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1 Samuel 14:1
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Jonathan’s Victory over the Philistines
1One day Jonathan son of Saul said to the young man bearing his armor, “Come, let us cross over to the Philistine outpost on the other side.” But Jonathan did not tell his father.
Sermons
John Nelson Darby
Hans R. WaldvogelSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Jonathan's heroic act. - With strong faith and confidence in the might of the Lord, 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 of Mukhmas, accompanied by his armour-bearer alone, and the Lord crowned his enterprise with a marvellous victory. Sa1 14:1-2 Jonathan said to his armour-bearer, "We will go over to the post of the Philistines, that is over there." To these words, which introduce the occurrences that followed, there are attached from וּלאביו to Sa1 14:5 a series of sentences introduced to explain the situation, and the thread of the narrative is resumed in Sa1 14:6 by a repetition of Jonathan's words. It is first of all observed that Jonathan did not disclose his intentions to his father, who would hardly have approved of so daring an enterprise. Then follows a description of the place where Saul was stationed with the six hundred men, viz., "at the end of Gibeah (i.e., the extreme northern end), under the pomegranate-tree (Rimmon) which is by Migron." Rimmon is not the rock Rimmon (Jdg 20:45), which was on the north-east of Michmash, but is an appellative noun, signifying a pomegranate-tree. Migron is a locality with which we are not acquainted, upon the north side of Gibeah, and a different place from the Migron which was on the north or north-west of Michmash (Isa 10:28). Gibeah (Tuleil el Phul) was an hour and a quarter from Geba, and from the pass which led across to Michmash. Consequently, when Saul was encamped with his six hundred men on the north of Gibeah, he may have been hardly an hour's journey from Geba. Sa1 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, the son 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 generally supposed to be the same person as Ahimelech, the son of Ahitub (Sa1 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 friend of the King, viz., Jehovah). This is very probable, although Ahimelech might have been Ahaiah's brother, who succeeded him in the office of high priest on account of his having died without sons, since there is an interval of at least ten years between the events related in this chapter and those referred to in 1 Samuel 22. Ahimelech was afterwards slain by Saul along with the priests of Nob (Sa1 22:9.); the only one who escaped being his son Abiathar, who fled to David and, according to Sa1 30:7, was invested with the ephod. It follows, therefore, that Ahiah (or Ahimelech) must have had a son at least ten years old at the time of the war referred to here, viz., the Abiathar mentioned in Sa1 30:7, and must have been thirty or thirty-five years old himself, since Saul had reigned at least twenty-two years, and Abiathar had become high priest a few years before the death of Saul. These assumptions may be very easily reconciled with the passage before us. As Eli was ninety-eight years old when he died, his son Phinehas, who had been killed in battle a short time before, might have been sixty or sixty-five years old, and have left a son of forty years of age, namely Ahitub. Forty years later, therefore, i.e., at the beginning of Saul's reign, Ahitub's son Ahiah (Ahimelech) might have been about fifty years old; and at the death of Ahimelech, which took place ten or twelve years after that, his son Abiathar might have been as much as thirty years of age, and have succeeded his father in the office of high priest. But Abiathar cannot have been older than this when his father died, since he was high priest during the whole of David's forty years' reign, until Solomon deposed him soon after he ascended the throne (Kg1 2:26.). Compare with this the remarks on Sa2 8:17. Jonathan had also refrained from telling the people anything about his intentions, so that they did not know that he had gone. Sa1 14:4-5 In Sa1 14:4, Sa1 14:5, the locality is more minutely described. Between the passes, through which Jonathan endeavoured to cross over to go up to the post of the Philistines, there was a sharp rock on this side, and also one upon the other. One of these was called Bozez, the other Seneh; one (formed) a pillar (מצוּק), i.e., a steep height towards the north opposite 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 Wady Suweinit, side wadys enter it from the south-west and north-west. These side 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 were probably the "hills" which Robinson saw to the left of the pass by which he crossed: "Two hills of a conical or rather spherical form, having steep rocky sides, with small wadys running up behind so as almost to isolate them. One is on the side towards Jeba, and the other towards Mukhmas" (Pal. ii. p. 116). Sa1 14:6 And Jonathan said to his armour-bearer, "Come, we will go over to the post of these uncircumcised; it may be that Jehovah will work for us; for (there is) no hindrance for Jehovah to work salvation by many or few." Jonathan's resolution arose from the strong conviction that Israel was the nation of God, and possessed in Jehovah an omnipotent God, who would not refuse His help to His people in their conflict with the foes of His kingdom, if they would only put their whole trust in Him. Sa1 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 Lord would prosper his undertaking. Sa1 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 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, and had not courage enough to leave their position and attack the Hebrews. It was not tempting God for Jonathan to fix upon such a sign by which to determine the 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, which the uncircumcised were threatening to annihilate, and in the most confident belief that the Lord would deliver and preserve His people. Such faith as this