Teks -- 1 Samuel 14:1-52 (NET)

14:1 Then one day Jonathan son of Saul said to his armor bearer, “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know. 14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men. 14:3 Now Ahijah was carrying an ephod. He was the son of Ahitub, who was the brother of Ichabod and a son of Phineas, son of Eli, the priest of the Lord in Shiloh. The army was unaware that Jonathan had left. 14:4 Now there was a steep cliff on each side of the pass through which Jonathan intended to go to reach the Philistine garrison. One cliff was named Bozez, the other Seneh. 14:5 The cliff to the north was closer to Micmash, the one to the south closer to Geba. 14:6 Jonathan said to his armor bearer, “Come on, let’s go over to the garrison of these uncircumcised men. Perhaps the Lord will intervene for us. Nothing can prevent the Lord from delivering, whether by many or by a few.” 14:7 His armor bearer said to him, “Do everything that is on your mind. Do as you’re inclined. I’m with you all the way!” 14:8 Jonathan replied, “All right! We’ll go over to these men and fight them. 14:9 If they say to us, ‘Stay put until we approach you,’ we will stay right there and not go up to them. 14:10 But if they say, ‘Come up against us,’ we will go up. For in that case the Lord has given them into our hand– it will be a sign to us.” 14:11 When they made themselves known to the Philistine garrison, the Philistines said, “Look! The Hebrews are coming out of the holes in which they hid themselves.” 14:12 Then the men of the garrison said to Jonathan and his armor bearer, “Come on up to us so we can teach you a thing or two!” Then Jonathan said to his armor bearer, “Come up behind me, for the Lord has given them into the hand of Israel!” 14:13 Jonathan crawled up on his hands and feet, with his armor bearer following behind him. Jonathan struck down the Philistines, while his armor bearer came along behind him and killed them. 14:14 In this initial skirmish Jonathan and his armor bearer struck down about twenty men in an area that measured half an acre. 14:15 Then fear overwhelmed those who were in the camp, those who were in the field, all the army in the garrison, and the raiding bands. They trembled and the ground shook. This fear was caused by God. 14:16 Saul’s watchmen at Gibeah in the territory of Benjamin looked on as the crowd of soldiers seemed to melt away first in one direction and then in another. 14:17 So Saul said to the army that was with him, “Muster the troops and see who is no longer with us.” When they mustered the troops, Jonathan and his armor bearer were not there. 14:18 So Saul said to Ahijah, “Bring near the ephod,” for he was at that time wearing the ephod. 14:19 While Saul spoke to the priest, the panic in the Philistines’ camp was becoming greater and greater. So Saul said to the priest, “Withdraw your hand!” 14:20 Saul and all the army that was with him assembled and marched into battle, where they found the Philistines in total panic killing one another with their swords. 14:21 The Hebrews who had earlier gone over to the Philistine side joined the Israelites who were with Saul and Jonathan. 14:22 When all the Israelites who had hidden themselves in the hill country of Ephraim heard that the Philistines had fled, they too pursued them in battle. 14:23 So the Lord delivered Israel that day, and the battle shifted over to Beth Aven.

Jonathan Violates Saul’s Oath

14:24 Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: “Cursed be the man who eats food before evening! I will get my vengeance on my enemies!” So no one in the army ate anything. 14:25 Now the whole army entered the forest and there was honey on the ground. 14:26 When the army entered the forest, they saw the honey flowing, but no one ate any of it, for the army was afraid of the oath. 14:27 But Jonathan had not heard about the oath his father had made the army take. He extended the end of his staff that was in his hand and dipped it in the honeycomb. When he ate it, his eyes gleamed. 14:28 Then someone from the army informed him, “Your father put the army under a strict oath saying, ‘Cursed be the man who eats food today!’ That is why the army is tired.” 14:29 Then Jonathan said, “My father has caused trouble for the land. See how my eyes gleamed when I tasted just a little of this honey. 14:30 Certainly if the army had eaten some of the enemies’ provisions that they came across today, would not the slaughter of the Philistines have been even greater?” 14:31 On that day the army struck down the Philistines from Micmash to Aijalon, and they became very tired. 14:32 So the army rushed greedily on the plunder, confiscating sheep, cattle, and calves. They slaughtered them right on the ground, and the army ate them blood and all. 14:33 Now it was reported to Saul, “Look, the army is sinning against the Lord by eating even the blood.” He said, “All of you have broken the covenant! Roll a large stone over here to me.” 14:34 Then Saul said, “Scatter out among the army and say to them, ‘Each of you bring to me your ox and sheep and slaughter them in this spot and eat. But don’t sin against the Lord by eating the blood.” So that night each one brought his ox and slaughtered it there. 14:35 Then Saul built an altar for the Lord; it was the first time he had built an altar for the Lord. 14:36 Saul said, “Let’s go down after the Philistines at night; we will rout them until the break of day. We won’t leave any of them alive!” They replied, “Do whatever seems best to you.” But the priest said, “Let’s approach God here.” 14:37 So Saul asked God, “Should I go down after the Philistines? Will you deliver them into the hand of Israel?” But he did not answer him that day. 14:38 Then Saul said, “All you leaders of the army come here. Find out how this sin occurred today. 14:39 For as surely as the Lord, the deliverer of Israel, lives, even if it turns out to be my own son Jonathan, he will certainly die!” But no one from the army said anything. 14:40 Then he said to all Israel, “You will be on one side, and I and my son Jonathan will be on the other side.” The army replied to Saul, “Do whatever you think is best.” 14:41 Then Saul said, “O Lord God of Israel! If this sin has been committed by me or by my son Jonathan, then, O Lord God of Israel, respond with Urim. But if this sin has been committed by your people Israel, respond with Thummim.” Then Jonathan and Saul were indicated by lot, while the army was exonerated. 14:42 Then Saul said, “Cast the lot between me and my son Jonathan!” Jonathan was indicated by lot. 14:43 So Saul said to Jonathan, “Tell me what you have done.” Jonathan told him, “I used the end of the staff that was in my hand to taste a little honey. I must die!” 14:44 Saul said, “God will punish me severely if Jonathan doesn’t die!” 14:45 But the army said to Saul, “Should Jonathan, who won this great victory in Israel, die? May it never be! As surely as the Lord lives, not a single hair of his head will fall to the ground! For it is with the help of God that he has acted today.” So the army rescued Jonathan from death. 14:46 Then Saul stopped chasing the Philistines, and the Philistines went back home. 14:47 After Saul had secured his royal position over Israel, he fought against all their enemies on all sides– the Moabites, Ammonites, Edomites, the kings of Zobah, and the Philistines. In every direction that he turned he was victorious. 14:48 He fought bravely, striking down the Amalekites and delivering Israel from the hand of its enemies.

Members of Saul’s Family

14:49 The sons of Saul were Jonathan, Ishvi, and Malki-Shua. He had two daughters; the older one was named Merab and the younger Michal. 14:50 The name of Saul’s wife was Ahinoam, the daughter of Ahimaaz. The name of the general in command of his army was Abner son of Ner, Saul’s uncle. 14:51 Kish was the father of Saul, and Ner the father of Abner was the son of Abiel. 14:52 There was fierce war with the Philistines all the days of Saul. So whenever Saul saw anyone who was a warrior or a brave individual, individual, he would conscript him.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 1Sa 14:2 - Tarried

In the outworks of the city where he had entrenched himself to observe the motion of the Philistines.

Wesley: 1Sa 14:2 - In

Or, towards Migron, which was near Gibeah.

Wesley: 1Sa 14:3 - Ahiah

The same who is called Abimelech, 1Sa 22:9, 1Sa 22:11, 1Sa 22:20, the high-priest, who was here to attend upon the ark which was brought thither, 1Sa 14:18.

Wesley: 1Sa 14:3 - Ephod

The high-priest's ephod, wherein the Urim and Thummim was.

Wesley: 1Sa 14:4 - Passages

Two passages, both which Jonathan must cross, to go to the Philistines, between which the following rocks lay, but the words may be rendered, in the middle of the passage, the plural number being put for the singular.

Wesley: 1Sa 14:4 - Rock

Which is not to be understood, as if in this passage one rock was on the right hand, and the other on the left; for so he might have gone between both: and there was no need of climbing up to them. But the meaning is, that the tooth (or prominency) of one rock, (as it is in the Hebrew) was on the side; that is northward, looking towards Michmash (the garrison of the Philistines) and the tooth of the other rock was on the other side; that is, southward, looking towards Gibeah, (where Saul's camp lay): and Jonathan was forced to climb over these two rocks, because the common ways from one town to the other were obstructed.

Wesley: 1Sa 14:6 - Uncircumcised

So he calls them, to strengthen his faith by this consideration, that his enemies were enemies to God; whereas he was circumcised, and therefore in covenant with God, who was both able, and engaged to assist his people.

Wesley: 1Sa 14:6 - It way be

He speaks doubtfully: for tho' he felt himself stirred up by God to this exploit, and was assured that God would deliver his people; yet he was not certain that he would do it at this time, and in this way.

Wesley: 1Sa 14:6 - Work

Great and wonderful things.

Wesley: 1Sa 14:10 - A sign

Jonathan not being assured of the success of this exploit, desires a sign; and by the instinct of God's Spirit, pitches upon this. Divers such motions and extraordinary impulses there were among great and good men in ancient times. Observe; God has the governing of the hearts and tongues of all men, even of those that know him not, and serves his own purposes by them, tho' they mean not so, neither does their hearts think so.

Wesley: 1Sa 14:12 - Come up, &c.

_A speech of contempt and derision.

Wesley: 1Sa 14:12 - The Lord

He piously and modestly ascribes the success which he now foresees, to God only. And he does not say, into our hand, but into the hand of Israel; for he fought not his own glory, but the public good. His faith being thus strengthened, nothing can stand against him: he climbs the rock upon all four, though he had nothing to cover him, none to second him, but his servant, nor any probability of any thing but death before him.

Wesley: 1Sa 14:13 - They fell

For being endowed with extraordinary strength and courage, and having with incredible boldness killed the first they met with, it is not strange if the Philistines were both astonished and intimidated; God also struck them with a panic; and withal, infatuated their minds, and possibly, put an evil spirit among them, which in this universal confusion made them conceive that there was treachery among themselves, and therefore caused them to sheathe their swords in one anothers bowels.

Wesley: 1Sa 14:15 - Field

That is, in the whole host which was in the field.

Wesley: 1Sa 14:15 - All

That is, among all the rest of their forces, as well as those in the garrison at Michmash, as the spoilers, mentioned 1Sa 13:17, the report of this prodigy, and with it the terror of God speedily passing from one to another.

Wesley: 1Sa 14:15 - Trembling

The Hebrew is, a trembling of God, signifying not only a very great trembling, but such as was supernatural, and came immediately from the hand of God. He that made the heart knows how to make it tremble. To complete their confusion, even the earth quaked; it shook under them, and made them fear it was just going to swallow them up. Those who will not fear the eternal God, he can make afraid of a shadow.

Wesley: 1Sa 14:19 - Withdraw

Trouble not thyself to enquire; for I now plainly discern the matter.

Wesley: 1Sa 14:21 - Which went

Either by constraint, as servants; or in policy, to gain their favour and protection.

Wesley: 1Sa 14:23 - The battle

That is, the warriors who were engaged in the battle, and were pursuing the Philistines. Yet it is said, the Lord saved Israel that day: he did it by them: for without him they could do nothing. Salvation is of the Lord.

Wesley: 1Sa 14:24 - Distressed

With hunger, and weakness, and faintness, and all by reason of the following oath.

Wesley: 1Sa 14:24 - Avenged

As Saul's intention was good, so the matter of the obligation was not simply unlawful, if it had not been so rigorous in excluding all food, and in obliging the people to it under pain of an accursed death, which was a punishment far exceeding the fault.

Wesley: 1Sa 14:26 - Honey

Bees often make their hives in the trunks of trees, or clefts of rocks, or holes of the earth; and this in divers countries, but eminently in Canaan.

Wesley: 1Sa 14:27 - Enlightened

He was refreshed, and recovered his lost spirits. This cleared his sight, which was grown dim by hunger and faintness.

Wesley: 1Sa 14:28 - People

They that came with Saul, whose forces were now united with Jonathan's.

Wesley: 1Sa 14:32 - Slew

At evening, when the time prefixed by Saul was expired.

Wesley: 1Sa 14:32 - With blood

Not having patience to tarry 'till the blood was perfectly gone out of them, as they should have done. So they who made conscience of the king's commandment for fear of the curse, make no scruple of transgressing God's command.

Wesley: 1Sa 14:33 - Transgressed

He sees their fault, but not his own, in giving the occasion of it.

Wesley: 1Sa 14:36 - Draw near

To the ark, in order to enquire of God.

Wesley: 1Sa 14:39 - Answered

None of those who saw Jonathan eating, informed against him; because they were satisfied that his ignorance excused him; and from their great love to Jonathan, whom they would not expose to death for so small an offence.

Wesley: 1Sa 14:41 - Perfect lot

Or, declare the perfect, or guiltless person. That is, O Lord, so guide the lot, that it may discover who is guilty in his matter, and who innocent.

Wesley: 1Sa 14:41 - Escaped

They were pronounced guiltless.

Wesley: 1Sa 14:42 - Jonathan

God so ordered the lot; not that he approved Saul's execration, 1Sa 14:24, or his oath that the transgressor should die, 1Sa 14:39, nor that he would expose Jonathan to death; but that Saul's folly might be chastised, when he saw what danger it had brought upon his eldest and excellent son; and that Jonathan's innocency might be cleared.

Wesley: 1Sa 14:44 - For thou, &c

We have no proof, that Saul did not act in this whole affair from a real fear of God.

Wesley: 1Sa 14:45 - With God

In concurrence with God, he hath wrought this salvation. God is so far from being offended with Jonathan, that he hath graciously owned him in the great service of this day.

Wesley: 1Sa 14:47 - Took the kingdom

That is, resumed the administration of it, after he had in a manner lost it by the Philistines, who had almost turned him out of it.

Wesley: 1Sa 14:49 - Ishui

Called also Abinadab. 1Sa 31:2. Ishbosheth, Saul's other son is here omitted, because he intended to mention only those of his sons who went with him into the battles here mentioned, and who were afterwards slain with him.

JFB: 1Sa 14:1 - the Philistines' garrison

"the standing camp" (1Sa 13:23, Margin) "in the passage of Michmash" (1Sa 13:16), now Wady Es-Suweinit. "It begins in the neighborhood of Betin (Beth-el) and El-Bireh (Beetroth), and as it breaks through the ridge below these places, its sides form precipitous walls. On the right, about a quarter of an acre below, it again breaks off, and passes between high perpendicular precipices" [ROBINSON].

JFB: 1Sa 14:2 - Saul tarried in the uttermost part of Gibeah

Hebrew, "Geba"; entrenched, along with Samuel and Ahiah the high priest, on the top of one of the conical or spherical hills which abound in the Benjamite territory, and favorable for an encampment, called Migron ("a precipice").

JFB: 1Sa 14:4 - between the passages

That is, the deep and great ravine of Suweinit.

JFB: 1Sa 14:4 - Jonathan sought to go over unto the Philistines' garrison

A distance of about three miles running between two jagged points; Hebrew, "teeth of the cliff."

JFB: 1Sa 14:4 - there was a sharp rock on the one side, and a sharp rock on the other side . . . Bozez

("shining") from the aspect of the chalky rock.

JFB: 1Sa 14:4 - Seneh

("the thorn") probably from a solitary acacia on its top. They are the only rocks of the kind in this vicinity; and the top of the crag towards Michmash was occupied as the post of the Philistines. The two camps were in sight of each other; and it was up the steep rocky sides of this isolated eminence that Jonathan and his armorbearer (1Sa 14:6) made their adventurous approach. This enterprise is one of the most gallant that history or romance records. The action, viewed in itself, was rash and contrary to all established rules of military discipline, which do not permit soldiers to fight or to undertake any enterprise that may involve important consequences without the order of the generals.

JFB: 1Sa 14:6 - it may be that the Lord will work for us

This expression did not imply a doubt; it signified simply that the object he aimed at was not in his own power--but it depended upon God--and that he expected success neither from his own strength nor his own merit.

JFB: 1Sa 14:9-10 - if they say, Come up unto us; then we will go up: for the Lord hath delivered them into our hand

When Jonathan appears here to prescribe a sign or token of God's will, we may infer that the same spirit which inspired this enterprise suggested the means of its execution, and put into his heart what to ask of God. (See on Gen 24:12).

JFB: 1Sa 14:11 - Behold, the Hebrews come forth out of the holes

As it could not occur to the sentries that two men had come with hostile designs, it was a natural conclusion that they were Israelite deserters. And hence no attempt was made to hinder their ascent, or stone them.

JFB: 1Sa 14:14-15 - that first slaughter, which Jonathan and his armour-bearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow

This was a very ancient mode of measurement, and it still subsists in the East. The men who saw them scrambling up the rock had been surprised and killed, and the spectacle of twenty corpses would suggest to others that they were attacked by a numerous force. The success of the adventure was aided by a panic that struck the enemy, produced both by the sudden surprise and the shock of an earthquake. The feat was begun and achieved by the faith of Jonathan, and the issue was of God.

JFB: 1Sa 14:16 - the watchmen of Saul . . . looked

The wild disorder in the enemies' camp was described and the noise of dismay heard on the heights of Gibeah.

JFB: 1Sa 14:17-19 - Then said Saul unto the people that were with him, Number now, and see who is gone from us

The idea occurred to him that it might be some daring adventurer belonging to his own little troop, and it would be easy to discover him.

JFB: 1Sa 14:18 - Saul said unto Ahiah, Bring hither the ark of God

There is no evidence that the ark had been brought from Kirjath-jearim. The Septuagint version is preferable; which, by a slight variation of the text, reads, "the ephod"; that is, the priestly cape, which the high priest put on when consulting the oracle. That this should be at hand is natural, from the presence of Ahiah himself, as well as the nearness of Nob, where the tabernacle was then situated.

JFB: 1Sa 14:19 - Withdraw thine hand

The priest, invested with the ephod, prayed with raised and extended hands. Saul perceiving that the opportunity was inviting, and that God appeared to have sufficiently declared in favor of His people, requested the priest to cease, that they might immediately join in the contest. The season for consultation was past--the time for prompt action was come.

JFB: 1Sa 14:20-22 - Saul and all the people

All the warriors in the garrison at Gibeah, the Israelite deserters in the camp of the Philistines, and the fugitives among the mountains of Ephraim, now all rushed to the pursuit, which was hot and sanguinary.

JFB: 1Sa 14:23 - So the Lord saved Israel that day: and the battle passed over unto Beth-aven

That is, "Beth-el." It passed over the forest, now destroyed, on the central ridge of Palestine, then over to the other side from the eastern pass of Michmash (1Sa 14:31), to the western pass of Aijalon, through which they escaped into their own plains.

JFB: 1Sa 14:24 - Saul had adjured the people

Afraid lest so precious an opportunity of effectually humbling the Philistine power might be lost, the impetuous king laid an anathema on any one who should taste food until the evening. This rash and foolish denunciation distressed the people, by preventing them taking such refreshments as they might get on the march, and materially hindered the successful attainment of his own patriotic object.

JFB: 1Sa 14:25 - all they of the land came to a wood; and there was honey

The honey is described as "upon the ground," "dropping" from the trees, and in honeycombs--indicating it to be bees' honey. "Bees in the East are not, as in England, kept in hives; they are all in a wild state. The forests literally flow with honey; large combs may be seen hanging on the trees as you pass along, full of honey" [ROBERTS].

JFB: 1Sa 14:31-34 - the people were very faint. And the people flew upon the spoil

At evening, when the time fixed by Saul had expired. Faint and famishing, the pursuers fell voraciously upon the cattle they had taken, and threw them on the ground to cut off their flesh and eat them raw, so that the army, by Saul's rashness, were defiled by eating blood, or living animals; probably, as the Abyssinians do, who cut a part of the animal's rump, but close the hide upon it, and nothing mortal follows from that wound. They were painfully conscientious in keeping the king's order for fear of the curse, but had no scruple in transgressing God's command. To prevent this violation of the law, Saul ordered a large stone to be rolled, and those that slaughtered the oxen to cut their throats on that stone. By laying the animal's head on the high stone, the blood oozed out on the ground, and sufficient evidence was afforded that the ox or sheep was dead before it was attempted to eat it.

JFB: 1Sa 14:45 - the people rescued Jonathan, that he died not

When Saul became aware of Jonathan's transgression in regard to the honey, albeit it was done in ignorance and involved no guilt, he was, like Jephthah [Jdg 11:31, Jdg 11:35], about to put his son to death, in conformity with his vow [1Sa 14:44]. But the more enlightened conscience of the army prevented the tarnishing the glory of the day by the blood of the young hero, to whose faith and valor it was chiefly due.

JFB: 1Sa 14:47-48 - So Saul . . . fought against all his enemies on every side

This signal triumph over the Philistines was followed, not only by their expulsion from the land of Israel, but by successful incursions against various hostile neighbors, whom he harassed though he did not subdue them.

Clarke: 1Sa 14:1 - Come, and let us go over

Come, and let us go over - This action of Jonathan was totally contrary to the laws of war; no military operation should be undertaken without the knowledge and command of the general. But it is likely that he was led to this by a Divine influence

The armor-bearer is the origin of what we call esquire, from escu , old French, a shield; armiger is the Latin, from arma , weapons, and gero , I bear. In the times of chivalry, the armiger , or esquire, was the servant of the knight who went after him, and carried his lance, shield, etc. It is now (strange to tell!) a title of honor.

Clarke: 1Sa 14:2 - Under a pomegranate tree

Under a pomegranate tree - Under Rimmon, which not only signifies a pomegranate tree, but also a strong rock, in which six hundred Benjamites took shelter, Jdg 20:45. Probably it was in this very rock that Saul and his six hundred men now lay hidden.

Clarke: 1Sa 14:3 - Ahiah, the son of Ahitub

Ahiah, the son of Ahitub - Phinehas, son of Eli the high priests had two sons, Ahitub and I-chabod; the latter was born when the ark was taken, and his mother died immediately after. Ahiah is also called Ahimelech, 1Sa 22:9

Clarke: 1Sa 14:3 - Wearing an ephod

Wearing an ephod - That is, performing the functions of the high priest. This man does not appear to have been with Saul when he offered the sacrifices, 1Sa 13:9, etc.

Clarke: 1Sa 14:4 - The name of the one was Bozez

The name of the one was Bozez - Slippery; and the name of the other Seneh, treading down. - Targum.

Clarke: 1Sa 14:6 - Let us go over

Let us go over - Moved, doubtless, by a Divine impulse

Clarke: 1Sa 14:6 - There is no restraint to the Lord

There is no restraint to the Lord - This is a fine sentiment; and where there is a promise of defense and support, the weakest, in the face of the strongest enemy, may rely on it with the utmost confidence.

Clarke: 1Sa 14:7 - Behold, I am with thee

Behold, I am with thee - I shall accompany thee whithersoever thou goest, and share all thy dangers.

Clarke: 1Sa 14:9 - If they say thus unto us

If they say thus unto us - Jonathan had no doubt asked this as a sign from God; exactly as Eliezer the servant of Abraham did, Gen 24:12.

Clarke: 1Sa 14:12 - Come up to us, and we will show you a thing

Come up to us, and we will show you a thing - This was the favorable sign which Jonathan had requested. The Philistines seem to have meant, Come, and we will show you how well fortified we are, and how able to quell all the attacks of your countrymen.

Clarke: 1Sa 14:13 - Jonathan climbed up

Jonathan climbed up - It seems he had a part of the rock still to get over. When he got over he began to slay the guards, which were about twenty in number, these were of a sort of outpost or advanced guard to the garrison

Clarke: 1Sa 14:13 - Slew after him

Slew after him - Jonathan knocked them down, and the armor-bearer despatched them. This seems to be the meaning.

Clarke: 1Sa 14:14 - A half acre of land

A half acre of land - The ancients measured land by the quantum which a yoke of oxen could plough in a day. The original is obscure, and is variously understood. It is probably a proverbial expression for a very small space.

Clarke: 1Sa 14:15 - There was trembling in the host

There was trembling in the host - They were terrified and panic-struck; the people in general round about, those in the garrison, the spoilers, and the whole country, were struck with terror; the commotion was universal and most extraordinary. The trembling of the earth is probably not to be taken literally, but as a metaphor for a great commotion in the country, though God might have interposed in an extraordinary manner, and produced a real earthquake; but their being panic-struck was sufficient to produce all the requisite confusion and dismay.

Clarke: 1Sa 14:16 - The watchmen of Saul

The watchmen of Saul - Those who were sent out as scouts to observe the motions of the army

Clarke: 1Sa 14:16 - Melted away

Melted away - There was no order in the Philistine camp, and the people were dispersing in all directions. The Vulgate has, Et ecce multitudo prostrata , "And behold the multitude were prostrate;"many lay dead upon the field, partly by the sword of Jonathan and his armor-bearer, and partly by the swords of each other, 1Sa 14:20.

Clarke: 1Sa 14:17 - Number now

Number now - Saul perceived that the Philistines were routed, but could not tell by what means; supposing that it must be by some of his own troops, he called a muster to see who and how many were absent.

Clarke: 1Sa 14:18 - Bring hither the ark of God

Bring hither the ark of God - He wished to inquire what use he should make of the present favorable circumstances, and to proceed in the business as God should direct.

Clarke: 1Sa 14:19 - While Saul talked unto the priest

While Saul talked unto the priest - Before he had made an end of consulting him, the increasing noise of the panic-struck Philistines called his attention; and finding there was no time to lose, he immediately collected his men and fell on them.

Clarke: 1Sa 14:21 - The Hebrews that were with the Philistines

The Hebrews that were with the Philistines - We may understand such as they held in bondage, or who were their servants. Instead of Hebrews the Septuagint read, οἱ δουλοι, the slaves; from which it is evident that, instead of עברים Ibrim , Hebrews, they found in their text עבדים abadim , servants. But this reading is not countenanced by any other version, nor by any MS. yet discovered.

Clarke: 1Sa 14:22 - The men - which had hid themselves

The men - which had hid themselves - See 1Sa 13:6

The Vulgate and the Septuagint add here, And there were with Saul about ten thousand men; but this is supported by no other authority.

Clarke: 1Sa 14:24 - Saul had adjured the people

Saul had adjured the people - He was afraid, if they waited to refresh themselves, the Philistines would escape out of their hands, and therefore he made the taking any food till sunset a capital crime. This was the very means of defeating his own intention; for as the people were exhausted for want of food, they could not continue the pursuit of their enemies: had it not been for this foolish adjuration, there had been a greater slaughter of the Philistines, 1Sa 14:30.

Clarke: 1Sa 14:25 - There was honey upon the ground

There was honey upon the ground - There were many wild bees in that country, and Judea is expressly said to be a land flowing with milk and honey.

Clarke: 1Sa 14:26 - The honey dropped

The honey dropped - It seems to have dropped from the trees on the ground. Honey dews, as they are called, are not uncommon in most countries; and this appears to have been something of this kind. I have seen honey in considerable quantity on the trees and long grass in the fields, and have often eaten of it.

Clarke: 1Sa 14:27 - His eyes were enlightened

His eyes were enlightened - Hunger and fatigue affect and dim the sight; on taking food, this affection is immediately removed. This most people know to be a fact.

Clarke: 1Sa 14:31 - They smote the Philistines - from Mishmash to Aijalon

They smote the Philistines - from Mishmash to Aijalon - The distance Calmet states to be three or four leagues.

Clarke: 1Sa 14:32 - The people did eat them with the blood

The people did eat them with the blood - They were faint through hunger, and did not take time to bleed the cattle on which they fed. This was another bad effect of Saul’ s rash adjuration.

Clarke: 1Sa 14:33 - Roll a great stone unto me

Roll a great stone unto me - Probably this means that they should set up an altar to the Lord, on which the animals might be properly slain, and the blood poured out upon the earth; and a large stone was erected for an altar.

Clarke: 1Sa 14:35 - Saul built an altar

Saul built an altar - And this we are informed was the first he had built; Samuel, as prophet had hitherto erected the altars, and Saul thought he had sufficient authority to erect one himself without the prophet, as he once offered sacrifice without him.

Clarke: 1Sa 14:36 - Then said the priest

Then said the priest - It is evident that Ahiah doubted the propriety of pursuing the Philistines that night; and as a reverse of fortune might be ruinous after such a victory, he wished to have specific directions from the Lord.

Clarke: 1Sa 14:37 - He answered him not that day

He answered him not that day - Why was this answer delayed? Surely Jonathan’ s eating the honey was no sin. This could not have excited God’ s displeasure. And yet the lot found out Jonathan! But did this argue that he had incurred guilt in the sight of God? I answer: It did not; for Jonathan was delivered, by the authority of the people, from his father’ s rash curse; no propitiation is offered for his supposed transgression to induce God to pardon it; nor do we find any displeasure of God manifested on the occasion. See below.

Clarke: 1Sa 14:41 - Lord God of Israel, Give a perfect lot

Lord God of Israel, Give a perfect lot - Both the Vulgate and Septuagint add much to this verse: And Saul said to the Lord God of Israel, Lord God of Israel, give judgment. Why is it that thou hast not answered thy servant to-day? If the iniquity be in me, or Jonathan my son, make it manifest. Or if this iniquity be in thy people, give sanctification.

Clarke: 1Sa 14:42 - And Jonathan was taken

And Jonathan was taken - The object of the inquiry most evidently was, "Who has gone contrary to the king’ s adjuration today?"The answer to that must be Jonathan. But was this a proof of the Divine displeasure against the man? By no means: the holy oracle told the truth, but neither that oracle nor the God who gave it fixed any blame upon Jonathan, and his own conscience acquits him. He seeks not pardon from God, because he is conscious he had not transgressed. But why did not God answer the priest that day? Because he did not think it proper to send the people by night in pursuit of the vanquished Philistines. Saul’ s motive was perfectly vindictive: Let us go down after the Philistines by night, and spoil them unto the morning light, and let us not leave a man of them; that is, Let us burn, waste, destroy, and slay all before us! Was it right to indulge a disposition of this kind, which would have led to the destruction of many innocent country people, and of many Israelites who resided among the Philistines? Besides, was there not a most manifest reason in the people why God could not be among them? Multitudes of them were defiled in a very solemn manner; they had eaten the flesh with the blood; and however sacrifices might be offered to atone for this transgression of the law, they must continue unclean till the evening. Here were reasons enough why God would not go on with the people for that night.

Clarke: 1Sa 14:44 - And Saul answered - thou shalt surely die, Jonathan

And Saul answered - thou shalt surely die, Jonathan - To save thy rash oath! So must John Baptist’ s head be taken off at the desire of an impure woman, because a Herod had sworn to give her whatever she might request! Unfeeling brute! However, the king was Judge. But what said the people, who were the Jury?

Clarke: 1Sa 14:45 - And the people said

And the people said - "Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid! As the Lord liveth, there shall not one hair of his head fall to the ground."Here was a righteous and impartial jury, who brought in a verdict according to the evidence: No man should die but for a breach of the law of God; but Jonathan hath not broken any law of God; therefore Jonathan should not die. And because he should not, therefore he shall not

Clarke: 1Sa 14:45 - He hath wrought with God this day

He hath wrought with God this day - God has been commander-in-chief; Jonathan has acted under his directions

Clarke: 1Sa 14:45 - So the people rescued Jonathan

So the people rescued Jonathan - And God testified no displeasure; and perhaps he permitted all this that he might correct Saul’ s propensity to rashness and precipitancy.

Clarke: 1Sa 14:47 - So Saul took the kingdom

So Saul took the kingdom - The Targum appears to give the meaning of this expression: "Saul prospered in his government over Israel."And the proofs of his prosperity are immediately subjoined

Clarke: 1Sa 14:47 - Fought against all his enemies

Fought against all his enemies - Of the wars which are mentioned here we have no particulars; they must have endured a long time, and have been, at least in general, successful.

Clarke: 1Sa 14:48 - Smote the Amalekites

Smote the Amalekites - This war is mentioned in the following chapter.

