TRV
Translation
King James Version
And all they of the land came to a wood; and there was honey upon the ground.
Complete Jewish Bible
Now the people came to a forest where there was a honeycomb on the ground.
Berean Standard Bible
Then all the troops entered the forest, and there was honey on the ground.
American Standard Version
And all the people came into the forest; and there was honey upon the ground.
World English Bible Messianic
All the people came into the forest; and there was honey on the ground.
Young's Literal Translation
And all they of the land have come into a forest, and there is honey on the face of the field;
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Commentary on 1 Samuel 14 verses 24–35
24 ¶ And the men of Israel were distressed that day: for Saul had adjured the people, saying, Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies. So none of the people tasted any food.
25 And all they of the land came to a wood; and there was honey upon the ground.
26 And when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath.
27 But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in an honeycomb, and put his hand to his mouth; and his eyes were enlightened.
28 Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed be the man that eateth any food this day. And the people were faint.
29 Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey.
30 How much more, if haply the people had eaten freely to day of the spoil of their enemies which they found? for had there not been now a much greater slaughter among the Philistines?
31 And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint.
32 And the people flew upon the spoil, and took sheep, and oxen, and calves, and slew them on the ground: and the people did eat them with the blood.
33 Then they told Saul, saying, Behold, the people sin against the LORD, in that they eat with the blood. And he said, Ye have transgressed: roll a great stone unto me this day.
34 And Saul said, Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay them here, and eat; and sin not against the LORD in eating with the blood. And all the people brought every man his ox with him that night, and slew them there.
35 And Saul built an altar unto the LORD: the same was the first altar that he built unto the LORD.
We have here an account of the distress of the children of Israel, even in the day of their triumphs. Such alloys are all present joys subject to. And such obstructions does many a good cause meet with, even when it seems most prosperous, through the mismanagement of instruments.
I. Saul forbade the people, under the penalty of a curse, to taste any food that day, Sa1 14:24. Here we will suppose, 1. That as king he had power to put his soldiers under this interdict, and to bind it on with a curse; and therefore they submitted to it, and God so far owned it as to discover, by the lot, that Jonathan was the delinquent that had meddled with the accursed thing (though ignorantly), on which account God would not be at that time enquired of by them. 2. That he did it with a good intention, lest the people, who perhaps had been kept for some time at short allowance, when they found plenty of victuals in the deserted camp of the Philistines, should fall greedily upon that, and so lose time in pursing the enemy, and some of them, it may be, glut themselves to such a degree as not to be fit for any more service that day. To prevent this, he forbade them to taste any food, and laid himself, it is likely, under the same restraint. And yet his making this severe order was, (1.) Impolitic and very unwise; for, if it gained time, it lost strength, for the pursuit. (2.) It was imperious, and disobliging to the people, and worse than muzzling the mouth of the ox when he treads out the corn. To forbid them to feast would have been commendable, but to forbid them so much as to taste, though ever so hungry, was barbarous. (3.) It was impious to enforce the prohibition with a curse and an oath. Had he no penalty less than an anathema wherewith to support his military discipline? Death for such a crime would have been too much, but especially death with a curse. Though superiors may chide and correct, they may not curse their inferiors; our rule is, Bless, and curse not. When David speaks of an enemy he had that loved cursing perhaps he meant Saul, Psa 109:17, Psa 109:18.
