1 Samuel 14:51 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 Kish was the father of Saul,.... See Sa1 9:1. and Ner the father of Abner was the son of Abiel; this Abiel was the father both of Kish and Ner, and the grandfather of Saul, see Sa1 9:1.

But what does it mean that he is called a cousin of Saul? A cousin is one who is born from the brother of one's father. Hence here too it is added: 'Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.' And when a king to be chosen was sought, it was said: "And there was a man named Kish, the son of Abiel" (1 Samuel 9:1). Since we have more fully explained what these names of the royal lineage signify, let us only set forth how Abner is said to be Saul's cousin. Now Saul is known to be the son of Kish, that is, of "the hard one"; Abner also is said to be the son of "a lamp." We have shown that "the hard one" designates men of excessively austere manner of life, and that Ner is interpreted as "lamp." What then does it mean that "lamp" and "the hard one" are said to be sons of the same father, except that both what Holy Scripture commands as austere and the outward strength of a hard manner of life come from God? For "the hard one" is the brother of "the lamp," because the grace of fulfilling the law comes from Him from whom the law itself has its origin. Hence the Psalmist also confidently promises, saying: "For He who gave the law will also give a blessing" (Psalm 84:7). For to give the law is to set forth the precepts of life to the elect, and to give a blessing is to bestow the grace of fulfilling the law. Since therefore both the light of Scripture and the harshness of our life come from One, Kish and Ner are said to be sons of one father. Therefore Abner, the son of Ner, is rightly said to be the cousin of King Saul, because he who is chosen for the care of souls is judged as needing to be of a hard and austere life. But those who desire to be helpers of preachers never accomplish what they desire if they do not bring to completion the light of Holy Scripture, in which they were conceived through knowledge, in good works and holy preaching, as if by being born. But since the knowledge of the Holy Scriptures is ascribed more to the chief teachers than to their subordinate helpers, and following examples of conduct seems to befit the lesser rather than the greater, what does it mean that the king is called the son of "the hard one," while the prince of the king is called the son of "the lamp"? But by these words it does not signify what the chief teachers and their helpers possess, but, passing over what they possess, it sets forth what each must do. For the king, that is, the supreme and chosen preacher, because he already possesses the light of Scripture through the knowledge of the highest learning, should not so trust in his knowledge as to fail to follow the examples of others. Likewise the prince, that is, the helper of the great teacher, because he is subject to the examples of his own superior, should lean toward the light, so that he who follows examples may be born, as it were, into the learning of higher doctrine, as into the great light of a lamp. He therefore who, being learned, is brought back through humility to the examples of his elders, and who, instructed by examples, is raised up through learning to the splendor of the Scriptures, is rightly said to be a king, the son of "the hard one," and a prince, the son of "the lamp."

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].