1 Samuel 14:25 Komentář

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," (Sa1 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 (Sa1 14:1-3), with his armour-bearer only, made a brave attack upon them, encouraging himself in the Lord his God (Sa1 14:4-7). He challenged them (Sa1 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 (Sa1 14:13-15), which gave opportunity to Saul and his forces, with other Israelites, to follow the blow, and gain a victory (Sa1 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 (Sa1 14:24-30). 2. Was a temptation to the people, when the time of their fast had expired, to eat with the blood, (Sa1 14:31-35). Jonathan's error, through ignorance, had like to have been his death, but the people rescued him (Sa1 14:36-46). III. In the close we have a general account of Saul's exploits (Sa1 14:47, Sa1 14:48) and of his family (Sa1 14:49-52).

INTRODUCTION TO FIRST SAMUEL 14 This chapter gives an account of an adventure of Jonathan and his armourbearer smiting a garrison of the Philistines, Sa1 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, Sa1 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, Sa1 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, Sa1 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, Sa1 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, Sa1 14:40 and the chapter is cited with an account of Saul's battles with the neighbouring nations in general, and of his family, Sa1 14:47.

And all they of the land came to a wood,.... Which lay between Bethaven and Aijalon; by whom are meant not all the inhabitants of the land of Israel, but all that came with Saul and Jonathan, and that joined them in the pursuit: and there was honey upon the ground; which dropped upon it, as in the following verse, or where it was produced by bees; for Aristotle (r) reports, that bees in some places make their combs upon the ground; this was wild honey, which Diodorus Siculus (s) speaks of as common in Arabia, and which perhaps John the Baptist ate of, Mat 3:4. Jarchi says, this was the honey of canes, or sugar canes, which grew in the land of Israel; and affirms from Nathan an Ishmaelite, that in the Ishmaelitish or Arabic language they call honey, sugar; but neither of these can be proved. (r) Hist. Animal. l. 5. c. 22. (s) Bibliothec. l. 19. p. 731.

At all events, Saul himself, when engaged in battle, clearly enjoined this duty: “Cursed (be) the man who shall have eaten bread until evening, until I am avenged against my enemy”; and his whole company did not taste (food), and (yet) the whole earth was breakfasting! So solemn a sanction, moreover, did God confer on the edict which enjoined that station, that Jonathan the son of Saul, although it had been in ignorance of the fast having been appointed till a late hour that he had allowed himself a taste of honey, was both presently convicted, by lot … and with difficulty was exempted from punishment through the prayer of the people: for he had been convicted of gluttony, although of a simple kind.

Saul, as it is written in the first book of Kings [Samuel], pronounced a curse on him who ate bread before the evening, and until he had avenged himself upon his enemies. So none of his troops tasted any food while all the people of the land ate. And so binding was a solemn fast once it was proclaimed to the Lord, that Jonathan, to whom the victory was due, was taken by lot and could not escape the charge of sinning in ignorance, and his father’s hand was raised against him, and the prayers of the people barely saved him.

There follows: (Verses 25, 26) "And all the common people of the land came into a forest, in which there was honey upon the surface of the field. And so the people entered the forest, and flowing honey appeared, and no one put his hand to his mouth." A forest is a wooded and hilly place. By this name, indeed, the hearts of worldly people are fittingly designated, because while they serve external cares with all their attention, like wooded places, they are not cultivated for the fruit of good work by the plowshare of preaching. And who are signified by the name of the common people in this passage, if not religious and simple men? Indeed, they are called the common people of the earth: because they are great in good work, yet they are not great in the loftiest contemplation. Noble indeed in action, but common people in comparison with the highest men. What then does it mean that the common people of the earth came into the forest, except that religious and simple men, through the examples of their good works, are often brought to the notice of worldly people? There honey appears in the field, because from the example of good work among worldly people they find both the breadth of devotion and the fruit of reverence. For what is a field in a forest, if not devotion in the uncultivated and unpurged heart of worldly people? And what is honey upon the surface of the field, if not the sweetness of favor? This is rightly said to appear after the entrance of the common people, because indeed the rough hearts of worldly people, if they do not first see the examples of religious men, are unable either to stretch themselves out in the breadth of devotion or to proclaim the glory of another's holiness. Before the entrance, there is only a forest, having neither a field nor flowing honey. But after the entrance, it has both the breadth of a field and the sweetness of honey, because often those who love the world receive the examples of the saints with fervent love, so that the good they see not only pleases them, but they also ardently desire to proclaim it. Yet the life of the saints is to be praised, and that praise must in no way be seized by them to whom it belongs through vainglory. It ought only to be seen, not received, so that one may rejoice that God is glorified in his work, but may scorn to be exalted on account of God's grace. Hence it is carefully expressed that flowing honey appeared upon the surface of the field, and yet no one brought his hand with the honey to his mouth. The honey flows, because the sweet fame of the saints runs sweetly and swiftly. But no one brings his hand to his mouth, because he does not receive the sweetness of praise for his good work. To bring one's hand with honey to the mouth is to receive with pleasure the praise of one's own work. Let the honey therefore flow, and let no one bring his hand to his mouth, so that the fame of the saints may flow sweetly, and may not exalt those from whom it flows. Let it flow so that it may satisfy others, but let it not be consumed, lest it serve up death. Hence it is added: (Verse 26.) For the people feared the oath. The oath of the King is: Everyone who exalts himself will be humbled (Luke 18:14). Likewise the oath of the King is what he pronounces against hypocrites, saying: Amen I say to you, they have received their reward (Matthew 6:16). Therefore the people fear the oath, because lest they lose eternal rewards, they take care not to receive temporal praises.

Jonathan and his armor-bearer purpose to attack a garrison of the Philistines, Sa1 14:1. Saul and his army, with Ahiah the priest, tarry in Gibeah, Sa1 14:2, Sa1 14:3. Jonathan plans his attack of the Philistine garrison, Sa1 14:4-10. He and his armor-bearer climb over a rock: attack and rout the garrison, Sa1 14:11-15. Saul and has company, seeing confusion on the Philistine host, come out against them; as did the men who had hidden themselves; and the Philistines are defeated, Sa1 14:16-23. Saul lays every man under a curse who shall eat food until the evening; in consequence of which the people are sorely distressed, Sa1 14:24-26. Jonathan, not hearing the adjuration, eats a little honey, which he found on the ground, Sa1 14:27-30. The Philistines being defeated, the people seize on the spoil, and begin to eat flesh without previously bleeding the animals, which Saul endeavors to prevent, Sa1 14:31-34. He builds an altar there, Sa1 14:35. Inquires of the Lord if he may pursue the Philistines by night, but receives no answer, Sa1 14:36, Sa1 14:37. Attributes this to some sin committed by some unknown person: makes inquiry by lot; and finds that Jonathan had tasted the honey, on which he purposes to put him to death, Sa1 14:38-44. The people interpose, and rescue Jonathan, Sa1 14:45. Saul fights against the Moabites, Ammonites, and Amalekites, Sa1 14:46-48. An account of the family of Saul, Sa1 14:49-52.

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

JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (Sa1 14:1-14) the Philistines' garrison--"the standing camp" (Sa1 13:23, Margin) "in the passage of Michmash" (Sa1 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].

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