1 Samuel 14:37 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 Saul asked counsel of God,.... He agreed to the motion of the high priest, and asked counsel by Urim and Thummim; the Targum is, as before,"inquired by the Word of the Lord:" shall I go down after the Philistines? pursue after them in their flight to their own country, which, lying to the sea, was a descent: wilt thou deliver them into the hand of Israel? what remain of them, otherwise a victory over them was obtained: but he answered him not that day; no answer was returned by Urim and Thummim, so that he was left in suspense whether he should pursue or no; the Targum is,"he received not his prayer that day;''this was treating him in a righteous manner; since he would not stay for an answer from the Lord, Sa1 14:19, the Lord now will not give him any; though the principal view was, that he might take the step he did.

What does it mean that the words of the consulting king, which the people praise, the priest declares must be brought before the Lord, except that obscure and great matters, which escape the simple, are never rightly ordered if we do not seek their outcome in the sanctuary of the mind through careful meditation? For to approach the Lord is to know His will through secret contemplation. And it is rightly called an approach, because we move from external things to internal ones when we try to know the outcome of our work in the divine will. For he who seeks hidden and inward things yet does not leave behind external things does not find those things which he does not know how to reach. Therefore, when counsel is sought from us concerning hidden matters, let us approach the Lord, so that what must be done is set forth only when it is known in the divine will. For many things seem to be good and are not. Many things indeed must be done, but they are done more profitably if they are reserved for the fitting time. Some things, moreover, certain people ought to do, while others ought not. If any chosen one neglects to see these things in the secret place of meditation, he certainly does not arrange them in right order. But on the contrary, he who is accustomed to examine these things or to act upon them through meditation knows not only what must be done but also what must be avoided. Whence it is also rightly said: Saul consulted the Lord, and the Lord did not answer him on that day. The day is a thought of the mind which is considered good and is not recognized for what it truly is. For while it pretends to be good, it carries, as it were, light. In that day, therefore, the Lord did not answer the one consulting him, because the word of God cannot agree with evil deliberation. Indeed, through the answer of a word we are accustomed to reveal the sense of our innermost will. In that day, therefore, the Lord does not answer, because almighty God is not discerned in the feigned light of thought — he who is always found in the brightness of truth. And it should be noted that he who gave the counsel of approaching the Lord was a priest. For what is holier than the counsel of approaching God? We are therefore priests as often as we minister good counsels to our brothers. For nothing more sacred can be given than that by which each person ought to go to the Creator. But since we are describing the order of spiritual warfare, we ought to connect what came before with what follows. The word of Saul was indeed such that he would so devastate the Philistines that he would not leave a single man among them. This can also be understood as follows: because he wished to destroy the Philistines in such a way that none of them would be able to wage war any further. Great indeed is this day of the mind, in which eternal things are so sought that no temporal enemy is left alive from the slaughter. But because it is granted to no one to conquer so completely in time that he need not fight at all times, it is rightly said: "The Lord did not answer him on that day." The answering of God pertains not only to His intimate word, but also to His grace and gift. For when He graciously grants what is piously requested, He is said to answer. Therefore the Lord does not answer on that day, because He indeed permits the elect to conquer, but He leaves their enemies, as it were, alive, so that they may find those against whom they must always fight. Yet if this is said because Jonathan's fault is being concealed, a great fear is struck into those who hold authority. The son sins, and He denies a response to his father. One man is also found to have transgressed, yet on account of the fault of one, all are afraid to pursue their enemies. What is signified by this event, except that the sins of subjects harm not only themselves, but also their superiors and those living in community with them? But since this hidden fault is investigated by the king, let us now see with what loftiness all hidden things are sought out.

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.

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

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].