God would not put to shame. Sa1 14:11-13 When the two showed themselves to the garrison of the Philistines, they said, "Behold, Hebrews come forth out of the holes in which they have hidden themselves." And the men of the garrison cried out to Jonathan and his armour-bearer, "Come up to us, and we will tell you a word," i.e., we will communicate something to you. This was ridicule at the daring of the two men, whilst for all that they had not courage enough to meet them bravely and drive them back. In this Jonathan received the desired sign that the Lord had given the Philistines into the hand of the Israelites: he therefore clambered up the rock on his hands 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." Sa1 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 of field." מענה, a furrow, as in Psa 129:3, is in the absolute state instead of the construct, because several nouns follow in the construct state (cf. Ewald, 291, a.). צמד, lit. things bound together, then a pair; here it signifies a pair or yoke of oxen, but in the transferred sense of a 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 the breadth or the entire circumference. The Philistines, that is to say, took to flight in alarm as soon as the brave heroes really ascended, so that the twenty men were smitten one after another in the distance of half a rood of land. Their terror and flight are perfectly conceivable, if we consider that the outpost of the Philistines was so stationed upon the top of the ridge of the steep mountain wall, that they would not see how many were following, and the Philistines could not imagine it possible that two Hebrews would have ventured to climb the rock alone and make an attack upon them. Sallust relates a similar occurrence in connection with the scaling of a castle in the Numidian war (Bell. Jugurth. c. 89, 90). Sa1 14:15 And there arose a terror in the camp upon the field (i.e., in the principal camp) as well as among all the people (of the advanced outpost of the Philistines); the garrison (i.e., the army that was encamped at Michmash), and the spoilers, they also trembled, and the earth quaked, sc., with the noise and tumult of the frightened foe; "and it grew into a trembling of God," i.e., a supernatural terror miraculously infused by God into the Philistines. The subject to the last ותּהי is either חרדה, the alarm in the camp, or all that has been mentioned before, i.e., the alarm with the noise and tumult that sprang out of it.
John Gill Bible Commentary
Now it came to pass upon a day,.... At a certain time, a little after the garrison of the Philistines had made the movement, Sa1 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. (k) Antiqu. l. 6. c. 6. sect. 2.
Matthew Henry Bible Commentary
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, Sa1 14:2. Where were now the 3000 men he had chosen, and put such a confidence in? Sa1 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, Sa1 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, Sa1 14:3, Sa1 14:18. Saul had once offended by offering sacrifice himself, Sa1 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, Sa1 14:18, Sa1 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, Sa1 14:1, Sa1 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 (Sa1 14:4, Sa1 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, (Sa1 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, Ch2 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, Sa1 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 (Sa1 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 (Sa1 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," Sa1 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, Sa1 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 (Sa1 14:12): Come, and we will show you a thing, as if they came like children to gaze about them; but meaning, as Goliath (Sa1 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 (Sa1 14:6): It may be the Lord will work for us; but now he speaks with assurance (Sa1 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 (Sa1 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 (Sa1 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, Sa1 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, Sa1 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 (Sa1 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.
Tyndale Open Study Notes
14:1-52 Saul’s behavior in this chapter further justifies his dismissal as king (13:8-14; see also ch 15). Saul was alienated from both Samuel and his heroic son Jonathan. Chapter 14 anticipates the significant role that Jonathan played in the transition from Saul’s kingship to David’s. 14:1-15 Jonathan again fought in his father’s battles (see also 13:2-4; ch 31). 14:1 armor bearer: See study note on 16:21. • Jonathan did not tell his father because he knew that Saul would not grant permission for the dangerous plan. But he also knew that Saul wanted no one—not even his own son—to upstage him.
1 Samuel 14:1
Jonathan’s Victory over the Philistines
1One day Jonathan son of Saul said to the young man bearing his armor, “Come, let us cross over to the Philistine outpost on the other side.” But Jonathan did not tell his father.
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Jonathan: A Word on Working With God 1 Samuel 14
By John Nelson Darby0Faith in ActionTrusting God's Power1SA 14:1John Nelson Darby emphasizes the faith and courage of Jonathan amidst Israel's confusion and lack of faith. While the people sought a king and relied on human strength, Jonathan acted on his faith in God, deciding to confront the Philistines without consulting Saul, who lacked spiritual insight. His boldness and reliance on God's power led to a significant victory, demonstrating that true faith does not depend on numbers or circumstances but on God's faithfulness. The contrast between Jonathan's faith and Saul's carnal leadership highlights the importance of acting in accordance with God's will rather than human reasoning. Ultimately, Jonathan's actions saved Israel, showcasing the blessings of working with God.
