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Commentary on 1 Samuel 14 verses 1–15
We must here take notice,
I. Of the goodness of God in restraining the Philistines, who had a vast army of valiant men in the field, from falling upon that little handful of timorous trembling people that Saul had with him, whom they would easily have swallowed up at once. It is an invisible power that sets bounds to the malice of the church's enemies, and suffers them not to do that which we should think there is nothing to hinder them from.
II. Of the weakness of Saul, who seems here to have been quite at a loss, and unable to help himself. 1. He pitched his tent under a tree, and had but 600 men with him, Sa1 14:2. Where were now the 3000 men he had chosen, and put such a confidence in? Sa1 13:2. Those whom he trusted too much to failed him when he most needed them. He durst not stay in Gibeah, but got into some obscure place, in the uttermost part of the city, under a pomegranate-tree, under Rimmon (so the word is), Ha-Rimmon, that Rimmon near Gibeah, in the caves of which those 600 Benjamites that escaped his themselves, Jdg 20:47. Some think that there Saul took shelter, so mean and abject was his spirit, now that he had fallen under God's displeasure, every hour expecting the Philistines upon him, and thereby the accomplishment of Samuel's threatening, Sa1 13:14. Those can never think themselves safe that see themselves cast out of God's protection. 2. Now he sent for a priest, and the ark, a priest from Shiloh, and the ark from Kirjath-jearim, Sa1 14:3, Sa1 14:18. Saul had once offended by offering sacrifice himself, Sa1 13:9. Now he resolves never to fall into that error again, and therefore sends for a priest, and hopes to compromise the matter with God Almighty by a particular reformation, as many do whose hearts are unhumbled and unchanged. Samuel, the Lord's prophet, had forsaken him, but he thinks he can make up that loss by commanding Ahiah, the Lord's priest, to attend him, and he will not make him stay for him nor reprove him, as Samuel had done, but will do just as he bids him, Sa1 14:18, Sa1 14:19. Many love to have such ministers as will be what they would have them to be, and prophesy smooth things to them; and their caressing them because they are priests, they hope, will atone for their enmity to those ministers that deal faithfully and plainly with them. He will also have the ark brought, perhaps to upbraid Samuel, who in the days of his government, for aught that appears, had not made any public use of it; or in hopes that this would make up the deficiency of his forces; one would have supposed that they would never bring the ark into the camp again, since, the last time, it not only did not save them, but did itself fall into the Philistines' hands. But it is common for those that have lost the substance of religion to be most fond of the shadows of it, as here is a deserted prince courting a deserted priest.
III. Of the bravery and piety of Jonathan, the son of Saul, who was much fitter than the father to wear the crown. "A sweet imp (says bishop Hall) out of a crab-stock."
1.He resolved to go incognito - unknown to any one, into the camp of the Philistines; he did not acquaint his father with his design, for he knew he would forbid him; nor the people, for he knew they would all discourage him, and, because he resolved not to heed their objections, he resolved not to hear them, nor ask their advice, Sa1 14:1, Sa1 14:3. Nor had he so great an opinion of the priest as to consult him, but, being conscious of a divine impulse putting him upon it, he threw himself into the mouth of danger, in hope of doing service to his country. The way of access to the enemies' camp is described (Sa1 14:4, Sa1 14:5) as being peculiarly difficult, and their natural entrenchments impregnable, yet this does not discourage him; the strength and sharpness of the rocks do but harden and whet his resolutions. Great and generous souls are animated by opposition and take a pleasure in breaking through it.