Clarke: 1Sa 14:49 - Now the sons of Saul

Now the sons of Saul - We do not find Ishbosheth here. Calmet says it was "because he was too young, and did not go with him to the war, for he mentions only those who were with him."Why then mention his daughters and his wife? Did they go with him to the war?

Clarke: 1Sa 14:52 - When Saul saw any strong man

When Saul saw any strong man - This was very politic. He thus continued to recruit his army with strong and effective men.

Defender: 1Sa 14:6 - by many or by few

This is a great principle to remember. With God, nothing is impossible. The vital criterion is not human strength, but God's will."

TSK: 1Sa 14:1 - it came to pass upon a day // Jonathan // he told not

am 2917, bc 1087, An, Ex, Is 404

it came to pass upon a day : or, there was a day

Jonathan : 1Sa 14:39-45, 1Sa 13:2, 1Sa 13:22, 1Sa 18:1-4; 2Sa 1:4, 2Sa 1:5, 2Sa 1:25, 2Sa 1:26

he told not : 1Sa 25:19; Jdg 6:27, Jdg 14:6; Mic 7:5

TSK: 1Sa 14:2 - in the uttermost // a pomegranate

in the uttermost : 1Sa 13:15, 1Sa 13:16; Isa 10:28, Isa 10:29

a pomegranate : The word rimmon , in Arabic romman , whence the Portuguese romaa , denotes the pomegranate, both tree and fruit; called by naturalists malus punica or malo-granatum . It is, according to the Linnean system, a genus of the icosandria monogynia class of plants; and is a low tree, growing very common in Palestine, and other parts of the East. It has several small angular boughs, very thick and bushy, covered with a reddish bark, and some of them armed with sharp thorns. They are garnished with small, narrow, spear-shaped leaves, like those of the myrtle, but not so sharp, of a green colour, inclining to red. Its blossoms are large, beautiful, of an elegant red colour, inclining to purple, composed of several stalks resembling a rose, in the hollow of the cupcaps1 . tcaps0 his cup is oblong, hard, purple, having a figure somewhat like that of a bell. It is chiefly valued for its fruit, which is exceedingly beautiful, of the form and size of a large apple, with a reddish rind, and red within; being full of small kernels, with red grains, replenished with a generous liquor, of which, Sir John Chardin informs us, they still make considerable quantities of wine in the East, particularly in Persia. But as the pomegranate tree, from its low growth, is but little adapted for pitching a tent under, it is probable that Rimmon here is the name of the rock mentioned in Jdg 20:45.

TSK: 1Sa 14:3 - Ahiah // Ichabod’ s // wearing

Ahiah : 1Sa 22:9-12, 1Sa 22:20, called Ahimelech.

Ichabod’ s : 1Sa 4:21

wearing : 1Sa 2:28; Exo 28:26-32

TSK: 1Sa 14:4 - the passages

the passages : 1Sa 13:23

TSK: 1Sa 14:5 - forefront

forefront : Heb. tooth, 1Sa 14:4, Bozez, i.e. shining, Seneh, i.e. a bush or tooth

TSK: 1Sa 14:6 - Come // uncircumcised // it may be // for there is no restraint

Come : This action of Jonathan’ s was totally contrary to the laws of war; no military operation should be undertaken without the knowledge and command of the general. But it is highly probable, that this gallant man was led to undertake the hazardous enterprise by an immediate divine impulse; and by the same influence was kept from informing the soldiers, and even from consulting his father, who might have opposed his design.

uncircumcised : 1Sa 17:26, 1Sa 17:36; Gen 17:7-11; Jdg 15:18; 2Sa 1:20; Jer 9:23, Jer 9:26; Eph 2:11, Eph 2:12; Phi 3:3

it may be : 2Sa 16:12; 2Ki 19:4; Amo 5:15; Zep 2:3

for there is no restraint : Where there is a promise of defense and support, the weakest, in the face of the strongest enemy, may rely upon it with the utmost confidence. Deu 32:30; Jdg 7:4-7; 2Ch 14:11; Psa 115:1-3; Zec 4:6; Mat 19:26; Rom 8:31

TSK: 1Sa 14:7 - Do all

Do all : 1Sa 10:7; 2Sa 7:3; Psa 46:7; Zec 8:23

TSK: 1Sa 14:8 - we will pass

we will pass : Jdg 7:9-14

TSK: 1Sa 14:9 - they // Tarry

they : Gen 24:13, Gen 24:14; Jdg 6:36-40

Tarry : Heb. Be still

TSK: 1Sa 14:10 - this shall be a sign

this shall be a sign : 1Sa 10:7; Gen 24:14; Jdg 7:11; Isa 7:11-14

TSK: 1Sa 14:11 - out of the holes

out of the holes : 1Sa 14:22, 1Sa 13:6; Jdg 6:2

TSK: 1Sa 14:12 - Come up to us // Come up after me

Come up to us : Meaning, that they would cause them to repent of their audacity. This was the favourable sign which Jonathan had requested. 1Sa 14:10, 1Sa 17:43, 1Sa 17:44; 2Sa 2:14-17; 2Ki 14:8

Come up after me : Gen 24:26, Gen 24:27, Gen 24:42, Gen 24:48; Jdg 4:14, Jdg 7:15; 2Sa 5:24

TSK: 1Sa 14:13 - climbed up // fell

climbed up : Psa 18:29; Heb 11:34

fell : Lev 26:7, Lev 26:8; Deu 28:7, Deu 32:30; Jos 23:10; Rom 8:31

TSK: 1Sa 14:14 - an half acre of land

an half acre of land : or, half a furrow of an acre of land, The original is obscure and variously understood; but it is probably a proverbial expression for a small space. 1Sa 14:14

TSK: 1Sa 14:15 - there was trembling // the spoilers // the earth quaked // very great trembling

there was trembling : Jos 2:9; Jdg 7:21; 2Ki 7:6, 2Ki 7:7; Job 18:11; Psa 14:5

the spoilers : 1Sa 13:17, 1Sa 13:23

the earth quaked : Exo 19:18; Mat 24:6, Mat 27:50, Mat 27:51

very great trembling : Heb. trembling of God, Gen 35:5; Lev 26:36, Lev 26:37; 2Sa 5:24; Dan 5:6; God will in some way or other direct the steps of those who acknowledge him in all their ways, and seek unto him for direction with full purpose of heart. Sometimes we find most comfort in that which is least our own doing, and into which we have been led by the unexpected, but well observed, turns of Providence.

TSK: 1Sa 14:16 - melted away // beating down

melted away : Psa 58:7, Psa 68:2

beating down : 1Sa 14:20; Jdg 7:22; 2Ch 20:22-25; Isa 19:2

TSK: 1Sa 14:18 - Bring hither // For the ark

Bring hither : The Septuagint reads Προσαγαγε το εφουδ, οτι αυτος ηρε το εφουδ εν τη ημερα εκεινη ενωπιον Ισραηλ . ""Bring hither the ephod; for he bore the ephod on that day before Israel,""which Houbigant and others think is the true reading. Finding that his son Jonathan and his armour-bearer were absent, Saul wished to consult the high-priest; but the tumult increasing, he says to him, ""Withdraw thine hand:""i.e., desist form consulting the ephod on the present occasion, and immediately hastened to make the best use he could of this astonishing victory. 1Sa 4:3-5, 1Sa 30:8; Num 27:21; Jdg 20:18, Jdg 20:23, Jdg 20:27, Jdg 20:28; 2Sa 11:11, 2Sa 15:24-26

For the ark : 1Sa 5:2, 1Sa 7:1

TSK: 1Sa 14:19 - noise // Withdraw

noise : or, tumult

Withdraw : 1Sa 14:24, 1Sa 13:11; Jos 9:14; Psa 106:13; Isa 28:16

TSK: 1Sa 14:20 - assembled themselves // every man’ s

assembled themselves : Heb. were cried together

every man’ s : 1Sa 14:16; Jdg 7:22; 2Ch 20:23; Isa 9:19-21, Isa 19:2

TSK: 1Sa 14:21 - the Hebrews

the Hebrews : Probably such as they held in bondage, or who were their servants. Instead of (haivrim ) ""the Hebrews,""the LXX evidently read haavdim , for they have οι δουλοι , ""the slaves;""but this reading is not countenanced by any other version, nor by any manuscript 1Sa 29:4; Jdg 7:23

TSK: 1Sa 14:22 - hid themselves // the battle

hid themselves : 1Sa 13:6, 1Sa 31:7

the battle : The LXX and Vulgate add here, και πας ο λαος ην μετα Σαουλ ως δεκα χιλιαδες ανδρων , Et erant cum Saul , quasi decem millia virorum . ""And (all the people who were, LXX) there were with Saul about ten thousand men;""but this is supported by no other authority.

TSK: 1Sa 14:23 - the Lord // Bethaven

the Lord : Exo 14:30; Jdg 2:18; 2Ki 14:27; Psa 44:6-8; Hos 1:7

Bethaven : 1Sa 13:5

TSK: 1Sa 14:24 - Cursed // I may be

Cursed : 1Sa 14:27-30; Lev 27:29; Num 21:2; Deu 27:15-26; Jos 6:17-19, Jos 6:26; Jdg 11:30; Jdg 11:31, Jdg 21:1-5; Pro 11:9; Rom 10:2; 1Co 16:22

I may be : Jdg 5:2, Jdg 1:28; Psa 18:47

TSK: 1Sa 14:25 - all they // honey

all they : Deu 9:28; Mat 3:5

honey : This was wild honey, which to this day abounds in Judea; and bursting from the comb, runs down the hollow trees, rocks, etc. Exo 3:8; Num 13:27; Mat 3:4

TSK: 1Sa 14:26 - the people

the people : Ecc 9:2

TSK: 1Sa 14:27 - his eyes

his eyes : 1Sa 14:29, 1Sa 30:12; Pro 25:26

TSK: 1Sa 14:28 - Cursed // faint

Cursed : 1Sa 14:24, 1Sa 14:43

faint : or, weary

TSK: 1Sa 14:29 - My father // see

My father : 1Ki 18:18

see : It is well known, that hunger and fatigue produce faintness and dim the sight; and on taking a little food, this affection is immediately removed.

TSK: 1Sa 14:30 - had there

had there : Ecc 9:18

TSK: 1Sa 14:31 - from Michmash // Aijalon

from Michmash : The distance, Calmet states to be three or four leagues.

Aijalon : Jos 10:12, Jos 19:42

TSK: 1Sa 14:32 - flew // the people // did eat

flew : 1Sa 15:19

the people : The people having abstained from food the whole of the day, and being now faint through hunger and fatigue, they flew upon the cattle, and not taking time to bleed them properly, they eagerly devoured the flesh with the blood, directly contrary to the law - another bad effect of Saul’ s rash adjuration.

did eat : Gen 9:4; Lev 3:17, Lev 7:26, Lev 7:27, Lev 17:10-14, Lev 19:26; Deu 12:16, Deu 12:23, Deu 12:24; Eze 33:25; Act 15:20, Act 15:29

TSK: 1Sa 14:33 - transgressed

transgressed : or, dealt treacherously, Mat 7:5; Rom 2:1

TSK: 1Sa 14:34 - with him

with him : Heb. in his hand, 1Sa 14:34

TSK: 1Sa 14:35 - built // the same

built : It is probable that Saul converted the great stone, on which the cattle had been slaughtered, into an altar, on which sacrifices were offered, before the people attempted to proceed any further. This we are told was the first he had built. Samuel, as a prophet and priest, had hitherto erected the altars, but Saul seems to have thought he had sufficient authority to erect one himself, without the prophet, as he had once offered sacrifice without him. 1Sa 7:9, 1Sa 7:17; Jdg 21:4; Hos 8:14; 2Ti 3:5

the same : etc. Heb. that altar he began to build unto the Lord

TSK: 1Sa 14:36 - Let us go // let us not leave // Then said the priest

Let us go : Jos 10:9-14, Jos 10:19; Jer 6:5

let us not leave : 1Sa 11:11; Jos 11:14

Then said the priest : It is evident that Ahiah, who had before been interrupted by Saul’ s impatience, doubted of the propriety of pursuing the Philistines that night, and properly counselled them to enquire of the Lord. Num 27:21; Psa 73:28; Isa 48:1, Isa 48:2, Isa 58:2; Mal 2:7; Jam 4:8

TSK: 1Sa 14:37 - Shall I go // he answered

Shall I go : 1Sa 23:4, 1Sa 23:9-12, 1Sa 30:7, 1Sa 30:8; Jdg 1:1, Jdg 20:18, Jdg 20:28; 2Sa 5:19, 2Sa 5:23; 1Ki 22:5, 1Ki 22:15

he answered : 1Sa 28:6; Eze 14:3-5, Eze 20:3

TSK: 1Sa 14:38 - Draw ye near // chief

Draw ye near : 1Sa 10:19, 1Sa 10:20; Jos 7:14-26

chief : Heb. corners, Num 24:17; Jdg 20:2; 2Sa 18:3; Psa 47:9; Zec 10:4; Mat 21:42; Eph 2:20

TSK: 1Sa 14:39

1Sa 14:24, 1Sa 14:44, 1Sa 19:6, 1Sa 20:31, 1Sa 22:16, 1Sa 28:10; 2Sa 12:5; Ecc 9:2

TSK: 1Sa 14:40 - Do what seemeth

Do what seemeth : 1Sa 14:7, 1Sa 14:36; 2Sa 15:15

TSK: 1Sa 14:41 - Therefore // Give a perfect lot // And Saul // escaped

Therefore : Both the Septuagint and Vulgate add much to this verse:

Και ειπε Σαουλ, Κυριε ο Θεος Ισραηλ, τι οτι ουκ απεκριθης τω δουλω σου σημερον ; ει εν εμοι η εν Ιωναθαν τω υιω μου η αδικια, Κυριε ο Θεος Ισραηλ δος δηλους και εαν ταδε ειπη, δος δη τω λαω σου Ισραηλ, δος δη οσιοτητα, κ.τ.λ .

Et dixit Saul ad Dominum Deum Israel; Domine Deus Israel da indicium: quid est quod non responderis servo tuo hodie? Si in me , aut in Jonatha filio meo est iniquitas hec , da ostensionemcaps1 . acaps0 ut si hec iniquitas est in populo tuo , da sanctitatem , etc .

""And Saul said (to the Lord God of Israel, Vulg.) Lord God of Israel (give a sign, Vulg.). Why is it that thou has not answered thy servant today? If the iniquity be in me, or in my son Jonathan, (O Lord God of Israel, LXX) make it manifest; and if thou say thus, give to thy people Israel, give mercy,""etc., (but Vulg. Or, if this iniquity be in thy people, give sanctification,""etc.)

Give a perfect lot : or, Shew the innocent, Pro 16:33; Act 1:24

And Saul : 1Sa 10:20, 1Sa 10:21; Jos 7:16-18; Jon 1:7

escaped : Heb. went forth

TSK: 1Sa 14:43 - Tell me // I did but

Tell me : Jos 7:19; Jon 1:7-10

I did but : 1Sa 14:27

TSK: 1Sa 14:44 - God // thou shalt

God : 1Sa 25:22; Rth 1:17; 2Sa 3:9, 2Sa 19:13

thou shalt : 1Sa 14:39; Gen 38:24; 2Sa 12:5, 2Sa 12:31; Pro 25:16

TSK: 1Sa 14:45 - who hath // there shall not // he hath // the people

who hath : 1Sa 14:23, 1Sa 19:5; Neh 9:27

there shall not : The people judged rightly, that the guilt was contracted by Saul, and not by Jonathan; and therefore they rescued him from the hands of his rash and severe father. 2Sa 14:11; 1Ki 1:52; Mat 10:30; Luk 21:18; Act 27:34

he hath : 2Ch 19:11; Isa 13:3; Act 14:27, Act 15:12, Act 21:19; Rom 15:18; 1Co 3:9; 2Co 6:1; Phi 2:12, Phi 2:13; Rev 17:14, Rev 19:14

the people : Isa 29:20, Isa 29:21

TSK: 1Sa 14:47 - Saul // fought // Ammon // Zobah

Saul : 1Sa 13:1

fought : 2Ki 14:27

Ammon : 1Sa 11:11, 1Sa 12:2

Zobah : 2Sa 10:6; 1Ki 11:23

TSK: 1Sa 14:48 - gathered an host // smote

gathered an host : or, wrought mightily

smote : 1Sa 15:3-7; Exo 17:14; Deu 25:19

TSK: 1Sa 14:49 - Jonathan // name of the firstborn

Jonathan : 1Sa 31:2; 1Ch 8:33, 1Ch 9:39

name of the firstborn : 1Sa 18:7-21, 1Sa 25:44; 2Sa 3:13-16, 2Sa 6:20-23

TSK: 1Sa 14:50 - the name of the captain // Abner

the name of the captain : 1Sa 17:55; 2Sa 2:8, 2Sa 3:27

Abner : Heb. Abiner

TSK: 1Sa 14:51 - Kish

Kish : 1Sa 9:1, 1Sa 9:21

TSK: 1Sa 14:52 - when Saul

when Saul : 1Sa 8:1, 1Sa 8:11

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Sa 14:1 - On the other side // He told not his father

On the other side beyond that rocky passage described below, 1Sa 14:4,13 , which he pointed at with his hand.

He told not his father lest he should hinder him in so improbable an enterprise. Nor was it necessary he should inform him of it, because he had a commission from his father to fight when he saw occasion, as he had done without his father’ s privity, 1Sa 13:3 .

Poole: 1Sa 14:2 - In the uttermost part of Gibeah // In Migron

In the uttermost part of Gibeah in the outworks of the city, where he had intrenched himself to observe the motion of the Philistines.

In Migron or towards (as the Hebrew beth is oft used) Migron , which was another place, but near Gibeah. See Isa 10:28 .

Poole: 1Sa 14:3 - Ahiah // An ephod

Ahiah the same who is called Ahimelech , 1Sa 22:9,11,20 , the high priest, who was here to attend upon the ark, which was brought hither, 1Sa 14:18 .

An ephod to wit, the high priest’ s ephod, wherein the Urim and Thummim was.

Poole: 1Sa 14:4 - The passages

The passages so these might be two known and common passages, both which Jonathan must cross, or pass over, to go to the Philistines, between which the following rocks lay. But the words may be rendered thus, In the middle (for so the Hebrew particle ben signifies, as Isa 44:4 ; and beth, in , is understood by a very frequent ellipsis) of the passage; the plural number being put for the singular, as is frequent. A sharp rock on the one side, and on the other side; which is not so to be understood, as if in this passage one rock was on the right hand, and the other on the left; for so he should have gone between both; and there was no need of climbing up to them, which is mentioned below, 1Sa 14:13 . But the meaning is, that the tooth (or prominency) of the one rock (as it is in the Hebrew) was on the one side, i.e. northward, looking towards Michmash, (the garrison of the Philistines,) and the tooth of the other rock was on the other side , i.e. southward, looking towards Gibeah , (where Saul’ s camp lay,) as the next verse informs us; and Jonathan was forced to climb over these two rocks, because the other and common ways from one town to the other might now be obstructed, or were not so fit for his present design.

Poole: 1Sa 14:6 - These uncircumcised // It may be // The Lord will work // There is no restraint to the Lord

These uncircumcised so he calls them, partly in contempt, and principally to strengthen his faith by this consideration, that his enemies were enemies to God, and without any hope in God, or help from him; whereas he was circumcised, and therefore in covenant with God, who was both able and engaged to assist his people.

It may be he speaks doubtfully; for though he found and felt himself stirred up by God to this exploit, and was assured that God would deliver his people, yet he was not certain that he would do it at this time, and in this way.

The Lord will work to wit, great and wonderful things.

There is no restraint to the Lord there is no person nor thing which can hinder God from thus doing.

Poole: 1Sa 14:7 - Turn thee

Turn thee march on to the enemies.

Poole: 1Sa 14:10

Jonathan not being assured of the success of this present exploit, desires a sign; and by the instinct of God’ s Spirit, as the success shows, pitched upon this. Divers such heroical motions and extraordinary impulses there were among great and good men in ancient times; as Gen 24:13 Jud 6:37 ; which are not precedents to us.

Poole: 1Sa 14:11

Therefore Jonathan chose that rocky and unusual way, that the Philistines might suppose they did not come from Saul’ s camp to fight with them, but rather out of the caves and holes of the rocks, from which their necessity had now driven them.

Poole: 1Sa 14:12 - We will show you a thing // The Lord hath delivered them

We will show you a thing we having something of importance to communicate to you. A speech of contempt and derision.

The Lord hath delivered them he piously and modestly ascribes the success which he now foresees to God only.

Poole: 1Sa 14:13 - Jonathan and his armourbearer

The Philistines could easily have hindered their ascent, but thought scorn to do it, not questioning but they could cut them off in a moment when they were come up to them according to their invitation.

Jonathan and his armourbearer being endowed with extraordinary strength and courage, and having with incredible boldness killed the first they met with, and so proceeding with success, it is not strange if the Philistines were both astonished and intimidated; God also struck them with a panic terror; and withal, infatuated their minds, and possibly put an evil spirit among them, which in this universal confusion made them conceive that there was treachery amongst themselves, and therefore caused them to sheath their swords in one another’ s bowels, as appears from 1Sa 14:16,20 .

Poole: 1Sa 14:15 - Trembling // In the field // Among all the people // The earth quaked

Trembling a great consternation; partly from this unexpected and prodigious slaughter, which made them suspect there was more than man in the case, and that the Lord (of whose infinite power they had had former experience) was come forth to fight against them; and partly from the Lord, who took away their spirits and strength, and struck them with fear and amazement.

In the field i.e. in the whole host, which as there in the field.

Among all the people i.e. among all the rest of their forces, as well those in the garrison (as it is here explained in the following words) at Michmash, as the spoilers, mentioned 1Sa 13:17 ; the report of this prodigy, and with it the terror of God, speedily passing from one to another.

The earth quaked either,

1. Metaphorically and hyperbolically, the whole land, i.e. the inhabitants of the land, to wit, of the Philistines, trembled. Or rather,

2. Properly, God sent an earthquake among them, which probably overthrew their tents and chariots, and destroyed many of their persons, and scattered the whole host, making them to flee away for their lives.

Poole: 1Sa 14:16 - In Gibeah // The multitude // Melted away // Beating down one another

In Gibeah or, in the hill , as the very same word is rendered, 1Sa 13:16 , and that was the fittest place for watchmen.

The multitude to wit, of that numerous host of the Philistines.

Melted away i.e. were strangely and suddenly dispersed, and put to flight.

Beating down one another either,

1. Accidentally, through hasty flight; or,

2. With design to destroy one another, as the authors or abettors of the present calamity. Possibly God blinded their eyes or their minds, that they could not distinguish friends from foes. Compare Jud 7:22 2Ki 6:18 , &c.; 2Ch 20:23 .

Poole: 1Sa 14:17 - Saul

Saul probably supposed that not only Jonathan, but also some considerable number of his army, was gone, and that by them that slaughter was made.

Poole: 1Sa 14:18 - With the children of Israel

That the priest may put on the ephod, and may inquire of the Lord before the ark what the occasion of this tumult among our enemies is, and what we shall do.

With the children of Israel to wit, in the camp, whither sometimes it was brought; as 1Sa 4:5 ; and now the rather, partly because it was now in an unsettled condition, and without the tabernacle, and therefore easily removed from place to place; and partly because Saul thought to compensate Samuel’ s absence with the presence of the ark.

Poole: 1Sa 14:19

Trouble not thyself in putting on the breastplate, with the ephod, to inquire of God; for I now plainly discern the matter; the business calls not for prayer, but for action. But if it did so, there was the more need of God’ s direction and blessing, that they might act with more success. Herein therefore he shows his impatience in waiting upon God; his hypocrisy, in pretending to religion; and yet his profaneness, in neglecting and despising it.

Poole: 1Sa 14:20

The Philistines slew one another; which might come, either from mistake, of which see on 1Sa 14:16 ; or from mutual jealousies and passions, to which God could easily dispose them.

Poole: 1Sa 14:21 - Which went up with them into the camp

Which went up with them into the camp either by constraint, as servants; or in policy, to gain their favour and protection.

Poole: 1Sa 14:23 - The battle

The battle i.e. the warriors who were engaged in the battle, and were pursuing and fighting with the Philistines.

Poole: 1Sa 14:24 - Were distressed

Were distressed with hunger, and weakness, and faintness, thence arising; and all by reason of the following oath. As Saul’ s intention was good, namely, to execute vengeance upon God’ s and his enemies; so the matter of the obligation was not simply and in itself unlawful, if it had not been so rigorous in excluding all food, without any exception of cases of necessity; and in obliging the people to it under pain of a curse, and an accursed death, 1Sa 14:38,39,44 , which was a punishment far exceeding the fault. None of the people tasted any food; partly in obedience to the king’ s command; and partly for fear of the curse.

Poole: 1Sa 14:25 - All they of the land

All they of the land Heb. all the land , i.e. the people of the land; as it is explained below, 1Sa 14:29 ; and so the word is taken Gen 41:57 . All the Israelites who were with Saul.

Poole: 1Sa 14:26 - The honey dropped

The honey dropped It hath been observed by many travellers and writers, that bees do ofttimes settle themselves, and make their hives and honey, in the trunks of trees, or clefts of rocks, or holes of the earth; and this in divers countries, but eminently in this of Canaan; as may be gathered from Deu 32:13 Psa 81:16 ; whence it was called a land flowing with milk and honey .

Poole: 1Sa 14:27 - Jonathan heard not // His eyes were enlightened

Jonathan heard not being then absent, and in pursuit of the Philistines, divers of the Israelites having joined themselves with him, 1Sa 14:21 .

His eyes were enlightened he was refreshed, and recovered his lost spirits, whereof part went into his optic nerves, and so cleared his sight, which was much darkened by famine, as is usual.

Poole: 1Sa 14:28 - One of the people

One of the people who came along with Saul, whose forces were now united with Jonathan’ s.

Poole: 1Sa 14:29 - The land

The land i.e. the people of the land, the whole army, whom by this rash oath he hath greatly injured. The zeal of defending himself makes him run into the other extreme of accusing his father, and that before the people, whom by this means he might have stirred up to a sedition.

Poole: 1Sa 14:31 - Aijalon

Aijalon either that in Dan, Jos 19:42 ; or rather, that in Judah, 2Ch 11:10 .

Poole: 1Sa 14:32 - The people flew upon the spoil // With the blood

The people flew upon the spoil to wit, at evening, when the time prefixed by Saul was expired.

With the blood not having patience to tarry till the blood was perfectly gone out of them, as they should have done. See Gen 9:4 Lev 17:14 Deu 12:16 . So they who seemed to make conscience of the king’ s commandment for fear of the curse, make no scruple of transgressing God’ s command.

Poole: 1Sa 14:33 - Roll a great stone unto me

He sees their fault, but not his own, in giving the occasion to it.

Roll a great stone unto me that the cattle might be all killed in one place, under the inspection of Saul, or some other appointed by him for that work; and upon the stone, that the blood may sooner and better flow out.

Poole: 1Sa 14:34

And his sheep, which is to be understood out of the foregoing words.

Poole: 1Sa 14:35 - The same was the first altar

Either for a monument of the victory; or rather, for sacrifice, as the next words imply.

The same was the first altar though he had occasion to do so oft ere this time. So this is quoted as another evidence of his neglect of God and his worship. It is true, Saul sacrificed before this, as at Gilgal; but that was upon an old altar, erected by others.

Poole: 1Sa 14:36 - Hither unto God

Remembering Saul’ s contempt of God’ s ordinance the last time, and the in consequence of it; and perceiving Saul ready to run into the same error again, even though he had not now the same pretence of the necessity of haste as before, and that the people were forward to comply with the motion; he gives them this pious and prudent advice.

Hither unto God to wit, to the ark, as above, 1Sa 14:18 .

Poole: 1Sa 14:37

Either,

1. Because he was displeased with Saul for his former neglect, 1Sa 14:18,19 , where he began to ask advice of God, but was so rude and impious as not to tarry for an answer; and therefore it was but a just retaliation, if when Saul did ask, God would not vouchsafe him an answer. Or,

2. To manifest his dislike of the violation of oaths. For although Jonathan might have a fair excuse from his invincible ignorance and urgent necessity; and though Saul had done foolishly in making this oath (which also God would this way discover); yet when once it was made, God would hereby teach them that it should be observed, and that they should abstain even from all appearance of the breach of it.

Poole: 1Sa 14:38 - All the chief of the people

All the chief of the people in the name of all the people, that you may be witnesses, and may see where the fault lies.

Poole: 1Sa 14:39

None of those who either saw Jonathan eating, or heard of it, informed against him; partly because they were satisfied that his ignorance excused him, and that there was some other reason of God’ s not answering; and partly from their great love to Jonathan, whom they would not expose to death for so small an offence.

Poole: 1Sa 14:41 - Give a perfect lot // The people escaped

Give a perfect lot or declare (for giving is oft put for declaring or pronouncing , as Deu 11:29 13:1,2 Pr 9:9 ) the perfect or guiltless person ; i.e. O Lord, so guide the lot, that it may discover who is guilty in this matter, and that it may clear the innocent.

The people escaped to wit, the danger; they were pronounced guiltless.

Poole: 1Sa 14:42

God so ordered the lot; not that he approved Saul’ s execration, 1Sa 14:24 , or his oath that the transgressor should die, 1Sa 14:39 , nor that he would expose Jonathan to death; (for he designed so to rule the hearts of the people, and of Saul also, that Jonathan should not die;) but because he would have the whole matter brought to light; partly, that Saul’ s folly might be chastised, when he saw what danger it had brought upon his eldest and excellent son; partly, that Jonathan’ s innocency might he cleared; and partly, to stablish the authority of kings and rulers, and the obedience which subjects owe to all their lawful commands.

Poole: 1Sa 14:43

I am sentenced to death for it; which is hard measure. He had another answer, that he knew not of his father’ s command; but that being said before, 1Sa 14:27 , it was needless here to repeat it.

Poole: 1Sa 14:44 - Thou shalt surely die

From this and other like expressions of Saul’ s, some gather that he was exceeding prone to the vice of swearing and cursing.

Thou shalt surely die: strange perverseness! He who was so indulgent as to spare wicked Agag, 1Sa 15 , is now so severe as to destroy his own worthy son: he that could easily dispense with God’ s righteous and reasonable command, will not bear the violation of his own rash and foolish command; because his own authority and power is concerned in this, and only God’ s in the other.

Poole: 1Sa 14:45 - With God

With God i.e. in concurrence with God, or by God’ s help he had wrought this salvation. God is so far from being offended with Jonathan, as thou apprehendest, that he hath graciously owned and assisted him in the great service of this day.

Poole: 1Sa 14:46 - Saul went up from following the Philistines

Saul went up from following the Philistines partly because he was discouraged by God’ s refusing to answer him; and partly because his delays had given them occasion to secure themselves.

Poole: 1Sa 14:47 - Took the kingdom // Zobah // He vexed them

Took the kingdom i.e. recovered it, and resumed the administration of it, after he had in a manner lost it, partly by Samuel’ s sentence, 1Sa 13:14 , and partly by the Philistines, who had almost turned him out of it. But now, being encouraged by this success, he returns to the exercise of his kingly office.

Zobah lay not far from Damascus. See 2Sa 8:5 .

He vexed them Heb. he condemned them , he treated them like wicked people, and enemies to God and his people; or, he punished them .

Poole: 1Sa 14:48 - Smote the Amalekites

Smote the Amalekites which is here mentioned only in the general, but is particularly described in the next chapter.

Poole: 1Sa 14:49 - Ishui

Ishui called also Abinadab , 1Sa 31:2 1Ch 8:33 . Ishbosheth, Saul’ s other son, is here omitted, because he intended to mention only those of his sons who went with him into the battles here mentioned, and who were afterwards slain with him.

Poole: 1Sa 14:52

Into his service, or army.

