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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.
Moreover, Saul was staying at the edge of Gibeah, etc. For indeed, it pertains to the indication of virtue that he dwelled in Gibeah, that is, the hill, under a pomegranate tree, and had six hundred companions. As we have already said above, the hill represents the height of virtues; the covering of the pomegranate tree represents the protection of the Lord's cross; the number six hundred of the soldiers signifies those perfect in hope and action. But that he sat at the edge of the hill, that the tree under whose shade he was covered was situated in Migron, that is, in the throat, are signs of a still imperfect mind, that is, one that has not yet fully attained the desired heights of virtues; one that holds the mystery of the Lord's Passion in speech, but cannot yet imitate it. If we read Magdon instead of Migron according to the ancient interpreters, which means "tempting," it refers to the same sense. Because there are those who, endowed with right faith and enkindled by desires of right action, do not cease to endure the harsh battles of tempting vices: and therefore certain secret matters of these perfect athletes of Christ, which wage wars against unclean spirits, they deliberately hide from such comrades-in-arms.
But he did not tell his father the same thing. Jonathan concealed from his father and the people the crossing to the station of the Philistines, as he had planned; for just as it is always most fitting to use the counsel of the spiritual, so sometimes it is useful to hide from the carnal the meditated, or even initiated deeds of the greater virtues; lest either their trepidation frighten and break the tender, so to speak, desire of our mind, or they themselves, by emulating us, attempt what they are not yet capable of beginning, or surely the favor of imperfect praise corrupt the integrity of our spiritual purpose. For as Saul in this place and the people who were with him have not yet made progress in virtues, the following words reveal, when it is said:
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 14:2 presents a vivid snapshot of King Saul's precarious and diminished military state, underscoring the profound vulnerability of Israel amidst the Philistine threat. Positioned defensively at the periphery of his hometown, Gibeah, under a pomegranate tree in Migron, Saul's drastically reduced army of approximately six hundred men serves as a stark testament to his waning authority and the widespread fear gripping the nation. This verse critically establishes the dire circumstances that necessitate and highlight the subsequent dramatic display of faith and divine intervention orchestrated through his son, Jonathan, sharply contrasting human hesitation with God's sovereign power to deliver.
CONTEXT
Literary Context: This verse immediately follows a period of escalating national crisis and King Saul's critical act of disobedience. In 1 Samuel 13, Saul, driven by impatience and fear, overstepped his kingly bounds by presumptuously offering a burnt offering, an action reserved solely for the priestly office. This rash transgression provoked Samuel's solemn declaration that Saul's kingdom would not endure, and God had already sought a man after His own heart (1 Samuel 13:13-14). The Philistines, possessing superior iron weaponry and an overwhelming military presence (1 Samuel 13:5), had already instilled widespread terror, causing many Israelite soldiers to desert or seek refuge in caves and thickets (1 Samuel 13:6-7). Therefore, 1 Samuel 14:2 paints a grim picture of the direct consequences of Saul's spiritual and military failures, providing the bleak backdrop against which Jonathan's audacious faith will dramatically shine, initiating the miraculous turn of events detailed in the subsequent narrative.
Historical & Cultural Context: The early monarchy under Saul was a turbulent era marked by Israel's struggle for consolidation against formidable regional powers, most notably the Philistines. The Philistines maintained a significant technological advantage, particularly in ironworking, which they famously monopolized. This strategic control prevented the Israelites from even sharpening their agricultural tools, let alone forging weapons, leaving them largely disarmed and dependent on Philistine blacksmiths (1 Samuel 13:19-22). This technological disparity meant Israelite forces were often poorly equipped, relying on improvised weapons or what they could capture. Gibeah, Saul's ancestral hometown, was strategically situated in the tribal territory of Benjamin, offering a defensible position within the central highlands. Migron, likely a nearby landmark or settlement, further grounds the narrative in a specific, tangible geographical location. The mention of a "pomegranate tree" suggests a common, perhaps even humble, encampment, highlighting the precarious and unglamorous reality of Saul's kingship in this moment of crisis, far removed from the grand military displays typically associated with a powerful monarch.
