1 Samuel 14:50 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 the name of Saul's wife was Ahinoam, the daughter of Ahimaaz,.... Who very probably was the mother of all the above children, and therefore taken notice of; and Abarbinel conjectures that Ishbosheth was not a son of her's, but the son of Saul by another wife, and which he takes to be another reason why he is not mentioned here; but though Saul had a concubine, we nowhere read of his having another wife: and the name of the captain of his host was Abner the son of Ner, Saul's uncle; not Abner, but Ner, was Saul's uncle; for Kish the father of Saul, and Ner, were brothers, as Josephus (p) says, and as appears from the next verse; and Abner was first cousin to Saul, whom he raised and advanced to be captain of his army, and a very valiant man he was: we hear of him again in this history, and in the beginning of David's reign. (p) Ut supra. (Antiqu. l. 6. c. 6. sect. 5.)

For what is the wife of the preacher, if not good will? For he who is joined through love to good will, from her as from a noble spouse children are born to him. For when we wish to bring forth the fruit of good works, it is necessary that we first sow them in good will. Hence Ahinoam is fittingly interpreted as "brother's rest." For that brother of ours is He who, rising from the dead, spoke to Mary Magdalene saying: "Go, and tell my brothers: I ascend to my Father and your Father" (John 20:17). Hence Paul, asserting the nobility of the elect, says: "Heirs of God, co-heirs with Christ" (Rom. 8:17). What is meant by "brother's rest," except that the Redeemer of the human race rests in the good will of His co-heirs? And because good will is bestowed upon us by Him by whom it is inhabited, she is said to be the daughter of Ahimaaz. For Ahimaaz is interpreted as "brother's beauty," or "brother who is beauty." For our Redeemer is called both brother and beauty, because human nature lost the vigor of its dignity through the sin of the first man, but in the person of the Redeemer it shone forth with increased splendor. He is indeed our beauty, because all who shine with the brightness of virtues in the holy Church receive from the fullness of His light. Hence Paul says: "In Him dwells all the fullness of the Godhead bodily" (Col. 2:9). Therefore, when the prophet Samuel regards the good will of our preachers, he expresses what he has seen through types, saying: "Ahinoam the daughter of Ahimaaz," because indeed the beauty of good will is great, but it is born from the infusion of the Redeemer. For she ought to be loved as a wife, but if one looks to the father, she is loved all the more on account of her nobility. Abner is said to mean "my father is a lamp," and Ner is also said to mean "lamp." What then is Ner understood to be, except the word of the Scriptures? Indeed, the letter of holy Scripture is like the clay vessel of this lamp, while the spiritual understanding is the brightness of its light, and its oil is the devotion of love. Therefore, he is a son of the lamp who willingly hears the words of the Scriptures, and wisely understands them, and what he gathers through understanding, he grasps through the affection of charity. Why then is he called a son of the lamp, unless because what is born from light is light? For what is sin, if not darkness? And likewise, what is a good work, if not light? For when holy men direct the steps of their works according to the guidance of the Scriptures, they receive, as it were, light from light through spiritual instruction. Indeed, John, expressing this light from light, says: 'Everyone who is born of God does not sin, because the heavenly birth preserves him' (1 John 5:18). What is it to be born of God, except to love His will as it is known in the holy Scriptures? And what is it not to sin, except to stand always in the light of justice? For the blessed apostle Peter wished, as it were, to make us light from light, when he said: 'You have the prophetic word, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts' (2 Peter 1:19). Rightly therefore Abner is called "my father is a lamp," and his own father is also named "lamp," because those in the holy Church can shine for others by their examples who have received both the brightness of light and the oil of perfect charity from the instruction of the Scriptures. But through John it is said "does not sin," so as to suggest the strength of preachers, who extend their hand to sinners in such a way that they themselves are not stained by the darkness of sins.

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.

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].