Haydock: 1Sa 14:1 - Bethaven

Bethaven. They pursued the stragglers thither, as well as to Aialon, ver. 31. (Haydock)

Haydock: 1Sa 14:1 - Day

Day, while it was yet dark. (Josephus) ---

This action would seem rash, and contrary to military discipline, which requires that the general should be apprised of any hazardous enterprise. (Calmet) ---

But it is thought that Jonathan was directed by God, who granted him success. (Cornelius a Lapide) ---

The Rabbins say, "every augury which is not like that of Eleazar and Jonathan, is null. If they had done ill,...God would not have heard them." (Kimchi)

Haydock: 1Sa 14:2 - Magron

Magron, a village between Gabaa and Machmas, Isaias x. 28. Hebrew reads "Remmon," which means "a pomegranate tree," and denotes a famous impregnable rock, with extensive caverns, where an equal number of men had formerly saved themselves, Judges xx. 47. (Calmet) (Tirinus) (Menochius)

Haydock: 1Sa 14:3 - Ephod

Ephod; or was high priest, ver. 18. Achias is called Achimelech, chap. xxii. 9. (Calmet) ---

He had succeeded his father, Achitob, in the beginning of Saul's reign, after the former had held the dignity twenty-two years. (Salien, the year of the world 2962.)

Haydock: 1Sa 14:6 - Uncircumcised // It may // Few

Uncircumcised. The Hebrews looked upon the Gentiles as unclean and they, in their turn, spoke of the Jews in the most contemptuous manner. (Calmet) ---

It may. Literally, "if perchance." (Haydock) ---

This does not express any doubt. The hero found himself impelled to undertake this work, but he knew not by what means God would crown it with success. He therefore prays to him in this manner, as Abraham's servant had done, Genesis xxiv. 12. He does not tempt God no more than Gedeon and Moses, who begged that the Lord would manifest his will by miracles. (Calmet) ---

Few. These words are often repeated, (2 Paralipomenon xiv. 11., and 1 Machabees iii. 18,) and were verified, chap. xvii. 47., and Judges vii. 4. (Menochius)

Haydock: 1Sa 14:10 - This shall be a sign

This shall be a sign. It is likely Jonathan was instructed by divine inspiration, to make choice of this sign; otherwise, the observation of omens is superstitious and sinful. (Challoner) (Menochius) (Worthington)

Haydock: 1Sa 14:11 - Philistines

Philistines, probably on the northern rock, as they afterwards climbed up that on the south, (Calmet) where they had not been discovered. (Salien)

Haydock: 1Sa 14:12 - A thing

A thing, making you pay dear for this temerity. Herodotus (v.) mentions, that the Peonians were commanded by the oracle not to attack the Perinthians, unless they were challenged. They did so, and gained a complete victory.

Haydock: 1Sa 14:14 - Day

Day. Varro, &c., allow 120 feet, Columella only 70, for a day's work, so that these twenty men were slain in the space of 60 or 35 feet. Louis de Dieu rejects all the other versions, and would translate the Hebrew "in almost the half of the length of a furrow, and in the breadth which is between two furrows in a field," so that the enemy would be very close together. Literally, "almost in the half of a furrow of a yoke of the field," which seems rather to be understood of the length, (Calmet) if indeed it have any meaning. Protestants are forced to help out the text: "within as it were a half acre of land, which a yoke of oxen might plough. " (Haydock) ---

But a whole acre was the usual allowance. (Menochius) ---

Hallet observes, "the Septuagint read the Hebrew in a different manner, and have rendered the verse thus, 'That first slaughter was....of about twenty men, with darts, and stones, and flints of the field:' I suppose the read, Betsim ubomauth." Kennicott adds, and ubgomri, as the Arabs still use gomer, to denote "a small flint." (Golius) (Haydock)

Haydock: 1Sa 14:15 - Miracle

Miracle. Hebrew charada, "consternation or trembling," a panic fear, as the Philistines imagined that all the army of Israel had got into the camp. "In the terrors sent by demons, ( or superior beings) even the sons of the gods flee away." (Pindar. Nem.) The earth quaked (Calmet) to increase the enemies' apprehensions, so that those who had gone out to plunder, hearing of the disaster, which report had greatly magnified, and all the people feeling this unusual and alarming motion of the earth, perceiving that God was fighting against them, and trembled. (Haydock)

Haydock: 1Sa 14:16 - Gabaa // Overthrown

Gabaa, where they were stationed to observe the enemies' motions, and to give notice of them to Saul, at Remmon, ver. 2. (Calmet) ---

Overthrown. Hebrew, "melted down, (without courage) and they went crushing" one another is the narrow passes, (Haydock) and turning their arms against all they met. (Josephus)

Haydock: 1Sa 14:17 - Were not

Were not. Hebrew, "when they had numbered, behold Jonathan, &c., not" in the number. (Haydock)

Haydock: 1Sa 14:18 - Ark

Ark. Septuagint, "the ephod." (Kimchi, &c.) ---

Spencer follows the sentiment of the Rabbins, and explains it of a little box, in which the ephod and pectoral were placed, when they were brought to the army. But what need of this explication? (Calmet) ---

How the oracle was given is uncertain. (Menochius)

Haydock: 1Sa 14:19 - Hand // Optimis auspiciis ea geri, quæ pro Reip. salute fierent

Hand. He prayed with his hands extended. Saul believed that God had sufficiently intimated his will, by affording such a favourable opportunity. "The best of omens is to revenge our country's wrongs." (Hector. Iliad.) (Menochius) ---

Optimis auspiciis ea geri, quæ pro Reip. salute fierent, was the observation of Q. F. Maximus. Senect. (Calmet) ---

Saul did not wait for God's answer, and therefore had nearly lost his son by a rash vow, and by too eager zeal. (Worthington)

Haydock: 1Sa 14:21 - Before // Camp

Before; that is, for some time, as slaves. (Menochius) ---

Having retired to their camp, to avoid the plunderers, (Calmet) they rose upon their oppressors, as Christian slaves have often done upon the Turks, when a galley has been engaged, and fallen into the hands of their friends. (Menochius) ---

Camp. Hebrew adds, "round about," as if they guarded the baggage, (Piscator) or had retreated thither form the environs. (Calmet)

Haydock: 1Sa 14:22 - And there

And there, &c. This is not found in Hebrew, &c., nor in many Latin copies. The Septuagint specify the number, (ver. 24) where it is not in the original. (Calmet)

Haydock: 1Sa 14:24 - Together // Food

Together. Which interpretation is more natural (Calmet) than the Protestants "where distressed,...for Saul had adjured," &c. (Haydock) ---

Septuagint, "And all the people was with Saul, about 10,000, and the war was spread through all the city in Mount Ephraim, and Saul was guilty of great ignorance that day, and he adjures (Haydock; or cursed) the people," &c. He saw not that he was acting against his own interest. The sequel does not evince that God approved of his conduct. But the people were to be taught not to make light of oaths, nor to neglect the curses which their rulers should denounce. (Calmet) ---

Food. Literally, "bread," which comprises all sorts of food, honey, &c., (ver. 25.; Haydock) but not drink, which might lawfully have been taken, as thirst is more difficult to bear. (Menochius) ---

Salien (the year of the world 2964) defends the conduct of Saul, and condemns Jonathan.

Haydock: 1Sa 14:25 - Ground

Ground. Even still travellers perceived the smell of honey very frequently in that country. (Maundrell) ---

The people use honey almost in every sauce and in every repast. Virgin assures us, that "bees dwell in holes under ground, in hollow stones, and trees." (Georg. iv.) The Scripture frequently mentions honey flowing, Exodus ii. 8., Psalm lxx. 17., and Job xx. 17. Mella fluant illi, ferat & rubus asper amomum. (Virgil, Eclogues iii.)

Sanctius says, that in Spain, streams of honey may be seen on the ground; and Maldonet[Maldonat?] observes, that the countrymen get a livelihood by gathering it from the trees in Betica, or Andalusia.

Haydock: 1Sa 14:27 - Enlightened // Tenebræ oboriuntur, genua inedia succedunt. Perii, prospicio parum

Enlightened. Extreme hunger and fatigue hurt the eyes, Jeremias xiv. 6. Sanctius saw a man who through fasting lost his sight, and recovered it again as soon as he had eaten. This is conformable to the observations of Hippocrates, and to nature. (Calmet) ---

Tenebræ oboriuntur, genua inedia succedunt. Perii, prospicio parum. "Through hunger....I see but little." (Plautus.) (Haydock)

Haydock: 1Sa 14:29 - Land

Land. Chaldean, "the people of the land." (Menochius) ---

He speaks his sentiments freely. But we ought not to find fault, in public, with the conduct of the prince. (Calmet) ---

The people might have eaten a little without stopping the pursuit, as they generally carried provisions with them, or might find some easily on the road, so as to run with fresh vigour, (See Josue x.) and make ample amends for the time that they were delayed. (Haydock)

Haydock: 1Sa 14:31 - Aialon

Aialon, in the tribe of Dan. It might be about ten miles from Machmas.

Haydock: 1Sa 14:32 - Blood

Blood, contrary to a two-fold law, Genesis ix. 4., and Leviticus xvii. 14. The blood ought to have been carefully extracted and buried. (Calmet) ---

This was another bad effect of Saul's rash oath. (Worthington)

Haydock: 1Sa 14:34 - With the blood

With the blood, as you have done. (Menochius)

Haydock: 1Sa 14:35 - First

First. Saul begins to exercise himself in acts of religion, which only belonged to a prophet, &c. He thought he might do so in quality of king, thus consecrating a monument of his victory to the God of armies. It was perhaps the very stone on which the oxen had been just before killed for the people. (Calmet)

Haydock: 1Sa 14:36 - God

God, to consult him, whether the enterprise met with his approbation. Saul is too eager to follow his own prudence. (Haydock) ---

He would not before wait for God's answer; (ver. 19) now he can get none. (Worthington)

Haydock: 1Sa 14:38 - Corners

Corners, to the very last; or all the princes, Judges xviii. 9.

Haydock: 1Sa 14:39 - Gainsayed him

Gainsayed him, out of respect. Saul gives another proof of his precipitation, in swearing; and the people, by this silence, acquiesce, not suspecting that Jonathan could have offended in what he had done. (Calmet) ---

One of them, at least, knew that he had transgressed the order of his father, ver. 28. But extreme necessity might plead his excuse. (Haydock) ---

They might be silent through fear, or reverence, without giving their consent. (Salien)

Haydock: 1Sa 14:41 - A sign

A sign, (judicium;) "pass sentence;" declare why, &c. (Haydock) ---

Hebrew, "give purity." Shew who is innocent. (Calmet) ---

Septuagint, "give the proofs" by the Thummim, which they seem to have read. (Calmet)

Haydock: 1Sa 14:42 - Jonathan was taken

Jonathan was taken. Though Jonathan was excused from sin, through ignorance of the prohibition, yet God was pleased on this occasion to let the lot fall upon him, to shew to all, the great obligation of obedience to princes and parents, (Challoner) the sacred nature of an oath, and at the same time to give Saul a warning not to swear rashly. (Calmet) ---

How must he have been afflicted, when he saw that he had brought his beloved son into such danger! (Menochius)

Haydock: 1Sa 14:44 - Die

Die. We may here admire the respect which the ancients had for an oath, without seeking for any modification; and the blindness of Saul, who condemns his son with as much haste as he had pronounced the curse, thinking thus to honour God. The thing surely required some deliberation, and he ought to have consulted the Lord about it. The action of Jonathan was not criminal, and the former silence of God did not prove that he deserved death. (Calmet) ---

If it had, the people would never have been able to have rescued him, no more than the unhappy Achan, Josue vii. (Haydock) ---

If Saul had been more enlightened, and more humble, he would have concluded that God was displeased at him, and not at Jonathan. (Calmet) ---

Yet Cajetan and Serarius find fault with the latter. (Menochius)

Haydock: 1Sa 14:45 - The people // Ground // With God // Die

The people, directed probably by the high priest, who pronounced the oath null. (Salien) ---

Ground. He shall not be hurt. (Menochius) ---

With God. He has been visibly "the minister of God's mercy." (Septuagint) ---

Die. They obtained his pardon. They ought not to have permitted the king's oath to be put in execution, as it was so horribly unjust. (Grotius, Jur. ii. 13, 6.) (Calmet)

Haydock: 1Sa 14:47 - Soba // Overcame

Soba, in the north. (Menochius) ---

Rohab was the capital of another part of Cœlosyria, 1 Paralipomenon xviii. 3., and 2 Kings x. 6. ---

Overcame. We are not to judge of the virtue of a man from his success in the world. (Calmet) ---

Under the reign of Saul, the tribe of Ruben overcame the Agarites, 1 Paralipomenon v. 10, 18. (Salien, the year of the world 2965.)

Haydock: 1Sa 14:48 - Amalec

Amalec. The particulars of this war will be given [in] chap. xv., as it explains the cause of Saul's rejection, and David's advancement to the throne. (Salien)

Haydock: 1Sa 14:49 - Sons // Jessui

Sons, who accompanied Saul in his wars. Isboseth was too young. ---

Jessui is called Abinadab, 1 Paralipomenon viii. 33. (Calmet)

Haydock: 1Sa 14:50 - Achinoam

Achinoam. After he came to the throne, he had Respha, 2 Kings iii. 7. (Menochius)

Gill: 1Sa 14:1 - Now it came to pass upon a day // that Jonathan the son of Saul said unto the young man that bare his armour // come and let us go over to the Philistine garrison that is on the other side // but he told not his father

Now it came to pass upon a day,.... At a certain time, a little after the garrison of the Philistines had made the movement, 1Sa 13:23 and it is not to be taken strictly for the day time; for it is probable it was in the night that the following proposal was made, and began to be carried into execution; for Josephus ^k says it was day light when Jonathan and his armourbearer came to the camp of the Philistines; he had formed his scheme perhaps the night before, and he and his man set out in the night time, and by break of day came up to the garrison, as after related:

that Jonathan the son of Saul said unto the young man that bare his armour; as was usual in those times for generals of armies to have such, and so in later times; such were Automedon to Achilles, and Achates to Aeneas, as Grotius observes:

come and let us go over to the Philistine garrison that is on the other side; that is, go over the valley which lay between Michmash and Gibeah, to the Philistines, that lay on the other side the valley beyond it; and so was not in it, but at a pass on the hills, at the bottom of which this valley lay, and could be seen at a distance, and pointed at with the finger, as Jarchi notes:

but he told not his father; lest he should disapprove of his project, and hinder him from pursuing it; and had not his spirit been stirred up to this by the Lord, of which he was fully persuaded, he would have acted not only a rash part, but contrary to military discipline, in engaging in an enterprise without the knowledge and direction of his general; unless we can suppose he had all unlimited commission from his father to attack the enemy, at discretion, at any time, and any where.

Gill: 1Sa 14:2 - And Saul tarried in the uttermost part of Gibeah // under a pomegranate tree // under Rimmon // which is in Migron // and the people that were with him were about six hundred men

And Saul tarried in the uttermost part of Gibeah,.... Not daring to go out against the Philistines, but remained in the furthest part of Gibeah, at the greatest distance from the camp of the Philistines, in the strongest part of the city, or deeply entrenched in the outer, part of it in the field:

under a pomegranate tree; where were his headquarters; his tent or pavilion was erected under a large spreading pomegranate, which protected him from the heat of the sun: or

under Rimmon; the rock Rimmon; under the shelter of that, and in the caverns of it; where a like number of Benjaminites he now had with him formerly hid themselves, Jdg 20:47.

which is in Migron; a part of Gibeah, or rather of the field of Gibeah, so called; for near it it certainly was; and is also mentioned along with Michmash, and as lying in the way of the march of Sennacherib king of Assyria, to Jerusalem, Isa 10:28.

and the people that were with him were about six hundred men; which is observed to show that no addition was made to his little army; it was the same it was when he came thither, the people did not flock to his assistance, being in fear of the army of the Philistines, which was so powerful; see 1Sa 13:15.

Gill: 1Sa 14:3 - And Ahiah the son of Ahitub, Ichabod's brother // the son of Phinehas // the son of Eli // the Lord's priest in Shiloh // wearing an ephod // and the people knew not that Jonathan was gone

And Ahiah the son of Ahitub, Ichabod's brother,.... Ichabod was the child that Phinehas's wife bore prematurely on hearing the news of the ark being taken and of the death of her husband and father-in-law, which name she gave him on that account, and died; see 1Sa 4:19, he, it seems, had an elder brother, called Ahitub, who died young, and this Ahiah was the son of him; for not he, but Ahitub, was Ichabod's brother:

the son of Phinehas; so Ichabod was:

the son of Eli; so Phinehas was:

the Lord's priest in Shiloh; this refers not to Ahiah for he was not now priest in Shiloh, which was destroyed: and besides, he was now in the camp of Saul; but to Eli, who when living exercised the priest's office in Shiloh:

wearing an ephod; as Ahiah now did; not such as common priests wore, but the ephod the high priest wore, which had the breastplate of judgment, the Urim and Thummim, in it, by which inquiry was made, 1Sa 14:37. The meaning of all this is, that the high priest is now with Saul, and the ark also, which and the high priest might be sent for on this occasion, 1Sa 14:18.

and the people knew not that Jonathan was gone; or they would have gone with him, namely, the military men that were particularly with him; he and Saul were in two different parts of Gibeah, with distinct bodies of men; whether the thousand that Jonathan first had with him all continued is not certain; it seems probable they did not; it can hardly be thought he should have more with him than were with Saul; see 1Sa 14:2, though from 1Sa 14:17 they seem now to have been together.

Gill: 1Sa 14:4 - And between the passages by which Jonathan sought to go over unto the Philistines' garrison // there was a sharp rock on the one side, and a sharp rock on the other side // and the name of the one was Bozez, and the name of the other Seneh

And between the passages by which Jonathan sought to go over unto the Philistines' garrison,.... One of which is called the passage of Michmash, 1Sa 13:23 and was that by which they went from Gibeah to Michmash; the other, which might be called the passage of Gibeah, was that by which they went from Michmash to Gibeah, and in effect was but one; and this was seized by the garrison of the Philistines, on that part of it which was towards Michmash; so that there was no way of access to the camp of the Philistines, which Jonathan therefore proposed to go over to and destroy, but his difficulties were very great:

there was a sharp rock on the one side, and a sharp rock on the other side; not that there was on each side of the passage or passages to the right and left a cragged rock, between which men passed as they went from place to place; for the position of them in the next verse shows the contrary; but there was "the tooth of a rock" ^l, as it is in the original text; or a promontory or prominence on the one side towards Michmash, which stood out like a tooth; and another promontory or prominence on that towards Gibeah; so that both must be gone over to get to the camp, the only passage being guarded by the garrison; and indeed it seems to me there was but one rock, and two precipices at the opposite parts of it, and which stood between the passages, which precipices must be climbed over:

and the name of the one was Bozez, and the name of the other Seneh; which, according to the Targum, the one signifies "lubrication", being smooth and slippery, and the other "treading", being more trodden and beaten: but Hillerus ^m derives both from clay, which seems not so agreeable to a rock; though in another place ⁿ he makes the former to have its name from whiteness, which is the colour of some rocks and clifts; and one should think the latter rather has its name from bushes, brambles, and thorns, that might grow upon it.

Gill: 1Sa 14:5 - The forefront of the one was situate northward, over against Michmash // and the other southward, over against Gibeah

The forefront of the one was situate northward, over against Michmash,.... The northern precipice of this rock was towards Michmash, where the Philistines lay encamped, and where was the passage of Michmash the garrison went into and possessed:

and the other southward, over against Gibeah; the southern precipice faced Gibeah, and both precipices were to be got over before he could get to the garrison, these lying between the two passages; the one at one end, called the passage of Michmash, the other at the other, which might be called the passage of Gibeah.

Gill: 1Sa 14:6 - And Jonathan said to the young man that bare his armour // come, and let us go over unto the garrison of these uncircumcised // it may be that the Lord will work for us // for there is no restraint to the Lord to save by many or by few

And Jonathan said to the young man that bare his armour,.... A second time, as Abarbinel thinks; the young man giving no answer to him the first time, perhaps through fear, he repeats it, and enlarges upon it for his encouragement:

come, and let us go over unto the garrison of these uncircumcised; as these Philistines were, whereas several of the other nations, though Heathen, were circumcised; as the Edomites, Arabians, and others; and this Jonathan observes to the young man, in hope that they being such the Lord would deliver them into their hand:

it may be that the Lord will work for us; a sign, as the Targum, a miracle, as indeed he did; and of which Jonathan was persuaded in his own mind, though he did not choose to express himself in a confident way; not knowing in what manner, and whether at this time the Lord would appear, and work salvation and deliverance; and yet had a strong impulse upon his mind it would be wrought, and therefore was encouraged to try this expedient:

for there is no restraint to the Lord to save by many or by few; he is not limited to numbers, and can easily work salvation by a few as by many. It is no difficult thing to him to save by few, nor can anything hinder him, let the difficulties be what they will, when he has determined to deliver his people.

Gill: 1Sa 14:7 - And his armourbearer said unto him // do all that is in thine heart // turn thee // behold, I am with thee, according to thy heart

And his armourbearer said unto him,.... Very readily and cheerfully:

do all that is in thine heart; whatever is thy pleasure, that thou hast a mind to do, that is upon thy heart, and thou art desirous of, and strongly inclined and affected to:

turn thee; which way thou wilt, towards the garrison of the Philistines, or elsewhere:

behold, I am with thee, according to thy heart; I will go with thee wherever thou goest, and do whatsoever thou wouldest have me to do; I am at thy command, and according to thy wish and desire, and in all things subject to thy will; I am as thine own heart.

Gill: 1Sa 14:8 - Then said Jonathan, behold, we will pass over to these men // and we will discover ourselves to them

Then said Jonathan, behold, we will pass over to these men,.... Over the precipices to them, as steep and as cragged as they are:

and we will discover ourselves to them; present themselves to them at daylight, and let them know plainly who they were, that they were Hebrews.

Gill: 1Sa 14:9 - If they say thus unto us // tarry until we come to you // then we will stand still in our place // and will not go up unto them

If they say thus unto us,.... By this and what follows he gives his man a sign by which both might know how they should conduct themselves in this expedition, and what would be the issue, whether they should succeed or not: should they say,

tarry until we come to you; this, as it would express boldness in the men of the garrison, and show that they were ready to come out and fight, would portend evil, and then what they had to do was to be upon the defensive:

then we will stand still in our place; wait till they came to them, and make the best defence of themselves as they could, showing as little fear as possible, and not attempting to retreat and flee:

and will not go up unto them; neither go backwards nor forwards; not backward, which would show fear; nor forward, to expose themselves to too much danger from the garrison, they appearing to be bold and intrepid.

Gill: 1Sa 14:10 - But if they say unto us, come up unto us // then we will go up // for the Lord hath delivered them into our hands

But if they say unto us, come up unto us,.... Which however spoken in contempt of them, yet would discover some fear, that they did not care to come out of their hold to them, and expose themselves to any danger; and besides being bid to come up, though it might be in a sneering ironical way, as supposing it impracticable for them; yet this would lead them on to make the attempt; and while the men were careless and secure, they might obtain their point:

then we will go up: the precipice, which was supposed impassable:

for the Lord hath delivered them into our hands: they being afraid to come out, and scornful and self-confident in their garrison: and this shall be a sign unto us; a direction how to behave, what steps to take, and a confirming sign assuring of success. Bishop Patrick and others observe, from Herodotus ^o, something similar to this, of the Paeonians, who went to war with the Perinthians, directed by the oracle; and were ordered that if the Perinthians provoked them to fight, calling them by name, then they should invade them; but, if not, should abstain; and so they did, and overcame; for when they met, there were three single combats; in the two first the Perinthians were conquerors, and began to triumph and insult; upon which the Paeonians said to one another, now is the oracle fulfilled, now is our business, and so fell upon them, and left few of them.

Gill: 1Sa 14:11 - And both of them discovered themselves unto the garrison of the Philistines // and the Philistines said, behold, the Hebrews came forth out of the holes where they had hid themselves

And both of them discovered themselves unto the garrison of the Philistines,.... They passed over the valley that lay between Michmash and Gibeah, and presented themselves at the bottom of the hill or rock on which the garrison was, to the open view of it; and who might easily discern who they were, that they were Hebrews, as they did, as follows:

and the Philistines said, behold, the Hebrews came forth out of the holes where they had hid themselves, being in want of provisions, and almost starved, and so obliged to come out to seek for sustenance; see 1Sa 14:6.

Gill: 1Sa 14:12 - And the men of the garrison answered Jonathan and his armourbearer // come up to us, and we will show you a thing // and Jonathan said unto his armourbearer, come up after me // for the Lord hath delivered them into the hand of Israel

And the men of the garrison answered Jonathan and his armourbearer,.... The guards that were set to watch the garrison, who descrying them, called to them, and said:

come up to us, and we will show you a thing; we have something to say to you, a pretty thing to show you, when you shall pay dear for your boldness and impudence, in daring to come so near; not imagining that they could come, or would dare to attempt to come any further:

and Jonathan said unto his armourbearer, come up after me; follow me, and never fear but we will find a way to come up to them, however difficult it may be:

for the Lord hath delivered them into the hand of Israel; he knew by their language that God had given them a spirit of fear, that they durst not come out of their hold, and come down to them; and that he had cast them into a spirit of security and vain confidence, that they could never come at them, and give them any trouble; and from thence he concluded deliverance was at hand for the people of Israel, he seeking not his own private interest and glory, but the public good; and which he was ready to ascribe not to his own valour and courage, but to the power, kindness, and goodness of God.

Gill: 1Sa 14:13 - And Jonathan climbed up upon his hands and upon his feet // and his armourbearer after him // and they fell before Jonathan, and his armourbearer slew after him

And Jonathan climbed up upon his hands and upon his feet,.... He did not attempt to go up the way or pass the Philistines kept, but turned aside and climbed up a precipice thought inaccessible, and came upon them unseen, and at unawares; for had he attempted to come up in any part where he was seen, they could easily have beat him down, and prevented his ascent; but though the place he climbed was so very steep and cragged, yet going on all four, as we say, he surmounted the difficulty; for he took this method of going on his hands and feet, not so much that he might not be seen; but because otherwise he could not have got up, not being able to stand on his feet; some think it was the precipice called Bozez he climbed, which, according to the Targum, had its name from its being lubricous and slippery:

and his armourbearer after him; who clambered up in the same manner, in imitation of his master, and as taught and directed by him:

and they fell before Jonathan, and his armourbearer slew after him; Jonathan, coming upon them at an unawares, knocked them down; or falling upon them, and laying about him with great dispatch, wounded them, and laid them prostrate to the ground; and his armourbearer following them, put them to death, dispatched them at once; and so between them both made quick riddance of them.

Gill: 1Sa 14:14 - And the first slaughter which Jonathan and his armourbearer made was about twenty men // even within as it were an half acre of land

And the first slaughter which Jonathan and his armourbearer made was about twenty men,.... Or the first blow they struck, as the Targum, they killed about twenty men; that is, they did not stop smiting, but followed their blows so quickly, that in a very little time, as well as in a very small space of ground, so many were killed:

even within as it were an half acre of land, which a "yoke" of oxen might plough; that is, in one day; the word is used for a furrow, Psa 129:3 and is supposed by some ^p to be the length of one furrow; but if so, it must be a circular furrow; so much ground was given to Horatius Cocles as could be ploughed round about in one day, for his brave opposition to Porsena, king of the Etruscans, when he endeavoured to restore the family of the Tarquins ^q. This was a space of ground which the Romans call "actus", a measure of land one hundred and twenty feet square, which being doubled made an acre, called by them "jugerum", being as much as a yoke of oxen could plough in one day, as Pliny says ^r; so that an acre was two hundred and forty feet long, and one hundred and twenty broad, and contained an area of 28,800 four square Roman feet; and this space here mentioned, which was half an acre, contained 14,400 Roman feet ^s; and within this space of ground, without going any further, twenty men were killed, which struck a panic into the whole garrison and host, supposing there was a large army of men behind them coming on, as follows. The Septuagint version renders these words as representing the slaughter made "with darts, and the casts of stones, and flints of the field" ^t.

Gill: 1Sa 14:15 - And there was trembling in the host in the field // and among all the people // the garrison // and the spoilers they also trembled // and the earth quaked // so that it was a very great trembling

And there was trembling in the host in the field,.... Belonging to Michmash, where the army lay encamped:

and among all the people; the inhabitants of Michmash, or that attended the army, and furnished them with provisions, trafficking with them; the common people, as distinguished from the soldiers:

the garrison; those that were in it, who did not sally out, but perceiving a great slaughter made of their outer scouts, were seized with a panic:

and the spoilers they also trembled; who had been about the country, ravaging and plundering it, and were returned with their booty; see 1Sa 13:17.

and the earth quaked; the inhabitants of it thereabout, or the earth itself literally; a real earthquake was caused at the same time, which increased the terror:

so that it was a very great trembling; both with respect to the numbers that were affected with it throughout the camp and garrison, and the causes of it; the terrible apprehension they had of a large army just ready to rush upon them; the earth quaking and opening in various places, threatening to swallow them up; and perhaps suspicions of treachery among themselves, they consisting of various nations, and some among them Hebrews; hence they fell upon and slew one another, 1Sa 14:20, or "a trembling of God" ^u; either in the same sense to which we translate it, as cedars of God, flame of God, &c. that is, large and great ones; or which came from God; it was he that sent this trembling among them, struck their minds with fear and dread, so that they were in the utmost consternation, and knew not what to do, nor which way to take, and had no heart to oppose the enemy, and defend themselves.

Gill: 1Sa 14:16 - And the watchmen of Saul in Gibeah of Benjamin looked // and, behold, the multitude melted away

And the watchmen of Saul in Gibeah of Benjamin looked,.... The city of Gibeah was built on an hill, from where it had its name; and these watchmen or sentinels of Saul were set by him no doubt in the highest part of it, whereby they could overlook the army of the Philistines as they lay encamped, and could observe their motions, and give notice accordingly; and it being now broad day light, could see the condition they were in:

and, behold, the multitude melted away; like snow gradually, and yet apace; they could discern their numbers lessening more and more, through the slaughter of many made among them by one another, and the flight of others; and they went on beating down one another; they could perceive they fled with great precipitation, throwing one another down in running, tumbling over one another, and trampling on each other which were in their way.

Gill: 1Sa 14:17 - Then said Saul unto the people that were with him // number now, and see who is gone from us // and when they had numbered // behold, Jonathan and his armourbearer were not there

Then said Saul unto the people that were with him,.... To some of the officers, particularly the muster master:

number now, and see who is gone from us: for he concluded that this agitation and confusion in the host of the Philistines were occasioned by an enterprise of some of his men, who by some stratagem or another had thrown them into this disorder:

and when they had numbered: which was soon done, being but six hundred men in all:

behold, Jonathan and his armourbearer were not there; from whence it might be inferred, that this commotion the Philistines were in was occasioned by an onset of theirs on the outer guards or sentinels of their garrison or army, which had alarmed them.

Gill: 1Sa 14:18 - And Saul said unto Ahiah, bring hither the ark of the Lord // for the ark of God was at that time with the children of Israel // bring hither the ark of the Lord

And Saul said unto Ahiah, bring hither the ark of the Lord,.... That he, the high priest, might put on the ephod, with the Urim and Thummim, and inquire by them of the Lord before it, concerning the affair of Jonathan, what he had done, and the agitation that was in the host of the Philistines; so the Septuagint version, "bring the ephod", of which, with the Urim and Thummim, Kimchi interprets it; and ask, whether it was right for him to go out unto them, or continue where he was:

for the ark of God was at that time with the children of Israel; and so it always was, except a few months it was in the hands of the Philistines; so it was at Kirjathjearim, where it was last. Jarchi thinks a word is wanting, and to be supplied thus,"the ark of God was there at that time with the children of Israel,''at Gibeah; perhaps it might be removed first to Gilgal, when Saul and Samuel were there, and when they came to Gibeah it was brought along with them; but the last words may be considered as a distinct clause, and, literally tendered, are, "and the children of Israel": which Abarbinel accounts for thus, and Saul said this:

bring hither the ark of the Lord; and the children of Israel said so likewise, joined with him in it: though the ark had been with Saul, and the people, some time, and also the high priest, yet we do not find that Saul in all his straits and difficulties consulted the Lord before; but perceiving something extraordinary was doing, and might turn to his advantage, he begins to inquire.

