the priests of the Lord and the town of Nob with the edge of the sword (1 Sam. 22:19). 2 Samuel 1:12 reports the mourning of David and his men because Saul, his sons, and Israel had fallen by the sword at the hands of the Philistines. A fourth occurrence is a bit obscure. This involves David’s curse on the house of Joab that there would be those who would fall by the sword (2 Sam. 3:29). Presumably David means by an enemy’s sword, although this is not specified. Finally, David’s killing of Uriah by the sword, can also be put into this category. Nathan points out that he did it with “the sword of the Ammonites” (2 Sam. 12:9).

The saddest use of this motif are those passages which speak of fellow Israelites killing one another by the sword. The most prevalent occurrences of this motif (4 out of 8) are found in the stories of the two civil wars recorded in 2 Samuel. In 2 Samuel 2:16 we have the infamous contest in which 12 from Israel are pitted against 12 from Judah and all fall dead as each stabs the other with their sword. This precipitates a battle which leads to Abner’s pleas to Joab at the end of the day, “Shall the sword devour forever?” (2 Sam. 2:26). In the battle triggered by Absalom’s rebellion, the narrator tells us that “the forest devoured more people that day than the sword” (2 Sam. 18:8). It is also within the context of Absalom’s rebellion that David flees Jerusalem because he fears Absalom will strike it with the edge of the sword (2 Sam. 15:14–see comments above). A particular expression used in 3 instances where Israelites kill Israelites is “the sword devours.” We have already looked at 2 of these (2 Sam. 2:26; 18:8). The third instance is, perhaps, the most disturbing of all. After David is informed of Uriah’s death, he callously replies, “The sword devours one as well as another” (2 Sam. 11:25).

When we look back over this survey of the sword motif of Israel versus its enemies, it seems that Israel comes out the worst. There are only 5 passages which speak of Israelites striking their enemy with the sword, whereas there are 13 passages which speak of Israel’s enemies striking them (5 times), or fellow-Israelites striking each other with the sword (8 times). Israel actually uses the sword against itself more (8 times), than against its enemies (5 times). A sad commentary indeed!

Sword and Spear: Powerlessness and Trusting in the Lord

Our final category of the sword motif involves all of the passages that mention sword and spear. As noted above, there are 5 verses that use both words. These passages communicate one of two themes. 1) The theme of powerlessness; or 2) the theme of trusting/not trusting in the Lord. These two themes are not necessarily at odds with each other, although they can be.

The first occurrence of the sword and spear motif occurs in 1 Samuel 13:19, 22. The purpose in this passage is to emphasize the powerlessness of Israel. Humanly speaking, they are outmatched by their foes the Philistines who have a monopoly on blacksmiths and weapons. Only Saul and Jonathan are said to have sword and spear. The people have only farming implements, and they must even go to the Philistines to have them sharpened! Although the verses emphasize the powerlessness of Israel militarily (also emphasized by the fact that they are outnumbered and surrounded), the verses set us up for the Israelite victory that occurs in 1 Samuel 14. This victory is achieved by the Lord acting through the faith of Jonathan and his armor-bearer. The point of the story then, is to emphasize that Israel (and the reader) should not trust in physical weapons, or fear the technological and numerical advantages of the enemy. Rather, trust in the Lord can overcome any disadvantage. This is a common theme in Scripture and a very common theme in the battles recorded in the Old Testament (see comments above).

The next occurrence of the sword and spear motif is found in 1 Samuel 17:45, 47, in the story of David’s defeat of Goliath. We have already looked at these verses above. Here, I will simply note again that these verses establish the meaning of the motif. David’s words teach that the bottom line is trust in the Lord. This brings us to the final passage that uses both of these words. In 1 Samuel 21:8, David is fleeing from Saul. He comes to the High Priest, Ahimelech, at Nob, requesting food and weapons. I have already noted above that David’s request for a “spear or a sword,” and his taking of the sword of Goliath demonstrate a lack of faith in this context. The man who boldly faced Goliath without a sword or spear, now feels the need to take the sword of Goliath to protect himself in his flight from Saul. In one sense, no one can condemn David for his desire to have a sword for protection. If any of us were in a similar circumstance, we would probably want the same. The point, however, is that the inspired author is clearly making the point that David’s faith has wavered and he is headed in a precarious direction. This is further confirmed by his flight to Achish King of Gath, where David’s life is endangered (1 Sam. 21:10-15).

In our next post, we will continue our look at the sword and spear motif in Samuel by focusing on the use of the spear. Until then, try not to cross swords with anyone!