TRV
Translation
King James Version
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.
Complete Jewish Bible
When the people had entered the forest, they saw there the honeycomb with honey dripping out; but no one put his hand to his mouth, because the people feared the oath.
Berean Standard Bible
And when they entered the forest and saw the flowing honey, not one of them put his hand to his mouth, because they feared the oath.
American Standard Version
And when the people were come unto the forest, behold, the honey dropped: but no man put his hand to his mouth; for the people feared the oath.
World English Bible Messianic
When the people had come to the forest, behold, the honey dropped: but no man put his hand to his mouth; for the people feared the oath.
Geneva Bible (1599)
And the people came into the wood, and beholde, the hony dropped, and no man mooued his hand to his mouth: for the people feared the othe.
Young's Literal Translation
and the people come in unto the forest, and lo, the honey dropped, and none is moving his hand unto his mouth, for the people feared the oath.
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In the KJVVerse 7,535 of 31,102
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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 14:26 vividly portrays a moment of profound physical hardship and moral conflict within the Israelite army as they pursue the Philistines. Despite stumbling upon an abundant, easily accessible source of wild honey, the exhausted soldiers rigidly refrain from eating. This self-denial is driven by an intense fear of violating a rash oath imposed by King Saul, thereby underscoring the formidable power of royal decrees in ancient Israel and the detrimental consequences of impulsive leadership on the morale, physical well-being, and operational effectiveness of the people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse masterfully employs several potent literary devices to convey its profound message. Irony is strikingly evident, as Saul's oath, intended to secure victory through a display of piety and zeal, paradoxically weakens his army and hinders their pursuit of the enemy. The very decree meant to aid them becomes a stumbling block. Symbolism is also at play, with the "honey" representing divine provision, natural blessing, and immediate sustenance, sharply contrasted with the "oath" which symbolizes human restriction, legalistic burden, and misguided authority. The scene creates palpable tension between the soldiers' desperate physical need for nourishment and their unwavering, almost paralyzing, obedience to a potentially ill-conceived command. Furthermore, the contrast between the natural abundance of the dropping honey and the imposed scarcity due to the oath underscores the folly of human decrees that run counter to natural or divine provision, highlighting the tragic consequences of prioritizing human law over human welfare.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates the tension between human legalism and divine provision, highlighting how well-intentioned but misguided human rules can inadvertently obstruct God's blessings and harm His people. Saul's rash oath, made without consulting God or considering the welfare of his exhausted army, becomes a barrier to their strength and effectiveness, revealing a leadership style driven by impulsive zeal rather than wisdom and discernment. The people's fear of the oath, though born of respect for authority and the sanctity of vows, leads them to endure unnecessary suffering, prompting reflection on the nature of true obedience and the discernment required to distinguish between divine commands and human impositions. This narrative serves as a cautionary tale against making hasty commitments that bind others, emphasizing the importance of considering consequences and prioritizing the well-being of those under one's care.
REFLECTION AND APPLICATION
The scene at the honey-dripping wood presents a stark reminder of how human decrees, even those made with seemingly good intentions, can inadvertently create unnecessary burdens and hinder the very people they are meant to serve. For us today, this prompts a vital self-examination: Are there "oaths" or "rules" – whether personal, familial, organizational, or communal – that we adhere to out of fear, tradition, or a misguided sense of piety, even when they seem to contradict common sense, compassion, or even God's clear provision and natural blessings? This passage challenges leaders to exercise profound wisdom, foresight, and empathy, recognizing that true strength and effective leadership come not from rigid adherence to self-imposed laws, but from discerning God's will, prioritizing the holistic well-being of those entrusted to their care, and fostering an environment where legitimate needs are met. It also encourages individuals to cultivate discernment, understanding when obedience to human authority aligns with divine principles and when it might inadvertently lead to self-imposed hardship or the neglect of genuine blessings.
Questions for Reflection
FAQ
Why was Saul's oath so feared by the people?
Answer: Saul's oath was feared because it was a solemn declaration, likely invoking a divine curse upon anyone who broke it. In ancient Israelite culture, oaths were considered incredibly binding, carrying not just social or legal consequences, but also the very real possibility of divine retribution. The Hebrew term used for "oath" here, shᵉbûwʻâh (H7621), denotes something sworn, a solemn vow that, if violated, would bring misfortune or judgment from God. The people's fear was rooted in their deep reverence for divine authority and the sanctity of sworn vows, even if the vow itself was rashly made by their king, as described in 1 Samuel 14:24. They believed that breaking such a vow would bring a curse upon themselves and potentially the entire nation.
Was it right for the people to obey Saul's oath, given their desperate hunger?
Answer: This presents a complex ethical and theological dilemma. From a legalistic and cultural perspective, the people were "right" to obey the oath, as it was a binding decree from their king, carrying a divine curse. Their obedience demonstrates a profound respect for authority and the sanctity of vows in their culture. However, from a practical and compassionate standpoint, Saul's oath was ill-conceived and detrimental, severely weakening his army and hindering their effectiveness in battle. Jonathan, Saul's own son, recognized this folly, stating, "My father has troubled the land" (1 Samuel 14:29). The narrative subtly critiques Saul's leadership, suggesting that rigid adherence to a misguided human command can sometimes override common sense, compassion, and even God's natural provision. The situation highlights the tension between absolute obedience to human authority and the exercise of discerning wisdom.
CHRIST-CENTERED FULFILLMENT
The narrative of 1 Samuel 14:26 with its depiction of a people bound by a legalistic oath that prevents them from partaking of freely available sustenance, powerfully foreshadows the liberating work of Christ. Just as Saul's human decree created an unnecessary burden, the Old Covenant law, though holy and good, could not ultimately provide true life and freedom from sin's curse (Romans 8:3). Humanity, exhausted by the relentless pursuit of righteousness through works, found itself starving for spiritual nourishment, unable to partake of the "honey" of God's grace due to the fear of the Law's demands and its condemnation. Jesus, however, is the ultimate fulfillment who breaks the power of such binding "oaths." He declared that "the Sabbath was made for man, not man for the Sabbath" (Mark 2:27), demonstrating a compassionate understanding that God's provisions are for our good, not our condemnation. Through His perfect obedience and sacrificial death, Christ fulfilled the Law, redeeming us from its curse (Galatians 3:13), and offering Himself as the true "bread of life" (John 6:35) and living water (John 4:10), freely available to all who believe. He invites us to come to Him, not under the burden of human decrees or the fear of a curse, but to find rest for our souls and abundant life (Matthew 11:28-30).