Gill: 1Sa 14:19 - And it came to pass, while Saul talked with the priest // that the noise that was in the host of the Philistines went on, and increased // and Saul said unto the priest, withdraw thine hand

And it came to pass, while Saul talked with the priest,.... With Ahiah about bringing the ark, and inquiring before it:

that the noise that was in the host of the Philistines went on, and increased; the shrieks and cries of those that were beat down and trampled upon, and were bruised and wounded; and indeed the cry of the whole host, being alarmed with the enemy being upon them, or among them; and it seems that not only their motions could be seen, but the noise of them heard at this distance:

and Saul said unto the priest, withdraw thine hand; from putting on the ephod, or opening the breastplate of Urim and Thummim, or placing the ark in a proper position, to inquire before it, or from lifting up both hands in prayer for direction. Saul by the noise he heard concluded the army of the Philistines was routed, and therefore there was no need to consult the Lord, and he had no leisure for it; no time was to be lost, the advantage was to be taken directly, and the enemy pursued, to complete the victory. The Jews look upon this as a piece of profaneness in Saul, as no doubt it was, and reckon it one of the sins for which his kingdom was not prolonged ^o.

Gill: 1Sa 14:20 - And Saul, and all the people that were with him, assembled themselves // and they came to the battle // and, behold, every man's sword was against his fellow // very great discomfiture

And Saul, and all the people that were with him, assembled themselves,.... The six hundred men that were with him, unless we can suppose the 1000 that had been with Jonathan in Gibeah were here still, see 1Sa 13:2.

and they came to the battle; to the field of battle, the place where the army of the Philistines had lain encamped:

and, behold, every man's sword was against his fellow; taking one another for Hebrews, or treacherous and disaffected persons; so that, though the Israelites had neither swords nor spears, they needed none, for the Philistines destroyed one another with their own swords; and there was a

very great discomfiture; noise, tumult, confusion, slaughter, and destruction.

Gill: 1Sa 14:21 - Moreover, the Hebrews that were with the Philistines before that time // which went up with them into the camp from the country round about // even they also turned to be with the Israelites that were with Saul and Jonathan

Moreover, the Hebrews that were with the Philistines before that time,.... Who either were their servants and bondsmen they brought along with them, or such in whose cities they dwelt, or had taken as they came along, and forced into their army; or it may be some of them were renegades from the Israelites, deserters, who for safety and subsistence betook themselves to them as the stronger party. The Greek version reads,"the servants that were with the Philistines:"

which went up with them into the camp from the country round about; either willingly or by force; the words, "from the country", are not in the text, wherefore some observe, as Kimchi and Abarbinel, that this respects their being round about the camp, and that they were not within it, but without it, that if possible they might escape fighting against the Israelites:

even they also turned to be with the Israelites that were with Saul and Jonathan; who were now joined; when they saw the dread and confusion in the camp of the Philistines, and them destroying one another, and the Israelites prevailing over them, victorious and pursuing, they took part with them, and assisted them in completing the victory.

Gill: 1Sa 14:22 - Likewise all the men of Israel which had hid themselves in Mount Ephraim // they heard that the Philistines fled // even they also followed hard after them in the battle

Likewise all the men of Israel which had hid themselves in Mount Ephraim,.... In the caves and rocks, thickets and pits there, see 1Sa 13:6 when

they heard that the Philistines fled; now being delivered from their fears, and thinking themselves safe, ventured out of their lurking places:

even they also followed hard after them in the battle; they joined the pursuers who came their way, and stuck to them, and closely pursued the flying army of the Philistines. According to Josephus ^p, the army of Saul was now increased to 10,000.

Gill: 1Sa 14:23 - So the Lord saved Israel that day // and the battle passed over unto Bethaven

So the Lord saved Israel that day, &c. And a wonderful salvation it was, that two men should throw such a vast army into confusion, which issued in the utter rout and destruction of them; this only could be of the Lord, to whom it is justly ascribed, and was the effect of his sovereign good will and pleasure, and of his unmerited goodness; a free favour bestowed on an undeserving prince, who had behaved ill to his prophet at Gilgal, and now to him and his high priest at Gibeah:

and the battle passed over unto Bethaven; the men of battle or war; those that made war, as the Targum, these pursued and went as far as Bethaven, or rather "passed Bethaven" ^q; they not only, went as far as that, but "from" it, as Ben Gersom and Abarbinel interpret it; they passed that place, and went on from thence in pursuit of the Philistines; for their camp at Michmash was eastward from this place, and had it on the east, 1Sa 13:5.

Gill: 1Sa 14:24 - And the men of Israel were distressed that day // saying, cursed be the man that eateth any food until the evening // that I may be avenged on mine enemies // so none of the people tasted any food

And the men of Israel were distressed that day,.... By reason of the following order Saul gave with an oath, forbidding any to taste meat till evening, when the people were faint and weary, which is the common sense of interpreters; but Jarchi interprets it, the men of Israel were ready, forward, and hasty, and drew nigh to fight with the Philistines, and so refers it to the persons before mentioned, who came out of their lurking places; and this sense is approved of by Abarbinel: "for", or "and Saul had adjured", or "did adjure the people"; or willed them, signified to them his will and pleasure, which would not have been so much amiss, had he not annexed a curse to it, as follows:

saying, cursed be the man that eateth any food until the evening: or "bread", which comprehends all food, and among the rest honey; the design of which was, that no time might be lost, and that he might make the victory over the Philistines, and their destruction, as complete as possible; though it may seem a little too hard and severe upon the people, and too imperious in him, as well as imprudent; since a little refreshment would have animated and enabled them to have pursued their enemies with more ardour and rigour; and yet by the lot afterwards made, it seems to have been countenanced by the Lord:

that I may be avenged on mine enemies; who long tyrannised over the people of Israel, more or less for many years, and lately had sadly spoiled and plundered them:

so none of the people tasted any food; so observant were they of, and so obedient to the order of their king, and so much awed by the oath or imprecation annexed to it; though they were faint and hungry, and had an opportunity of refreshing themselves as follows, which was no small temptation to disobedience.

Gill: 1Sa 14:25 - And all they of the land came to a wood // and there was honey upon the ground

And all they of the land came to a wood,.... Which lay between Bethaven and Aijalon; by whom are meant not all the inhabitants of the land of Israel, but all that came with Saul and Jonathan, and that joined them in the pursuit:

and there was honey upon the ground; which dropped upon it, as in the following verse, or where it was produced by bees; for Aristotle ^r reports, that bees in some places make their combs upon the ground; this was wild honey, which Diodorus Siculus ^s speaks of as common in Arabia, and which perhaps John the Baptist ate of, Mat 3:4. Jarchi says, this was the honey of canes, or sugar canes, which grew in the land of Israel; and affirms from Nathan an Ishmaelite, that in the Ishmaelitish or Arabic language they call honey, sugar; but neither of these can be proved.

Gill: 1Sa 14:26 - And when the people came into the wood, behold, the honey dropped // but no man put his hand to his mouth // for the people feared the oath

And when the people came into the wood, behold, the honey dropped,.... Either from trees, which produced it; so Diodorus Siculus ^t speaks of trees in some countries which produce honey; or from the sugar canes, as Jarchi; or rather from the honeycombs which were framed in trees by bees; so Hesiod ^u speaks of bees making their nests or combs in trees. Ben Gersom thinks that bee hives were placed here in rows by the wayside, from whence the honey flowed; or "went" ^w, or there was a going of it; perhaps the combs being pressed by the Philistines as they fled: the land of Canaan was a land flowing with milk and honey:

but no man put his hand to his mouth; that is, took not any of the honey and ate it, though it was so near at hand, and there was plenty of it:

for the people feared the oath: Saul adjured them by, or the imprecation he made on the person that should eat any food that day.

Gill: 1Sa 14:27 - But Jonathan heard not when his father charged the people with the oath // wherefore he put forth the end of the rod that was in his hand // and dipped it in an honeycomb // and he put his hand to his mouth // and his eyes were enlightened

But Jonathan heard not when his father charged the people with the oath,.... Which charge was given, either before he came from Gibeah, before he came to Jonathan, or while pursuing, when Jonathan was with another party either fighting or pursuing:

wherefore he put forth the end of the rod that was in his hand: the staff with which he walked, or rather the spear which he carried in his hand, and fought his enemies with:

and dipped it in an honeycomb; or sugar cane, as Jarchi; or in wood honey, as the margin of our Bibles; but best, in the honeycomb, as the word is rendered, Son 5:1 and so the Targum, into the nest of honey ^x:

and he put his hand to his mouth; first he took the honey off of the top of his rod, and then put it to his mouth and ate it:

and his eyes were enlightened: which before were dim and dull through want of food, which is a common case; but became brisk and lively on eating the honey, nourishment being presently communicated, and he refreshed with it, and his spirits revived; and which quickly appeared in the briskness and sparkling of his eyes: honey being of a subtle nature, gives immediate refreshment and rigour; hence this phrase is frequently used by Jewish writers ^y for refreshment, after hunger, fatigue, and weariness; and which virtue is ascribed by them to fine bread, wine, oil, and particularly to honey.

Gill: 1Sa 14:28 - Then answered one of the people, and said // thy father straitly charged the people with an oath // saying, cursed be the man that eateth any food this day // and the people were faint

Then answered one of the people, and said,.... To Jonathan, who might direct and encourage the people to do as he had done, at least so he did by his example, if not by words; the latter is not improbable: and therefore one of the men that came along with Saul, and had now joined Jonathan, and who heard what Saul had said, replied:

thy father straitly charged the people with an oath; gave them a strict charge, with an oath or imprecation annexed to it:

saying, cursed be the man that eateth any food this day; that is, until the evening, as in 1Sa 14:24.

and the people were faint; which is either the observation of the writer of the book; or it may be the words of the man, imputing the faintness of the people to this adjuration of Saul restraining them from food; or as taking notice how strictly the people observed it, though they were hungry, faint, and weary.

Gill: 1Sa 14:29 - Then said Jonathan, my father hath troubled the land // see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey

Then said Jonathan, my father hath troubled the land,.... The people of the land, as the Targum, the soldiers in his army; afflicted and distressed them, and made them uneasy in their minds, like troubled waters; the Arabic version is,"my father hath sinned against the people;''hath done them injury by forbidding them to eat. This was not wisely said by Jonathan; how much soever his father was to be blamed, it did not become him as a son thus to reflect upon him, and it might have tended to mutiny and sedition:

see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey; the benefit he received by it was very visible; it might easily be discerned that he was greatly refreshed with it, and his spirits invigorated by it; it was to be seen in the cheerfulness of his countenance, and the briskness of his eyes: and he suggests it would have had the same effect upon the people, had they eaten of it, as he had done.

Gill: 1Sa 14:30 - How much more, if haply the people had eaten freely today of the spoil of their enemies which they found // for had there not been now a much greater slaughter among the Philistines

How much more, if haply the people had eaten freely today of the spoil of their enemies which they found?.... That is, had they been, allowed eat freely of the provisions, of bread, wine, &c. they found in the enemy's camp, they would have been much more refreshed and strengthened than it could be supposed he was with eating a little honey; if that had had such an effect upon him, of what service would a full meal have been to the people?

for had there not been now a much greater slaughter among the Philistines? the people would have had more strength to smite them, and would have pursued them with greater ardour and swiftness, and so have made a greater slaughter among them than they had; he intimates that Saul's end would have been better answered by suffering the people to eat, than by forbidding them.

Gill: 1Sa 14:31 - And they smote the Philistines that day from Michmash to Aijalon // and the people were very faint

And they smote the Philistines that day from Michmash to Aijalon,.... Michmash was the place where the camp of the Philistines was when Jonathan first attacked them, and from whence they fled, and they were pursued by the Israelites that day as far as Aijalon. There was a city of this name in the tribe of Dan, famous for the moon standing still in a valley adjoining to it, in the time of Joshua, Jos 10:12 and another in the tribe of Zebulun, Jdg 12:12, but they both seem to be at too great a distance to be the place here meant, which rather seems to be Aijalon in the tribe of Judah, 2Ch 11:10 according to Bunting ^z, it was twelve miles from Michmash:

and the people were very faint; as they might well be, with pursuing the enemy so many miles, and doing so much execution among them, without eating any food.

Gill: 1Sa 14:32 - And the people flew upon the spoil // and took sheep, and oxen, and calves, and slew them on the ground // and the people did eat them with the blood

And the people flew upon the spoil,.... Like a swift and ravenous bird, as the eagle, and which seems to have its name in Greek from this word, see Isa 46:11. When the evening was come, and they were free from the oath of Saul, and being extremely hungry, faint, and weary, they were even ravenous for food and with the greatest haste and eagerness laid hold on what came first to hand:

and took sheep, and oxen, and calves, and slew them on the ground; and there they lay in their blood, which in such a position would not run out freely as when slain and hang up:

and the people did eat them with the blood; they were so hungry they could not stay the dressing of them, but ate them raw with the blood in them, not being squeezed or drained out, at least not half boiled or roasted. Some of the Jewish Rabbins ^a are of opinion

Gill: 1Sa 14:33 - Then they told Saul // behold, the people sin against the Lord, in that they eat with the blood // and he said, ye have transgressed // roll a great stone unto me this day

Then they told Saul,.... Some that were more conscientious and religious, were more circumspect, and strictly attended to the laws forbidding the eating of blood, and were concerned at the indecent behaviour of others, and therefore thought fit to acquaint Saul with it, to restrain it:

behold, the people sin against the Lord, in that they eat with the blood; by breaking the laws of God respecting the eating of blood in Gen 9:4, especially in Lev 19:26.

and he said, ye have transgressed; the above laws of God; that is, Saul said to some persons who were accused of the breach of them, and were ordered to come before him, and did come:

roll a great stone unto me this day; pointing, perhaps, at one which lay at some distance from him, and which he ordered to be rolled to him; this was done, that the creatures might be slain on it, and their blood drawn out from them, or to offer sacrifice upon, and indeed for both.

Gill: 1Sa 14:34 - And Saul said, disperse yourselves among the people // and say unto them, bring me hither every man his ox, and every man his sheep, and slay them here // and eat them // and sin not against the Lord, in eating with the blood // and slew them there

And Saul said, disperse yourselves among the people,.... In the camp, some one way, and some another, and make proclamation throughout it; this he said to some of his officers, whom he sent out as heralds, to publish his will and pleasure:

and say unto them, bring me hither every man his ox, and every man his sheep, and slay them here; on the great stone he had ordered to roll to the place where he was:

and eat them; in the same place, being rightly slain, and the blood let out; all this was to be done, the slaying of the beasts, and eating them, in the presence of Saul, and under his inspection, that every thing might be done decently, and in order, and according to the law of God:

and sin not against the Lord, in eating with the blood; as some of them had done, 1Sa 14:32 and all the people brought every man his ox with him; and his sheep also, though not expressed, yet to be supplied from the preceding clause: and these every man brought "with him that night"; the Jewish Rabbins ^c are divided about these creatures slain, whether for sacrifices or common food; and those that think sacrifices are meant dispute whether it was lawful to slay them in the night, which some allow to be lawful, if on a small and private altar, but not upon a large and public one; but these were slain no doubt for common food, which all agree might be slain in the night:

and slew them there; before Saul, and on the great stone rolled unto him.

Gill: 1Sa 14:35 - And Saul built an altar unto the Lord // the same was the first altar that he built unto the Lord

And Saul built an altar unto the Lord,.... To offer peace offerings upon, in thankfulness for the victory obtained over his enemies, or sin offerings to make atonement for the sin of the people, perhaps both, however the former:

the same was the first altar that he built unto the Lord; for though he had offered sacrifice at Gilgal, there was an altar ready built for him: or "he began to build"; he laid the first stone of it, and the builders built upon it; so some others say, that he was the first of the kings that built an altar to the Lord ^d; others, the first of the judges that built one; though Gideon built one, it was for his own private use, not for all Israel, as this, so R. Isaiah; but Ben Gersom, and so Abarbinel, refer this to the great stone Saul ordered to be rolled to him, and take the sense to be, that that began to be built an altar to the Lord; that was the beginning of one; for he did not now stay to finish it, being eager on his pursuit of the Philistines, as follows.

Gill: 1Sa 14:36 - And Saul said // let us go down after the Philistines by night // and spoil them until the morning light // and let us not leave a man of them // and they said, do whatsoever seemeth good unto thee // then said the priest, let us draw near hither unto God

And Saul said,.... To his son Jonathan, or to some of the principal officers of his army:

let us go down after the Philistines by night; or tonight, that same night; which is another hardship he laid his troops under; as he had restrained them from eating all that day until evening, now he proposed they shall take no sleep that night, but proceed on in their pursuit of the Philistines, having eaten, and drank, and refreshed themselves. The Arabic version is, "let us go down to the Philistines"; and so Noldius ^e chooses to render the words; which I pretty much wonder at, and especially at what he observes in favour of it, and against the common rendering; that at this time the Philistines had not turned their backs, so that the Israelites could not be said to go after them, but were in a camp opposite to them; but that they had fled, and were pursued, is most certain from 1Sa 14:22,

and spoil them until the morning light; or kill of them, as the Targum, and so the Arabic version; for spoiling must be meant of killing; for as for the spoil of their provisions, riches, &c. that had already fallen into their hands, 1Sa 14:30, and this is confirmed by what follows:

and let us not leave a man of them; great numbers had been slain already, partly by their falling upon one another, and partly by the swords of Jonathan and his armourbearer at the first onset, and by Saul and his men in the pursuit of them; and so intent was Saul in the utter destruction of them, that he was for following and cutting them off, that none of their prodigious army might return home:

and they said, do whatsoever seemeth good unto thee; they had religiously observed his oath, in refraining from food all the day, and now they were as willing to be obedient to his command in denying themselves refreshing rest in sleep:

then said the priest, let us draw near hither unto God; Ahiah the priest, Josephus ^f calls him Ahitob, who was present with the ark, agreed to the proposal of Saul, only moved, that before they set forward they would seek the Lord; perhaps reflecting upon the abrupt manner in which Saul departed from Gibeah, just as he was consulting the Lord, and not staying for an answer from him; which the priest might fear would be resented by him, and therefore proposes first to draw nigh to God; not to the altar Saul had built, or had just begun to build, but to the ark, with which the high priest was, and was a symbol of the divine Presence: the Targum is,"let us draw near hither, and inquire by the word of the Lord.''

Gill: 1Sa 14:37 - And Saul asked counsel of God // shall I go down after the Philistines // wilt thou deliver them into the hand of Israel // but he answered him not that day

And Saul asked counsel of God,.... He agreed to the motion of the high priest, and asked counsel by Urim and Thummim; the Targum is, as before,"inquired by the Word of the Lord:"

shall I go down after the Philistines? pursue after them in their flight to their own country, which, lying to the sea, was a descent:

wilt thou deliver them into the hand of Israel? what remain of them, otherwise a victory over them was obtained:

but he answered him not that day; no answer was returned by Urim and Thummim, so that he was left in suspense whether he should pursue or no; the Targum is,"he received not his prayer that day;''this was treating him in a righteous manner; since he would not stay for an answer from the Lord, 1Sa 14:19, the Lord now will not give him any; though the principal view was, that he might take the step he did.

Gill: 1Sa 14:38 - And Saul said, draw ye near hither all the chief of the people // and know and see wherein this sin hath been this day

And Saul said, draw ye near hither all the chief of the people,.... Or, the corners of the peoples ^g; the princes, as Jarchi interprets it: and so the Targum, the heads of the people, in allusion to the cornerstones in buildings, which are the ornament, strength, and cement of them, see Zec 10:4, though Abarbinel thinks the tribes themselves are meant, which lay encamped everyone in a corner by themselves, separated from one another; and these he would have brought together; not the heads only, but everyone, small and great, that it might be seen and known where the sin lay; but he should have observed, that the tribes of Israel were not now present with Saul, but a small number of them:

and know and see wherein this sin hath been this day; he concluded, from having no answer from the Lord, that sin had been committed, which was the cause of it; but never thought of his own rash oath, which was the cause of the people's sinning, and had brought his son into danger; nor the sin of the people in eating the flesh with the blood; nothing ran in his mind but the breach of the oath with which he had adjured the people, and this he was determined to find out, if possible.

Gill: 1Sa 14:39 - For as the Lord liveth, which saveth Israel // though it be in Jonathan my son, he shall surely die // but there was not a man among all the people that answered him

For as the Lord liveth, which saveth Israel,.... And had saved them that day with a great salvation and had wrought a great deliverance for them in freeing them from the Philistines, who had threatened the ruin of the whole nation. This is the form of an oath:

though it be in Jonathan my son, he shall surely die; that is, though the sin should be found in him, or he should be found guilty of the breach of what he had charged them with an oath to observe, namely, to eat no food that day till evening:

but there was not a man among all the people that answered him; who knew that Jonathan had tasted of honey, but they would not acquaint him with it; partly because they knew he did it ignorantly, having no knowledge of his father's charge and oath, and partly because of their great affection to him, who had been the instrument of their deliverance and salvation that day.

Gill: 1Sa 14:40 - Then said he unto all Israel // be ye on one side, and I and Jonathan my son will be on the other side // and the people said unto Saul, do what seemeth good unto thee

Then said he unto all Israel,.... As many of them as were present; not the principal men only, but the common people; not the officers only, but the common soldiers in the army:

be ye on one side, and I and Jonathan my son will be on the other side: so they divided to the right and left, one went one way, and the other the other; there were two boxes or urns, as Kimchi says, in one of which were the names of Saul and Jonathan, and in the other Israel; though Abarbinel observes, that such a partition of them on one side, and the other, is not according to the manner of lots; and he suspects that Saul knew that Jonathan had tasted of honey, being told it by the man that saw him eat it; and who said to him then, "thy father straitly charged", &c. 1Sa 14:27 but chose this way to make it manifest to the people, and to show what a strict regard he had to justice:

and the people said unto Saul, do what seemeth good unto thee; they were very obsequious to him in everything, see 1Sa 14:36.

Gill: 1Sa 14:41 - Therefore Saul said to the Lord God of Israel // give a perfect lot // and Saul and Jonathan were taken // but the people escaped

Therefore Saul said to the Lord God of Israel,.... After the division was made between him and his son on one side, and the people of Israel on the other, and everything was ready for the drawing of the lot; Saul put up to God the following petition, as knowing that though the lot is cast into the lap, the disposing of it is of the Lord:

give a perfect lot; or man, let it fall upon the guilty person, and let the innocent go free; the Targum is,"cause it to come in truth;''

let truth and righteousness take place; let the right man be found out, and taken; the petition seems to be too arrogant and presumptuous, and insinuates as if the Lord did not always dispose the lot aright:

and Saul and Jonathan were taken; the lot being cast, it fell upon them:

but the people escaped; from the lot, and appeared to be innocent, clear of any blame; so that it was not the sin they had been guilty of, in eating flesh with the blood, which was the cause that no answer was returned.

Gill: 1Sa 14:42 - And Saul said, cast lots between me and Jonathan my son // and Jonathan was taken

And Saul said, cast lots between me and Jonathan my son,..... Which showed his regard strict justice, and that he had no consciousness of guilt in himself, and should not spare his own son if found guilty:

and Jonathan was taken: the lot fell upon him, which was so directed, that his ignorance of his father's charge and oath might appear; and that the affection of the people might be discovered; and that a regard is to be had to the orders and commands of princes, and obedience to be yielded to them in all in which conscience is not concerned, though they may be grievous; and to bring Saul to a sense of rashness in making such an oath, which brought his own son into so much danger.

Gill: 1Sa 14:43 - Then Saul said to Jonathan, tell me what thou hast done // and Jonathan told him // and said, I did but take a little honey with the end of the rod that was in mine hand

Then Saul said to Jonathan, tell me what thou hast done,.... What sin he had committed, the lot having fallen on him, and found him out:

and Jonathan told him; the whole of the matter, all the truth, without any reserve:

and said, I did but take a little honey with the end of the rod that was in mine hand; he speaks of the fact as a trivial thing, as if it was not deserving of death, though he was willing to submit to it; yet it seems strange he should say nothing of his ignorance of the charge and oath of Saul, and plead that in excuse of it; though Josephus ^h makes him to take notice of it: and, "lo, I must die"; am condemned to die, as the Targum; for which he was prepared and ready, being willing to testify an entire subjection to his father's authority and will. Josephus ⁱ represents him speaking with a generosity and greatness of soul, after this manner,"death is most sweet to me, which is for the sake of maintaining thy piety and religion; and after so glorious a victory, it is the greatest consolation to me to leave the Hebrews conquerors of the Philistines.''

Gill: 1Sa 14:44 - And Saul answered, God do so and more also // for thou shall surely die, Jonathan

And Saul answered, God do so and more also,.... A form of an oath imprecating evils upon him more and greater than he chose to mention, see the like form in Rth 1:17, though Abarbinel thinks this is not the form of an oath, but an asseveration of a curse that would befall him; as that God would not answer him when he inquired of him, and that he would add to do so again and again, if he died not:

for thou shall surely die, Jonathan; such words from a father must be very striking to a son, and argue a want of paternal affection in Saul, that could call his son by his name, and deliver such a speech unto him in so strong a manner.

Gill: 1Sa 14:45 - And the people said unto Saul // shall Jonathan die, who hath wrought this great salvation in Israel // God forbid // as the Lord liveth, there shall not one hair of his head fall to the ground // for he hath wrought with God this day // so the people rescued Jonathan, that he died not

And the people said unto Saul,.... Hearing such words, and filled with grief, pity, and sympathy for Jonathan, as Josephus ^k observes:

shall Jonathan die, who hath wrought this great salvation in Israel? no, he shall not; what, such a man as he die, who, under God, has been the instrument of so great deliverance, who first began it himself with one man only with him, and has proceeded in it to the finishing of it?

God forbid: this shall not be so; they speak of it with the utmost abhorrence and detestation, as a shocking piece of cruelty and ingratitude, unheard of, and not to be paralleled:

as the Lord liveth, there shall not one hair of his head fall to the ground; as Saul swore he should die, they also swear he should not, expressing their firm resolution to stand by him, and preserve his life; and so far should it be from him to have his life taken away, that an hair of his head should not be touched, or the least injury done to his person; for though they had yielded a ready obedience to all the orders and commands of Saul, which were distressing to themselves, they were determined to oppose him in this case of his son:

for he hath wrought with God this day; God has been with him, assisted him to do great things for Israel, and therefore should not die for a thing so trivial; and it being not done in disobedience to his father, nor in contempt of him, but through pure ignorance, as some of them well knew; so the Targum,"for it is known before the Lord, that in ignorance he did it this day:"

so the people rescued Jonathan, that he died not; not by force, but by their resolution and importunity; or "redeemed" him ^l, by exposing their own lives to danger in opposing their king, and by their petitions to him for him; and, as Josephus says ^m, by their prayers to God for him, that his fault might be forgiven.

Gill: 1Sa 14:46 - Then Saul went up from following the Philistines // and the Philistines went to their own place

Then Saul went up from following the Philistines,.... Returned home to his own city, finding that he could get no answer from the Lord, whether he should pursue further or not, and losing the time and opportunity of doing it, by examining into the affair of his son, and casting lots to find it out:

and the Philistines went to their own place; their country and cities, such of them as remained, who were not cut off by their own and the sword of the Israelites. Josephus ⁿ says, Saul killed about 60,000 of them. It seems to be the will of God that they should not now be utterly destroyed, that they might be a rod of correction in his hand, to chastise the people of Israel hereafter.

Gill: 1Sa 14:47 - So Saul took the kingdom over Israel // and fought against all his enemies on every side // against Moab, and against the children of Ammon // and against Edom // and against the king of Zobah // and against the Philistines // and whithersoever he turned himself, he vexed them

So Saul took the kingdom over Israel,.... Which seemed to be almost taken from him when he was shut up in Gibeah, and the Philistines ravaged his country at pleasure; but now, having obtained a victory over them, he recovered his kingdom, and reassumed his power and authority; or he was now strengthened in it, as Kimchi interprets it; the people seeing that he succeeded in his wars with their enemies, they readily submitted to his government without any hesitation, and obeyed his commands; so the Targum,"Saul prospered in the kingdom over Israel;''and, according to Abarbinel, these words will admit of another sense, that whereas, after he was anointed and made king, he followed the herd, and attended rustic affairs; but now, after this victory over the Philistines, he took upon him the state and majesty of a king, and no more concerned himself with his farm and cattle, but betook himself wholly to regal and military affairs, as follows:

and fought against all his enemies on every side; who invaded his kingdom from different quarters; he defended himself against them, and preserved his kingdom:

against Moab, and against the children of Ammon; who lay to the east of him:

and against Edom; which was on the southern border of his land:

and against the king of Zobah; a part of Syria, which was to the north of the land of Israel, and was near Damascus, see 2Sa 8:3, and, according to Benjamin of Tudela ^o, the same with Haleb, or Aleppo, There never were but two kings of it, Rehob and Hadadezer, who lived in the reigns of Saul and David, 2Sa 8:3.

and against the Philistines; who were on the western border of the land of Canaan:

and whithersoever he turned himself, he vexed them; disturbed and disquieted them, and made them very uneasy; he terrified and distressed them; the Targum is, he "condemned" them, he treated them as wicked and ungodly persons, and punished them as such.

Gill: 1Sa 14:48 - And he gathered an host // and he smote the Amalekites // and delivered Israel out of the hands of them that spoiled them

And he gathered an host,.... A large army; for after the battle with the Ammonites he disbanded his army, and sent them home, retaining only 3000 men, and these deserted him to six hundred, which were all the men he had with him, when he fought last with the Philistines; but now, finding he had enemies on every side of him, he gathered a numerous host to defend his country against them, and particularly to attack the people next mentioned:

and he smote the Amalekites; a people that Israel, by the law of God, were bound to destroy, and blot out their name; a particular account of his expedition against them is given in the following chapter:

and delivered Israel out of the hands of them that spoiled them; the nations before mentioned, Moabites, Ammonites, Edomites, Syrians, and Philistines.

Gill: 1Sa 14:49 - And the sons of Saul were Jonathan // and Ishui // and Melchishua // and the names of his two daughters were these, the name of the firstborn Merab

And the sons of Saul were Jonathan,.... Who seems to be his firstborn, of whom, his valour and success, we read in this and the preceding chapter:

and Ishui; the same with Abinadab, 1Ch 8:33 for he had two names:

and Melchishua; and besides these three there was another, whose name was Ishbosheth, sometimes called Eshbaal, 2Sa 2:8 who succeeded him in the kingdom; for which reason Abarbinel thinks he is not mentioned here, because he was a king; though it is generally supposed the reason why these only are named is, because they went out to war with him, and died with him, but this did not; he had other children by a concubine, or secondary wife, whose name was Rizpah, not mentioned here, 2Sa 21:8,

and the names of his two daughters were these, the name of the firstborn Merab; who was afterwards married to Adriel the Meholathite, 1Sa 18:19 and the name of the younger Michal; who became the wife of David, 1Sa 18:27.

Gill: 1Sa 14:50 - And the name of Saul's wife was Ahinoam, the daughter of Ahimaaz // and the name of the captain of his host was Abner the son of Ner, Saul's uncle

And the name of Saul's wife was Ahinoam, the daughter of Ahimaaz,.... Who very probably was the mother of all the above children, and therefore taken notice of; and Abarbinel conjectures that Ishbosheth was not a son of her's, but the son of Saul by another wife, and which he takes to be another reason why he is not mentioned here; but though Saul had a concubine, we nowhere read of his having another wife:

and the name of the captain of his host was Abner the son of Ner, Saul's uncle; not Abner, but Ner, was Saul's uncle; for Kish the father of Saul, and Ner, were brothers, as Josephus ^p says, and as appears from the next verse; and Abner was first cousin to Saul, whom he raised and advanced to be captain of his army, and a very valiant man he was: we hear of him again in this history, and in the beginning of David's reign.

Gill: 1Sa 14:51 - And Kish was the father of Saul // and Ner the father of Abner was the son of Abiel

And Kish was the father of Saul,.... See 1Sa 9:1.

and Ner the father of Abner was the son of Abiel; this Abiel was the father both of Kish and Ner, and the grandfather of Saul, see 1Sa 9:1.