II. The people observed his order, but it had many inconveniences attending it. 1. The soldiers were tantalized; for, in their pursuit of the enemy, it happened that they went through a wood so full of wild honey that it dropped from the trees upon the ground, the Philistines having perhaps, in their flight, broken in upon the honeycombs, for their own refreshment, and left them running. Canaan flowed with honey, and here is an instance of it. They sucked honey out of the rock, the flinty rock (Deu 32:13); yet, for fear of the curse, they did not so much as taste the honey, Sa1 14:25, Sa1 14:26. Those are worthy of the name of Israelites that can deny themselves and their own appetites even when they are most craving, and the delights of sense most tempting, for fear of guilt and a curse, and the table becoming a snare. Let us never feed ourselves, much less feast ourselves, without fear. 2. Jonathan fell under the curse through ignorance. He heard not of the charge his father had given; for, having bravely forced the lines, he was then following the chase, and therefore might justly be looked upon as exempted from the charge and intended in it. But it seems it was taken for granted, and he himself did not object against it afterwards, that it extended to him, though absent upon so good an occasion. He, not knowing any peril in it, took up a piece of a honey-comb, upon the end of his staff, and sucked it (Sa1 14:27), and was sensibly refreshed by it: His eyes were enlightened, which began to grow dim through hunger and faintness; it made his countenance look pleasant and cheerful, for it was such as a stander-by might discern (Sa1 14:29): See how my eyes have been enlightened. He thought no harm, nor feared any, till one of the people acquainted him with the order, and then he found himself in a snare. Many a good son has been thus entangled and distressed, in more ways than one, by the rashness of an inconsiderate father. Jonathan, for his part, lost the crown he was heir to by his father's folly, which, it may be, this was an ill omen of. 3. The soldiers were faint, and grew feeble, in the pursuit of the Philistines. Jonathan foresaw this would be the effect of it; their spirits would flag, and their strength would fail, for want of sustenance. Such is the nature of our bodies that they soon grow unfit for service if they be not supplied with fresh recruits. Daily work cannot be done without daily bread, which our Father in heaven graciously gives us. It is bread that strengthens man's heart; therefore Jonathan reasoned very well, If the people had eaten freely, there would have been a much greater slaughter (Sa1 14:30); but, as it was, they were very faint, too much fatigued (so the Chaldee), and began to think more of their meat than of their work. 4. The worst effect of all was that at evening, when the restraint was taken off and they returned to their food again, they were so greedy and eager upon it that they ate the flesh with the blood, expressly contrary to the law of God, Sa1 14:32. Two hungry meals, we say, make the third a glutton; it was so here. They would not stay to have their meat either duly killed (for they slew the cattle upon the ground, and did not hang them up, as they used to do, that the blood might all run out of them) or duly dressed, but fell greedily upon it before it was half boiled or half roasted, Sa1 14:32. Saul, being informed of it, reproved them for the sin (Sa1 14:33): You have transgressed; but did not, as he should have done, reflect upon himself as having been accessory to it, and having made the Lord's people to transgress. To put a stop to this irregularity, Saul ordered them to set up a great stone before him, and let all that had cattle to kill, for their present use, bring them thither, and kill them under his eye upon that stone (Sa1 14:33), and the people did so (Sa1 14:34), so easily were they restrained and reformed when their prince took care to do his part. If magistrates would but use their power as they might, people would be made better than they are with more ease than is imagined.
III. On this occasion Saul built an altar (Sa1 14:35), that he might offer sacrifice, either by way of acknowledgment of the victory they had obtained or by the way of atonement for the sin they had been guilty of. The same was the first altar that he built, and perhaps the rolling of the great stone to kill the beasts on reminded him of converting it into an altar, else he would not have thought of it. Saul was turning aside from God, and yet now he began to build altars, being most zealous (as many are) for the form of godliness when he was denying the power of it. See Hos 8:14, Israel has forgotten his Maker, and buildeth temples. Some read it, He began to build that altar; he laid the first stone, but was so hasty to pursue his victory that he could not stay to finish it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–35. Public domain.
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TertullianAD 220
ON FASTING 10
At all events, Saul himself, when engaged in battle, clearly enjoined this duty: “Cursed (be) the man who shall have eaten bread until evening, until I am avenged against my enemy”; and his whole company did not taste (food), and (yet) the whole earth was breakfasting! So solemn a sanction, moreover, did God confer on the edict which enjoined that station, that Jonathan the son of Saul, although it had been in ignorance of the fast having been appointed till a late hour that he had allowed himself a taste of honey, was both presently convicted, by lot … and with difficulty was exempted from punishment through the prayer of the people: for he had been convicted of gluttony, although of a simple kind.
JeromeAD 420
Against Jovinianus 2.15
Saul, as it is written in the first book of Kings [Samuel], pronounced a curse on him who ate bread before the evening, and until he had avenged himself upon his enemies. So none of his troops tasted any food while all the people of the land ate. And so binding was a solemn fast once it was proclaimed to the Lord, that Jonathan, to whom the victory was due, was taken by lot and could not escape the charge of sinning in ignorance, and his father’s hand was raised against him, and the prayers of the people barely saved him.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Samuel 14:25 captures a pivotal moment in the ongoing conflict between the Israelites and Philistines, depicting King Saul's weary army, exhausted from battle and pursuit, unexpectedly encountering an abundant natural supply of wild honey. This discovery unfolds immediately after Saul's ill-advised oath, which strictly forbade his soldiers from eating until evening, thereby creating a profound tension between the army's desperate need for sustenance and their king's restrictive decree. The verse subtly underscores the challenging conditions faced by the Israelite forces and foreshadows the significant consequences of Saul's impulsive and often detrimental leadership.