2.He encouraged his armour-bearer, a young man that attended him, to go along with him in the daring enterprise, (Sa1 14:6): "Come, and let us put our lives in our hands, and go over to the enemies' garrison, and try what we can do to put them into confusion." See whence he draws his encouragements. (1.) "They are uncircumcised, and have not the seal of the covenant in their flesh, as we have. Fear not, we shall do well enough with them, for they are not under the protection of God's covenant as we are, cannot call him theirs as we can, by the sign of circumcision." If such as are enemies to us are also strangers to God, we need not fear them. (2.) "God is able to make us two victorious over their unnumbered regiments. There is no restraint in the Lord, no limitation to the holy One of Israel, but it is all one to him to save by many or by few." This is a true easily granted in general, that it is all alike to Omnipotence what the instruments are by which it works; and yet it is not so easy to apply it to a particular case; when we are but few and feeble then to believe that God can not only save us, but save by us, this is an instance of faith, which, wherever it is, shall obtain a good report. Let this strengthen the weak and encourage the timid: let it be pleaded with God for the enforcing of our petitions and with ourselves for the silencing of our fears: It is nothing with God to help, whether with many or with those that have no power, Ch2 14:11. (3.) "Who knows but he that can use us for his glory will do it? It may be the Lord will work for us, work with us, work a sign or miracle for us." So the Chaldee. We may encourage ourselves with hope that God will appear for us, though we have not ground on which to build an assurance. An active faith will venture far in God's cause upon an it may be. Jonathan's armour-bearer, or esquire, as if he had learned to carry, not his arms only, but his heart, promised to stand by him and to follow him withersoever he went, Sa1 14:7. We have reason to think that Jonathan felt a divine impulse and impression putting him upon this bold adventure, in which he was encouraged by his servant's concurrence, otherwise the danger was so great which he ran upon that he would have tempted God rather than trusted him. And perhaps he had an actual regard to that word of Joshua (Jos 23:10), One man of you shall chase a thousand, borrowed from Moses, Deu 32:30.
3.How bold soever his resolution was, he resolved to follow Providence in the execution of it, which, he believed, would guide him with its eye (Psa 32:8), and which therefore he would carefully attend and take hints of direction from. See how he put himself upon Providence, and resolved to be determined by it. "Come" (says he to his confidant), "we will discover ourselves to the enemy, as those that are not afraid to look them in the face (Sa1 14:8), and then, if they be so cautious as to bid us stand, we will advance no further, taking it for an intimation of Providence that God would have us act defensively, and we will prepare as well as we can to give them a warm reception (Sa1 14:9); but if they be so presumptuous as to challenge us, and the first sentinel we meet with bid us march on, we will push forward, and make as brisk an onset, assuredly gathering thence that it is the will of God we should act offensively, and then not doubting but he will stand by us," Sa1 14:10. And upon this issue he puts it, firmly believing, as we all should, (1.) That God has the governing of the hearts and tongues of all men, even of those that know him not, nor have any regard to him, and serves his own purposes by them, though they mean not so, neither do their hearts think so. Jonathan knew God could discover his mind to him if he pleased, and would do it, since he depended upon him, as surely by the mouth of a Philistine as by the mouth of a priest. (2.) That God will, some way or other, direct the steps of those that acknowledge him in all their ways, and seek unto him for direction, with full purpose of heart to follow it. Sometimes we find most comfort in that which is least our own doing, and into which we have been led by the unexpected, but well observed, turns of Providence.
4.Providence gave him the sign he expected, and he answered the signal. He and his armour-bearer did not surprise the Philistines when they were asleep, but discovered themselves to them by day-light, Sa1 14:11. The guards of the Philistines, (1.) Disdained them, upbraided them with the cowardice of many of their people, and looked upon them to be of the regiment of sneakers: Behold, the Hebrews come forth out of their holes. If some of Christ's soldiers play the coward, others that play the man may perhaps be upbraided with it. (2.) They defied them (Sa1 14:12): Come, and we will show you a thing, as if they came like children to gaze about them; but meaning, as Goliath (Sa1 17:44), that they would give them as meat to the fowls of the air. They bantered them, not doubting but to make a prey of them. This greatly emboldened Jonathan. With it he encouraged his servant; he had spoken with uncertainty (Sa1 14:6): It may be the Lord will work for us; but now he speaks with assurance (Sa1 14:12): The Lord has delivered them, not into our hands (he sought not his own glory), but into the hand of Israel, for he aimed at nothing but the advantage of the public. His faith being thus strengthened, no difficulty can stand before him; he climbs up the rock upon all four (Sa1 14:13), though he has nothing to cover him, nor any but his own servant to second him, nor any human probability of any thing but death before him.