Gill: 1Sa 14:52 - And there was sore war against the Philistines all the days of Saul // and when Saul saw any strong man, or any valiant man, he took him unto him

And there was sore war against the Philistines all the days of Saul,.... For notwithstanding the late victory over them, and slaughter made among them, they recovered themselves, and came out again to battle, and gave Saul a great deal of trouble, and he at last died in battle with them:

and when Saul saw any strong man, or any valiant man, he took him unto him; to be his bodyguard, as Josephus ^q says; or for soldiers and officers in his army, even such, as the same writer observes, that exceeded others in comeliness of person, and in largeness and height; such as were in some measure like himself, that were strong, able bodied men, and of courage, and valour, and fortitude of mind.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 1Sa 14:1

¹ tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).

NET Notes: 1Sa 14:3

¹ tn Heb “bearing.” Many English versions understand this verb to mean “wearing” (cf. KJV, NAB, NASB, NIV, NLT).

NET Notes: 1Sa 14:6

¹ tn Heb “act.”

NET Notes: 1Sa 14:7

¹ tn Heb “in your heart.”

² tn Heb “Look, I am with you, according to your heart.” See the note at 13:14.

NET Notes: 1Sa 14:8

¹ tn Heb “Look!”

NET Notes: 1Sa 14:9

¹ tn Heb “stand.”

NET Notes: 1Sa 14:11

¹ tn Heb “the two of them.”

NET Notes: 1Sa 14:12

¹ tn Heb “a thing.”

² tn The perfect verbal form is used rhetorically here to express Jonathan’s certitude. As far as he is concerned, the victory is as good as won and can be described as such.

NET Notes: 1Sa 14:13

¹ tn Heb “and they fell before Jonathan.”

² tn Heb “and the one carrying his equipment was killing after him.”

NET Notes: 1Sa 14:15

¹ tn Heb “fell upon.”

² tn Heb “and it was by the fear of God.” The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word “God” functions here simply to intensify the accompanying word “fear,” in which one might translate “a very great fear” (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Joüon 2:525 §141.n.

NET Notes: 1Sa 14:16

¹ tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.

² tn Heb “saw, and look!”

³ tn Heb “the crowd melted and went, even here.”

NET Notes: 1Sa 14:17

¹ tn Heb “and they mustered the troops, and look!”

NET Notes: 1Sa 14:18

¹ tc Heb “the ark of God.” It seems unlikely that Saul would call for the ark, which was several miles away in Kiriath-jearim (see 1 Sam 7:2). The LXX and an Old Latin ms have “ephod” here, a reading which harmonizes better with v. 3 and fits better with the verb “bring near” (see 1 Sam 23:9; 30:7) and with the expression “withdraw your hand” in v.19. This reading is followed in the present translation (cf. NAB, TEV, NLT).

² tc Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note.

NET Notes: 1Sa 14:19

¹ tn Or perhaps “until.”

NET Notes: 1Sa 14:20

¹ tn Heb “and look, there was”

² tn Heb “the sword of a man against his companion, a very great panic.”

NET Notes: 1Sa 14:21

¹ tn Heb “and the Hebrews were to the Philistines formerly, who went up with them in the camp all around.”

NET Notes: 1Sa 14:23

¹ tc The LXX includes the following words: “And all the people were with Saul, about ten thousand men. And the battle extended to the entire city on mount Ephraim.”

NET Notes: 1Sa 14:25

¹ tn Heb “all the land.”

² tn Heb “the surface of the field.”

NET Notes: 1Sa 14:26

¹ tn Heb “and the army entered the forest, and look!”

² tn Heb “and there was no one putting his hand to his mouth.”

NET Notes: 1Sa 14:27

¹ tn Heb “and he returned his hand to his mouth.”

² tc The translation follows the Qere and several medieval Hebrew mss in reading “gleamed,” rather than the Kethib, “saw.”

NET Notes: 1Sa 14:28

¹ tn Heb “your father surely put the army under an oath.” The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath.

NET Notes: 1Sa 14:29

¹ tc The LXX reads “saw.” See v. 27.

NET Notes: 1Sa 14:32

¹ tc The translation follows the Qere and many medieval Hebrew mss in reading “and they rushed greedily upon,” rather than the Kethib, “and they did.”

² tc The translation reads with the Qere and many medieval Hebrew mss הַשָּׁלָל (hashalal, “the spoil”) rather than following the Kethib reading, שָׁלָל (shalal, “spoil”).

NET Notes: 1Sa 14:33

¹ tn Heb “You have acted deceptively.” In this context the verb refers to violating an agreement, in this case the dietary and sacrificial regulations of the Mosaic law. The verb form is second masculine plural; apparently Saul here addresses those who are eating the animals.

NET Notes: 1Sa 14:34

¹ tn Heb “and all the army brought near, each his ox by his hand, and they slaughtered there.”

NET Notes: 1Sa 14:36

¹ tn Heb “plunder.”

² tn Heb “until the light of the morning.”

³ tn Heb “and there will not be left among them a man.”

⁴ tn Heb “all that is good in your eyes.” So also in v. 40.

NET Notes: 1Sa 14:38

¹ tn Heb “know and see.”

NET Notes: 1Sa 14:39

¹ tn Heb “and there was no one answering from all the army.”

NET Notes: 1Sa 14:41

¹ tc Heb “to the Lord God of Israel: ‘Give what is perfect.’” The Hebrew textual tradition has accidentally omitted several words here. The present translation follows the LXX (as do several English versions, cf. NAB, NRSV, TEV). See P. K. McCarter, I Samuel (AB), 247-48, and R. W. Klein, 1 Samuel (WBC), 132.

sn The Urim and Thummim were used for lot casting in ancient Israel. Their exact identity is uncertain; they may have been specially marked stones drawn from a bag. See Exod 28:30; Lev 8:8, and Deut 33:8, as well as the discussion in R. W. Klein, 1 Samuel (WBC), 140.

² tn Heb “went out.”

NET Notes: 1Sa 14:42

¹ tc The LXX includes the following words: “Whomever the Lord will indicate by the lot, let him die! And the people said to Saul, ‘It is not this word.’ But Saul prevailed over the people, and they cast lots between him and between Jonathan his son.”

NET Notes: 1Sa 14:43

¹ tn Heb “Look, I, I will die.” Apparently Jonathan is acquiescing to his anticipated fate of death. However, the words may be taken as sarcastic (“Here I am about to die!”) or as a question, “Must I now die?” (cf. NAB, NIV, NCV, NLT).

NET Notes: 1Sa 14:44

¹ tn Heb “So God will do and so he will add, surely you will certainly die, Jonathan.”

NET Notes: 1Sa 14:45

¹ tn Heb “and he did not die.”

NET Notes: 1Sa 14:46

¹ tn Heb “to their place.”

NET Notes: 1Sa 14:47

¹ tn Heb “his,” which could refer to Israel or to Saul.

² tc The translation follows the LXX (“he was delivered”), rather than the MT, which reads, “he acted wickedly.”

NET Notes: 1Sa 14:48

¹ tn Heb “plunderers.”

NET Notes: 1Sa 14:49

¹ sn The list differs from others. In 1 Sam 31:2 (= 1 Chr 10:2), Jonathan, Abinadab, and Malki-Shua are listed as Saul’s sons, while 1 Chr 8:33 and 9:39 list Jonathan, Malki-Shua, Abinadab, and Eshbaal.

NET Notes: 1Sa 14:50

¹ sn The word “uncle” can modify either Abner or Ner. See the note on the word “son” in v. 51 for further discussion.

NET Notes: 1Sa 14:51

¹ tn 1 Chr 9:35-36 indicates that Jeiel (= Abiel?) had two sons (among others) named Ner and Kish (see also 1 Sam 9:1 and 1 Chr 8:30, where some Greek manuscripts include the name Ner, though it is absent in the Hebrew text). If this Kish was the father of Saul and Ner was the father of Abner, then Saul and Abner were cousins. However, according to 1 Chr 8:33 and 9:39, Ner, not Abiel, was the father of Kish. In this case, Kish and Abner were brothers and Abner was Saul’s uncle. The simplest solution to the problem is to see two men named Kish in the genealogy: Abiel (Jeiel) was the father of Ner and Kish I. Ner was the father of Abner and Kish II. Kish II was the father of Saul. The Kish mentioned in 1 Sam 9:1 was the father of Saul (v.2) and must be identified as Kish II. In this case the genealogy is “gapped,” with Ner being omitted. Abiel was the grandfather of Kish II.

Geneva Bible: 1Sa 14:1

Now it came to pass upon a day, that Jonathan the son of Saul said unto the young man that bare his armour, ^{( a )} Come, and let us go over to the Philistines' garrison, that [is] on the other side. But he told not his father.

^{( a )} By this example God declared to Israel that the victory did not consist in multitude or armour, but only because of his grace.

Geneva Bible: 1Sa 14:6

And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these ^{( b )} uncircumcised: it may be that the LORD will work for us: for [there is] no restraint to the LORD to save by many or by few.

^{( b )} That is, the Philistines.

Geneva Bible: 1Sa 14:7

And his armourbearer said unto him, Do all that [is] in thine heart: turn thee; behold, ^{( c )} I [am] with thee according to thy heart.

^{( c )} I will follow you wherever you go.

Geneva Bible: 1Sa 14:9

^{( d )} If they say thus unto us, Tarry until we come to you; then we will stand still in our place, and will not go up unto them.

^{( d )} This he spoke by the spirit of prophecy, and by this God gave him assurance of victory.

Geneva Bible: 1Sa 14:11

And both of them discovered themselves unto the garrison of the Philistines: and the Philistines said, Behold, the Hebrews come forth out of the ^{( e )} holes where they had hid themselves.

^{( e )} Thus they spoke contemptuously and by derision.

Geneva Bible: 1Sa 14:13

And Jonathan climbed up upon ^{( f )} his hands and upon his feet, and his armourbearer after him: and they fell before Jonathan; and his armourbearer slew after him.

^{( f )} That is, he crept up, or went up with all haste.

Geneva Bible: 1Sa 14:14

And that ^{( g )} first slaughter, which Jonathan and his armourbearer made, was about twenty men, within as it were an half acre of land, [which] a yoke [of oxen might plow].

^{( g )} The second was when they slew one another, and the third when the Israelites chased them.

Geneva Bible: 1Sa 14:15

And there was trembling in the host, in the field, and among all the people: the garrison, and the spoilers, they also trembled, and the earth ^{( h )} quaked: so it was a very great trembling.

^{( h )} In that the insensible creatures tremble for fear of God's judgment, it declares how terrible his vengeance will be against his enemies.

Geneva Bible: 1Sa 14:19

And it came to pass, while Saul talked unto the priest, that the noise that [was] in the host of the Philistines went on and increased: and Saul said unto the priest, ^{( i )} Withdraw thine hand.

^{( i )} Leave the Ephod alone, for I have no time now to ask counsel from God, (Num 27:21).

Geneva Bible: 1Sa 14:21

Moreover the Hebrews [that] were with the Philistines before that time, which went up with them into the camp [from the country] round about, even they also [turned] to be with the ^{( k )} Israelites that [were] with Saul and Jonathan.

^{( k )} Though before for fear of the Philistines they declared themselves as enemies to their brethren.

Geneva Bible: 1Sa 14:24

And the men of Israel were distressed that day: for Saul had adjured the people, saying, ^{( l )} Cursed [be] the man that eateth [any] food until evening, that I may be avenged on mine enemies. So none of the people tasted [any] food.

^{( l )} Such was his hypocrisy and arrogancy, that he thought to attribute to his policy that which God had given by the hand of Jonathan.

Geneva Bible: 1Sa 14:26

And when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the ^{( m )} oath.

^{( m )} That is, the punishment if they break their oath.

Geneva Bible: 1Sa 14:27

But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that [was] in his hand, and dipped it in an honeycomb, and put his hand to his mouth; and his ^{( n )} eyes were enlightened.

^{( n )} Which were dim before from weariness and hunger.

Geneva Bible: 1Sa 14:29

Then said Jonathan, My father hath ^{( o )} troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey.

^{( o )} By making this cruel law.

Geneva Bible: 1Sa 14:33

Then they told Saul, saying, Behold, the people sin against the LORD, in that they eat with the blood. And he said, Ye have transgressed: ^{( p )} roll a great stone unto me this day.

^{( p )} That the blood of the beast that shall be slain, may be pressed out upon it.

Geneva Bible: 1Sa 14:36

And Saul said, Let us go down after the Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. Then said the priest, Let us ^{( q )} draw near hither unto God.

^{( q )} To ask counsel from him.

Geneva Bible: 1Sa 14:41

Therefore Saul said unto the LORD God of Israel, Give ^{( r )} a perfect [lot]. And Saul and Jonathan were taken: but the people escaped.

^{( r )} Cause the lot to fall on him that has broken the oath, but he does not consider his presumption in commanding the same oath.

Geneva Bible: 1Sa 14:45

And the people said unto Saul, ^{( s )} Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid: [as] the LORD liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day. So the people rescued Jonathan, that he died not.

^{( s )} The people thought it their duty to rescue him, who out of ignorance had broken a rash law, and by whom they had received so great a benefit.

Geneva Bible: 1Sa 14:48

And he gathered an host, and smote the ^{( t )} Amalekites, and delivered Israel out of the hands of them that spoiled them.

^{( t )} As the Lord had commanded, (Deu 25:17).

Geneva Bible: 1Sa 14:49

Now the sons of Saul were Jonathan, ^{( u )} and Ishui, and Melchishua: and the names of his two daughters [were these]; the name of the firstborn Merab, and the name of the younger ^{( x )} Michal:

^{( u )} Called also Abinadab, (1Sa 31:2).

^{( x )} Who was the wife of David, (1Sa 18:27).

Geneva Bible: 1Sa 14:50

And the name of Saul's wife [was] Ahinoam, the daughter of Ahimaaz: and the name of the captain of his host [was] ^{( y )} Abner, the son of Ner, Saul's uncle.

^{( y )} Whom Joab, David's captain, slew (2Sa 3:27).

Geneva Bible: 1Sa 14:52

And there was sore war against the Philistines all the days of Saul: ^{( z )} and when Saul saw any strong man, or any valiant man, he took him unto him.

^{( z )} As Samuel had forewarned in (1Sa 8:11).

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: 1Sa 14:1-15

Saul seems to have been quite at a loss, and unable to help himself. Those can never think themselves safe who see themselves out of God's protection. Now he sent for a priest and the ark. He hopes to make up matters with the Almighty by a partial reformation, as many do whose hearts are unhumbled and unchanged. Many love to have ministers who prophesy smooth things to them. Jonathan felt a Divine impulse and impression, putting him upon this bold adventure. God will direct the steps of those that acknowledge him in all their ways, and seek to him for direction, with full purpose of heart to follow his guidance. Sometimes we find most comfort in that which is least our own doing, and into which we have been led by the unexpected but well-observed turns of Divine providence. There was trembling in the host. It is called a trembling of God, signifying, not only a great trembling they could not resist, nor reason themselves out of, but that it came at once from the hand of God. He that made the heart, knows how to make it tremble.

MHCC: 1Sa 14:16-23

The Philistines were, by the power of God, set against one another. The more evident it was that God did all, the more reason Saul had to inquire whether God would give him leave to do any thing. But he was in such haste to fight a fallen enemy, that he would not stay to end his devotions, nor hear what answer God would give him. He that believeth, will not make such haste, nor reckon any business so urgent, as not to allow time to take God with him.

MHCC: 1Sa 14:24-35

Saul's severe order was very unwise; if it gained time, it lost strength for the pursuit. Such is the nature of our bodies, that daily work cannot be done without daily bread, which therefore our Father in heaven graciously gives. Saul was turning aside from God, and now he begins to build altars, being then most zealous, as many are, for the form of godliness when he was denying the power of it.

MHCC: 1Sa 14:36-46

If God turns away our prayer, we have reason to suspect it is for some sin harboured in our hearts, which we should find out, that we may put it away, and put it to death. We should always first suspect and examine ourselves; but an unhumbled heart suspects every other person, and looks every where but at home for the sinful cause of calamity. Jonathan was discovered to be the offender. Those most indulgent to their own sins are most severe upon others; those who most disregard God's authority, are most impatient when their own commands are slighted. Such as cast abroad curses, endanger themselves and their families. What do we observe in the whole of Saul's behaviour on this occasion, but an impetuous, proud, malignant, impious disposition? And do we not in every instance perceive that man, left to himself, betrays the depravity of his nature, and is enslaved to the basest tempers.

MHCC: 1Sa 14:47-52

Here is a general account of Saul's court and camp. He had little reason to be proud of his royal dignity, nor had any of his neighbours cause to envy him, for he had but little enjoyment after he took the kingdom. And often men's earthly glory makes a blaze just before the dark night of disgrace and woe comes on them.

Matthew Henry: 1Sa 14:1-15

We must here take notice,

I. Of the goodness of God in restraining the Philistines, who had a vast army of valiant men in the field, from falling upon that little handful of timorous trembling people that Saul had with him, whom they would easily have swallowed up at once. It is an invisible power that sets bounds to the malice of the church's enemies, and suffers them not to do that which we should think there is nothing to hinder them from.

II. Of the weakness of Saul, who seems here to have been quite at a loss, and unable to help himself. 1. He pitched his tent under a tree, and had but 600 men with him, 1Sa 14:2. Where were now the 3000 men he had chosen, and put such a confidence in? 1Sa 13:2. Those whom he trusted too much to failed him when he most needed them. He durst not stay in Gibeah, but got into some obscure place, in the uttermost part of the city, under a pomegranate-tree, under Rimmon (so the word is), Ha-Rimmon, that Rimmon near Gibeah, in the caves of which those 600 Benjamites that escaped his themselves, Jdg 20:47. Some think that there Saul took shelter, so mean and abject was his spirit, now that he had fallen under God's displeasure, every hour expecting the Philistines upon him, and thereby the accomplishment of Samuel's threatening, 1Sa 13:14. Those can never think themselves safe that see themselves cast out of God's protection. 2. Now he sent for a priest, and the ark, a priest from Shiloh, and the ark from Kirjath-jearim, 1Sa 14:3, 1Sa 14:18. Saul had once offended by offering sacrifice himself, 1Sa 13:9. Now he resolves never to fall into that error again, and therefore sends for a priest, and hopes to compromise the matter with God Almighty by a particular reformation, as many do whose hearts are unhumbled and unchanged. Samuel, the Lord's prophet, had forsaken him, but he thinks he can make up that loss by commanding Ahiah, the Lord's priest, to attend him, and he will not make him stay for him nor reprove him, as Samuel had done, but will do just as he bids him, 1Sa 14:18, 1Sa 14:19. Many love to have such ministers as will be what they would have them to be, and prophesy smooth things to them; and their caressing them because they are priests, they hope, will atone for their enmity to those ministers that deal faithfully and plainly with them. He will also have the ark brought, perhaps to upbraid Samuel, who in the days of his government, for aught that appears, had not made any public use of it; or in hopes that this would make up the deficiency of his forces; one would have supposed that they would never bring the ark into the camp again, since, the last time, it not only did not save them, but did itself fall into the Philistines' hands. But it is common for those that have lost the substance of religion to be most fond of the shadows of it, as here is a deserted prince courting a deserted priest.

III. Of the bravery and piety of Jonathan, the son of Saul, who was much fitter than the father to wear the crown. "A sweet imp (says bishop Hall) out of a crab-stock."

1. He resolved to go incognito - unknown to any one, into the camp of the Philistines; he did not acquaint his father with his design, for he knew he would forbid him; nor the people, for he knew they would all discourage him, and, because he resolved not to heed their objections, he resolved not to hear them, nor ask their advice, 1Sa 14:1, 1Sa 14:3. Nor had he so great an opinion of the priest as to consult him, but, being conscious of a divine impulse putting him upon it, he threw himself into the mouth of danger, in hope of doing service to his country. The way of access to the enemies' camp is described (1Sa 14:4, 1Sa 14:5) as being peculiarly difficult, and their natural entrenchments impregnable, yet this does not discourage him; the strength and sharpness of the rocks do but harden and whet his resolutions. Great and generous souls are animated by opposition and take a pleasure in breaking through it.

2. He encouraged his armour-bearer, a young man that attended him, to go along with him in the daring enterprise, (1Sa 14:6): " Come, and let us put our lives in our hands, and go over to the enemies' garrison, and try what we can do to put them into confusion."See whence he draws his encouragements. (1.) "They are uncircumcised, and have not the seal of the covenant in their flesh, as we have. Fear not, we shall do well enough with them, for they are not under the protection of God's covenant as we are, cannot call him theirs as we can, by the sign of circumcision."If such as are enemies to us are also strangers to God, we need not fear them. (2.) "God is able to make us two victorious over their unnumbered regiments. There is no restraint in the Lord, no limitation to the holy One of Israel, but it is all one to him to save by many or by few. "This is a true easily granted in general, that it is all alike to Omnipotence what the instruments are by which it works; and yet it is not so easy to apply it to a particular case; when we are but few and feeble then to believe that God can not only save us, but save by us, this is an instance of faith, which, wherever it is, shall obtain a good report. Let this strengthen the weak and encourage the timid: let it be pleaded with God for the enforcing of our petitions and with ourselves for the silencing of our fears: It is nothing with God to help, whether with many or with those that have no power, 2Ch 14:11. (3.) "Who knows but he that can use us for his glory will do it? It may be the Lord will work for us, work with us, work a sign or miracle for us."So the Chaldee. We may encourage ourselves with hope that God will appear for us, though we have not ground on which to build an assurance. An active faith will venture far in God's cause upon an it may be. Jonathan's armour-bearer, or esquire, as if he had learned to carry, not his arms only, but his heart, promised to stand by him and to follow him withersoever he went, 1Sa 14:7. We have reason to think that Jonathan felt a divine impulse and impression putting him upon this bold adventure, in which he was encouraged by his servant's concurrence, otherwise the danger was so great which he ran upon that he would have tempted God rather than trusted him. And perhaps he had an actual regard to that word of Joshua (Jos 23:10), One man of you shall chase a thousand, borrowed from Moses, Deu 32:30.

3. How bold soever his resolution was, he resolved to follow Providence in the execution of it, which, he believed, would guide him with its eye (Psa 32:8), and which therefore he would carefully attend and take hints of direction from. See how he put himself upon Providence, and resolved to be determined by it. "Come"(says he to his confidant), "we will discover ourselves to the enemy, as those that are not afraid to look them in the face (1Sa 14:8), and then, if they be so cautious as to bid us stand, we will advance no further, taking it for an intimation of Providence that God would have us act defensively, and we will prepare as well as we can to give them a warm reception (1Sa 14:9); but if they be so presumptuous as to challenge us, and the first sentinel we meet with bid us march on, we will push forward, and make as brisk an onset, assuredly gathering thence that it is the will of God we should act offensively, and then not doubting but he will stand by us, "1Sa 14:10. And upon this issue he puts it, firmly believing, as we all should, (1.) That God has the governing of the hearts and tongues of all men, even of those that know him not, nor have any regard to him, and serves his own purposes by them, though they mean not so, neither do their hearts think so. Jonathan knew God could discover his mind to him if he pleased, and would do it, since he depended upon him, as surely by the mouth of a Philistine as by the mouth of a priest. (2.) That God will, some way or other, direct the steps of those that acknowledge him in all their ways, and seek unto him for direction, with full purpose of heart to follow it. Sometimes we find most comfort in that which is least our own doing, and into which we have been led by the unexpected, but well observed, turns of Providence.

4. Providence gave him the sign he expected, and he answered the signal. He and his armour-bearer did not surprise the Philistines when they were asleep, but discovered themselves to them by day-light, 1Sa 14:11. The guards of the Philistines, (1.) Disdained them, upbraided them with the cowardice of many of their people, and looked upon them to be of the regiment of sneakers: Behold, the Hebrews come forth out of their holes. If some of Christ's soldiers play the coward, others that play the man may perhaps be upbraided with it. (2.) They defied them (1Sa 14:12): Come, and we will show you a thing, as if they came like children to gaze about them; but meaning, as Goliath (1Sa 17:44), that they would give them as meat to the fowls of the air. They bantered them, not doubting but to make a prey of them. This greatly emboldened Jonathan. With it he encouraged his servant; he had spoken with uncertainty (1Sa 14:6): It may be the Lord will work for us; but now he speaks with assurance (1Sa 14:12): The Lord has delivered them, not into our hands (he sought not his own glory), but into the hand of Israel, for he aimed at nothing but the advantage of the public. His faith being thus strengthened, no difficulty can stand before him; he climbs up the rock upon all four (1Sa 14:13), though he has nothing to cover him, nor any but his own servant to second him, nor any human probability of any thing but death before him.

5. The wonderful success of this daring enterprise. The Philistines, instead of falling upon Jonathan, to slay him, or take him prisoner, fell before him (1Sa 14:13) unaccountably, upon the first blows he gave. They fell, that is, (1.) They were many of them slain by him and his armour-bearer, 1Sa 14:14. Twenty Philistines fell presently. It was not so much the name of Jonathan that made them yield so tamely (though some think that this had become terrible to them, since he smote one of their garrisons, 1Sa 13:3), but it was God's right hand and his arm that got him this victory. (2.) The rest were put to flight, and fell foul upon one another (1Sa 14:15): There was trembling in the host. There was no visible cause for fear; they were so numerous, bold, and advantageously posted; the Israelites had fled before them; not an enemy made head against them, but one gentleman and his man; and yet they shook like an aspen-leaf. The consternation was general: they all trembled; even the spoilers, those that had been most bold and forward, shared in the common fright, the joints of their loins were loosed, and their knees smote one against another, and yet none of them could tell why or wherefore. It is called a trembling of God (so the original phrase is), signifying not only, as we render it, a very great trembling, which they could not resist nor reason themselves clear of, but that it was supernatural, and came immediately from the hand of God. He that made the heart knows how to make it tremble. To complete the confusion, even the earth quaked, and made them ready to fear that it would sink under them. Those that will not fear the eternal God, he can make afraid of a shadow. See Pro 21:1; Isa 33:14.

Matthew Henry: 1Sa 14:16-23

We have here the prosecution and improvement of the wonderful advantages which Jonathan and his armour-bearer gained against the Philistines.

I. The Philistines were, by the power of God, set against one another. They melted away like snow before the sun, and went on beating down one another (1Sa 14:16), for (1Sa 14:20) every man's sword was against his fellow. When they fled for fear, instead of turning back upon those that chased them, they reckoned those only their enemies that stood in their way, and treated them accordingly. The Philistines were very secure, because all the swords and spears were in their hands. Israel had none except what Saul and Jonathan had. But now God showed them the folly of that confidence, by making their own swords and spears the instruments of their own destruction, and more fatal in their own hands than if they had been in the hands of Israel. See the like done, Jdg 7:22; 2Ch 20:23.

II. The Israelites were hereby animated against them.

1. Notice was soon taken of it by the watchmen of Saul, those that stood sentinel at Gibeah, 1Sa 14:16. They were aware that the host of the enemy was in great confusion, and that a great slaughter was made among them, and yet, upon search, they found none of their own forces absent, but only Jonathan and his servant (1Sa 14:17), which no doubt greatly animated them, and assured them that it could be no other than the Lord's doing, when there was no more of man's doing than what those two could do against a great host.

2. Saul began to enquire of God, but soon desisted. His spirit had not come down so far as to allow him to consult Samuel, though, it is probable, he was near him; for we read (1Sa 13:15) that he had come to Gibeah of Benjamin; but he called for the ark (1Sa 14:18), desiring to know whether it would be safe for him to attack the Philistines, upon the disorder they perceived them to be in. Many will consult God about their safety that would never consult him about their duty. But, perceiving by his scouts that the noise in the enemy's camp increased, he commanded the priest that officiated to break off abruptly: " Withdraw thy hand (1Sa 14:19), consult no more, wait no longer for an answer."He was very unwise indeed if (as some think) he forbade him to lift up his hands in prayer; for when Joshua was actually engaged with Amalek Moses continued still to lift up his hands. It is rather a prohibition to his enquiring of the Lord, either, (1.) Because now he thought he did not need an answer, the case was plain enough. And yet the more evident it was that God did all the more reason he had to enquire whether he would give him leave to do any thing. Or, (2.) Because now he would not stay for it; he was in such haste to fight a falling enemy that he would not stay to make and end of his devotions, nor hear what answer God would give him. A little thing will divert a vain and carnal mind from religious exercises. He that believeth will not make haste, such haste as this, nor reckon any business so urgent as not to allow time to take God along with him.

3. He, and all the little force he had, made a vigorous attack upon the enemy; and all the people were cried together (so the word is, 1Sa 14:20), for want of the silver trumpets wherewith God appointed them to sound an alarm in the day of battle, Num 10:9. They summoned them together by shouting, and their number was not so great but that they might soon be got together. And now they seem bold and brave when the work is done to their hands. Our Lord Jesus had conquered our spiritual enemies, routed and dispersed them, so that we are cowards indeed if we will not stand to our arms when it is only to pursue the victory and to divide the spoil.

4. Every Hebrew, even those from whom one would least have expected it, now turned his hand against the Philistines. (1.) Those that had deserted and gone over to the enemy, and were among them, now fought against them, 1Sa 14:21. Some think, they were such as had been taken prisoners by them, and now they were goads in their sides. It rather seems that they went in to them voluntarily, but, now that they saw them falling, recovered the hearts of Israelites, and did valiantly for their country. (2.) Those that had fled their colours, and hid themselves in the mountains, returned to their posts, and joined in with the pursuers (1Sa 14:22), hoping by their great zeal and officiousness, now that the danger was over and the victory sure, to atone for their former cowardice. It was not much to their praise to appear now, but it would have been more their reproach if they had not appeared. Those that are remiss and faint-hearted indeed that will not act in the cause of God when they see it victorious, as well as righteous. Thus all hands were at work against the Philistines, and every Israelite slew as many as he could, without sword or spear; yet it is said (1Sa 14:23), it was the Lord that saved Israel that day. He did it by them, for without him they could do nothing. Salvation is of the Lord.

Matthew Henry: 1Sa 14:24-35

We have here an account of the distress of the children of Israel, even in the day of their triumphs. Such alloys are all present joys subject to. And such obstructions does many a good cause meet with, even when it seems most prosperous, through the mismanagement of instruments.

I. Saul forbade the people, under the penalty of a curse, to taste any food that day, 1Sa 14:24. Here we will suppose, 1. That as king he had power to put his soldiers under this interdict, and to bind it on with a curse; and therefore they submitted to it, and God so far owned it as to discover, by the lot, that Jonathan was the delinquent that had meddled with the accursed thing (though ignorantly), on which account God would not be at that time enquired of by them. 2. That he did it with a good intention, lest the people, who perhaps had been kept for some time at short allowance, when they found plenty of victuals in the deserted camp of the Philistines, should fall greedily upon that, and so lose time in pursing the enemy, and some of them, it may be, glut themselves to such a degree as not to be fit for any more service that day. To prevent this, he forbade them to taste any food, and laid himself, it is likely, under the same restraint. And yet his making this severe order was, (1.) Impolitic and very unwise; for, if it gained time, it lost strength, for the pursuit. (2.) It was imperious, and disobliging to the people, and worse than muzzling the mouth of the ox when he treads out the corn. To forbid them to feast would have been commendable, but to forbid them so much as to taste, though ever so hungry, was barbarous. (3.) It was impious to enforce the prohibition with a curse and an oath. Had he no penalty less than an anathema wherewith to support his military discipline? Death for such a crime would have been too much, but especially death with a curse. Though superiors may chide and correct, they may not curse their inferiors; our rule is, Bless, and curse not. When David speaks of an enemy he had that loved cursing perhaps he meant Saul, Psa 109:17, Psa 109:18.

