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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 sons of Saul were Jonathan,.... Who seems to be his firstborn, of whom, his valour and success, we read in this and the preceding chapter: and Ishui; the same with Abinadab, Ch1 8:33 for he had two names: and Melchishua; and besides these three there was another, whose name was Ishbosheth, sometimes called Eshbaal, Sa2 2:8 who succeeded him in the kingdom; for which reason Abarbinel thinks he is not mentioned here, because he was a king; though it is generally supposed the reason why these only are named is, because they went out to war with him, and died with him, but this did not; he had other children by a concubine, or secondary wife, whose name was Rizpah, not mentioned here, Sa2 21:8, and the names of his two daughters were these, the name of the firstborn Merab; who was afterwards married to Adriel the Meholathite, Sa1 18:19 and the name of the younger Michal; who became the wife of David, Sa1 18:27.

The sons of Saul, who are born not to any ordinary inheritance but to a kingdom, represent those of whom it is said to the holy Church through the Psalmist: "Instead of your fathers, sons have been born to you; you shall make them princes over all the earth" (Psalm 44:17). We recognize that they are three, because they defend the faith of the holy Trinity by preaching it. But since the sons of the king are named after Amalek was struck down, let us refer their number to the merits of the virtues. Mortification of the body, watchfulness of the mind, and simplicity of intention—these are three. Because, therefore, the teachers of the holy Church are strong in repressing the lust of the flesh, wise in guarding the heart, and lofty in lifting the intention of the heart toward heaven, Saul's sons are said to be three. There are also three things: strength of action, the virtue of charity, and the most abundant grace of preaching. Since the teachers of the holy Church are exalted in their great manner of life, fervent in great charity, and eloquent in great wisdom of the word, they are fittingly signified by the number three. Their names certainly correspond to their virtues, for Jonathan means "gift of the dove"; Ishvi means "plain" or "my desire"; and Malchishua means "my king is salvation." Because the teachers possess the surpassing gifts of the Holy Spirit, they are rightly called "gift of the dove." Likewise, because amid their lofty gifts they are humble, they are called "plain." Because they ardently seek eternal things on behalf of the faithful entrusted to them, they are said to be "my desire." This voice is recognized as belonging to the little ones who are subject to them, but the power of so great a name belongs to the prelates. For we who are still small and cold, lying in our negligences, do not burn with ardent desires for the heavenly homeland. But what we cannot ardently demand for ourselves, one who pants with great desires for that homeland which they long for us to obtain intercedes on our behalf. Therefore, on account of the excellence of his charity, the king's son is not called "one who desires" but "desire" itself, so that the fire of love may be shown to blaze particularly in the teacher's mind. Hence it is also said of the Lord through the Psalmist: "Who makes his angels spirits, and his ministers a burning fire" (Psalm 103:4). For this reason also Daniel is called "a man of desires" (Daniel 9), because he is said to have sought the prosperity of his people with great prayers. Malchishua means "my king is salvation." The preacher is called "king" because he holds the height of his order and the dignity of a great manner of life. He is likewise called "king" because he holds the summit of eminence and the vigor of authority. He is also called "salvation," so that it may be understood that by his integrity the sickness of the people can be driven away. For the teacher must act daily through the merit of his life and devout prayer, so that each one subject to him may be able to attain salvation. But the teacher must note again that when he is named by his subjects, he is not called "our king" but "my king." What then does "my king" mean, except that he ought to be so familiar to all that he is felt through love to belong to each one individually? But he who is called "mine" is named "king," because the humble and approachable preacher does not seem to hold his preeminence as his own exclusively, but as the special possession of each individual, since he strives to be so accessible through grace that his eminence appears to be the personal possession of each one. Moreover, the weight of the word is expressed when he is called "my salvation," by which indeed the diligent zeal and solicitude of the preacher is commended, because he ought to attend to all collectively in such a way that he seeks and pursues the particular concerns of each individual. For he is called "my salvation" by each one if he takes up the care of each sick person and leads that person to the blessings of eternal salvation. What are Saul's daughters, if not the qualities of the elect subject to the preacher? For some serve the pursuits of the active life, while others are hidden in the retreats of the contemplative life. They are called daughters on account of their fruitfulness. The one indeed brings forth a multitude of good works, while the other brings forth the fullness of interior joys. Rightly therefore they are called the king's daughters, because when they conceive from the word of God, they bring forth heavenly fruits. Whence Merab is fittingly said to mean "from the multitude." For the active life, because it is perfected through many good works, is rightly named "from the multitude." Or she is said to mean "from the multitude" because those who please God through the active life are many. For since those who yearn for heavenly joys through the contemplative life are fewer in number, in comparison with them he calls those who serve the active life "many." They are indeed many in number, divided in ministry, because even though they seek one heavenly homeland through good works, they nevertheless serve through various works of piety. Of these, certainly some advance so far in love of the Creator that they even abandon good works themselves, and desire to pass over to the sweetness of the contemplative life and to be free for God in it. Whence Michal is fittingly said to mean in our language "from all." She comes "from all" indeed, because no one is perfect in contemplation who has not arrived at the heights of that same contemplation from the labor of good works. Whence the Lord also says in the Gospel: "Come to me, all you who labor and are burdened, and I will give you rest" (Matt. 11:28). Then the one who labors is called, when the desire of eternity is poured into doing good. And they come to the one calling them when they arrive at the rest of the contemplative life. In this indeed the laborers are refreshed, because they abundantly receive the joys of love from divine contemplation. He himself refreshes those who come, who shows himself to pure minds. In his revelation, because they find many joys of contemplation, they are satisfied as if with sweetness of every kind of delight, not by another, but by him himself. Michal therefore is said to mean "from all," because no one seeks the secret of the contemplative life who has not first been engaged in some good work. She is therefore called the younger sister, not because she is inferior in dignity, but because she comes later in time. But if anyone wishes, he can understand the contemplative life through the firstborn daughter and the active life through the younger. And then indeed Merab is said to mean "from the multitude," because she leaves behind the crowds of the multitude and comes to the rarer number of the perfect in contemplation. She is therefore said to be not "the multitude" but "from the multitude," so that not those with whom she is, but whence she came, may be recognized. But Michal is said to mean "from all," so that in the active life the universal life of the holy Church may be designated. For in the active life even those are first who afterward pass over to the secret of contemplation, but in the retreat of contemplation they