5.The wonderful success of this daring enterprise. The Philistines, instead of falling upon Jonathan, to slay him, or take him prisoner, fell before him (Sa1 14:13) unaccountably, upon the first blows he gave. They fell, that is, (1.) They were many of them slain by him and his armour-bearer, Sa1 14:14. Twenty Philistines fell presently. It was not so much the name of Jonathan that made them yield so tamely (though some think that this had become terrible to them, since he smote one of their garrisons, Sa1 13:3), but it was God's right hand and his arm that got him this victory. (2.) The rest were put to flight, and fell foul upon one another (Sa1 14:15): There was trembling in the host. There was no visible cause for fear; they were so numerous, bold, and advantageously posted; the Israelites had fled before them; not an enemy made head against them, but one gentleman and his man; and yet they shook like an aspen-leaf. The consternation was general: they all trembled; even the spoilers, those that had been most bold and forward, shared in the common fright, the joints of their loins were loosed, and their knees smote one against another, and yet none of them could tell why or wherefore. It is called a trembling of God (so the original phrase is), signifying not only, as we render it, a very great trembling, which they could not resist nor reason themselves clear of, but that it was supernatural, and came immediately from the hand of God. He that made the heart knows how to make it tremble. To complete the confusion, even the earth quaked, and made them ready to fear that it would sink under them. Those that will not fear the eternal God, he can make afraid of a shadow. See Pro 21:1; Isa 33:14.
In these circumstances [with few weapons and Saul’s fearful army], Jonathan, with an audacious design and with his armor bearer as his only companion, entered the camp of the enemy, and having slain about twenty of them, [he] spread a terror throughout the whole army. And then, through the appointment of God, taking themselves to flight, they neither carried out orders nor kept their ranks but placed all the hope of safety in flight. Saul, perceiving this, hastily drew forth his men, and pursuing the fugitives, obtained a victory.
Both appeared to the garrison of the Philistines, etc. Although the Philistines mockingly speak true things mystically; clearly the spiritual Hebrews, that is, those crossing over from vices, are defended from the assaults of enemies by the safest fortresses of the Scriptures, and refreshed by the consolation of these, proceed to public works of virtues to overcome the same most wicked adversaries when the opportune time arises.
The one perfectly divine thing, the one glimpse of God's paradise given on earth, is to fight a losing battle - and not lose it.
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SUMMARY
1 Samuel 14:11 vividly recounts the audacious act of Jonathan and his armor-bearer as they deliberately expose themselves to the Philistine garrison. This pivotal moment elicits a scornful, yet divinely orchestrated, response from the Philistines, inadvertently fulfilling the precise sign Jonathan had sought from God. The verse dramatically sets the stage for a miraculous reversal of fortune, powerfully illustrating God's sovereign power to deliver His people through unexpected and seemingly vulnerable means, transforming enemy contempt into a catalyst for victory.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices that enrich its meaning and impact. Irony is profoundly evident, as the Philistines' taunt, intended to humiliate and dismiss Jonathan and his armor-bearer, inadvertently fulfills the very sign Jonathan sought from God. Their words of scorn become the divine confirmation, turning their perceived strength into a catalyst for their weakness. There is also a striking contrast between Jonathan's bold, proactive act of "discovering themselves" and the general state of the Israelites, who are depicted as passively "hiding" in "holes." This contrast highlights Jonathan's exceptional faith and initiative against a backdrop of national despair. The "holes" themselves serve as powerful symbolism, representing the abject subjugation, fear, and humiliation that had gripped Israel under Philistine tyranny. Finally, the Philistines' arrogant declaration acts as a form of dramatic foreshadowing, unwittingly predicting their own demise, as their invitation to "come up" will indeed lead to Jonathan's ascent and their subsequent rout.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the principle of divine sovereignty working through human faith, often in the face of overwhelming odds. It demonstrates that God's power is not dependent on human strength, numbers, or strategic advantage, but rather on His own will and the audacious faith of His servants. The Philistines' taunt, intended to belittle, becomes the very word that confirms God's intention to deliver, showcasing how God can turn the schemes and arrogance of adversaries into instruments for His glory and His people's salvation. This narrative underscores the theme of God's ability to reverse fortunes, transforming a state of humiliation and hiding into one of triumphant victory through unexpected means, revealing that true strength lies in reliance on God alone.
