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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 14:16–23. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here the prosecution and improvement of the wonderful advantages which Jonathan and his armour-bearer gained against the Philistines.
I.The Philistines were, by the power of God, set against one another.
They melted away like snow before the sun, and went on beating down one another (Sa1 14:16), for (Sa1 14:20) every man's sword was against his fellow. When they fled for fear, instead of turning back upon those that chased them, they reckoned those only their enemies that stood in their way, and treated them accordingly. The Philistines were very secure, because all the swords and spears were in their hands. Israel had none except what Saul and Jonathan had. But now God showed them the folly of that confidence, by making their own swords and spears the instruments of their own destruction, and more fatal in their own hands than if they had been in the hands of Israel. See the like done, Jdg 7:22; Ch2 20:23.
II.The Israelites were hereby animated against them.
1.Notice was soon taken of it by the watchmen of Saul, those that stood sentinel at Gibeah, Sa1 14:16. They were aware that the host of the enemy was in great confusion, and that a great slaughter was made among them, and yet, upon search, they found none of their own forces absent, but only Jonathan and his servant (Sa1 14:17), which no doubt greatly animated them, and assured them that it could be no other than the Lord's doing, when there was no more of man's doing than what those two could do against a great host.
2.Saul began to enquire of God, but soon desisted. His spirit had not come down so far as to allow him to consult Samuel, though, it is probable, he was near him; for we read (Sa1 13:15) that he had come to Gibeah of Benjamin; but he called for the ark (Sa1 14:18), desiring to know whether it would be safe for him to attack the Philistines, upon the disorder they perceived them to be in. Many will consult God about their safety that would never consult him about their duty. But, perceiving by his scouts that the noise in the enemy's camp increased, he commanded the priest that officiated to break off abruptly: "Withdraw thy hand (Sa1 14:19), consult no more, wait no longer for an answer." He was very unwise indeed if (as some think) he forbade him to lift up his hands in prayer; for when Joshua was actually engaged with Amalek Moses continued still to lift up his hands. It is rather a prohibition to his enquiring of the Lord, either,
(1.)Because now he thought he did not need an answer, the case was plain enough. And yet the more evident it was that God did all the more reason he had to enquire whether he would give him leave to do any thing. Or,
(2.)Because now he would not stay for it; he was in such haste to fight a falling enemy that he would not stay to make and end of his devotions, nor hear what answer God would give him. A little thing will divert a vain and carnal mind from religious exercises. He that believeth will not make haste, such haste as this, nor reckon any business so urgent as not to allow time to take God along with him.
3.He, and all the little force he had, made a vigorous attack upon the enemy; and all the people were cried together (so the word is, Sa1 14:20), for want of the silver trumpets wherewith God appointed them to sound an alarm in the day of battle, Num 10:9. They summoned them together by shouting, and their number was not so great but that they might soon be got together. And now they seem bold and brave when the work is done to their hands. Our Lord Jesus had conquered our spiritual enemies, routed and dispersed them, so that we are cowards indeed if we will not stand to our arms when it is only to pursue the victory and to divide the spoil.
4.Every Hebrew, even those from whom one would least have expected it, now turned his hand against the Philistines.
(1.)Those that had deserted and gone over to the enemy, and were among them, now fought against them, Sa1 14:21. Some think, they were such as had been taken prisoners by them, and now they were goads in their sides. It rather seems that they went in to them voluntarily, but, now that they saw them falling, recovered the hearts of Israelites, and did valiantly for their country.
(2.)Those that had fled their colours, and hid themselves in the mountains, returned to their posts, and joined in with the pursuers (Sa1 14:22), hoping by their great zeal and officiousness, now that the danger was over and the victory sure, to atone for their former cowardice. It was not much to their praise to appear now, but it would have been more their reproach if they had not appeared. Those that are remiss and faint-hearted indeed that will not act in the cause of God when they see it victorious, as well as righteous. Thus all hands were at work against the Philistines, and every Israelite slew as many as he could, without sword or spear; yet it is said (Sa1 14:23), it was the Lord that saved Israel that day. He did it by them, for without him they could do nothing. Salvation is of the Lord.
Historical interpretation
Twelve Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Saul and all the people cried out, etc. Jews, Gentiles, and heretics, although they are all enemies of the Church, wound each other with the sword of the word. The Jews themselves fight among themselves through the Pharisees and Sadducees: likewise heretics and pagans, with so much dissonance of various doctrines and sacred matters, bring no less wars among themselves than with the Church. But there is one, he says, my dove, my perfect one (Canticles VI): she is the only one of her mother, the chosen one of her who bore her, from whom Jonathan, that most valiant leader, received the name of virtue, that he might be called the gift of the dove; whose perpetual peace even the discord of the wicked serves. Hence it follows:
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 14:20 vividly captures the dramatic climax of the battle between Israel and the Philistines, revealing a divinely orchestrated pandemonium within the enemy ranks. As King Saul and his forces finally mobilize and arrive at the scene, they discover the Philistines in utter chaos, turning their weapons upon one another in a profound and self-destructive rout. This verse powerfully underscores God's sovereign intervention in delivering His people, transforming a seemingly insurmountable military challenge into a scene of miraculous victory that highlights His power and faithfulness.