Key Themes: This verse profoundly contributes to several overarching themes within the book of 1 Samuel. Firstly, it powerfully underscores Saul's Diminished Authority and God's Rejection, illustrating the tangible consequences of his disobedience. The drastically reduced number of soldiers—a mere six hundred from an initial gathering of thousands, such as the 330,000 men at Bezek (1 Samuel 11:8)—is a visible manifestation of his weakening leadership and God's withdrawal of favor from his reign. Secondly, it highlights the pervasive Fear and Vulnerability of Israel, intimidated by the formidable Philistine army and suffering from a profound lack of effective leadership. The people's widespread desertion reflects a deep crisis of confidence, not only in Saul but, implicitly, in God's ability to deliver through human means alone. Finally, the verse serves as a crucial Setting for Divine Intervention, presenting a humanly impossible situation that necessitates God's miraculous power. The dire circumstances painted in 1 Samuel 14:2 create the perfect canvas for the demonstration that God does not require large armies or human strength to accomplish His purposes, but rather faith and obedience, as Jonathan will soon demonstrate (1 Samuel 14:6).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its meaning, establish the narrative's tone, and foreshadow future events. Juxtaposition is subtly present, contrasting Saul's passive "tarrying" with the impending proactive and faith-filled actions of Jonathan, which will dramatically unfold in the subsequent verses. This contrast highlights the difference between human fear and divine enablement. The Symbolism of the "six hundred men" is profound; it represents not just a numerical count but the tangible manifestation of Saul's declining authority, the pervasive fear among the Israelites, and the spiritual weakness that has plagued his reign. It symbolizes a kingdom in crisis, teetering on the brink of collapse. Furthermore, the mundane but precise detail of the "pomegranate tree" and specific locations provides a strong sense of Verisimilitude or realism, grounding the dramatic narrative in an understated, almost ordinary, setting. This detailed description paradoxically amplifies the tension by showing a king in a remarkably vulnerable and unglamorous position. Finally, the dire military situation described in this verse serves as powerful Foreshadowing, creating the necessary backdrop for God to display His power through Jonathan, demonstrating that victory does not depend on the size of an army but on divine favor and courageous faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 14:2 serves as a poignant theological statement about the profound consequences of human disobedience and the essential nature of divine sovereignty. Saul's diminished army and passive stance are direct results of his earlier transgression and God's subsequent rejection of his dynasty. This situation underscores the biblical principle that true strength and success in leadership, particularly within God's kingdom, do not stem from human numbers, strategic brilliance, or military might, but from humble obedience and unwavering reliance on God. When human resources are at their lowest, it often creates the perfect opportunity for God to demonstrate His power, ensuring that all glory belongs to Him alone. This verse thus sets the stage for a dramatic display of God's ability to work through the few and the seemingly weak, transforming a humanly impossible situation into a powerful testament to His faithfulness, omnipotence, and His unwavering commitment to His purposes, even when human leaders fail.
REFLECTION AND APPLICATION
The scene depicted in 1 Samuel 14:2 resonates deeply with the human experience of facing overwhelming odds and feeling utterly inadequate. King Saul, despite his royal title and initial anointing, finds himself in a position of profound vulnerability, surrounded by fear and dwindling resources—a direct consequence of his spiritual compromise and disobedience. This serves as a powerful reminder that even in positions of leadership or influence, relying primarily on human strength, strategic acumen, or numerical superiority apart from divine guidance inevitably leads to weakness and failure. When we find ourselves "tarrying" in fear or complacency, paralyzed by the enormity of our challenges or the scarcity of our resources, this verse calls us to a profound self-examination. Are we trusting in our own limited abilities, or are we placing our unwavering reliance on the living God? It challenges us to move beyond passive despair and to embrace active, courageous faith, recognizing that God's power is most gloriously displayed precisely when human weakness is most evident. Our God is not limited by numbers, circumstances, or our perceived lack; He delights in working through the few and the weak to accomplish His mighty purposes, transforming seemingly insurmountable obstacles into profound opportunities for His glory to shine.
