Text -- 1 Samuel 14:1-4 (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.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 14:2

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

Wesley: 1Sa 14:2

Or, towards Migron, which was near Gibeah.

Wesley: 1Sa 14:3

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

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

Wesley: 1Sa 14:4

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

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.

JFB: 1Sa 14:1

"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

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

That is, the deep and great ravine of Suweinit.

JFB: 1Sa 14:4

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

JFB: 1Sa 14:4

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

JFB: 1Sa 14:4

("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.

Clarke: 1Sa 14:1

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 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 - 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 - 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 - Slippery; and the name of the other Seneh, treading down. - Targum.

TSK: 1Sa 14:1

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 : 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 : 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 : 1Sa 13:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 14:1

Now ... - Rather "and,"since this verse is in immediate dependence upon the preceding. When Jonathan saw the garrison come out again and again, in defiance "of the armies of the living God,"at length "upon a day"he determined to attack them.

Barnes: 1Sa 14:2

Under a pomegranate - Compare 1Sa 22:6; Jdg 4:5. Saul was at the northern extremity of Gibeah, about an hour’ s march from Geba, where Jonathan was.

Migron, if the reading is correct, must be a different place from the Migron of Isa 10:28.

Barnes: 1Sa 14:3

Whether "Ahiah"or "Ahijah"is the same person as "Ahimelech the son of Ahitub"(see the marginal reference), or whether Ahimelech was the brother or son of Ahijah, and his successor in the priesthood, it is impossible to say certainly. Most probably "Ahijah"and "Ahimilech"are variations of the same name; the latter element in each alone being different, מלך melek (king) being substituted for the divine name יה yâhh . Compare "Eliakim"and "Jehoiakim"2Ki 23:34, "Eliab"and "Eliel"1Ch 6:27, 1Ch 6:34.

This fragment of a genealogy is a very valuable help to the chronology. The grandson of Phinehas, the son of Eli, was now High Priest; and Samuel, who was probably a few years older than Ahitub the son of Phinehas, was now an old man. All this indicates a period of about 50 years or upward from the taking of the ark by the Philistines.

The Lord’ s priest in Shiloh - But as Eli was so emphatically known and described in 1 Sam. 1\endash 4, as God’ s Priest at Shiloh, and as there is every reason to believe that Shiloh was no longer the seat of the ark in Saul’ s time (see 1 Sam. 22; 1Ch 13:3-5), it is better to refer these words to Eli, and not to Ahijah, to whom the next words, "wearing an ephod,"apply. (See 1Sa 2:28; Jdg 1:1 note.)

Barnes: 1Sa 14:4

(The southern cliff was called "Seneh,"or "the acacia,"and the same name still applies to the modern valley, dotted by acacias. The northern cliff was named "Bozez"or "Shining."The valley runs nearly due east, and the northern cliff is of ruddy and tawny tint, crowned with gleaming white chalk, and in the full glare of the sun almost all the day. (Conder.))

Poole: 1Sa 14:1

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 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 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 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.

Haydock: 1Sa 14:1

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

Haydock: 1Sa 14:1

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, 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; 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.)

Gill: 1Sa 14:1

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,.... 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,.... 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,.... 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.

Commentary -- Verse Notes / Footnotes

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).

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.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 14:1-52

1 Jonathan goes and miraculously smites the Philistine's garrison.

15 A divine terror makes them beat themselves.

17 Saul, not staying the priest's answer, sets on them.

21 The captivated Hebrews, and the hidden Israelites, join against them.

24 Saul's unadvised adjuration hinders the victory.

31 He restrains the people from eating blood.

35 He builds an altar.

37 Jonathan, taken by lot, is save by the people.

47 Saul's victories, strength, and family.

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.

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.

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.

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.

Guzik: 1Sa 14:1-52

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

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

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 (Outline)

• 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 (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 14 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

(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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Outline)

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 (Book Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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.