Context
Literary Context
This pivotal verse serves as the culmination of Jonathan's audacious and faith-filled initiative detailed in 1 Samuel 14:1-15. Prior to this, Israel was severely disadvantaged, lacking weapons and demoralized under oppressive Philistine control, as grimly described in 1 Samuel 13:19-22. Jonathan, accompanied only by his armor-bearer, launched a surprise attack on a Philistine garrison, trusting solely in the Lord for victory. His initial success, combined with a divinely sent "trembling" or earthquake mentioned in 1 Samuel 14:15, set the stage for the complete disarray depicted in verse 20. Saul, initially hesitant and focused on ritual, finally joins the fray, only to find the battle already won by miraculous divine means.
Historical & Cultural Context
The period of Saul's reign was characterized by constant tension and warfare with the Philistines, a technologically superior and militarily dominant force in the region. The Philistines controlled key strategic points and maintained a monopoly on iron weaponry, effectively disarming the Israelites and preventing them from forging their own tools or weapons. This historical backdrop, where Israel was at a significant disadvantage, magnifies the miraculous nature of the victory. The "discomfiture" described in the verse would have been a profoundly humiliating and devastating blow to the Philistines, who relied on their military might and organized formations. Such internal strife was an uncommon and highly effective form of defeat, often attributed to divine intervention in ancient Near Eastern warfare narratives, signifying a deity's direct hand in the outcome.
Key Themes
The central theme powerfully highlighted in this passage is Divine Intervention and Sovereignty. God actively fights for His people, demonstrating that victory does not depend on human strength or numbers, but on His omnipotent power, as seen when the Lord fought for Israel at the Red Sea. This verse also underscores the theme of Faith as a Catalyst for Deliverance, as Jonathan's bold act of trust, despite overwhelming odds, initiated the chain of events that led to God's miraculous intervention, a faith evident in his declaration in 1 Samuel 14:6. Finally, the Confusion and Self-Destruction of God's Enemies is a recurring motif in biblical warfare, where God causes adversaries to turn on themselves, as also witnessed in the account of Gideon's victory over the Midianites in Judges 7:22.
Exposition and Analysis
Key Word Analysis
While the KJV translates this as "assembled themselves," the primitive root zâʻaq (H2199) primarily means "to shriek (from anguish or danger)" or "to announce/convene publicly." In this context, the Niphal form (passive/reflexive) suggests that Saul and his people were "called together" or "summoned" to the battle, likely in response to the commotion and the Philistine retreat. This implies a hasty, perhaps even chaotic, gathering, highlighting their reactive rather than proactive engagement in the decisive moment. They did not initiate the battle's turning point but responded to God's unfolding work.
The word chereb (H2719) refers to a cutting instrument, specifically a sword, knife, or other sharp implement. In this verse, the repeated mention of "every man's sword was against his fellow" emphasizes the instrument of self-destruction. It is not Israel's swords that bring victory, but the Philistines' own weapons turned against themselves, highlighting the ironic and divinely orchestrated nature of their defeat. The sword, typically a symbol of power and conquest, becomes an instrument of internal chaos and demise.
This powerful noun, mᵉhûwmâh (H4103), denotes a state of profound panic, confusion, tumult, and utter rout. It carries a strong connotation of divine causation, often referring to a supernatural terror or disorientation inflicted by God upon an enemy. It is far more than a mere military defeat; it signifies a divinely-induced psychological and organizational breakdown that leads directly to self-destruction. The term emphasizes the supernatural nature of the Philistine's collapse, indicating that their undoing was not merely a tactical error but an act of God.
Verse Breakdown
"And Saul and all the people that [were] with him assembled themselves, and they came to the battle"
This initial clause describes the belated mobilization of Saul's main army. After Jonathan's initial, faith-driven assault and the subsequent divine trembling among the Philistines, Saul finally brings his forces to the edge of the Philistine camp. The "assembling" here is likely a rapid response to the sounds of chaos and the Philistine retreat, indicating they arrived as the divine intervention was already in full effect, rather than initiating the decisive blow themselves. Their arrival confirms the extent of the Philistine disarray.
"and, behold, every man's sword was against his fellow"
This is the dramatic core of the verse, providing a vivid snapshot of the internal chaos and self-destruction within the Philistine ranks. Driven by divine panic and disorientation, they could no longer distinguish friend from foe, turning their weapons upon each other. This imagery signifies a complete breakdown of command, cohesion, and rational thought, rendering them utterly ineffective as a fighting force. It is the direct and astonishing result of God's supernatural intervention, a clear sign that the Lord was fighting for Israel.