Questions for Reflection
FAQ
Why is the specific location (Gibeah, Migron, pomegranate tree) mentioned in such detail?
Answer: The detailed geographical description grounds the narrative in a tangible reality, making the scene more vivid and relatable to the ancient audience. It emphasizes Saul's defensive and somewhat withdrawn posture at the "uttermost part of Gibeah," his hometown, suggesting a king holding a precarious, almost last-ditch, position. The "pomegranate tree" in Migron serves as a precise landmark, highlighting the mundane and unglamorous setting of Saul's encampment. This specificity contrasts sharply with the grandeur often associated with kings, underscoring the humble and vulnerable reality of Saul's situation and subtly foreshadowing the profound need for divine intervention rather than a display of human might.
What is the significance of Saul's army being reduced to "about six hundred men" compared to earlier numbers?
Answer: The reduction to "about six hundred men" is highly significant, representing a drastic decline from the thousands who had initially rallied under Saul's command, such as the 330,000 men gathered at Bezek in 1 Samuel 11:8. This dwindling number vividly illustrates the widespread fear and desertion among the Israelites, intimidated by the formidable Philistine army mentioned in 1 Samuel 13:5. More profoundly, it signifies Saul's weakening authority and the tangible consequences of his recent disobedience to God. Theologically, this dire military weakness sets the stage for God to demonstrate His power independently of human strength, highlighting that victory belongs to the Lord and not to the multitude, as will be powerfully demonstrated through Jonathan's faith in 1 Samuel 14:6.
How does this verse set the stage for Jonathan's actions in the subsequent narrative?
Answer: This verse is crucial for establishing the dire and humanly impossible context that makes Jonathan's subsequent actions so remarkable and clearly indicative of divine intervention. By portraying Saul as passive ("tarried") and his army as severely diminished and fearful, the narrative emphasizes the overwhelming odds and the human impossibility of overcoming the Philistine threat through conventional means. This desperate situation highlights the stark contrast between Saul's hesitation and Jonathan's bold, faith-filled initiative. The verse creates a vacuum of leadership and a profound need for a miraculous breakthrough, thereby magnifying the impact of Jonathan's courageous decision to attack the Philistine garrison with only his armor-bearer, demonstrating that God's power is not limited by human weakness or numbers, but is made perfect in them.
CHRIST-CENTERED FULFILLMENT
1 Samuel 14:2, with its stark depiction of a human king "tarrying" in weakness and a nation in despair, powerfully foreshadows the profound need for a different kind of King and a far greater deliverance. Saul's failure to lead effectively, his reliance on human strength, and his ultimate rejection by God due to disobedience point to the inherent limitations and brokenness of human kingship and, indeed, of all humanity. This dire situation, where human effort is clearly insufficient to secure victory, sets the stage for the ultimate divine intervention found in Jesus Christ. Unlike Saul, who was passive and fearful in the face of a physical enemy, Jesus, the true King, never "tarried" in the face of the ultimate enemies: sin, death, and the devil. He actively pursued the will of His Father, willingly becoming the Lamb of God, who takes away the sin of the world!. Through His perfect obedience, even unto death on the cross, Christ disarmed the spiritual powers and authorities, triumphing over them publicly (Colossians 2:15). He secured victory not with a vast army or human might, but through His singular, self-sacrificial act, demonstrating that God's power is made perfect in weakness (2 Corinthians 12:9). Thus, Saul's precarious position under the pomegranate tree ultimately points to the cross, where the King of Kings secured eternal victory for a "remnant" of humanity, not by human strength or numbers, but by divine love and power, delivering His people from a far greater enemy than the Philistines.