II. The people observed his order, but it had many inconveniences attending it. 1. The soldiers were tantalized; for, in their pursuit of the enemy, it happened that they went through a wood so full of wild honey that it dropped from the trees upon the ground, the Philistines having perhaps, in their flight, broken in upon the honeycombs, for their own refreshment, and left them running. Canaan flowed with honey, and here is an instance of it. They sucked honey out of the rock, the flinty rock (Deu 32:13); yet, for fear of the curse, they did not so much as taste the honey, 1Sa 14:25, 1Sa 14:26. Those are worthy of the name of Israelites that can deny themselves and their own appetites even when they are most craving, and the delights of sense most tempting, for fear of guilt and a curse, and the table becoming a snare. Let us never feed ourselves, much less feast ourselves, without fear. 2. Jonathan fell under the curse through ignorance. He heard not of the charge his father had given; for, having bravely forced the lines, he was then following the chase, and therefore might justly be looked upon as exempted from the charge and intended in it. But it seems it was taken for granted, and he himself did not object against it afterwards, that it extended to him, though absent upon so good an occasion. He, not knowing any peril in it, took up a piece of a honey-comb, upon the end of his staff, and sucked it (1Sa 14:27), and was sensibly refreshed by it: His eyes were enlightened, which began to grow dim through hunger and faintness; it made his countenance look pleasant and cheerful, for it was such as a stander-by might discern (1Sa 14:29): See how my eyes have been enlightened. He thought no harm, nor feared any, till one of the people acquainted him with the order, and then he found himself in a snare. Many a good son has been thus entangled and distressed, in more ways than one, by the rashness of an inconsiderate father. Jonathan, for his part, lost the crown he was heir to by his father's folly, which, it may be, this was an ill omen of. 3. The soldiers were faint, and grew feeble, in the pursuit of the Philistines. Jonathan foresaw this would be the effect of it; their spirits would flag, and their strength would fail, for want of sustenance. Such is the nature of our bodies that they soon grow unfit for service if they be not supplied with fresh recruits. Daily work cannot be done without daily bread, which our Father in heaven graciously gives us. It is bread that strengthens man's heart; therefore Jonathan reasoned very well, If the people had eaten freely, there would have been a much greater slaughter (1Sa 14:30); but, as it was, they were very faint, too much fatigued (so the Chaldee), and began to think more of their meat than of their work. 4. The worst effect of all was that at evening, when the restraint was taken off and they returned to their food again, they were so greedy and eager upon it that they ate the flesh with the blood, expressly contrary to the law of God, 1Sa 14:32. Two hungry meals, we say, make the third a glutton; it was so here. They would not stay to have their meat either duly killed (for they slew the cattle upon the ground, and did not hang them up, as they used to do, that the blood might all run out of them) or duly dressed, but fell greedily upon it before it was half boiled or half roasted, 1Sa 14:32. Saul, being informed of it, reproved them for the sin (1Sa 14:33): You have transgressed; but did not, as he should have done, reflect upon himself as having been accessory to it, and having made the Lord's people to transgress. To put a stop to this irregularity, Saul ordered them to set up a great stone before him, and let all that had cattle to kill, for their present use, bring them thither, and kill them under his eye upon that stone (1Sa 14:33), and the people did so (1Sa 14:34), so easily were they restrained and reformed when their prince took care to do his part. If magistrates would but use their power as they might, people would be made better than they are with more ease than is imagined.

III. On this occasion Saul built an altar (1Sa 14:35), that he might offer sacrifice, either by way of acknowledgment of the victory they had obtained or by the way of atonement for the sin they had been guilty of. The same was the first altar that he built, and perhaps the rolling of the great stone to kill the beasts on reminded him of converting it into an altar, else he would not have thought of it. Saul was turning aside from God, and yet now he began to build altars, being most zealous (as many are) for the form of godliness when he was denying the power of it. See Hos 8:14, Israel has forgotten his Maker, and buildeth temples. Some read it, He began to build that altar; he laid the first stone, but was so hasty to pursue his victory that he could not stay to finish it.

Matthew Henry: 1Sa 14:36-46

Here is, I. Saul's boasting against the Philistines. He proposed, as soon as his soldiers had got their suppers, to pursue them all night, and not leave a man of them, 1Sa 14:36. Here he showed much zeal, but little discretion; for his army, thus fatigued, could as ill spare a night's sleep as a meal's meat. But it is common for rash and foolish men to consider nobody but themselves, and, so that they might but have their humour, not to care what hardships they put upon those that are under them. However, the people were so obsequious to their king that they would by no means oppose the motion, but resolved to make the best of it, and, if he will go on, they will follow him: Do whatsoever seemeth good to thee. Only the priest thought it convenient to go on with the devotions that were broken off abruptly (1Sa 14:19), and to consult the oracle: Let us draw near hither unto God. Princes and great men have need of such about them as will thus be their remembrancers, wherever they go, to take God along with them. And, when the priest proposed it, Saul could not for shame reject the proposal, but asked counsel of God (1Sa 14:37): " Shall I go down after the Philistines? And shall I speed?"

II. His falling foul on his son Jonathan: and the rest of this paragraph is wholly concerning him: for, while he is prosecuted, the Philistines make their escape. We know not what mischief may ensue upon on rash resolve.

1. God, by giving an intimation of his displeasure, put Saul upon searching for an accursed thing. When, by the priest, he consulted the oracle, God answered him not, 1Sa 14:37. Note, When God denies our prayers it concerns us to enquire what the sin is that has provoked him to do so. Let us see where the sin is, 1Sa 14:38. For God's ear is not heavy that it cannot hear, but it is sin that separates between us and him. If God turns away our prayer, we have reason to suspect it is for some iniquity regarding our hearts, which we are concerned to find out, that we may put it away, may mortify it, and put it to death. Saul swears by his Maker that whoever was the Achan that troubled the camp, by eating the forbidden fruit, should certainly die, though it were Jonathan himself, that is, though ever so dear to himself and the people, little thinking that Jonathan was the man (1Sa 14:39): He shall surely die, the curse shall be executed upon him. But none of the people answered him, that is, none of those who knew Jonathan had broken the order would inform against him.

2. Jonathan was discovered by lot to be the offender. Saul would have lots cast between himself and Jonathan on the one side, and the people on the other, perhaps because he was as confident of Jonathan's innocency in this matter as of his own, 1Sa 14:40. The people, seeing him in a heat, durst not gainsay any thing he proposed, but acquiesced: Do as seemeth good unto thee. Before he cast lots, he prayed that God would give a perfect lot (1Sa 14:41), that is, make a full discovery of this matter, or, as it is in the margin, that he would show the innocent. This was with an air of impartial justice. Judges should desire that truth may come out, whoever may suffer by it. Lots should be cast with prayer, because they are a solemn appeal to Providence, and by them we beg of God to direct and determine us (Act 1:24), for which reason some have condemned games that depend purely upon lot or chance as making too bold with a sacred thing. Jonathan at length was taken (1Sa 14:42), Providence designing hereby to countenance and support a lawful authority, and to put an honour upon the administration of public justice in general, reserving another way to bring off one that had done nothing worthy of death.

3. Jonathan ingenuously confesses the fact, and Saul, with an angry curse, passes sentence upon him. Jonathan denies not the truth, nor goes about to conceal it, only he thinks it hard that he must die for it, 1Sa 14:43. He might very fairly have pleaded his invincible ignorance of the law, or have insisted upon his merit, but he submitted to the necessity with a great and generous mind: "God's and my father's will be done:"thus he showed as much valour in receiving the messengers of death himself as in sending them among the Philistines. It is as brave to yield in some cases as it is in other cases to fight. Saul is not mollified by his filial submission nor the hardness of his case; but as one that affected to be thought firm to his word, and much more to his oath; even when it bound him hardest, with another imprecation he gives judgment upon Jonathan (1Sa 14:44): " God do so and more also to me if I do not execute the law upon thee, for thou shalt surely die, Jonathan. "(1.) He passed this sentence too hastily, without consulting the oracle. Jonathan had a very good plea in arrest of the judgment. What he had done was not malum in se - bad in itself; and, as for the prohibition of it, he was ignorant of that, so that he could not be charged with rebellion or disobedience. (2.) He did it in fury. Had Jonathan been worthy to die, yet it would have become a judge, much more a father, to pass sentence with tenderness and compassion, and not with such an air of triumph, like a man perfectly divested of all humanity and natural affection. Justice is debased when it is administered with wrath and bitterness. (3.) He backed it with a curse upon himself if he did not see the sentence executed; and this curse did return upon his own head. Jonathan escaped, but God did so to Saul, and more also; for he was rejected of God and made anathema. Let none upon any occasion dare to use such imprecations as these, lest God say Amen to them, and make their own tongues to fall upon them, Psa 64:8. This stone will return upon him that rolleth it. Yet we have reason to think that Saul's bowels yearned toward Jonathan, so that he really punished himself, and very justly, when he seemed so severe upon Jonathan. God made him feel the smart of his own rash edict, which might make him fear being again guilty of the like. By all these vexatious accidents God did likewise correct him for his presumption in offering sacrifice without Samuel. An expedition so ill begun could not end without some rebukes.

4. The people rescued Jonathan out of his father's hands, v. 45. Hitherto they had expressed themselves very observant of Saul. What seemed good to him they acquiesced in, v. 36, 40. But, when Jonathan is in danger, Saul's word is no longer a law to them, but with the utmost zeal they oppose the execution of his sentence: " Shall Jonathan die - that blessing, that darling, of his country? Shall that life be sacrificed to a punctilio of law and honour which was so bravely exposed for the public service, and to which we owe our lives and triumphs? No, we will never stand by and see him thus treated whom God delights to honour."It is good to see Israelites zealous for the protection of those whom God has made instruments of public good. Saul had sworn that Jonathan should die, but they oppose their oath to his, and swear he shall not die: " As the Lord liveth there shall not only not his head, but not a hair of his head fall to the ground; "they did not rescue him by violence, but by reason and resolution; and Josephus says they made their prayer to God that he might be loosed from the curse. They pleaded for him that he has wrought with God this day; that is, "he has owned God's cause, and God has owned his endeavours, and therefore his life is too precious to be thrown away upon a nicety."We may suppose Saul had not so perfectly forgotten the relation of a father but that he was willing enough to have Jonathan rescued, and well pleased to have that done which yet he would not do himself: and he that knows the heart of a father knows not how to blame him.

5. The design against the Philistines is quashed by this incident (v. 46): Saul went up from following them, and so an opportunity was lost of completing the victory. When Israel's shields are clashing with one another the public safety and service suffer by it.

Matthew Henry: 1Sa 14:47-52

Here is a general account of Saul's court and camp. 1. Of his court and family, the names of his sons and daughters (1Sa 14:49), and of his wife and his cousin-german that was general of his army, 1Sa 14:50. There is mention of another wife of Saul's (2Sa 21:8), Rizpah, a secondary wife, and of the children he had by her. 2. Of his camp and military actions. (1.) How he levied his army: When he saw any strong valiant man, that was remarkably fit for service, he took him unto him (1Sa 14:52), as Samuel had told them the manner of the king would be (1Sa 8:11); and, if he must have a standing army, it was his prudence to fill it up with the ablest men he could make choice of. (2.) How he employed his army. He guarded his country against the insults of its enemies on every side, and prevented their incursions, 1Sa 14:47, 1Sa 14:48. It is supposed that he acted only defensively against those that used to invade the borders of Israel; and withersoever he turned himself, as there was occasion, he vexed them, by checking and disappointing them. But the enemies he struggled most with were the Philistines, with whom he had sore war all his days, 1Sa 14:52. He had little reason to be proud of his royal dignity, nor had any of his neighbours cause to envy him, for he had little enjoyment of himself after he took the kingdom. He could not vex his enemies without some vexation to himself, such thorns are crowns quilted with.

Keil-Delitzsch: 1Sa 14:1-15

Jonathan's heroic act . - With strong faith and confidence in the might of theLord, that He could give the victory even through the hands of very few,Jonathan resolved to attack the outpost of the Philistines at the pass ofMukhmas, accompanied by his armour-bearer alone, and the Lord crownedhis enterprise with a marvellous victory.

1Sa 14:1-2

Jonathan said to his armour-bearer, "We will go over to the postof the Philistines, that is over there." To these words, which introduce theoccurrences that followed, there are attached from וּלאביו to 1Sa 14:5 a series of sentences introduced to explain the situation, and the threadof the narrative is resumed in 1Sa 14:6 by a repetition of Jonathan's words. It isfirst of all observed that Jonathan did not disclose his intentions to hisfather, who would hardly have approved of so daring an enterprise. Thenfollows a description of the place where Saul was stationed with the sixhundred men, viz., " at the end of Gibeah (i.e., the extreme northern end), under the pomegranate-tree ( Rimmon ) which is by Migron ." Rimmon isnot the rock Rimmon (Jdg 20:45), which was on the north-east ofMichmash, but is an appellative noun, signifying a pomegranate-tree . Migron is a locality with which we are not acquainted, upon the north sideof Gibeah, and a different place from the Migron which was on the northor north-west of Michmash (Isa 10:28). Gibeah ( Tuleil el Phul ) was anhour and a quarter from Geba , and from the pass which led across toMichmash. Consequently, when Saul was encamped with his six hundredmen on the north of Gibeah, he may have been hardly an hour's journeyfrom Geba.

1Sa 14:3

Along with Saul and his six hundred men, there was also Ahiah ,the son of Ahitub, the (elder) brother of Ichabod, the son of Phinehas, theson of Eli, the priest at Shiloh, and therefore a great-grandson of Eli,wearing the ephod, i.e., in the high priest's robes. Ahiah is generallysupposed to be the same person as Ahimelech , the son of Ahitub (1Sa 22:9.), in which case Ahiah ( אחיּה , brother, i.e., friend of Jehovah)would be only another form of the name Ahimelech (i.e., brother or friendof the King, viz., Jehovah). This is very probable, although Ahimelechmight have been Ahaiah's brother, who succeeded him in the office of highpriest on account of his having died without sons, since there is an intervalof at least ten years between the events related in this chapter and thosereferred to in 1 Samuel 22. Ahimelech was afterwards slain by Saul along withthe priests of Nob (1Sa 22:9.); the only one who escaped being his sonAbiathar, who fled to David and, according to 1Sa 30:7, was investedwith the ephod. It follows, therefore, that Ahiah (or Ahimelech) must have had a son atleast ten years old at the time of the war referred to here, viz., the Abiatharmentioned in 1Sa 30:7, and must have been thirty or thirty-five yearsold himself, since Saul had reigned at least twenty-two years, and Abiatharhad become high priest a few years before the death of Saul. Theseassumptions may be very easily reconciled with the passage before us. AsEli was ninety-eight years old when he died, his son Phinehas, who hadbeen killed in battle a short time before, might have been sixty or sixty-fiveyears old, and have left a son of forty years of age, namely Ahitub. Fortyyears later, therefore, i.e., at the beginning of Saul's reign, Ahitub's sonAhiah (Ahimelech) might have been about fifty years old; and at the deathof Ahimelech, which took place ten or twelve years after that, his sonAbiathar might have been as much as thirty years of age, and havesucceeded his father in the office of high priest. But Abiathar cannot havebeen older than this when his father died, since he was high priest duringthe whole of David's forty years' reign, until Solomon deposed him soonafter he ascended the throne (1Ki 2:26.). Compare with this theremarks on 2Sa 8:17. Jonathan had also refrained from telling the peopleanything about his intentions, so that they did not know that he had gone.

1Sa 14:4-5

In 1Sa 14:4, 1Sa 14:5, the locality is more minutely described. Between thepasses, through which Jonathan endeavoured to cross over to go up to thepost of the Philistines, there was a sharp rock on this side, and also oneupon the other. One of these was called Bozez , the other Seneh ; one(formed) a pillar ( מצוּק ), i.e., a steep height towards the northopposite to Michmash, the other towards the south opposite to Geba. The expression " between the passes "may be explained from the remark of Robinson quoted above, viz., that at the point where he passed the WadySuweinit, side wadys enter it from the south-west and north-west. Theseside wadys supply so many different crossings. Between them, however,on the north and south walls of the deep valley, were the jagged rocks Bozez and Seneh , which rose up like pillars to a great height. These wereprobably the "hills"which Robinson saw to the left of the pass by whichhe crossed: "Two hills of a conical or rather spherical form, having steeprocky sides, with small wadys running up behind so as almost to isolatethem. One is on the side towards Jeba, and the other towards Mukhmas"( Pal . ii. p. 116).

1Sa 14:6

And Jonathan said to his armour-bearer, " Come, we will go overto the post of these uncircumcised; it may be that Jehovah will work forus; for (there is) no hindrance for Jehovah to work salvation by many orfew ."Jonathan's resolution arose from the strong conviction that Israelwas the nation of God, and possessed in Jehovah an omnipotent God,who would not refuse His help to His people in their conflict with thefoes of His kingdom, if they would only put their whole trust in Him.

1Sa 14:7

As the armour-bearer approved of Jonathan's resolution ( לך נטה , turn hither ), and was ready to follow him,Jonathan fixed upon a sign by which he would ascertain whether the Lordwould prosper his undertaking.

1Sa 14:8-10

" Behold, we go over to the people and show ourselves to them. If they say to us, Wait ( דּמּוּ , keep quiet) till we come to you, we will stand still in our place, and not go up to them; but if they say thus, Come up unto us, then we will go up, for Jehovah hath (in that case) delivered them into our hand ."The sign was well chosen. If the Philistinessaid, "Wait till we come,"they would show some courage; but if they said,"Come up to us,"it would be a sign that they were cowardly, and had notcourage enough to leave their position and attack the Hebrews. It was nottempting God for Jonathan to fix upon such a sign by which to determinethe success of his enterprise; for he did it in the exercise of his calling,when fighting not for personal objects, but for the kingdom of God, whichthe uncircumcised were threatening to annihilate, and in the most confidentbelief that the Lord would deliver and preserve His people. Such faith asthis God would not put to shame.

1Sa 14:11-13

When the two showed themselves to the garrison of thePhilistines, they said, "Behold, Hebrews come forth out of the holes inwhich they have hidden themselves." And the men of the garrison criedout to Jonathan and his armour-bearer, "Come up to us, and we will tellyou a word," i.e., we will communicate something to you. This wasridicule at the daring of the two men, whilst for all that they had notcourage enough to meet them bravely and drive them back. In thisJonathan received the desired sign that the Lord had given the Philistinesinto the hand of the Israelites: he therefore clambered up the rock on hishands and feet, and his armour-bearer after him; and " they (the Philistines) fell before Jonathan ,"i.e., were smitten down by him, "and his armour-bearer was slaying behind him."

1Sa 14:14

The first stroke that Jonathan and his armour-bearer struck was(amounted to) about twenty men "on about half a furrow of an acre offield." מענה , a furrow , as in Psa 129:3, is in the absolute stateinstead of the construct, because several nouns follow in the constructstate (cf. Ewald , §291, a .). צמד , lit . things bound together, then apair; here it signifies a pair or yoke of oxen , but in the transferred sense ofa piece of land that could be ploughed in one morning with a yoke of oxen,like the Latin jugum , jugerum . It is called the furrow of an acre of land,because the length only of half an acre of land was to be given, and not thebreadth or the entire circumference. The Philistines, that is to say, took toflight in alarm as soon as the brave heroes really ascended, so that thetwenty men were smitten one after another in the distance of half a rood ofland. Their terror and flight are perfectly conceivable, if we consider thatthe outpost of the Philistines was so stationed upon the top of the ridge ofthe steep mountain wall, that they would not see how many werefollowing, and the Philistines could not imagine it possible that twoHebrews would have ventured to climb the rock alone and make an attackupon them. Sallust relates a similar occurrence in connection with thescaling of a castle in the Numidian war ( Bell. Jugurth . c. 89, 90).

1Sa 14:15

And there arose a terror in the camp upon the field (i.e., in theprincipal camp) as well as among all the people (of the advanced outpostof the Philistines); the garrison (i.e., the army that was encamped atMichmash), and the spoilers, they also trembled, and the earth quaked , sc.,with the noise and tumult of the frightened foe; "and it grew into atrembling of God," i.e., a supernatural terror miraculously infused by Godinto the Philistines. The subject to the last ותּהי is either חרדה , the alarm in the camp, or all that has been mentionedbefore, i.e., the alarm with the noise and tumult that sprang out of it.

Keil-Delitzsch: 1Sa 14:16-23

Flight and defeat of the Philistines . - 1Sa 14:16. The spies of Saul at Gibeah sawhow the multitude (in the camp of the Philistines) melted away and wasbeaten more and more. The words והלם ויּלך areobscure. The Rabbins are unanimous in adopting the explanation magis magisque frangebatur , and have therefore probably taken הלם asan inf. absol. הלום , and interpreted הלם according toJdg 5:26. This was also the case with the Chaldee; and Gesenius ( Thes . p. 383) has adopted the same rendering, except that he has taken הלם in the sense of dissolutus , dissipatus est . Others take הלום as adverbial (" and thither "), and supply the correlate הלם (hither), so as to bring out the meaning "hither and thither." Thus the lxxrender it ἔνθεν καὶ ἔνθεν , but theyhave not translated ויּלך at all.

1Sa 14:17

Saul conjectured at once that the excitement in the camp of thePhilistines was occasioned by an attack made by Israelitish warriors, andtherefore commanded the people: פּקדוּ־נא , " Muster (number) now,and see who has gone away from us ;"and "Jonathan and his armour-bearerwere not there," i.e., they were missing.

1Sa 14:18

Saul therefore resolved to ask God, through the priest Ahiah,what he should do; whether he should go out with his army against thePhilistines or no. But whilst he was talking with the priest, the tumult inthe camp of the Philistines became greater and greater, so that he saw fromthat what ought to be done under the circumstances, and stopped thepriest's inquiring of God, and set out with his people without delay. Weare struck, however, with the expression in 1Sa 14:18, "Bring hither the ark ofGod," and the explanation which follows, "for the ark of God was at thattime with the children of Israel," inasmuch as the ark was then depositedat Kirjath-jearim, and it is a very improbable thing that it should have beenin the little camp of Saul. Moreover, in other cases where the high priest isspoken of as inquiring the will of God, there is no mention made of theark, but only of the ephod, the high priest's shoulder-dress, upon whichthere were fastened the Urim and Thummim, through which inquiry wasmade of God. And in addition to this, the verb הגּישׁה is notreally applicable to the ark, which was not an object that could be carriedabout at will; whereas this verb is the current expression used to signifythe fetching of the ephod (vid., 1Sa 23:9; 1Sa 30:7). All these circumstances render the correctness of the Masoretic textextremely doubtful, notwithstanding the fact that the Chaldee, the Syriac,and Arabic, and the Vulgate support it, and recommend rather the readingadopted by the lxx, προσάγαγε τὸ Ἐφούδ· ὅτι αὐτὸς ἦρεν τὸ Ἐφοὺδ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐνώπιον Ἰσραήλ , which would give as the Hebrewtext, ישׂראל לפני ההוּא בּיּום האפוד נשׂא הוּא כּי האפוד הגּישׁה . In any case, וב'ני ישׂראל @ at the end of the verse should be read ישׂ לבני or לפני , since וּ gives no sense at all.

1Sa 14:19

"It increased more and more;" lit . increasing and becominggreater. The subject וגו וההמון is placed absolutely at thehead, so that the verb ויּלך brev eh is appended in the form of anapodosis. ידך אסף , " draw thy hand in "(back); i.e.,leave off now.

1Sa 14:20

" And (i.e., in consequence of the increasing tumult in theenemy's camp) Saul had himself, and all the people with him, called ,"i.e.,called together for battle; and when they came to the war, i.e., to the placeof conflict, "behold, there was the sword of the one against the other, avery great confusion," in consequence partly of terror, and partly of thecircumstance alluded to in 1Sa 14:21.

1Sa 14:21-22

" And the Hebrews were with the Philistines as before (yesterday and the day before yesterday), who had come along with themin the camp round about; they also came over to Israel, which was withSaul and Jonathan ." סביב means distributed round about amongthe Philistines. Those Israelites whom the Philistines had incorporatedinto their army are called Hebrews , according to the name which wascurrent among foreigners, whilst those who were with Saul are called Israel , according to the sacred name of the nation. The difficulty whichmany expositors have found in the word להיות has been verycorrectly solved, so far as the sense is concerned, by the earlier translators,by the interpolation of "they returned:" תבוּ (Chald.), ἐπεστράφησαν (lxx), reversi sunt ( Vulg. ), and similarly the Syriac and Arabic. We arenot at liberty, however, to amend the Hebrew text in this manner, asnothing more is omitted than the finite verb היוּ before theinfinitive להיות (for this construction, see Gesenius , Gramm . §132, 3, Anm. 1), and this might easily be left out here, since it stands atthe beginning of the verse in the main clause. The literal rendering wouldbe, they were to be with Israel, i.e., they came over to Israel. The fact thatthe Hebrews who were serving in the army of the Philistines came over toSaul and his host, and turned their weapons against their oppressors,naturally heightened the confusion in the camp of the Philistines, andaccelerated their defeat; and this was still further increased by the fact thatthe Israelites who had concealed themselves on the mountains of Ephraimalso joined the Israelitish army, as soon as they heard of the flight of thePhilistines (1Sa 14:22).

1Sa 14:23

"Thus the Lord helped Israel that day, and the conflict went outbeyond Bethaven." Bethaven was on the east of Michmash, and, accordingto 1Sa 14:31, the Philistines fled westwards from Michmash to Ajalon. But ifwe bear in mind that the camp of the Philistines was on the eastern side ofMichmash before Bethaven, according to 1Sa 13:5, and that theIsraelites forced their way into it from the south, we shall see that thebattle might easily have spread out beyond Bethaven, and that eventuallythe main body of the enemy might have fled as far as Ajalon, and havebeen pursued to that point by the victorious Israelites.

Keil-Delitzsch: 1Sa 14:24-30

Saul's precipitate haste . - 1Sa 14:24. The men of Israel were pressed (i.e.,fatigued) on that day , sc., through the military service and fighting. ThenSaul adjured the people, saying, " Cursed be the man that eateth bread untilthe evening, and (till) I have avenged myself upon mine enemies ." יאל , fut. apoc . of יאלה for יאלה , from אלה , to swear, Hiphil to adjure or require an oath of a person. The people took the oathby saying " amen "to what Saul had uttered. This command of Saul did notproceed from a proper attitude towards the Lord, but was an act of falsezeal, in which Saul had more regard to himself and his own kingly powerthan to the cause of the kingdom of Jehovah, as we may see at once fromthe expression וגו נקּמתּי , "till I have avenged myself uponmine enemies."It was a despotic measure which not only failed toaccomplish its object (see 1Sa 14:30, 1Sa 14:31), but brought Saul into theunfortunate position of being unable to carry out the oath (see 1Sa 14:45). Allthe people kept the command. "They tasted no bread." ולא־טעם is notto be connected with ונקּמתּי as an apodosis.

1Sa 14:25

" And all the land (i.e., all the people of the land who hadgathered round Saul: vid., 1Sa 14:29) came into the woody country; there washoney upon the field ." יער signifies here a woody district, inwhich forests alternated with tracts of arable land and meadows.

1Sa 14:26

When the people came into the wood and saw a stream of honey (or wild or wood bees), " no one put his hand to his mouth (sc., to eat ofthe honey), because they feared the oath ."

1Sa 14:27

But Jonathan, who had not heard his father's oath, dipped (inthe heat of pursuit, that he might not have to stop) the point of his staff inthe new honey, and put it to his mouth, "and his eyes became bright;" hislost strength, which is reflected in the eye, having been brought back bythis invigorating taste. The Chethibh תראנה is probably to be read תּראנה ,the eyes became seeing, received their power of vision again. TheMasoretes have substituted as the Keri תּארנה , from אור , to become bright, according to 1Sa 14:29; and this is probably thecorrect reading, as the letters might easily be transposed.

1Sa 14:28-30

When one of the people told him thereupon of his father'soath, in consequence of which the people were exhausted ( העם ויּעף belongs to the man's words; and ויּעף is thesame as in Jdg 4:21), Jonathan condemned the prohibition. " My fatherhas brought the land (i.e., the people of the land, as in 1Sa 14:25) into trouble ( עכר , see at Gen 34:30): see how bright mine eyes have become because I tasted a little of this honey. How much more if the people had eaten to-day of the booty of its enemies, would not the overthrow among the Philistines truly have then become great? " כּי אף , lit. to this (there comes) also that = not to mention how much more; and עתּה כּי is an emphatic introduction of the apodosis, as in Gen 31:42; Gen 43:10, and other passages, and the apodosis itself is to be taken as a question.

Keil-Delitzsch: 1Sa 14:31-46

Result of the battle, and consequences of Saul's rashness . - 1Sa 14:31. "On thatday they smote the Philistines from Michmash to Ajalon," which has beenpreserved in the village of Yâlo (see at Jos 19:42), and was about threegeographical miles to the south-west of Michmash; "and the people werevery faint," because Saul had forbidden them to eat before the evening (1Sa 14:24).

1Sa 14:32

They therefore " fell voraciously upon the booty "- (the Chethibh ויּעשׂ is no doubt merely an error in writing for ויּעט , imperf . Kal of עיט with Dagesh forte implic . instead of ויּעט , as we may see from 1Sa 15:19, since the meaning required bythe context, viz., to fall upon a thing, cannot be established in the case of עשׂה with על . On the other hand, there does not appear tobe any necessity to supply the article before שׁלל , and this Keri seems only to have been taken from the parallel passage in 1Sa 15:19), - " and took sheep, and oxen, and calves, and slew them on the ground ( ארצה , lit . to the earth, so that when they were slaughtered theanimal fell upon the ground, and remained lying in its blood, and was cut inpieces), and ate upon the blood "( הדּם על , with which הדּם אל ,"lying to the blood," is interchanged in 1Sa 14:34),i.e., the flesh along with the blood which adhered to it, by doing whichthey sinned against the law in Lev 19:26. This sin had been occasioned bySaul himself through the prohibition which he issued.

1Sa 14:33-34

When this was told to Saul, he said, " Ye act faithlesslytowards Jehovah "by transgressing the laws of the covenant; " roll me now (lit. this day) a large stone. Scatter yourselves among the people, and sayto them, Let every one bring his ox and his sheep to me, and slay here "(upon the stone that has been rolled up), viz., so that the blood could runoff properly upon the ground, and the flesh be separated from the blood. This the people also did.

1Sa 14:35

As a thanksgiving for this victory, Saul built an altar to the Lord. לבנות החל אתו , "he began to build it," i.e., hebuilt this altar at the beginning, or as the first altar. This altar wasprobably not intended to serve as a place of sacrifice, but simply to be amemorial of the presence of God, or the revelation of God which Saul hadreceived in the marvellous victory.

1Sa 14:36

After the people had strengthened themselves in the eveningwith food, Saul wanted to pursue the Philistines still farther during thenight, and to plunder among them until the light (i.e., till break of day), andutterly destroy them. The people assented to this proposal, but the priest(Ahiah) wished first of all to obtain the decision of God upon the matter. " We will draw near to God here "(before the altar which has just beenbuilt).

1Sa 14:37

But when Saul inquired of God (through the Urim andThummim of the high priest), " Shall I go down after the Philistines? wiltThou deliver them into the hand of Israel? "God did not answer him. Saulwas to perceive from this, that the guilt of some sin was resting upon thepeople, on account of which the Lord had turned away His countenance,and was withdrawing His help.

1Sa 14:38-39

When Saul perceived, this, he directed all the heads of thepeople ( pinnoth , as in Jdg 20:2) to draw near to learn whereby (wherein)the sin had occurred that day, and declared, "As truly as Jehovah liveth,who has brought salvation to Israel, even if it were upon Jonathan my son,he shall die." The first כּי in 1Sa 14:39 is explanatory; the second andthird serve to introduce the words, like ὅτι , quod ; and the repetitionserves to give emphasis, lit., "that even if it were upon my son, that heshall die." "And of all the people no one answered him," from terror at theking's word.

1Sa 14:40-41

In order to find out the guilt, or rather the culprit, Saulproceeded to the lot; and for this purpose he made all the people stand onone side, whilst he and his son Jonathan went to the other, and thensolemnly addressed Jehovah thus: " God of Israel, give innocence (of mind,i.e., truth). And the lot fell upon Saul and Jonathan ( ילּכד , as in1Sa 10:20-21); and the people went out ,"sc., without the lot fallingupon them, i.e., they went out free.

1Sa 14:42

When they proceeded still further to cast lots between Saul andhis son ( הפּילוּ , sc., גּורל ; cf. 1Ch 26:14; Neh 11:11, etc.), Jonathan was taken .