"[and there was] a very great discomfiture"
This concluding phrase summarizes the profound outcome of the internal strife. The "discomfiture" (mᵉhûwmâh) emphasizes the profound, divinely-induced panic and rout that consumed the Philistine army. It was not merely a defeat but a catastrophic, self-inflicted collapse, confirming that God Himself was the primary agent of Israel's victory. The intensifying phrase "very great" underscores the immense scale and severity of this divinely orchestrated chaos, leaving no doubt about the miraculous nature of the deliverance.
Literary Devices
The verse powerfully employs Divine Irony, where the expected military confrontation is subverted by God's direct intervention, causing the enemy to defeat themselves. Instead of Israel's swords bringing victory, the Philistines' own swords become the instruments of their destruction, highlighting God's sovereignty and His ability to work in unexpected ways. Furthermore, the phrase "every man's sword was against his fellow" uses Hyperbole to emphasize the extreme and pervasive nature of the confusion, suggesting a complete and total breakdown of order that consumed the Philistine army from within. The chaos itself can be seen as almost Personification, a tangible, destructive force that demonstrates the overwhelming power of divine judgment and the utter helplessness of those who oppose God.
Theological and Thematic Connections
This pivotal moment in 1 Samuel 14:20 profoundly illustrates God's active and sovereign involvement in the affairs of His people, particularly in warfare. It underscores the theological truth that ultimate victory belongs to the Lord, not to human might or strategic brilliance. When God chooses to act, He can dismantle the strongest adversaries through unconventional means, turning their own strengths or numbers against them. This event serves as a powerful reminder that faith in God's power, as exemplified by Jonathan, can unleash divine forces that far surpass any human capacity, bringing about deliverance in seemingly impossible situations. It teaches reliance on God's supernatural intervention rather than solely on human resources, fostering a deep trust in His ability to confound the plans of the wicked and deliver His faithful.
Reflection and Application
The scene described in 1 Samuel 14:20 offers profound encouragement for believers facing overwhelming challenges today. Just as God sowed confusion among the Philistines, He is capable of disrupting the plans of our adversaries, whether they are spiritual strongholds, relational conflicts, or circumstantial pressures. This verse reminds us that our battles are not always won by direct confrontation or superior strength, but often by God's unseen, sovereign hand working behind the scenes. It calls us to cultivate a "Jonathan-like" faith—a willingness to step out in obedience and trust, even when the odds seem insurmountable, knowing that our God can turn chaos into victory. We are invited to release our anxieties and rely on His power, recognizing that He can cause the very things that oppose us to unravel from within. This passage fosters a deep sense of peace and confidence, knowing that the Lord fights for us and that His methods are often beyond our comprehension, yet always perfectly effective.
Questions for Reflection
FAQ
What does "every man's sword was against his fellow" mean literally and spiritually?
Literally, this phrase describes a scene of utter pandemonium where the Philistine soldiers, overwhelmed by a divinely-induced panic (the "discomfiture" or mehumah), lost all cohesion and began attacking each other instead of the Israelite enemy. They could no longer distinguish friend from foe, leading to self-inflicted casualties and a complete breakdown of their military formation. Spiritually, it signifies God's sovereign power to sow confusion and division among those who oppose His purposes. It illustrates that God doesn't always need a direct human army to win battles; He can cause the enemies of His people to defeat themselves. This concept is seen elsewhere in scripture, such as when the Lord set ambushes against the Ammonites and Moabites, causing them to destroy each other in 2 Chronicles 20:23. It's a powerful demonstration that God's ways are higher than our ways, and His intervention can be subtle yet devastatingly effective, reminding us that true victory belongs to Him alone.
Christ-Centered Fulfillment
While 1 Samuel 14:20 describes a physical victory achieved through divine chaos, it powerfully foreshadows the ultimate spiritual victory won by Christ. Just as God caused the Philistines to turn their swords on themselves, Christ, through His crucifixion and resurrection, brought about the ultimate "discomfiture" of the spiritual enemies of humanity—sin, death, and the devil. On the cross, it appeared as though evil had triumphed, yet it was precisely through this paradoxical act that Satan's power was broken, and his kingdom thrown into confusion. Colossians 2:15 declares that Christ "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross." This echoes the chaos of 1 Samuel 14:20, where the enemy's own actions (or internal disarray) led to their downfall. Christ's victory was not achieved through conventional warfare but through a profound act of self-sacrifice, leading to the ultimate confusion and defeat of spiritual adversaries, securing eternal peace and deliverance for all who believe, as promised in John 16:33 and further affirmed in Romans 8:37-39.