1 Samuele 14:27 Commento

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.

But Jonathan heard not when his father charged the people with the oath,.... Which charge was given, either before he came from Gibeah, before he came to Jonathan, or while pursuing, when Jonathan was with another party either fighting or pursuing: wherefore he put forth the end of the rod that was in his hand: the staff with which he walked, or rather the spear which he carried in his hand, and fought his enemies with: and dipped it in an honeycomb; or sugar cane, as Jarchi; or in wood honey, as the margin of our Bibles; but best, in the honeycomb, as the word is rendered, Sol 5:1 and so the Targum, into the nest of honey (x): and he put his hand to his mouth; first he took the honey off of the top of his rod, and then put it to his mouth and ate it: and his eyes were enlightened: which before were dim and dull through want of food, which is a common case; but became brisk and lively on eating the honey, nourishment being presently communicated, and he refreshed with it, and his spirits revived; and which quickly appeared in the briskness and sparkling of his eyes: honey being of a subtle nature, gives immediate refreshment and rigour; hence this phrase is frequently used by Jewish writers (y) for refreshment, after hunger, fatigue, and weariness; and which virtue is ascribed by them to fine bread, wine, oil, and particularly to honey. (x) "Progeniem nidosque fovent----", Virgil. Georgic. l. 4. ver. 56. (y) T. Bab. Pesachim, fol. 42. 1, 2. Yoma, fol. 18, 2. & 83. 1. Maimon. Hilch. Maacolot Asurot, c. 14. sect. 16.

There follows: (Verse 27.) But Jonathan had not heard when his father adjured the people, and he stretched out the tip of the staff that he had in his hand, and dipped it in the honeycomb, and brought his hand back to his mouth, and his eyes were brightened. Whom does Jonathan represent in this place, if not those who are great in word and deed, yet are not great in the zeal of circumspection? They preach lofty things indeed, they perform mighty works, but they do not manfully hold themselves in the circumspection of humility. For what does it mean that he holds a rod in his hand, except that the discipline by which he forbids others from sinning does not restrain himself? Indeed, the rod by which little ones are accustomed to be corrected can fittingly signify the word of correction. Therefore preaching and good work are the rod and the hand. What then is it to extend the rod and bring back the hand to the mouth with honey, except to receive the taste of vain favor both from the word of preaching and from the zeal of good work? But because he sins in the manner of the elect, he is said to take up honey not with the rod, but with the tip of the rod. For they turn the rod and hand full of honey to their mouth who, according to the voice of Truth: "Do all their works to be seen by men" (Matt. 23:5). For while they are sated with their own praises, they have honey not as a thin taste at the tip of the rod, but either in the whole rod or in the hand for a full meal. Such certainly were those whom the Lord reproaches in the Gospel, saying: "How can you believe, receiving glory from one another?" (John 5:44). What then is this tip of the rod, except that for the most part they both wish to glorify the Lord in their work and do not shrink from appearing praiseworthy themselves? Rightly therefore Jonathan is said not to have heard the voice of the father by which he bound the people under oath, because he does not hear the words of God or of His preacher who neglects to fulfill them. But what does it mean that Jonathan's eyes were enlightened from the taste of honey, except that those who receive the breeze of vain favor are strengthened by the same to perform mighty deeds? In this place indeed the eyes are not said to have been opened, so that they might be understood to have been closed, but so that with the vigor of the body restored, they might be understood as restored both for seeing and for destroying enemies. Which assuredly entirely befits the proud, who perform greater and mightier deeds in proportion as they see their praiseworthy works being exalted.

Jonathan, however, had not heard, when his father adjured the people, etc. He speaks of eyes being illuminated, refreshed, and renewed for gazing, which had already begun to fade due to the customary long fasting or toil. Therefore Jonathan, who had previously conquered the teeth of the rocks and the blows of swords, who, with the boldness of the enemy suppressed, had provided his people with victory and safety, is suddenly distressed by the unforeseen fault of flattering gluttony. And often, noble masters of the Church, although victors of great contests, incur a fault they had not foreseen by reading books of the gentiles with more pleasure than is fitting: to the extent that one of them writes that he was punished in a vision for this very thing, and that it was hurled at him by the Lord among the blows that he should be considered not a Christian, but a Ciceronian. But also many of the faithful listeners endowed with the grace of virtues do not cease to be tempted by lesser vices, which does not escape divine dispensation: so that those who cannot overcome the smaller battles by themselves may learn to thank only the Father of lights in the greater ones they have, attributing nothing to themselves. Jonathan, moreover, dipped the tip of the rod, which he used either for the horse or as an aid for the journey, in wild honey: and thus he turned it with his hand to his mouth. And any teacher sometimes, while taking care to govern subordinates with the authority of power or to conduct himself without offense, believes that he is aided by the arguments or opinions of the gentiles: and thus, so to speak, by the honeyed mouth derived from these, the eyes of the mind are indeed illuminated by the honeycombed composition of words for declaring what they know rightly more sharply; but often the progress of that same mind is delayed, recalling the vanity of the senses from pursuing the worshipers of depraved acts or doctrines. The Psalmist, singing, says, “The iniquitous recounted to me fables, but not as your law, O Lord, all your commandments are truth” (Ps. 118).

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.

His eyes were enlightened - Hunger and fatigue affect and dim the sight; on taking food, this affection is immediately removed. This most people know to be a fact.

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].