Call to Prayer (Revival Though Prayer)
By Hans R. Waldvogel0RevivalPrayer1SA 14:11SA 14:122CH 7:14MAT 7:7LUK 11:9JHN 14:13ACT 1:14PHP 4:61TH 5:17JAS 5:16Hans R. Waldvogel emphasizes the necessity of prayer for revival, sharing personal experiences of seeking God amidst discouragement. He recounts a time when he prayed fervently for souls, illustrating how God answers prayers when we earnestly seek Him. Waldvogel encourages believers to restore their first love and engage in prayer, highlighting the importance of leading by example to inspire others. He challenges the church to move beyond complacency and actively pursue God's calling, reminding them that true victory comes from being filled with the Holy Spirit.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Jonathan's heroic act. - With strong faith and confidence in the might of the Lord, 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 of Mukhmas, accompanied by his armour-bearer alone, and the Lord crowned his enterprise with a marvellous victory. Sa1 14:1-2 Jonathan said to his armour-bearer, "We will go over to the post of the Philistines, that is over there." To these words, which introduce the occurrences that followed, there are attached from וּלאביו to Sa1 14:5 a series of sentences introduced to explain the situation, and the thread of the narrative is resumed in Sa1 14:6 by a repetition of Jonathan's words. It is first of all observed that Jonathan did not disclose his intentions to his father, who would hardly have approved of so daring an enterprise. Then follows a description of the place where Saul was stationed with the six hundred men, viz., "at the end of Gibeah (i.e., the extreme northern end), under the pomegranate-tree (Rimmon) which is by Migron." Rimmon is not the rock Rimmon (Jdg 20:45), which was on the north-east of Michmash, but is an appellative noun, signifying a pomegranate-tree. Migron is a locality with which we are not acquainted, upon the north side of Gibeah, and a different place from the Migron which was on the north or north-west of Michmash (Isa 10:28). Gibeah (Tuleil el Phul) was an hour and a quarter from Geba, and from the pass which led across to Michmash. Consequently, when Saul was encamped with his six hundred men on the north of Gibeah, he may have been hardly an hour's journey from Geba. Sa1 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, the son 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 generally supposed to be the same person as Ahimelech, the son of Ahitub (Sa1 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 friend of the King, viz., Jehovah). This is very probable, although Ahimelech might have been Ahaiah's brother, who succeeded him in the office of high priest on account of his having died without sons, since there is an interval of at least ten years between the events related in this chapter and those referred to in 1 Samuel 22. Ahimelech was afterwards slain by Saul along with the priests of Nob (Sa1 22:9.); the only one who escaped being his son Abiathar, who fled to David and, according to Sa1 30:7, was invested with the ephod. It follows, therefore, that Ahiah (or Ahimelech) must have had a son at least ten years old at the time of the war referred to here, viz., the Abiathar mentioned in Sa1 30:7, and must have been thirty or thirty-five years old himself, since Saul had reigned at least twenty-two years, and Abiathar had become high priest a few years before the death of Saul. These assumptions may be very easily reconciled with the passage before us. As Eli was ninety-eight years old when he died, his son Phinehas, who had been killed in battle a short time before, might have been sixty or sixty-five years old, and have left a son of forty years of age, namely Ahitub. Forty years later, therefore, i.e., at the beginning of Saul's reign, Ahitub's son Ahiah (Ahimelech) might have been about fifty years old; and at the death of Ahimelech, which took place ten or twelve years after that, his son Abiathar might have been as much as thirty years of age, and have succeeded his father in the office of high priest. But Abiathar cannot have been older than this when his father died, since he was high priest during the whole of David's forty years' reign, until Solomon deposed him soon after he ascended the throne (Kg1 2:26.). Compare with this the remarks on Sa2 8:17. Jonathan had also refrained from telling the people anything about his intentions, so that they did not know that he had gone. Sa1 14:4-5 In Sa1 14:4, Sa1 14:5, the locality is more minutely described. Between the passes, through which Jonathan endeavoured to cross over to go up to the post of the Philistines, there was a sharp rock on this side, and also one upon the other. One of these was called Bozez, the other Seneh; one (formed) a pillar (מצוּק), i.e., a steep height towards the north opposite 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 Wady Suweinit, side wadys enter it from the south-west and north-west. These side 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 were probably the "hills" which Robinson saw to the left of the pass by which he crossed: "Two hills of a conical or rather spherical form, having steep rocky sides, with small wadys running up behind so as almost to isolate them. One is on the side towards Jeba, and the other towards Mukhmas" (Pal. ii. p. 116). Sa1 14:6 And Jonathan said to his armour-bearer, "Come, we will go over to the post of these uncircumcised; it may be that Jehovah will work for us; for (there is) no hindrance for Jehovah to work salvation by many or few." Jonathan's resolution arose from the strong conviction that Israel was the nation of God, and possessed in Jehovah an omnipotent