are not burdened with the anxiety of the exterior life. The former therefore can be said to be "from the multitude," but the latter "from all," because the active life contains all, while the contemplative life withdraws from the sight of all, so that it may join itself, by the gaze of the mind, to heavenly things. How then are they called Saul's daughters, unless because both lives are shown forth by the zeal of a good ruler? For those who teach us to do good, to be devoted to the pursuits of eternal life, are begotten for us by him through whose instruction they are learned in our hearts. This indeed, because it is evident concerning the works of the active life, seems remarkable concerning the contemplative life, which is described through Mary, the sister of Martha, who sat at the Lord's feet and listened to his word (Luke 10). But it is easily answered that while Mary sits, she signifies the perfect in contemplation. Yet she is rightly called Saul's daughter Merab, because even though sitting at the Lord's feet she hears and learns from him what she wishes, she must nevertheless first learn how she can sit. Since this is surely learned through the instruction of a wise and learned teacher, Merab is rightly recalled as being Saul's daughter (1 Sam. 18). He promised indeed to give her in marriage to David, but gave him the younger, because some love the beauty of the contemplative life, yet are by no means permitted to approach its embrace. For because they are necessary outside for ruling the faithful flocks, the supreme King so ordains that they receive Michal the younger and never grasp Merab the elder. But many receive the elder after the younger, because after devoted works of charity they are received into the love of the inmost secret; which Jacob well suggests, who loved Rachel but first received Leah, and thus afterward took Rachel in marriage (Gen. 29). What is this, that Jacob was permitted to have both sisters, but David did not attain the chamber of the elder, unless because David was a king, but Jacob was not a king? Therefore he who takes up the governance of souls, ecclesiastical discipline does not allow him to abandon the flock he has received and to devote himself to the leisure of a remote life. But Merab is promised to David and never given; Michal alone is given, because some, when they take up the care of souls, think that they can bear the responsibility for others in such a way as to be free for themselves through that same responsibility; and yet they never find the rest they seek in their office of leadership; and it happens that while they cannot obtain from the Lord the grace of such great purity, they grow fearful as though they had incurred the Lord's anger. As though the king were angry, therefore, they lose the firstborn promised to them, because they cannot embrace the love of inward rest which they thought they would have in their position of authority. But we have said these things briefly by way of digression; let us now return to what we had set aside. Both are therefore called daughters of Saul, but they receive different names, because they both differ and agree. They agree indeed, because they strive through love toward the eternal life which they love. Likewise they agree, because the good works by which the one is ceaselessly extended, the other performs in whatever way she can. Because, therefore, both love the eternal things they see, and both desire to attain them through good works, they agree in whatever way; but they differ, because one does more, the other sees more. For Leah is not said to have been blind, but blear-eyed. And Rachel, if she did not bear as many children, nevertheless did not remain entirely barren. For if one life surpasses the other in contemplating or in working, yet from neither is the clarity of vision taken away, from neither is the glory of fruitfulness denied. Yet they differ in seeing and doing, because the active life has vision in passing, but work as its purpose; the contemplative life, however, has work on the journey, but its purpose in rest. Whence the evangelist Mark well says, when under the figure of those three women he showed the love of the contemplative life: "They bought spices, so that coming they might anoint Jesus" (Mark 16:1). As if to say: They stood in work, so that they might be able to run to contemplation. To buy spices is, through the labor of good work, to spread the fragrance of good repute all around. And to anoint Jesus in the tomb is, through the mortification of the flesh, to attain the richness of intimate devotion. For he is anointed as if in the tomb when, by those buried together with him, the joy of his intimate brightness is most devoutly reached. They have work in passing, therefore, because even if they sometimes work, they abandon it as if running, since they are driven to the place of beloved solitude by a great impulse of the spirit. For because they rest with all their desires in the love of eternal things, they desire to see rather than to serve. They are therefore seldom in public work, constant in the secret of contemplation; they linger little outside, sufficiently within. For they are accustomed to judge it fornication to depart even for a moment from the contemplation of Christ. On the contrary, the active life, which busies itself frequently about service, is rarely in the secret of contemplation. For she who has resolved to prepare eternal things for herself not by sitting and listening, but by busying herself and ministering, considers it not a loss but a waste if, being free for herself and seeking her own things and not those of others, she should rest from the customary offering of services. Therefore she labors more by working and prays less. Hence Martha too, who was busy about frequent service, stood and spoke (Luke 10:40). For she who stood was surely not permitted to sit, because if she had sat down to listen, she would perhaps have rendered her service unprepared and insufficient. And it should be noted that Martha saw the Lord in passing, yet she speaks not in passing but standing still. For the evangelist carefully expressed it, saying: "She stood and said" (ibid.). By this example we are surely instructed that we who render services to our brothers, if we cannot sit at the Redeemer's feet for a long time, ought at least to stand before the Redeemer for a little while. But we stand well before him if we see him while passing by and serving. But what is it to see the Lord in passing, if not to direct the intention of the heart toward him in all our good work? For we pass by when we minister to the Lord in his members by running here and there. But we see the Lord in passing if through everything we do we contemplate him, whom we desire to please, as present to us. At this point it should be noted that Martha speaks confidently, saying: "Lord, do you not care that my sister has left me to serve alone?" (Luke 10:40). This certainly befits certain perfect workers of the holy Church, who offer prayers to almighty God with all the more confidence as they remember having ministered to him more laboriously in his members. But because even in those who serve the active life excessive anxiety must be restrained, Martha is rebuked, who is said to be so anxious that she is troubled about many things. The fervor of action is rightly ordered when we so persist in our work that with a tranquil heart we see him to whom we strive to consecrate our works. What then is excessive anxiety, if not the confusion of heavenly intention? Because while it divides itself among many things, once divided it no longer rises to the contemplation of heavenly things. For since the soul scarcely grasps that eternal and simple good of eternal vision when it is united, it surely does not raise itself to it when divided. Therefore the orderer and receiver of our works says: "One thing is necessary," lest the mind divide itself among many things, so that, united through tranquility, it may powerfully rise to the contemplation of the highest good. The two daughters of Saul, therefore, although they are equally daughters of a king, differ in their names, because the active and contemplative lives are noble in the generosity of religion, but they are not equal on account of the diversity of their office.