CONTEXT
Literary Context: This verse is strategically placed immediately following 1 Samuel 14:24, where King Saul, driven by a fervent but misguided zeal, imposes a severe oath upon his army, threatening death to anyone who eats before evening. The preceding verse describes the army as "sore distressed" and already depleted by the intense fighting and relentless pursuit of the Philistines. The discovery of honey in 1 Samuel 14:25 thus introduces a sharp dramatic irony: a vital source of energy and restoration is found precisely when it is most critically needed, yet rendered forbidden by the king's own decree. This sets the stage for Jonathan's unwitting transgression in 1 Samuel 14:27 and the subsequent crisis that nearly leads to his execution, further exposing the profound flaws in Saul's leadership. The broader narrative of 1 Samuel 14 is largely propelled by the escalating tension between Saul's impulsive actions and the practical needs and divinely-guided actions of his people, particularly his son Jonathan.
Historical & Cultural Context: The protracted conflict between Israel and the Philistines was a defining characteristic of this historical period, representing a struggle for territorial and political supremacy in the land of Canaan. The Philistines, possessing superior iron technology and a more organized military structure, posed a formidable threat to the nascent Israelite monarchy. Warfare in this era was physically arduous, involving extensive marches and brutal hand-to-hand combat, inevitably leading to extreme fatigue and hunger among soldiers. Consequently, readily available food, especially quick energy sources, was indispensable for sustaining strength and morale. Wild honey was a common and highly prized natural food source in ancient Israel, frequently discovered in rocky crevices or hollow trees, as alluded to in passages such as Deuteronomy 32:13 and Psalm 81:16. Its presence "upon the ground" in this verse suggests an unusually accessible and abundant natural provision, perhaps from a fallen honeycomb or a low-lying hive, thereby emphasizing the natural bounty of the land even amidst the rigors of war.
Key Themes: The events recounted in 1 Samuel 14, particularly as highlighted by 1 Samuel 14:25, contribute significantly to several overarching themes within the book of Samuel. Firstly, the passage powerfully illustrates Saul's flawed and impulsive leadership, contrasting sharply with the ideal of a king who diligently seeks God's will and genuinely cares for the welfare of his people. His rash oath, made without divine consultation or consideration for his exhausted army's practical needs, inadvertently undermines their strength and operational effectiveness. Secondly, the verse illuminates the inherent tension between divine provision and human restriction. The abundant honey can be understood as God's timely and gracious provision for His people, yet Saul's human decree acts as an immediate barrier, preventing them from benefiting from this blessing. This underscores a broader theological principle concerning the potential for human rules or traditions to obstruct divine grace or practical necessity, a concept further explored in the New Testament, for instance, in Mark 7:8-13. Lastly, the presence of honey emphasizes the abundance and fertility of the land of Israel, a recurring motif throughout the Old Testament that consistently portrays the land as a divine gift, famously described as flowing with "milk and honey" in Exodus 3:8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning and foreshadow future events. Irony is profoundly present, as a vital source of sustenance, honey, appears precisely when the army is most physically depleted, yet it is rendered inaccessible by King Saul's rash and ill-conceived oath. This creates a tragic contrast between divine provision and human folly. Foreshadowing is also a key device, as the discovery of the forbidden honey directly sets up Jonathan's unwitting transgression of the oath and the subsequent confrontation with Saul, which further exposes the king's escalating irrationality and the detrimental consequences of his leadership. Furthermore, the honey itself functions as Symbolism; it represents divine provision, natural sustenance, and the inherent goodness of God's creation, contrasting sharply with Saul's burdensome legalism and the human-made restrictions that hinder flourishing. The "wood" or forest can also symbolize a place of natural abundance where human rules clash with natural necessity and divine blessing.
THEOLOGICAL AND THEMATIC CONNECTIONS
The account in 1 Samuel 14:25, though seemingly a minor detail in the broader narrative, is replete with profound theological implications. It powerfully illustrates the inherent tension between human authority and divine provision, demonstrating how even well-intentioned but misguided human decrees can inadvertently impede God's blessings and inflict harm upon His people. Saul's oath, born from a spirit of zealous piety, ultimately proves counterproductive, weakening his army and nearly leading to the death of his own son, Jonathan. This narrative challenges believers to critically examine the source and wisdom of their rules, traditions, and leadership decisions, ensuring they genuinely align with God's overarching purposes of grace, sustenance, and human flourishing, rather than becoming burdensome obstacles. It also subtly affirms God's unwavering care for His people, even amidst their struggles and the flawed leadership of their earthly rulers, by providing for their physical needs in unexpected ways.