(Note: In the Alex. version, vv. 41 and 42 are lengthened out withlong paraphrases upon the course pursued in casting the lots: καὶ εἶπε Σαούλ, Κύριε ὁ θεὸς Ἰσραήλ τί ὅτι οὐκ ἀπεκρίθης τῷ δούλῳ σου σήμερον; ει ̓ ἐν ἐμοὶ ἢ ἐν Ἰωνάθαν τῷ υἱῷ μου ἡ ἀδικία; κύριε ὁ θεὸς Ἰσραήλ δὸς δήλους· καὶ ἐἀν τάδε εἴπῃ δὸς δὴ τῷ λαῷ σου Ἰσραήλ, δός δὴ ὁσιότηατ, καὶ κληροῦται Ἰωνάθαν καὶ Σαούλ καὶ ὁ λαὸς ἐξῆλθε . V. 42: Καὶ εἶπε Σαοὑλ, βάλλετε ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον Ἰωνάθαν τοῦ υἱοῦ μου· ὃν ἂν κατακληρώσηται Κύριος ἀποθανέτω. Καὶ εἶπεν ὁ λαὸς πρὸς Σαούλ, οὐκ ἔστι τὸ ῥῆμα τοῦτο. Καὶ κατεκράτησε Σαοὺλ τοῦ λαοῦ, καὶ βάλλουσιν ἀνὰ μέσον αὐτοῦ καὶ ἀνὰ μέσον Ἰωνάθαν τοῦ υἱοῦ αὐτοῦ, καὶ κατακληροῦται Ἰωναθαν . One portion of these additions is also found in the text of our presentVulgate, and reads as follows: Et dixit Saul ad Dominum Deum Israel: Domine Deus Israel, da indicium! quid est quod non responderis servo tuo hodie? Si in me aut in Jonathan filio meo est iniquitas, da ostensionem; aut si haec iniquitas est in populo tuo, da sanctitatem. Et deprehensus est Jonathas et Saul, populus autem exivit. Thebeginning and end of this verse, as well as v. 42, agree here mostaccurately with the Hebrew text. But the words from quid est quod to da sanctitatem are interpolated, so that תמים הבה are translated twice; first in the words da indicium , and then inthe interpolation da ostensionem . This repetition of the same words,and that in different renderings, when taken in connection with theagreement of the Vulgate with the Hebrew text at the beginning andend of the verse, shows clearly enough, that the interpolated clausesdid not originate with Jerome , but are simply inserted in histranslation from the Itala. The additions of the lxx, in which τάδε εἶπῃ is evidently only a distortion of ἡ ἀδικία , are regarded by Ewald ( Gesch. iii. p. 48) and Thenius as anoriginal portion of the text which has dropped out from theMasoretic text. They therefore infer, that instead of תמים we ought to read תּמּים ( Thummim ), and that we have here the full formulaused in connection with the use of the Urim and Thummim, fromwhich it may be seen, that this mode of divine revelation consistedsimply in a sacred lot, or in the use of two dice, the one of which wasfixed upon at the outset as meaning no , and the other as meaning yes . So much at any rate is indisputable, that the Septuagint translatortook תמים in the sense of thummim , and so assumed that Saulhad the guilty person discovered by resorting to the Urim andThummim. But this assumption is also decidedly erroneous, togetherwith all the inferences based upon it. For, in the first place, the verbs הפּיל and ילּכד can be proved to be never usedthroughout the whole of the Old Testament to signify the use of theUrim and Thummim, and to be nothing more than technicalexpressions used to denote the casting of a simple lot (see thepassages cited above in the text). Moreover, such passages as 1Sa 10:22, and 1Sa 2:5, 1Sa 2:23, show most unmistakeably that the divine oracle ofthe Urim and Thummim did not consist merely in a sacred lot withyes and no, but that God gave such answers through it as could neverhave been given through the lots. The Septuagint expansions of thetext are nothing more, therefore, than a subjective and reallyerroneous interpretation on the part of the translators, which arosesimply from the mistaken idea that תמים was thummim , andwhich is therefore utterly worthless.)

1Sa 14:43-44

When Saul asked him what he had done, Jonathan confessedthat he had tasted a little honey (see 1Sa 14:27), and resigned himself to thepunishment suspended over him, saying, "Behold, I shall die;" and Saulpronounced sentence of death upon him, accompanying it with an oath("God do so," etc.: vid., Rth 1:17).

1Sa 14:45

But the people interposed, " Shall Jonathan die, who hasachieved this great salvation (victory) in Israel? God forbid! As truly asJehovah liveth, not a hair shall fall from his head upon the ground; for hehath wrought (the victory) with God to-day ."Thus the people deliveredJonathan from death. The objection raised by the people was soconclusive, that Saul was obliged to yield.

What Jonathan had done was not wrong in itself, but became so simply onaccount of the oath with which Saul had forbidden it. But Jonathan did nothear the oath, and therefore had not even consciously transgressed. Nevertheless a curse lay upon Israel, which was to be brought to light as awarning for the culprit. Therefore Jehovah had given no reply to Saul. Butwhen the lot, which had the force of a divine verdict, fell upon Jonathan,sentence of death was not thereby pronounced upon him by God; but iswas simply made manifest, that through his transgression of his father'soath, with which he was not acquainted, guilt had been brought uponIsrael. The breach of a command issued with a solemn oath, even when ittook place unconsciously, excited the wrath of God, as being a profanationof the divine name. But such a sin could only rest as guilt upon the manwho had committed, or the man who occasioned it. Now where the command in question was one of God himself, there couldbe no question, that even in the case of unconscious transgression the sinfell upon the transgressor, and it was necessary that it should either beexpiated by him or forgiven him. But where the command of a man hadbeen unconsciously transgressed, the guilt might also fall upon the manwho issued the command, that is to say, if he did it without beingauthorized or empowered by God. In the present instance, Saul had issuedthe prohibition without divine authority, and had made it obligatory uponthe people by a solemn oath. The people had conscientiously obeyed thecommand, but Jonathan had transgressed it without being aware of it. Forthis Saul was about to punish him with death, in order to keep his oath. But the people opposed it. They not only pronounced Jonathan innocent,because he had broken the king's command unconsciously, but they alsoexclaimed that he had gained the victory for Israel "with God." In this fact(Jonathan's victory) there was a divine verdict. And Saul could not fail torecognise now, that it was not Jonathan, but he himself, who had sinned,and through his arbitrary and despotic command had brought guilt uponIsrael, on account of which God had given him no reply.

1Sa 14:46

With the feeling of this guilt, Saul gave up any further pursuit ofthe Philistines: he " went up "(sc., to Gibeah) "from behind thePhilistines," i.e., desisting from any further pursuit. But the Philistineswent to their place, i.e., back into their own land.

Keil-Delitzsch: 1Sa 14:47-52

General Summary of Saul's other Wars, and Account of his Family. - 1Sa 14:47. "But Saul had taken the sovereignty." As Saul had first of all secured arecognition of himself as king on the part of all the tribes of Israel, throughhis victory over the Ammonites at Jabesh (1Sa 11:12.), so it wasthrough the victory which he had gained over the Philistines, and by whichthese obstinate foes of Israel were driven back into their own land, that hefirst acquired the kingship over Israel, i.e., first really secured the regalauthority over the Israelites. This is the meaning of המּלוּכה לכד ; and this statement is not at variance either with the electionof Saul by lot (1Sa 10:17.), or with his confirmation at Gilgal (1Sa 11:14-15). But as Saul had to fight for the sovereignty, and could onlysecure it by successful warfare, his other wars are placed in the foregroundin the summary account of his reign which follows (1Sa 14:47, 1Sa 14:48), whilst thenotices concerning his family, which stand at the very beginning in the caseof other kings, are not mentioned till afterwards (1Sa 14:49-51). Saul fought successfully against all the enemies of Israel round about;against Moab, the Ammonites, Edom, the kings of Zobah, a district ofSyria on this side the Euphrates (see at 2Sa 8:3), and against thePhilistines. The war against the Ammonites is described in 1Sa 11:1-15; but withthe Philistines Saul had to wage repeated war all the days of his life (1Sa 14:52). The other wars are none of them more fully described, simply becausethey were of no importance to the history of the kingdom of God, havingneither furnished occasion for any miraculous displays of divineomnipotence, nor brought about the subjection of hostile nations to thepower of Israel. "Whithersoever he turned, he inflicted punishment." Thisis the rendering which Luther has very aptly given to ירשׁיא ; for הרשׁיע signifies to declare wrong, hence to condemn, moreespecially as applied to judges: here it denotes sentence or condemnation by deeds . Saul chastised these nations for their attacks upon Israel.

1Sa 14:48

"And he acquired power;" חיל עשׂה (as inNum 24:18) does not merely signify he proved himself brave, or he formedan army, but denotes the development and unfolding of power in variousrespects. Here it relates more particularly to the development of strengthin the war against Amalek, by virtue of which Saul smote this arch-enemyof Israel, and put an end to their depredations. This war is described morefully in 1 Samuel 15, on account of its consequences in relation to Saul's ownsovereignty.

1Sa 14:49-51

Saul's family . - 1Sa 14:49. Only three of his sons are mentioned,namely those who fell with him, according to 1Sa 31:2, in the war withthe Philistines. Jisvi is only another name for Abinadab (1Sa 31:2; 1Ch 8:33; 1Ch 9:39). In these passages in the Chronicles there is a fourthmentioned, Esh-baal , i.e., the one who is called Ish-bosheth in 2Sa 2:8,etc., and who was set up by Abner as the antagonist of David. The reasonwhy he is not mentioned here it is impossible to determine. It may be thatthe name has fallen out simply through some mistake in copying: thedaughters Michal and Merab are mentioned, with special reference to theoccurrence described in 1Sa 18:17.

1Sa 14:50-51

Abner the general was also Saul's cousin. For " son of Abiel "( ben Abiel ) we must read " sons of Abiel "( bne Abiel : see 1Sa 9:1).

1Sa 14:52

The statement, " and the war was hard (severe) against thePhilistines as long as Saul lived ,"merely serves to explain the notice whichfollows, namely, that Saul took or drew to himself every strong man andevery brave man that he saw. If we observe this, which is the true relationbetween the two clauses in this verse, the appearance of abruptness whichwe find in the first notice completely vanishes, and the verse follows verysuitably upon the allusion to the general. The meaning might be expressedin this manner: And as Saul had to carry on a severe war against thePhilistines his whole life long, he drew to himself every powerful man andevery brave man that he met with.

Constable: 1Sa 13:1--15:35

C. Kingship Removed from Saul chs. 13-15

This section documents Saul's disobedience to the revealed will of God that resulted in his disqualification as Israel's king. Saul's failure proved to be God's instrument of discipline on the people as a whole for their demand for a king. Failure followed disregard for God's Word.

Baldwin expressed well the situation Saul faced as he began to reign.

"In relation to Samuel, it is obvious that Saul had a problem. On the one hand he owed his appointment to Samuel, but on the other hand he was taking over Samuel's position as Israel's leader. Samuel spoke frequently of the wickedness of the people in requesting a king, apparently implying that he, Saul, should not really be in office. Yet Saul had not sought to be king, and would have preferred, at least at first, to have been left in obscurity, but he had not been offered any option. Too many signs had been given that he was the person of God's appointment, and prayers for deliverance from the Ammonites had been marvelously answered. He was king by divine anointing, by God's overruling of the sacred lot, and by united popular demand. He had caught the imagination of the people, who wanted a hero, and against all odds he was expected to pass muster.

"Had he realized it, Saul could have gained much by the presence of a seasoned prophet like Samuel alongside him, ready to give guidance, instruction and, if necessary, rebuke. Above all, Samuel was an intercessor who knew the Lord's mind, and saw prayer answered. Samuel would indicate the right way, and all Saul had to do was follow. He could have leant [sic] hard on Samuel and he would have found reassurance. In the event, this was exactly what Saul could not bring himself to do."¹³¹

Saul's improper response to his predecessor, Samuel, should be a warning to all ministers whose predecessors remain on the scene after they replace them.

Constable: 1Sa 14:1-23

Jonathan's success at Michmash 14:1-23

Armed with trust in God and courage Jonathan ventured out to destroy Israel's enemy in obedience to God's command to drive out the inhabitants of Canaan (cf. 9:16). He would have made a good king of Israel. Saul remained in Gibeah evidently on the defensive. His comfortable position under a fruit tree (cf. 22:6; Judg. 4:5) in secure Gibeah surrounded by his soldiers contrasts with Jonathan's vulnerable and difficult position with only the support of his armorbearer. Jonathan was launching out in faith to obey God, but Saul was resting comfortably and failing to do God's will.

The reference to priestly activity at Shiloh (v. 3) shows that the nation still regarded Shiloh as a cultic site (i.e., a site where the people practiced formal worship).

"Saul is accompanied by Ahijah, a member of the rejected priestly house of Eli (14:3), and this first mention of an Elide after the disasters which befell Eli's family in chap. 4 triggers the response rejected by Yhwh.' Lest the point be missed, it is reinforced by the odd and needless genealogical reference to Ichabod, Ahijah's uncle, picking up on 4:21-22, and reminding the reader that the glory has departed.' His own royal glory gone, where else would we expect Saul to be than with a relative of Glory gone'? The axes [sic] which here intersect, the rejection of Saul and the rejection of the Elide priesthood, will do so again in 22:11-19, when Saul will bloodily fulfill the prophecy of 2:31-33, wreaking Yhwh's will on the Elides."¹⁴³

Bozez (v. 4, lit. shining) was the south-facing cliff near the Philistine camp at Michmash, perhaps so named because it reflected the sun that shone on it from the south. Seneh (lit. thorny) faced north and was closer to Geba. Jonathan's route was an extremely difficult one. This fact accounts for his being able to surprise the Philistines.

In contrast to Saul, Jonathan had a true perception of God's role as the leader and deliverer of His people (v. 6). He viewed the Philistines as unbelievers whom God wanted exterminated (cf. Gen. 17). He believed that God would work for His people in response to faith, as He had done repeatedly in Israel's history. He also had learned that superior numbers were not necessary for God to give victory in battle (cf. 17:47; Judg. 7:4, 7).

"Other parallels with the story of Gideon commend themselves as well: the hero accompanied by only one servant (v. 7; cf. Judg 7:10-11); the sign (vv. 9-10; cf. Judg 7:13-15); the panic (v. 15; cf. Judg 7:21); the confusion, causing the enemy soldiers to turn on each other with their swords' (v. 20; cf. Judg 7:22); reinforcements from the hill country of Ephraim' (v. 22; cf. Judg 7:24); and the pursuit (v. 22; cf. Judg 7:23 . . .)."¹⁴⁴

Perhaps Jonathan chose his sign arbitrarily simply to determine how the Lord wanted him to proceed. Some commentators have felt he did not.

"If the Philistines said, Wait till we come,' they would show some courage; but if they said, Come up to us,' it would be a sign that they were cowardly . . ."¹⁴⁵

Half a furrow of land (v. 14) was half a parcel of land that a yolk of oxen could plow in one day. Evidently God assisted Jonathan by sending a mild earthquake to unnerve the Philistines further (v. 15; cf. Deut. 7:23).

When Saul should have been acting he was waiting, and when he should have been waiting he was acting (vv. 18-19). He may have viewed the ark as a talisman that he planned to use to secure God's help. As Saul watched, the multitude of Philistine soldiers that covered the area began to dwindle. He evidently concluded that he did not need to seek the Lord's guidance or blessing (cf. 13:12).

God caused the Philistines to fight one another (v. 20; cf. Judg. 7:22; 2 Chron. 20:23). Some Israelite deserters or mercenaries who were fighting for the Philistines even changed their allegiance and took sides with their brethren. The tide of battle had turned. Beth-aven stood near Michmash, but the exact site is uncertain.

Constable: 1Sa 14:24-46

3. Saul's cursing of Jonathan 14:24-46

Jonathan, a man of faith, initiated a great victory, but in this section we see that Saul, a man of pride, limited the extent of that victory while trying to extend it. Saul's failure to submit to Yahweh's authority resulted in his behaving foolishly more than wickedly.

Constable: 1Sa 14:24-35

Saul's selfishness 14:24-35

Saul's improper view of his role as Israel's king comes through clearly in verse 24. The Philistines were not Saul's enemies as much as God's enemies. This was holy war (cf. Judg. 16:28), but Saul viewed the battle too personally. His selfish desire to win for his own glory led him to issue a foolish command.

An oath was an extremely serious matter in the ancient Near East (v. 26; cf. Judg. 14:8-9). One did not violate a king's oath without suffering severe consequences. Jonathan saw the folly of Saul's oath clearly because he wanted God's glory (vv. 29-30). The Hebrew word translated "troubled" (v. 29, akar) is the same one from which "Achan" and "Achor" (Josh. 7:25-26) come. Saul, not Jonathan, had troubled Israel, as Achan had, by his foolish command (v. 24).

Aijalon (v. 31) was about 17 miles west of Michmash. Verses 32-34 illustrate the confusion that resulted from Saul's misguided oath. The Mosaic Law forbade eating meat with the blood still in it (Lev. 17:10-14). The great stone (v. 33) served as a slaughtering table where the priests carefully prepared the meat for eating.

Saul was not entirely insensitive to Yahweh and His will. We can see this in his concern to observe the ritual dietary law (v. 33) and his desire to honor God for the victory (v. 35; cf. Exod. 17:14-16).¹⁴⁶ There are many examples of spiritually sensitive Israelites building altars to God (e.g., 7: 17; Gen. 12:8; Judg. 6:24; 2 Sam. 24:25; 1 Chron. 21:18). The writer's note that this was the first altar that Saul built reflects his general lack of commitment to Yahweh.

Constable: 1Sa 14:36-46

Saul's blindness to his guilt 14:36-46

Evidently Saul would not have inquired of God if Ahijah (cf. v. 18) had not suggested he do so (v. 36). Probably God did not answer his prayer immediately because Saul wanted this information to vindicate himself rather than God (v. 37). Saul thought God did not answer him because someone had violated his rule (v. 24), which he confused with God's law calling violation of it sin (v. 38; cf. Josh. 7:14). Really God did not answer him because Saul was disloyal to Yahweh. The king boldly vowed that anyone who had sinned, which was only breaking his rule, even Jonathan, would die (v. 39). God identified Jonathan rather than Saul as the guilty party. Jonathan had violated the king's command though he had not violated God's command. Really Jonathan was executing God's will.

Jonathan would have had to die if he had broken Yahweh's command, as Achan did. However, Saul's oath was not on that high a level of authority though Saul thought it was as is clear from his insistence that Jonathan die. The soldiers who had gone along with Saul's requests thus far (vv. 36, 40) refused to follow his orders when he called for Jonathan's execution (v. 45). They recognized that Saul's rule about abstaining from eating (v. 24) was not divine law. They correctly saw that even though Jonathan had violated Saul's rule he had obeyed God's order to drive Israel's enemies out of the land. Saul's failure to see his role under God and the difference between the Word of God and his own commands resulted in confusion and disunity. Saul's preoccupation with Jonathan's eating against his wishes cost him a great victory over the Philistines.

The writer pointed out the reason for Saul's ultimate failure as Israel's king and the reason for his own personal destruction in this section (13:1-14:46). Essentially Saul refused to put the will of God above his own personal desires. Careful attention to the text shows that Saul showed great concern about the observance of religious rituals, but he failed to appreciate the indispensable importance of submitting his will to Yahweh. He sought to use God rather than allowing God to use him. He thought he was above the Mosaic Law rather than under it. He put himself in the position that God alone rightfully occupied.

To illustrate the seriousness of Saul's sin, suppose two parents have two children. The first child has a real heart for what pleases his parents. Whenever this child rarely disobeys his parents, his conscience bothers him, he confesses his offense to his parents, and he tries to be obedient from then on. This was how David responded to God. Even though David sinned greatly by committing adultery and murder, these sins broke his heart, he confessed them to God, and he returned to following God faithfully. His heart was one with God's. He wanted to please God and honor God even though he failed miserably occasionally.

The second child in the family in this illustration really wants to run his own life. He submits to parental authority when it seems to him to be to his advantage to do so, but his heart is really not with his parents. He wants to control his own life and believes he can do a better job of it on his own than by following his parents' instructions. This was Saul's attitude. Saul never submitted to divine authority unless he felt it was to his advantage to do so. He always wanted to maintain control over his own life.

Which of these two children has the more serious problem of disobedience? The second child does. Saul's sin was worse than David's. Even though David committed a few great sins, God did not cut off his dynasty or his rule prematurely since he really wanted to glorify God. However, David suffered severe consequences for his sins even though God forgave him. God did cut off Saul's dynasty and his rule prematurely because Saul would not yield to Yahweh's control, which was crucial for Israel's king. Failure to yield control to God is extremely important, even more important than individual acts of disobedience.

Saul's pride led him to make foolish decisions that limited his effectiveness. Many believers experience unnecessary confusion and complications in their lives because they will not relinquish control to God (cf. Rom. 6:13; 12:1-2).

Constable: 1Sa 14:47-52

4. Saul's limited effectiveness in battle 14:47-52

Saul was an active warrior and was effective to an extent due to his native abilities and God's limited blessing. He punished the enemies of Israel (vv. 47-48), which was God's will. Yet he did not subdue and defeat them all as David did.

The information concerning Saul's family members that the writer recorded here corresponds to other similar ancient Near Eastern texts. It was common to give this information as part of a summary of a king's accomplishments (cf. 2 Sam. 8). Ishvi is probably an alternative name for Ishbosheth.

God brought valiant warriors to David and previously to Saul (10:26), but Saul now had to recruit these as he observed them. This is another indication of God's limited blessing on Saul. In contrast, hundreds of soldiers volunteered to serve with David. Saul established a standing army in Israel for the first time (cf. 8:11).

Guzik: 1Sa 14:1-52 - Victory Over the Philistines

1 Samuel 14 - Victory Over the Philistines

A. Jonathan's adventure in faith.

1. (1-3) Jonathan's proposal.

Now it happened one day that Jonathan the son of Saul said to the young man who bore his armor, "Come, let us go over to the Philistines' garrison that is on the other side." But he did not tell his father. And Saul was sitting in the outskirts of Gibeah under a pomegranate tree which is in Migron. The people who were with him were about six hundred men. Ahijah the son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the Lord's priest in Shiloh, was wearing an ephod. But the people did not know that Jonathan had gone.

a. It happened one day: At the beginning, there was nothing in this day that indicated it would be a remarkable day. But it would! On this day, God would win a great victory through the bold trust of Jonathan.

i. "God is ever on the outlook for believing souls, who will receive his power and grace on the one hand, and transmit them on the other. He chooses them, that by them he should make his mighty power known." (Meyer <Expanded/Meyer.htm>)

b. Said to the young man who bore his armor: Every "officer" in the Israelite army had an "assistant" known as an armor bearer. The armor bearer would help the officer in fighting and administration of the army. They would often simply carry the armor and weapons of the officer, so they were known as armor bearers.

i. "Armor-bearers in ancient times had to be unusually brave and loyal, since the lives of their masters often depended on them." (Youngblood <Expanded/ebc.htm>) Later, God would raise up a special armor bearer for King Saul: a young man named David.

c. Come, let us go over to the Philistines garrison: The Israelites were in a military conflict were victory, from all outward appearance, was impossible. They were vastly outnumbered, and were greatly surpassed in military technology. Yet Jonathan is bold enough to go over to the Philistine garrison just to see what the LORD might want to do.

i. Jonathan probably was awake at night, offended and outraged at the way these godless Philistines were oppressing the Israelites. He was mad at the way it seemed so hopeless and how the people were just waiting around, discouraged. As he lay awake that night, perhaps a thought suddenly came into his mind: "Shamgar!" Shamgar? Jonathan probably remember him from his Bible. After all, Judges 3:31 describes how Shamgar killed 600 Philistines with a sharp stick. Jonathan probably thought, "Well, if God could do it through Shamgar, He could do it through me!"

ii. As Jonathan thought about it more, he considered there was no way the LORD had forsaken Israel. Sure, the odds were great against them. But God was greater than the odds. God had promised to do great things for Israel. He promised that Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight; your enemies shall fall by the sword before you. (Leviticus 26:8) He had won great victories against great odds before, as in the days of Gideon or Samson. God gave this land to Israel, not to the Philistines. God could do it! Why not now? Why not today? Why not through me?

iii. "This was a rash and foolish attempt, if it be examined by common rules; but not so, if we consider the singular promises made to the Israelites, that one should chase a thousand, [and so forth], and especially the heroical and extraordinary motions which were then frequently put into the minds of gallant men by God's Spirit, whereby they undertook and accomplished noble and wonderful things; as did Samson, and David, and his worthies." (Poole <Expanded/biblio.htm>)

d. He did not tell his father: Why not? It may have been just an oversight, or something easily and properly explained. Or, it may have been that Jonathan deliberately did not tell his father, because he believed his father would have simply said "no."

e. Saul was sitting: What a contrast! The bold, brave, king is simply sitting . . . under a pomegranate tree while his son boldly goes over to the Philistine garrison. Saul is there, the priest with the ephod is there (as sort of an "army chaplain"). They sit back while Jonathan bravely trusts God.

f. The mention of Ichabod seems almost unnecessary. Why would we need to know that the priest with Saul, Ahijah, was the nephew of Ichabod? Probably, God wants us to associate the meaning of Ichabod's name with where Saul is at spiritually. Saul's royal glory is almost gone, and it is appropriate that he associates with a relative of "The Glory Has Departed."

g. The people did not know that Jonathan was gone: This indicates that Jonathan did not go over to the Philistine garrison out of a desire for personal glory. If that was his motivation, he would have told at least a few people that he had gone over.

2. (4-5) Jonathan finds a strategic position.

Between the passes, by which Jonathan sought to go over to the Philistines' garrison, there was a sharp rock on one side and a sharp rock on the other side. And the name of one was Bozez, and the name of the other Seneh. The front of one faced northward opposite Michmash, and the other southward opposite Gibeah.

a. Between the passes . . . there was a sharp rock on one side and a sharp rock on the other side: On his way to the Philistine garrison, Jonathan sees something that any military man would notice. He sees a strategic position - a narrow path through a pass, with large, sharp rocks on either side. A few men could easily fight against a much larger number at this strategic place.

b. If Jonathan would have never decided, Come, let us go over to the Philistines' garrison that is on the other side (1 Samuel 14:1) he would have never found this strategic place. God guided Jonathan as Jonathan was boldly trusting God, and acting on that bold trust.

3. (6-7) Jonathan's bold proposal.

Then Jonathan said to the young man who bore his armor, "Come, let us go over to the garrison of these uncircumcised; it may be that the LORD will work for us. For nothing restrains the LORD from saving by many or by few." So his armorbearer said to him, "Do all that is in your heart. Go then; here I am with you, according to your heart."

a. It may be that the LORD will work for us: For Jonathan, this was more than a reconnaissance expedition. He wanted to see what God could do through two men who would trust him and step out boldly.

i. Jonathan knew the need was great. Israel was already hopelessly outnumbered and demoralized.

ii. Jonathan knew God wanted to use someone. His father, King Saul, just wanted to sit under a pomegranate tree. Something had to be done, and Jonathan was willing to be used by God to do it.

iii. Jonathan knew God wanted to work with someone. Jonathan could have just prayed that God would rain down fire from heaven on the Philistines. But Jonathan knew that God uses the bold action and fighting spirit of His people. "It was not Jonathan that was to work with some help from God; it was the Lord that was to work by Jonathan." (Blaikie <Expanded/biblio.htm>)

b. For nothing restrains the LORD from saving by many or by few: What wise courage in God! Many in Israel probably believed this as a theological truth. But few believed it enough to do something. Jonathan's faith was demonstrated by his works.

i. Nothing restrains the LORD! Do we really believe it? Or does the title of J.B. Phillips' book describe us: Your God is Too Small. We often feel that God is restrained in one way or another. In reality, the only thing that could be said to restrain God is our unbelief. In Matthew 13:58, it says of one time in Jesus' ministry, He did not do many mighty works there because of their unbelief. God's power is never restrained, but His will may be restrained by our unbelief. He may choose not to act until we partner with Him in trust. God had a trusting partner in Jonathan!

ii. By many or few: What did it matter? Who cares about the odds or the point spread when God is on your side? The odds were already against Israel. Did it matter if it was a million-to-one or a thousand-to-one? Numbers or odds did not restrain God, but unbelief could. Jonathan never read the New Testament, but he had a Romans 8:31 heart: If God be for us, who can be against us?

iii. Notice where Jonathan had the emphasis. He had little faith in himself, but great faith in God. It wasn't "I can win a great victory with God's help." It was "God can win a great victory through even me." As Meyer says, "He had the smallest possible faith in himself, and the greatest faith in God. His soul waited for the Lord; in Him was centred all his hope, and from his gracious help he expected great things. All he aspired to was to be humble vehicle through which the delivering grace of God might work."

c. Go then; here I am with you: These words from Jonathan's armor bearer must have cheered Jonathan greatly. When we step out in faith, encouragement can make all the difference for good. And discouragement can make all the difference for evil!

i. God was going to use Jonathan, but He wasn't going to use Jonathan alone. Almost always, when God uses a man, he calls others around that man to support and help him. They are just as important in getting God's work done as the man God uses. So, if you can't be a Jonathan, then find a Jonathan - and attach yourself to him as like Jonathan's armor bearer.

4. (8-10) Jonathan proposes a test.

Then Jonathan said, "Very well, let us cross over to these men, and we will show ourselves to them. If they say thus to us, 'Wait until we come to you,' then we will stand still in our place and not go up to them. But if they say thus, 'Come up to us,' then we will go up. For the LORD has delivered them into our hand, and this will be a sign to us."

a. Very well: This indicates that Jonathan took the support of his armor bearer as confirmation.

b. This will be a sign to us: In his step of faith, Jonathan wants to know he is really being led by God. So he proposes a test: they will show themselves to the Philistine guards. If they respond one way ("Come up to us") Jonathan will know God wants them to fight and win the battle. If the guards respond another way ("Wait until we come to you") Jonathan will know God does not want them to fight this day.

c. Jonathan is showing wisdom, not unbelief. To this point, he is not acting on a specific, confirmed word from God. Instead, he is following the bold hope and impression of his heart. He is humble enough to know his heart might be wrong on this day, so Jonathan asks God to guide him.

i. This is not the same as Gideon's setting of a fleece (Judges 6:36-40). Gideon had a confirmed word of God to guide him, and he doubted God's word. Jonathan was not doubting God's word, he was doubting his own heart and mind.

ii. Jonathan is prompted by faith. Significantly, he does not demand to know the whole battle plan from God in advance. He is willing to take it one step at a time, and let God plan it out. Faith is willing to let God know the whole plan and know our part one step at a time.

5. (11-14) Jonathan and his armor bearer attack the Philistines.

So both of them showed themselves to the garrison of the Philistines. And the Philistines said, "Look, the Hebrews are coming out of the holes where they have hidden." Then the men of the garrison called to Jonathan and his armorbearer, and said, "Come up to us, and we will show you something." Jonathan said to his armorbearer, "Come up after me, for the LORD has delivered them into the hand of Israel." And Jonathan climbed up on his hands and knees with his armorbearer after him; and they fell before Jonathan. And as he came after him, his armorbearer killed them. That first slaughter which Jonathan and his armorbearer made was about twenty men within about half an acre of land.

a. Look, the Hebrews are coming out of the holes where they have hidden: At this time of crisis, the Israelites were hiding anywhere they could (1 Samuel 13:6). It was reasonable for the Philistines to think these were Hebrew deserters surrendering to the Philistines because they thought it was better than hiding in a hole!

b. Jonathan said to his armorbearer, "Come up after me, for the LORD had delivered them into the hand of Israel." What an exciting moment this must have been for Jonathan! His bold trust in God had been confirmed by a sign, and now he knew God was going to do something great.

c. Jonathan climbed up on his hands and knees with his armorbearer after him: This was a difficult climb. Jonathan was not the kind to say, "Well, it would be nice to do this. But the rocks are steep and there are a lot of Philistines up there. Let's just pray instead." No; he got down on his hands and knees and climbed! If we only want victory, or want to be used by God when it is easy, we won't see much victory and we won't be used very much.

d. And they fell before Jonathan: Jonathan knew that the battle was the LORD's, yet he knew God would use him to fight. When Jonathan saw God's confirming sign, he didn't lay down his sword and start praying that God would strike them all down. He prayed, made sure his sword was sharp, and trusted that God would use him to strike them all down!

e. And as he came after him, his armorbearer killed them: "Jonathan knocked them down, and the armour-bearer despatched them." (Clarke <Expanded/Clarke.htm>)

6. (15) God attacks the Philistines.

