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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.
And the earth was troubled, etc. So that those who are wise in earthly things may be troubled by the deeds of heavenly men; so that demons, terrified and groaning, may recoil from attacking men, their malice broken and their strength shattered; this is not a work of human virtue, but a miracle of divine mercy. Hence Paul, when he said he had labored more than all of them, immediately added: "Yet not I, but the grace of God which was with me" (1 Corinthians 15).
And a miracle happened in the camps through the fields, etc. By the miracle, strength and virtue are given to the just among those who are reprobates camping through the fields, having hearts astray, weakened by both malice and an abundance of pleasures. Hence the blessed apostle Peter, when he described the excess of those who, as if residing in the field of free pleasure, live in desires, drunkenness, revelries, drinking bouts, and illicit idolatries, added, saying: "In which they are surprised that you do not run with them into the same flood of debauchery" (1 Peter 4). But also the spiritual adversaries, although fierce plunderers of human salvation, are accustomed to be astonished at the deeds of perfect men, and to yield to the devotion of perfect prayers and other virtues.
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 14:15 describes a profound and pivotal moment in the battle between the Israelites and the Philistines, where a divinely orchestrated intervention dramatically shifts the tide in Israel's favor. This verse captures the overwhelming fear, disarray, and chaos that seized the Philistine forces, characterized by widespread panic among all their ranks and a literal earthquake, signifying a powerful supernatural hand at work that utterly disoriented the enemy and paved the way for Israel's unexpected and decisive victory.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent Literary Devices to convey the overwhelming nature of the divine intervention. The most prominent is Repetition, with the word "trembling" (Hebrew: chărâdâh) appearing four times throughout the verse. This repetition creates a pervasive sense of inescapable terror, emphasizing how thoroughly the Philistine forces were gripped by panic. Coupled with this is Intensification or Hyperbole, particularly in the concluding phrase "a very great trembling," which magnifies the scale and impact of the event beyond ordinary fear, indicating a divinely amplified terror. The inclusion of "the earth quaked" serves as a powerful instance of Divine Intervention or Theophany, where natural phenomena are used to signify God's direct presence and action, echoing similar displays of divine power in the Exodus narrative or at Mount Sinai. Finally, the verse utilizes a form of Parallelism by listing various segments of the Philistine forces—"the host," "the field," "all the people," "the garrison," "the spoilers"—all experiencing the same phenomenon, thereby illustrating the comprehensive and universal nature of the panic within the enemy camp.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 14:15 stands as a powerful testament to God's absolute sovereignty over all creation and His unwavering, active commitment to His covenant people. It illustrates profoundly that divine power is not limited by human resources, military might, or strategic disadvantage, but can manifest in unexpected, overwhelming, and utterly decisive ways. This event serves as a foundational reminder that when God's people step out in faith, even in apparent weakness or numerical inferiority, God is able to fight their battles, turning the enemy's strength into self-inflicted chaos and confusion. The "trembling" and "earth quaking" are not random occurrences but purposeful, divinely orchestrated acts of a God who actively intervenes in history to fulfill His redemptive plan, ensuring that the victory is undeniably His alone.
REFLECTION AND APPLICATION
The dramatic scene in 1 Samuel 14:15 offers profound encouragement and a compelling call to faith for believers today. It reminds us that our battles, whether spiritual, emotional, or circumstantial, are not solely dependent on our strength, resources, or strategic brilliance, but fundamentally on the omnipotent power of God. In moments of overwhelming odds, when our "garrison" of problems seems insurmountable and "spoilers" of anxiety threaten to raid our peace and hope, this verse calls us to remember that God is capable of supernatural intervention far beyond our imagination. Just as Jonathan's small act of faith unleashed a divine earthquake of terror and disarray on the Philistines, our obedience and trust, however small or seemingly insignificant, can be the catalyst for God's mighty work in our lives and circumstances. It challenges us to look beyond visible obstacles and place our unwavering confidence in the invisible, omnipotent hand of God, who can turn the most formidable opposition into self-defeating chaos, ultimately demonstrating His glory, faithfulness, and unwavering commitment to His people.
Questions for Reflection
FAQ
Was the "trembling" a natural phenomenon or purely supernatural?
Answer: The text strongly suggests a supernatural origin for both the "trembling" (H2731, chărâdâh) and the "earth quaked" (H7264, râgaz). While earthquakes are natural phenomena, their precise timing and devastating effect in this narrative are presented as a direct, purposeful divine intervention. The "trembling" among the Philistine forces is described as a profound, internal panic and psychological disorientation, which, coupled with the external, physical earthquake, indicates God's active hand. This is entirely consistent with other biblical accounts where God uses natural elements to achieve His specific purposes (e.g., the plagues in Exodus 7-12 or the miraculous parting of the Red Sea in Exodus 14). It is a divinely orchestrated event, employing both psychological and physical means to utterly disorient the enemy, ensuring that the victory is undeniably and solely attributed to God.
How does this event connect to God's character?
Answer: This event powerfully reveals God's character as a sovereign, active, and faithful deliverer. It demonstrates His omnipotence and His unwavering willingness to fight for His people, even when they are weak, outnumbered, and seemingly without hope. It aligns perfectly with the biblical portrayal of Yahweh as a "Man of War" (Exodus 15:3), who intervenes decisively in history to accomplish His purposes. Furthermore, it highlights His justice against those who oppress His covenant people and His steadfast commitment to fulfilling His promises, even through extraordinary, miraculous means. The terror instilled in the Philistines also underscores God's ability to use psychological warfare to achieve His ends, showing His complete control over both creation and the hearts of men, ultimately for the glory of His name and the deliverance of His people.
CHRIST-CENTERED FULFILLMENT
While 1 Samuel 14:15 describes a literal battle and a physical trembling, it ultimately points forward to the ultimate, decisive victory achieved by God through His Son, Jesus Christ. The "trembling" of the Philistines foreshadows the spiritual terror and comprehensive defeat of the powers of darkness at the cross. Just as God intervened supernaturally to secure victory for Israel against overwhelming odds, so too did He intervene in human history in the person of Jesus, who, through His sacrificial death and glorious resurrection, disarmed the spiritual "garrisons" and "spoilers" of sin, death, and the devil. The "earth quaked" at His crucifixion (Matthew 27:51), signifying the cosmic upheaval and the decisive, irreversible victory over evil. Jesus is the true Jonathan, the Son who, through an act of ultimate faith and obedience to the Father, confronted the enemy head-on and brought about a "very great trembling" in the spiritual realm, leading to the liberation of humanity from spiritual bondage. His victory was not achieved by human might or a physical army, but by divine power and self-sacrifice, echoing the profound principle that God works through weakness to accomplish His greatest triumphs (2 Corinthians 12:9). Through Christ, believers are assured that though they may face spiritual adversaries, the ultimate victory has already been secured, and the enemy is already in disarray, awaiting final judgment (Colossians 2:15).