REFLECTION AND APPLICATION
The poignant scene at the wood, where the weary Israelite soldiers encounter the forbidden honey, offers profound and enduring lessons for contemporary believers and leaders alike. It serves as a potent reminder for those in positions of authority—whether in the church, family, or workplace—about the critical importance of thoughtful, discerning, and empathetic decision-making. Saul's impulsive oath, while perhaps motivated by a desire for divine favor, lacked practical wisdom and compassion for his troops, ultimately jeopardizing their well-being and the success of their mission. We are called to lead with profound wisdom, carefully considering the holistic needs of those entrusted to our care, ensuring that our rules, expectations, and policies genuinely serve to empower, nourish, and enable, rather than to burden, deplete, or hinder. Furthermore, this narrative encourages us to recognize and wisely utilize the abundant provisions God places before us, even when human-made restrictions or self-imposed burdens might tempt us to neglect them. It prompts us to cultivate spiritual discernment, enabling us to distinguish between genuine, life-giving spiritual discipline and legalistic practices that may inadvertently stifle our flourishing or the flourishing of others.
Questions for Reflection
FAQ
What kind of "honey" is being referred to here?
Answer: The "honey" (Hebrew: dᵉbash, H1706) in 1 Samuel 14:25 most likely refers to wild bee honey, specifically honeycomb that had either fallen from a tree or rock, or was otherwise accessible at ground level. Wild honey was a common and highly valued food source in ancient Israel, known for its natural sweetness and quick energy-boosting properties, derived from its "gummy" or sticky nature. The fact that it was "upon the ground" (Hebrew: sâdeh, H7704, referring to a flat field or ground) suggests its unusual accessibility and perhaps abundance in that specific wooded area, making it an incredibly tempting and immediate source of sustenance for the exhausted soldiers.
Why did King Saul make such a harsh oath?
Answer: King Saul made the oath in 1 Samuel 14:24 out of a zealous, but ultimately misguided and impulsive, desire for divine favor and a decisive victory over the Philistines. He believed that by imposing a strict fast on his army, he would ensure God's blessing on their pursuit and demonstrate his piety. This act reflects a common ancient Near Eastern practice of making vows or imposing fasts before battle to appease deities or secure victory. However, Saul's oath was made without consulting God, without practical wisdom, and failed to consider the physical limitations and desperate needs of his soldiers, ultimately undermining their strength and morale.
What were the immediate consequences of the army finding the honey but not being able to eat it?
Answer: The immediate consequence was that the army remained "sore distressed" (1 Samuel 14:24) and grew even more fatigued and hungry during their relentless pursuit of the Philistines. Their inability to partake of the readily available honey meant they continued to weaken, which would have hampered their effectiveness in battle and their ability to fully capitalize on their victory. This physical exhaustion later led them to ravenously slaughter animals and eat them with the blood, violating a Mosaic law (1 Samuel 14:32-34), and also directly set the stage for Jonathan's unwitting transgression of the oath and his near-execution (1 Samuel 14:27-45).
CHRIST-CENTERED FULFILLMENT
The narrative of 1 Samuel 14:25, with its poignant portrayal of a hungry army encountering forbidden sustenance due to a king's flawed decree, finds profound Christ-centered fulfillment in the person and redemptive work of Jesus. While Saul's leadership was characterized by impulsive, burdensome rules that inadvertently hindered his people's well-being, Jesus, the true King and perfect Shepherd, consistently offered genuine nourishment, liberating grace, and abundant freedom. He is the Bread of Life, who extends an open invitation to all who are weary and burdened to come to Him for true rest and spiritual sustenance (Matthew 11:28). Unlike Saul's oppressive oath, Jesus declares that His yoke is easy and His burden is light (Matthew 11:30). The honey on the ground, a natural provision rendered inaccessible by human law and tradition, powerfully foreshadows the spiritual sustenance freely offered in Christ, which human traditions or legalistic systems often attempt to restrict or obscure. Jesus Himself consistently challenged the man-made rules and traditions that burdened people and obscured the true heart of God's grace and compassion (Mark 7:8-13). He is the ultimate "honey from the rock"—the sweet, life-giving provision of God's grace and salvation, freely given to humanity, not earned by adherence to burdensome vows or human decrees. In Christ, we encounter not a king who restricts our access to life-giving provision, but one who is the very embodiment of that provision, satisfying our deepest hunger and thirst for righteousness and eternal life (John 6:51).