And there was trembling in the camp, in the field, and among all the people. The garrison and the raiders also trembled; and the earth quaked, so that it was a very great trembling.

a. There was trembling in the camp, in the field, and among all the people: It seems that the Philistines, under a divine confusion, instantly awoke that early morning with the thought "We are attacked by enemies in our midst!" Then rushing about, they thought their fellow Philistines might be the enemy, so they began to fight one another, and kill one another!

i. It didn't matter if the Philistines greatly outnumbered the Israelites, and had far better weapons. God was more than able to set the Philistines against each other. If the Israelites had no swords, the LORD would use the swords of the Philistines against the Philistines!

ii. "It is not strange if the Philistines were both astonished and intimidated; God also struck them with a panic terror; and withal, infatuated their minds, and possibly put an evil spirit among them, which in this universal confusion made them conceive that there was treachery amongst themselves, and therefore caused them to sheath their swords in one another's bowels, as appears from verses 16 and 20." (Poole <Expanded/biblio.htm>)

iii. "Possibly God blinded their eyes or their minds, that they could not distinguish friends from foes. Compare Judges 7:22; 2 Kings 6:18; 2 Chronicles 20:23." (Poole <Expanded/biblio.htm>) "But God, where he pleaseth, can easily trouble the fantasy, and make men to mistake; as we see daily in melancholy persons, who looking through a black cloud, as it were, see all things black, dark, cross and hurtful." (Trapp <Expanded/Trapp.htm>)

iv. Trapp's comment on this section seems good, if I could only understand it: "As anyone was in their way, they knocked him down: being smitten with such a scotama or acrisis, a giddiness of the brain, or blindness of judgment, that they knew not their friends from their foes in that distemper and hurrycomb." What on earth is a hurrycomb?

b. The earth quaked, so that it was a very great trembling: Jonathan and his armor bearer had done their part. Now God was doing his part. Jonathan could use his heart and his sword, and he did. But what Jonathan could not do - send a great earthquake to terrify the Philistines - God did. Often we wait around for God to do what we can do. But God will often do miracles - what He alone can do - if we will do what we can do.

c. The very great trembling must have terrified the Philistines. But it would have comforted Jonathan and his armor bearer. They would have been confirmed in their confidence in such a great God.

7. (16-19) Saul learns of the battle.

Now the watchmen of Saul in Gibeah of Benjamin looked, and there was the multitude, melting away; and they went here and there. Then Saul said to the people who were with him, "Now call the roll and see who has gone from us." And when they had called the roll, surprisingly, Jonathan and his armorbearer were not there. And Saul said to Ahijah, "Bring the ark of God here" (for at that time the ark of God was with the children of Israel). Now it happened, while Saul talked to the priest, that the noise which was in the camp of the Philistines continued to increase; so Saul said to the priest, "Withdraw your hand."

a. There was the multitude, melting away: Imagine how this must have looked to the watchmen of Israel! They were keeping an eye on the huge army of the Philistines, and the army starts to melt away before their eyes.

b. Call the roll: Why? Did it matter? What Saul should have done was go and fight the Philistines at this strategic moment. Instead, he was probably worried about who was leading the battle, and who would get the credit.

c. Bring the ark of God here: Why? What for? Saul is probably trying to look spiritual here, but what did he need to seek God about? There is a time to go aside and pray, and there is a time to get your sword out and fight. Saul didn't know what time it was!

d. While Saul talked to the priest . . . the noise which was in the camp of the Philistines continued to increase; so Saul said to the priest, "Withdraw your hand." It is strange that at this moment, Saul would not know what to do. His insecurity and fear and self-focus have paralyzed him. It was time to fight. But eventually, the noise of God and Jonathan fighting against the Philistines becomes so loud, that Saul knows he has to fight to. So, he tells the priest "Withdraw your hand." This means, "Stop seeking and answer from God with the urim and thummin," which were held in a pouch in the priest's breastplate.

i. Trapp calls Saul's words here "Words of profane impiety . . . it is now no time to consult with God, for we know well enough what we have to do, and will take our opportunity."

8. (20-23) Saul fights in the battle and a great victory is won.

Then Saul and all the people who were with him assembled, and they went to the battle; and indeed every man's sword was against his neighbor, and there was very great confusion. Moreover the Hebrews who were with the Philistines before that time, who went up with them into the camp from the surrounding country, they also joined the Israelites who were with Saul and Jonathan. Likewise all the men of Israel who had hidden in the mountains of Ephraim, when they heard that the Philistines fled, they also followed hard after them in the battle. So the LORD saved Israel that day, and the battle shifted to Beth Aven.

a. They went to the battle: It has taken a long time for Saul, the leader of Israel, to start leading. Now he is following God and Jonathan into battle.

i. Why was Saul just sitting . . . under a pomegranate tree when Jonathan was boldly trusting God for the victory? Probably Saul's insecurity had made him so afraid to fail that he didn't want to do anything. Now he will only go into battle because it seems like a "sure thing." We are far from a bold trust in God when we will only do what seems to be a "sure thing." Go out and do something bold. If you fail, and God wasn't really with it the way you thought He would be, then you still have tried. The armchair quarterbacks and back seat drivers have nothing to say to you!

ii. These were the hold-backs, who were out there to fight the Philistines, but didn't enter the battle until the odds were in their favor. Better to come out then than never, but how much better to have the bold trust of a Jonathan!

b. Moreover the Hebrews who were with the Philistines before that time . . . also joined the Israelites: It seems that many in Israel had the insecure heart of Saul. These Hebrew deserters to the Philistines probably hated their masters, but were afraid to stand free in the LORD. They would only come out for Israel when victory was assured.

i. These were the sell-outs, who had forsaken Israel and supported the Philistines when it seemed Israel was a "loser" and the Philistines were the "winners." Better to come out then than never, but how much better to have the bold trust of a Jonathan!

c. Likewise all the men of Israel who had hidden in the mountains of Ephraim . . . they also followed hard after them in the battle: Others in Israel, when the Philistine oppression became severe, simply fled (1 Samuel 13:6-7). They were afraid to come out for Israel when things were bad, but now that victory seems assured they will join in the battle.

i. These were the hide-outs, who had left the scene of battle and stood on the sidelines until it seemed "safe." They would not stand for the LORD until the odds seemed to be in their favor. Better to come out then than never, but how much better to have the bold trust of a Jonathan!

c. So the LORD saved Israel that day: God really used Jonathan, but it wasn't Jonathan's victory. It was the LORD's victory. God was just waiting for someone with the bold trust of Jonathan!

i. Josephus says there were 6,000 Philistines killed in this rout. And all groups of people had a hand in the victory - the hold-backs, the sell-outs, and the hide-outs. But there was no doubt who led the battle: the boldly trusting Jonathan. Which of these groups of people are you most like?

d. God wins the same kind of victories today. In fact, one military man read this account and used Jonathan's exact strategy to win an important battle. Here is the story from Major Vivian Gilbert, a British Army Officer:

In the First World War a brigade major in Allenby's army in Palestine was on one occasion searching his Bible with the light of a candle, looking for a certain name. His brigade had received orders to take a village that stood on a rocky prominence on the other side of a deep valley. It was called Michmash and the name seemed somehow familiar. Eventually he found it in 1 Samuel 13 and read there: "And Saul, and Jonathan his son, and the people that were present with them, abode in Gibeah of Benjamin but the Philistines encamped in Michmash." It then went on to tell how Jonathan and his armour-bearer crossed over during the night "to the Philistines' garrison" on the other side, and how they passed two sharp rocks: "there was a sharp rock on the one side, and a sharp rock on the other side: and the name of the one was Bozez and the name of the other Seneh." They clambered up the cliff and overpowered the garrison, "within as it were a half acre of land, which a yoke of oxen might plough." The main body of the enemy awakened by the melee thought they were surrounded by Saul's troops and "melted away and they went on beating down one another." Thereupon Saul attacked with his whole force and beat the enemy. "So the Lord saved Israel that day."

The brigade major reflected that there must still be this narrow passage through the rocks, between two spurs, and at the end of it the "half acre of land." He woke the commander and there read the passage through together once more. Patrols were sent out. They found the pass, which was thinly held by the Turks, and which led past two jagged rocks - obviously Bozez and Seneh. Up on top, beside Michmash, they could see by the light of the moon a small flat field. The brigadier altered his plan of attack. Instead of deploying the whole brigade he sent one company through the pass under cover of darkness. The few Turks whom they met were overpowered without a sound, the cliffs were scaled, and shortly before daybreak the company had taken up a position on "the half acre of land."

The Turks woke up and took to their heels in disorder since they thought they were being surrounded by Allenby's army. They were all killed or taken prisoner. And so, after thousands of years British troops successfully copied the tactics of Saul and Jonathan. (Keller, The Bible As History, pages 179-180)

B. Saul's foolish oath and its consequences.

1. (24) Saul compels the army of Israel under an oath.

And the men of Israel were distressed that day, for Saul had placed the people under oath, saying, "Cursed is the man who eats any food until evening, before I have taken vengeance on my enemies." So none of the people tasted food.

a. Saul had placed the people under an oath: Jonathan, in his bold trust in the LORD, had just struck a mighty blow against the Philistines. God had totally routed and confused the Philistine army. Now it was the job of the army of Israel, under King Saul, to finish the job by striking down the fleeing Philistine army. And on this day of battle against the Philistines, Saul declared a curse. "Cursed is the man who eats any food until evening, before I have taken vengeance on my enemies."

i. On the surface, this sounds so spiritual. "Let's set today aside as a special day of fasting unto the LORD. We want God to do a great work, so we should fast today. And I should enforce this among the whole army with a curse." What could be wrong with that?

b. It was wrong because Saul's focus was wrong. Notice his focus: before I have taken vengeance on my enemies. Saul, don't put the army of Israel under an oath so that you can take vengeance on your enemies. If that is how you regard this battle, then just fast yourself! Saul shows that even in the midst of doing something spiritual like fasting, his focus is on himself, not the LORD.

i. Saul's desire is not the glory of God. It is the glory of Saul. He was not the first one, nor the last one, to command "religious" or "spiritual" acts for his own glory, not the glory of God. The focus here is not on the LORD, or on the LORD's victory, but on Saul's commanded fast.

c. It was wrong because Saul's motive was wrong. It is possible that Saul genuinely did something he thought would please God, but this is unlikely. It is more probable to see two darker motives behind Saul's curse.

i. He may have been acting out of a false spirituality. Before, when he first learned that the Philistine army was melting away, he "acted spiritual" by calling for the priest to bring the Ark of the Covenant and inquiring of God through the priest (1 Samuel 14:16-19).

ii. Or, Saul may have been acting out of insecurity, doing this to draw the focus on himself. Saul had been concerned with just who it was leading this attack (1 Samuel 14:17), because he knew the army and the nation would cherish this person as a hero. Now, through this curse, he puts the focus back on himself. That day, no one would be thinking much about Jonathan, because their hunger would always remind them of Saul's curse.

d. It was wrong because Saul's sense of authority was wrong. Cursed is the man. Says who, Saul? Since when did you have the authority to proclaim such a curse? Are you now the spiritual leader of the nation? If any such fast was to be declared, and curse attached to it, the prophet Samuel had the spiritual authority to do it, not king Saul.

e. It was wrong because Saul's promised punishment was wrong. Cursed is the man. That's a little heavy handed, don't you think? If Saul wanted to call for a voluntary fast, that was one thing. He might have said, "I'm fasting today before the LORD. I will not eat any food until evening, before I have taken vengeance on my enemies. If anyone wants to join me, they are welcome." But instead of leading by example and inviting the army of Israel to follow, he placed the people under an oath.

i. This in itself has a bad taste to it. We can imagine Saul standing before the whole army of Israel, and saying, "All right everyone. Raise your right hand and swear an oath before God" and then leading them in this forced, manipulated promise. Saul had probably left that assembly of the army thinking he had really done something ("What a great promise they all made!"). He had really done something all right; he had done something really bad. It is always wrong to place someone else under a promise or under an oath. If it isn't on their heart to put themselves under the oath, it doesn't do any good to force them under it.

f. It was wrong because Saul's timing was wrong. The day of decisive battle is not the day to command the troops that they do not eat. They need the energy, and they need the focus on the job at hand. They don't need the discouragement and the distraction of a forced fast. It was more important to achieve a complete victory over the Philistines that day. It's not that there was anything wrong with fasting itself, but that it wasn't the right time. It was Saul's day to fast, not the LORD's day to fast.

g. It was wrong because the result among the army of Israel was wrong. No matter what Saul's motive was, it was a foolish thing to do. On this day of battle when the morale of Israel should have been the highest, and when the physical energy of Israel should have the strongest, instead the men of Israel were distressed that day. Because none of the people tasted food, the army was weak and discouraged on a day when they should have been strong and excited.

2. (25-30) Jonathan unknowingly breaks the oath and is told of his offense.

Now all the people of the land came to a forest; and there was honey on the ground. And when the people had come into the woods, there was the honey, dripping; but no one put his hand to his mouth, for the people feared the oath. But Jonathan had not heard his father charge the people with the oath; therefore he stretched out the end of the rod that was in his hand and dipped it in a honeycomb, and put his hand to his mouth; and his countenance brightened. Then one of the people said, "Your father strictly charged the people with an oath, saying, 'Cursed is the man who eats food this day.' " And the people were faint. But Jonathan said, "My father has troubled the land. Look now, how my countenance has brightened because I tasted a little of this honey. How much better if the people had eaten freely today of the spoil of their enemies which they found! For now would there not have been a much greater slaughter among the Philistines?"

a. There was honey on the ground: This was provision from God! The Israeli army was hot on the pursuit of the fleeing Philistines. They were all tired and hungry. They needed energy to continue the pursuit and finish the battle. And here is honey on the ground!

i. "There were many wild bees in that country, and Judea is expressly said to be a land flowing with milk and honey." (Clarke <Expanded/Clarke.htm>)

ii. They really did need the energy. "The mopping-up operations after a rout were all-important if the maximum benefit from the victory was to be reaped, but pursuit of the enemy involved an exhausting, unremitting journey over steep hills for hours on end." (Baldwin <Expanded/Baldwin.htm>)

iii. A taste of that honey would have given the soldiers the kind of sugar-rush energy they needed to carry on the battle.

b. No one put his hand to his mouth, for the people feared the oath: This group of soldiers all saw the honey. It was dripping, right in front of their eyes. Yet Saul's foolish oath prevented them from receiving what God had put right in front of them!

i. This must have been torture for the soldiers. And there was the honey, dripping. Right in front of their eyes! They want the honey. They need the honey. God provided the honey. But a foolish, legalistic command from Saul kept it from them. How this must have discouraged and embittered the soldiers!

c. But Jonathan had not heard his father charge the people with the oath: Jonathan ate some of that honey! Immediately, it did the weary soldier well: his countenance brightened. He needed the energy to fight, and here it was, provided by God.

i. We may wonder at what exactly is meant by Jonathan had not heard his father charge the people with the oath. Did this mean that Jonathan did not know of the oath? Or, did he hear of the oath from others, but say to himself, "Well, since I wasn't there, my father never charged me with this oath. I never heard him say any such thing."

d. My father has troubled the land: Perhaps Jonathan should not have said this. There was a sense in which he was undercutting his father's authority before the troops here. If there were anything to say, it would have been best to say it to his father directly. However, despite all that, Jonathan was exactly right!

i. King Saul had indeed troubled the land with his pseudo-spiritual command to fast. Because of his command, the people were faint on a day when they should have been strong. They were weak and distracted. The victory could have been greater if the people could have eaten!

ii. You really can't say it better than Jonathan did: How much better if the people had eaten freely today of the spoil of their enemies which they found! For now would there not have been a much greater slaughter among the Philistines? (1 Samuel 14:30)

3. (31-35) The soldiers of Israel sin because of Saul's foolish command.

Now they had driven back the Philistines that day from Michmash to Aijalon. So the people were very faint. And the people rushed on the spoil, and took sheep, oxen, and calves, and slaughtered them on the ground; and the people ate them with the blood. Then they told Saul, saying, "Look, the people are sinning against the LORD by eating with the blood!" So he said, "You have dealt treacherously; roll a large stone to me this day." And Saul said, "Disperse yourselves among the people, and say to them, 'Bring me here every man's ox and every man's sheep, slaughter them here, and eat; and do not sin against the LORD by eating with the blood.'" So every one of the people brought his ox with him that night, and slaughtered it there. Then Saul built an altar to the LORD. This was the first altar that he built to the LORD.

a. The people rushed on the spoil . . . and the people ate them with the blood. God specifically commanded Israel that they should always properly drain the blood from an animal before they butchered it.

i. Deuteronomy 12:23-25 is one place where God commanded this: Only be sure that you do not eat the blood, for the blood is the life; you may not eat the life with the meat. You shall not eat it; you shall pour it on the earth like water. You shall not eat it, that it may go well with you and your children after you, when you do what is right in the sight of the LORD. Since the blood was the picture of life in any animal or man (for the blood is the life), God would not allow Israel to eat meat that had not been properly bled. Instead, it was to be given to God by pouring it out on the earth. Life belongs to God, not man, and this was a way to declare that.

b. On this day of battle, because of Saul's foolish command, the people were so hungry they broke this command. Their obedience to Saul's foolish command led them to disobey God's clearly declared command. This is always the result of legalism!

i. Jesus said it plainly to the legalists of His day: For laying aside the commandment of God, you hold the tradition of men . . . All too well you reject the commandment of God, that you may keep your tradition. (Mark 7:8)

ii. We often think that legalistic rules will keep people from sin. Actually, the opposite is true. Legalistic rules lead us into sin, because they either provoke our rebellion, or they lead us into legalistic pride.

iii. Paul said it powerfully in Colossians 2:23: These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.

c. You have dealt treacherously: Saul is blaming the people for what is really his own fault. He should have never made such a foolish commandment, and his commandment provoked the people into sin. But in his pride, insecurity, and foolishness, Saul set the people up to sin.

i. Of course, this does not excuse the sin of the people. They are accountable for their own sin before God. Yet Saul is also accountable. Jesus referred to this principle when He said, For offenses must come, but woe to that man by whom the offense comes! (Matthew 18:7)

d. Slaughter them here, and eat; and do not sin against the LORD by eating with the blood: Saul set up a stone to properly butcher the animals, and also built an altar to the LORD. At least Saul is doing some of what is right after he had done what was wrong.

4. (36-39) In response to God's silence, Saul makes another foolish oath.

Now Saul said, "Let us go down after the Philistines by night, and plunder them until the morning light; and let us not leave a man of them." And they said, "Do whatever seems good to you." Then the priest said, "Let us draw near to God here." So Saul asked counsel of God, "Shall I go down after the Philistines? Will You deliver them into the hand of Israel?" But He did not answer him that day. And Saul said, "Come over here, all you chiefs of the people, and know and see what this sin was today. For as the LORD lives, who saves Israel, though it be in Jonathan my son, he shall surely die." But not a man among all the people answered him.

a. So Saul asked counsel of God: This was good. Saul should have sought the counsel of God. We shouldn't think that everything Saul did was bad before the LORD.

b. He did not answer him that day: Saul inquired of the LORD through the priest. It is likely that the priest used the Urim and Thummim to inquire of the LORD.

i. The use of the discerning tools of Urim and Thummim is described on a few occasions (Exodus 28:30, Numbers 27:21, 1 Samuel 28:6; Ezra 2:63, Nehemiah 7:65) and their use may be implied in other passages (Judges 1:1; 20:18, 23).

ii. The names Urim and Thummim mean "Lights and Perfections." We aren't sure what they were or how they were used. Most think they were a pair of stones, one light and another dark, and each stone indicated a "yes" or "no" from God. The High Priest would ask God a question, reach into the breastplate, and pull our either a "yes" or a "no."

iii. On this occasion, the priest would probably start inquiring of the LORD with this question: "LORD, do you want to speak to us today?" Because we are told He did not answer him that day, probably when this question was asked, the stone that indicated "no" kept being drawn out.

iv. Many would consider the Urim and Thummim as crude tools of discernment. In fact, they are better than the tools many Christians use today. It would be better to use the Urim and Thummim than rely on feelings, or outward appearances, or to simply use no discernment!

c. Why did the LORD not answer him that day? Saul was convinced the problem was that some violated his commanded oath. When he said, know and see what this sin was today, he was convinced the sin was among the people instead of in himself.

d. Saul was so sure of being right he pronounced another oath: For as the LORD lives, who saves Israel, though it be in Jonathan my son, he shall surely die.

i. Of course, if Saul knew that it was Jonathan who had violated his oath, he would never had said this. But he was so caught up in being right, that he adds this foolish vow to his previous foolish commandment.

ii. Saul was very good at making religious oaths and promises. But that didn't mean very much, because he was not good at having a heart after God, and he was not good at keeping the oaths he made.

iii. "Strange perverseness! He who was so indulgent as to spare wicked Agag, chapter 15, is now so severe as to destroy his own worthy son: he that could easily dispense with God's righteous and reasonable command, will not bear the violation of his own rash and foolish command; because his own authority and power is concerned in this, and only God's in the other." (Poole <Expanded/biblio.htm>)

e. Not a man among all the people answered him: The people knew that Jonathan had eaten of the honey, and Saul's sentence of death on anyone who had eaten must have sent a chill up their back. All the people loved and respected Jonathan, and they knew that Saul was in the wrong. But no one wanted to answer Saul!

5. (40-44) Jonathan is implicated by the casting of lots.

Then he said to all Israel, "You be on one side, and my son Jonathan and I will be on the other side." And the people said to Saul, "Do what seems good to you." Therefore Saul said to the LORD God of Israel, "Give a perfect lot." So Saul and Jonathan were taken, but the people escaped. And Saul said, "Cast lots between my son Jonathan and me." So Jonathan was taken. Then Saul said to Jonathan, "Tell me what you have done." And Jonathan told him, and said, "I only tasted a little honey with the end of the rod that was in my hand. So now I must die!" And Saul answered, "God do so and more also; for you shall surely die, Jonathan."

a. Saul and Jonathan were taken, but the people escaped: Saul wanted to find the wrong doer by the casting of lots. They would separate people into two groups, then select one group by a "low" or "high" roll of something like dice. You would continue to narrow the selected group until you found your man. First, Saul wants everyone to know that he and his son Jonathan are innocent, so that is the first division. Imagine Saul's shock when the lot indicates that he and Jonathan are the guilty group!

b. So Jonathan was taken: This must have shaken Saul. He had pronounced a death sentence on whoever ate in violation of his forced vow. And Saul, instead of admitting that his commandment and his death sentence were foolish, hardens in his foolishness, and declares "God do so and more also; for you shall surely die, Jonathan."

i. Saul was willing to kill his son rather than to humbly admit that he is really at fault. Saul started out as a humble man (1 Samuel 10:21), but his once impressive humility is being overtaken by pride. "But he that maketh so much ado about eating with the blood, makes nothing of spilling the blood of innocent Jonathan, and of swearing bloody oaths at the same time . . . Saul seemeth to have been a very great swearer, rapping out oath upon oath, which belike he thought he might do by authority." (Trapp <Expanded/Trapp.htm>)

c. Why did God allow the lot to pick out Jonathan? "Not in answer to Saul's prayers, which God valued not. But, (1.) To show that he is the dispenser of lots; (2.) To humble Jonathan, who was in danger of being puffed up too much with the joy of his victory; (3.) To discover Saul's hypocrisy." (Trapp <Expanded/Trapp.htm>)

i. "The holy oracle told the truth, but neither that oracle nor the God who gave it fixed any blame upon Jonathan, and his own conscience acquits him. He seeks not pardon from God, because he is conscious he had not transgressed." (Clarke <Expanded/Clarke.htm>)

ii. Perfect lot in the Hebrew is very close to the word for Thummim. They no doubt used the Urim and Thummim as the way to cast the lot.

6. (45-46) The people rescue Jonathan from execution.

But the people said to Saul, "Shall Jonathan die, who has accomplished this great deliverance in Israel? Certainly not! As the LORD lives, not one hair of his head shall fall to the ground, for he has worked with God this day." So the people rescued Jonathan, and he did not die. Then Saul returned from pursuing the Philistines, and the Philistines went to their own place.

a. Certainly not! As the LORD lives, not one hair of his head shall fall to the ground, for he has worked with God this day: Happily, the people finally stand up to Saul's foolishness. They simply will not allow Jonathan to be executed. They knew that Jonathan was working for the LORD that day, not against the LORD.

b. Was this right? Should Jonathan have been executed? No; he should not have been executed for three reasons. First, the oath itself and the pronouncement of the death penalty on the oath breaker were simply bad and foolish laws, and should not have been enforced. Second, Jonathan broke the oath in ignorance. Finally, God's approval was evident from His great blessing upon Jonathan (he has worked with God today).

i. Which had more to do with the victory won that day? Was it Saul's foolish regulation or Jonathan's bold faith in God?

c. And the Philistines went to their own place: The implication in this phrase is that the victory might have been much greater if not for Saul's foolish oath.

7. (47-52) Saul's many wars and his family.

So Saul established his sovereignty over Israel, and fought against all his enemies on every side, against Moab, against the people of Ammon, against Edom, against the kings of Zobah, and against the Philistines. Wherever he turned, he harassed them. And he gathered an army and attacked the Amalekites, and delivered Israel from the hands of those who plundered them. The sons of Saul were Jonathan, Jishui and Malchishua. And the names of his two daughters were these: the name of the firstborn Merab, and the name of the younger Michal. The name of Saul's wife was Ahinoam the daughter of Ahimaaz. And the name of the commander of his army was Abner the son of Ner, Saul's uncle. Kish was the father of Saul, and Ner the father of Abner was the son of Abiel. Now there was fierce war with the Philistines all the days of Saul. And when Saul saw any strong man or any valiant man, he took him for himself.

<Expanded/14_47.bmp>

a. So Saul established his sovereignty over Israel: This last passage in the chapter is all about Saul's strength. And Saul was strong. He established his sovereignty over Israel. He fought many successful wars. He had a large and influential family. And the strength of his army grew (when Saul saw any strong man or any valiant man, he took him for himself). Saul's strength was broad over many areas.

i. "Ishbosheth, Saul's other son, is here omitted, because he intended to mention only those of his sons who went with him into the battles here mentioned, and who were afterwards slain with him." (Poole <Expanded/biblio.htm>)

b. Yet, if his strength was broad, it was shallow. Because Saul was not a man after God's own heart, because his own relationship with God was more about image than substance, his kingdom cannot last. The weakness of Saul has been seen here and there; but in the next chapter it will be fully exposed.

i. "Saul alone was to blame. He had not only missed the greatest opportunity of his life, but he was already enwrapping himself in the unbelief, the jealousy, and moroseness of temper in which his sun was to be enshrouded while it was yet day." (Meyer <Expanded/Meyer.htm>)

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 1 Samuel (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Garis Besar)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Pendahuluan Kitab)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 14 (Pendahuluan Pasal)

Overview

1Sa 14:1, Jonathan goes and miraculously smites the Philistine’s garrison; 1Sa 14:15, A divine terror makes them beat themselves; 1Sa 14:17, Saul, not staying the priest’s answer, sets on them; 1Sa 14:21, The captivated Hebrews, and the hidden Israelites, join against them; 1Sa 14:24, Saul’s unadvised adjuration hinders the victory; 1Sa 14:31, He restrains the people from eating blood; 1Sa 14:35, He builds an altar; 1Sa 14:37, Jonathan, taken by lot, is save by the people; 1Sa 14:47, Saul’s victories, strength, and family.

Poole: 1 Samuel (Pendahuluan Kitab)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 14 (Pendahuluan Pasal)

SAMUEL CHAPTER 14

Jonathan and his armour-bearer secretly smite the Philistines’ army; they slay one another, 1Sa 14:1-15 ; which being perceived, 1Sa 14:16,17 , Saul pursueth the Philistines, the captivated and hidden Israelites join in the pursuit, 1Sa 14:18-23 . Saul adjureth the people not to eat any thing till evening. Jonathan eateth honey: the Philistines are smitten, 1Sa 14:24-31 . The people eat flesh with the blood: Saul restraineth them, and buildeth an altar, 1Sa 14:32-35 . Design to pursue the Philistines by night, he consults God, who answers not: he casts a lot to find out the cause: Jonathan is taken: Saul dooms him to die: the people rescue him, 1Sa 14:36-45 . Saul’ s wars, sons, daughters, wife, 1Sa 14:46-52 .

This was a rash and foolish attempt, if it be examined by common rules; but not so, if we consider the singular promises made to the Israelites, that one should chase a thousand , &c., and especially the heroical and extraordinary motions which were then frequently put into the minds of gallant men by God’ s Spirit, whereby they undertook and accomplished noble and wonderful things; as did Samson, and David, and his worthies.

MHCC: 1 Samuel (Pendahuluan Kitab)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 14 (Pendahuluan Pasal)

(1Sa 14:1-15) Jonathan smites the Philistines.

(1Sa 14:16-23) Their defeat.

(1Sa 14:24-35) Saul forbids the people to eat till evening.

(1Sa 14:36-46) Jonathan pointed out by lot.

(1Sa 14:47-52) Saul's family.

Matthew Henry: 1 Samuel (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 14 (Pendahuluan Pasal)

We left the host of Israel in a very ill posture, in the close of the foregoing chapter; we saw in them no wisdom, nor strength, nor goodness, to give us ground to expect any other than that they should all be cut off by the army of the Philistines; yet here we find that infinite power which works without means, and that infinite goodness which gives without merit, glorified in a happy turn to their affairs, that still Samuel's words may be made good: " The Lord will not forsake his people, for his great name's sake," (1Sa 12:22). In this chapter we have, I. The host of the Philistines trampled upon, and triumphed over, by the faith and courage of Jonathan, who unknown to his father (1Sa 14:1-3), with his armour-bearer only, made a brave attack upon them, encouraging himself in the Lord his God (1Sa 14:4-7). He challenged them (1Sa 14:8-12), and, upon their acceptance of the challenge, charged them with such fury, or rather such faith, that he put them to flight, and set them one against another (1Sa 14:13-15), which gave opportunity to Saul and his forces, with other Israelites, to follow the blow, and gain a victory (1Sa 14:16-23). II. The host of Israel troubled and perplexed by the rashness and folly of Saul, who adjured the people to eat no food till night, which 1. Brought Jonathan to a praemunire (1Sa 14:24-30). 2. Was a temptation to the people, when the time of their fast had expired, to eat with the blood, (1Sa 14:31-35). Jonathan's error, through ignorance, had like to have been his death, but the people rescued him (1Sa 14:36-46). III. In the close we have a general account of Saul's exploits (1Sa 14:47, 1Sa 14:48) and of his family (1Sa 14:49-52).

Constable: 1 Samuel (Pendahuluan Kitab)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Garis Besar)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Pendahuluan Kitab)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Pendahuluan Kitab)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 14 (Pendahuluan Pasal)

INTRODUCTION TO FIRST SAMUEL 14

This chapter gives an account of an adventure of Jonathan and his armourbearer smiting a garrison of the Philistines, 1Sa 14:1, which with other circumstances struck terror into the whole army; which being observed by Saul's spies, he and his men went out against them, and being joined by others, pursued them, and obtained a complete victory, 1Sa 14:15, but what sullied the glory of the day was a rash oath of Saul's, adjuring the people not to eat any food till evening which Jonathan not hearing of ignorantly broke, 1Sa 14:24 and which long fasting made the people so ravenous, that they slew their cattle, and ate them with the blood, contrary to the law of God, for which they were reproved by Saul, 1Sa 14:32, upon which he built an altar, and inquired of the Lord whether he should pursue the Philistines all that night till morning, but had no answer; which made him conclude sin was committed, and which he inquired after, declaring that if it was his own son Jonathan that had committed it he should surely die, 1Sa 14:35, the people being silent, he cast lots, and the lot fell upon Jonathan; who had it not been for the resolution of the people that rescued him out of his hands, because of the great salvation he had wrought, must have died, 1Sa 14:40 and the chapter is cited with an account of Saul's battles with the neighbouring nations in general, and of his family, 1Sa 14:47.