REFLECTION AND APPLICATION
Jonathan's bold act of "discovering themselves" is a powerful call to radical faith and courage in our own lives. In a world that often encourages us to hide our vulnerabilities, fears, or perceived inadequacies, this verse challenges us to step out of our own "holes"—whether they be places of comfort, insecurity, fear of failure, or spiritual apathy—when God calls us to action. It reminds us that God often works through the seemingly insignificant, the few, or the ill-equipped, not to highlight human strength, but to magnify His own power. Our trust in God's sovereign plan should empower us to face daunting challenges, knowing that He can turn the taunts and obstacles of adversaries into opportunities for His glory and our deliverance. This narrative encourages us to be proactive in our faith, to seek God's signs, and to obey His leading, even when the path seems perilous or the odds insurmountable, trusting that He will fight on our behalf and bring about His purposes through our obedience.
Questions for Reflection
FAQ
Why did Jonathan and his armor-bearer reveal themselves so openly to a Philistine garrison?
Answer: Jonathan's open self-revelation was a deliberate act of profound faith, part of a two-part divine sign he had established with God. As described in 1 Samuel 14:8-10, he sought specific confirmation from God for his audacious plan to attack the Philistine outpost. If the Philistines responded by saying, "Come up to us," it would be the definitive sign that the Lord had delivered them into Israel's hand. By intentionally "discovering themselves," Jonathan provoked the very response that confirmed God's will, demonstrating remarkable trust in God's sovereignty and His ability to guide both their actions and the enemy's reactions. It was not a reckless act born of impulsiveness but a faith-filled test of God's promised deliverance, a strategic move rooted in divine reliance.
What is the significance of the Philistines' taunt about "holes" where the Hebrews had hid themselves?
Answer: The Philistines' taunt, "Behold, the Hebrews come forth out of the holes where they had hid themselves," carries multiple layers of profound significance. Culturally and historically, it highlights the desperate and humiliating state of the Israelites under severe Philistine oppression. Disarmed and subjugated, many Israelites were indeed forced to hide in caves, crevices, and natural shelters to avoid their powerful overlords. The Philistines' remark was intended to be a scornful dismissal, mocking the Israelites as cowardly and reduced to living like animals. However, theologically, this taunt is deeply ironic. It inadvertently fulfills the precise divine sign Jonathan sought, turning the enemy's words of contempt into a confirmation of God's plan for victory. It also underscores the dramatic reversal God is about to perform: from hiding in "holes" in fear, Israel is about to experience a miraculous victory, demonstrating God's power to deliver His people from the depths of their humiliation and turn the enemy's arrogance against them, revealing His glory.
CHRIST-CENTERED FULFILLMENT
Jonathan's audacious act of "discovering themselves" to a hostile garrison, leading to an unexpected and miraculous victory, powerfully foreshadows Christ's own deliberate self-revelation to a world inherently hostile to God. Jesus, the ultimate Son of God, did not conceal His identity or divine mission; rather, He deliberately "discovered himself" to humanity, not in weakness but in divine power and purposeful vulnerability. While He strategically withdrew at times to avoid premature confrontation (John 8:59), His ultimate mission was to reveal God's love and truth, even to those who sought to destroy Him. He emerged from the "hole" of the tomb in glorious resurrection, triumphing over death and the spiritual powers that sought to keep humanity in spiritual hiding (Matthew 28:6). The Philistines' taunt about "holes" speaks to the shame and oppression of Israel, but Christ's self-sacrifice on the cross reversed humanity's ultimate "hiding" place of sin and spiritual death. Through His death and resurrection, He disarmed the principalities and powers, triumphing over them publicly (Colossians 2:15), and destroyed the one who has the power of death, the devil (Hebrews 2:14-15). Just as Jonathan's vulnerability led to the enemy's rout, Christ's perceived weakness on the cross led to the ultimate victory over sin, death, and the devil, inviting us to emerge from our own spiritual hiding places of fear and shame and live in the freedom and light of His glorious resurrection.