God, who would not refuse His help to His people in their conflict with the foes of His kingdom, if they would only put their whole trust in Him. Sa1 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 Lord would prosper his undertaking. Sa1 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 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, and had not courage enough to leave their position and attack the Hebrews. It was not tempting God for Jonathan to fix upon such a sign by which to determine the 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, which the uncircumcised were threatening to annihilate, and in the most confident belief that the Lord would deliver and preserve His people. Such faith as this God would not put to shame. Sa1 14:11-13 When the two showed themselves to the garrison of the Philistines, they said, "Behold, Hebrews come forth out of the holes in which they have hidden themselves." And the men of the garrison cried out to Jonathan and his armour-bearer, "Come up to us, and we will tell you a word," i.e., we will communicate something to you. This was ridicule at the daring of the two men, whilst for all that they had not courage enough to meet them bravely and drive them back. In this Jonathan received the desired sign that the Lord had given the Philistines into the hand of the Israelites: he therefore clambered up the rock on his hands 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." Sa1 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 of field." מענה, a furrow, as in Psa 129:3, is in the absolute state instead of the construct, because several nouns follow in the construct state (cf. Ewald, 291, a.). צמד, lit. things bound together, then a pair; here it signifies a pair or yoke of oxen, but in the transferred sense of a 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 the breadth or the entire circumference. The Philistines, that is to say, took to flight in alarm as soon as the brave heroes really ascended, so that the twenty men were smitten one after another in the distance of half a rood of land. Their terror and flight are perfectly conceivable, if we consider that the outpost of the Philistines was so stationed upon the top of the ridge of the steep mountain wall, that they would not see how many were following, and the Philistines could not imagine it possible that two Hebrews would have ventured to climb the rock alone and make an attack upon them. Sallust relates a similar occurrence in connection with the scaling of a castle in the Numidian war (Bell. Jugurth. c. 89, 90). Sa1 14:15 And there arose a terror in the camp upon the field (i.e., in the principal camp) as well as among all the people (of the advanced outpost of the Philistines); the garrison (i.e., the army that was encamped at Michmash), and the spoilers, they also trembled, and the earth quaked, sc., with the noise and tumult of the frightened foe; "and it grew into a trembling of God," i.e., a supernatural terror miraculously infused by God into the Philistines. The subject to the last ותּהי is either חרדה, the alarm in the camp, or all that has been mentioned before, i.e., the alarm with the noise and tumult that sprang out of it.
John Gill Bible Commentary
Now it came to pass upon a day,.... At a certain time, a little after the garrison of the Philistines had made the movement, Sa1 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. (k) Antiqu. l. 6. c. 6. sect. 2.
Matthew Henry Bible Commentary
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, Sa1 14:2. Where were now the 3000 men he had chosen, and put such a confidence in? Sa1 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, Sa1 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, Sa1 14:3, Sa1 14:18. Saul had once offended by offering sacrifice himself, Sa1 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, Sa1 14:18, Sa1 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, Sa1 14:1, Sa1 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 (Sa1 14:4, Sa1 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, (Sa1 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, Ch2 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, Sa1 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 (Sa1 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 (Sa1 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," Sa1 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, Sa1 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 (Sa1 14:12): Come, and we will show you a thing, as if they came like children to gaze about them; but meaning, as Goliath (Sa1 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 (Sa1 14:6): It may be the Lord will work for us; but now he speaks with assurance (Sa1 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 (Sa1 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 (Sa1 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, Sa1 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, Sa1 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 (Sa1 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.
Tyndale Open Study Notes
14:1-52 Saul’s behavior in this chapter further justifies his dismissal as king (13:8-14; see also ch 15). Saul was alienated from both Samuel and his heroic son Jonathan. Chapter 14 anticipates the significant role that Jonathan played in the transition from Saul’s kingship to David’s. 14:1-15 Jonathan again fought in his father’s battles (see also 13:2-4; ch 31). 14:1 armor bearer: See study note on 16:21. • Jonathan did not tell his father because he knew that Saul would not grant permission for the dangerous plan. But he also knew that Saul wanted no one—not even his own son—to upstage him.