Now, the sons of Saul were, etc. The three sons of Saul represent great leaders of the Catholic faith, which proclaims one God in three persons. Since they are what they are not by their own virtue but by the grace of God, and because they desire to enjoy the eternal vision of their Creator (to whom it is said, "But you are the same" [Psalm CVIII]), and because they trust that through Christ Jesus, the true King and Savior, they will be saved and reign forever; rightly the first son is interpreted as the gift of the dove, the second as I have desired, and the third as my King, my salvation. His two daughters indicate weaker members of the faithful devoted to God in body and mind; or certainly, the firstborn daughter holds the image of the synagogue, while the younger holds the image of the Church. The etymology of the names of the daughters is also fitting; for the Synagogue of the elect is not gathered from all nations broadly, but from the multitude of the Israelite lineage alone: the Church, however, is called to faith from all nations. Rightly, the firstborn daughter is said to be interpreted as from the multitude, and the second as from all. Saul's wife Achinoam, which is interpreted as the beauty of the brother, figuratively signifies the perfection of the Catholic Church, which is often called in the Song of Love, the sister and the beauty of its Creator, who deigned to become her brother through the mystery of incarnation. Abner, the chief of his army, who is called the lamp of the father, indicates either John the Baptist, who was a burning and shining lamp (John V), or all men of virtue who shine with singular height among the defenders of the Church. We should certainly remind the reader that not always do the same persons hold the same manner of typological figures, but as the circumstances of the surrounding matters change, the types and orders of figures change according to time and place.

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.

Now the sons of Saul - We do not find Ishbosheth here. Calmet says it was "because he was too young, and did not go with him to the war, for he mentions only those who were with him." Why then mention his daughters and his wife? Did they go with him to the war?

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].