TRV
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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.
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 14:3 introduces Ahiah, the priest serving during King Saul's reign, meticulously detailing his prestigious yet troubled lineage back to Eli through Phinehas and Ichabod, and noting his official function as "the LORD'S priest in Shiloh, wearing an ephod." This verse then critically reveals the clandestine nature of Jonathan's departure, stating, "And the people knew not that Jonathan was gone," thereby subtly setting the stage for his independent, faith-driven actions against the Philistines and contrasting his initiative with the broader inaction and ignorance of the Israelite camp.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its complex message. Genealogy is prominently used to establish Ahiah's priestly authority and to link him directly to the tragic history of Eli's house, particularly through the evocative mention of "Ichabod's brother." This genealogical detail also functions as Foreshadowing, subtly hinting at the ongoing spiritual struggles within Israel and the challenges of leadership that will plague King Saul throughout his reign. The stark Contrast between Ahiah's priestly presence (representing a legitimate means of divine guidance) and the people's ignorance of Jonathan's departure immediately highlights the divergent paths of spiritual discernment and human initiative. Furthermore, there is a profound element of Irony in a priest from a lineage under divine judgment still serving as "the LORD'S priest," while the king, chosen by God, struggles with obedience and decisive action. This sets up a dynamic where God's purposes will be advanced not always through the expected, established channels but often through unexpected, faith-filled individuals like Jonathan, who act outside the conventional framework.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 14:3, though seemingly a minor detail in a larger narrative, profoundly contributes to the theological landscape of the book. It underscores the enduring principle of divine guidance and the persistent availability of God's will, even when human leadership is flawed, struggling, or faithless. Ahiah's presence with the ephod reminds us that God consistently provides means for His people to seek Him, and that true spiritual leadership involves diligent inquiry of the Lord, not merely reliance on human strategy or strength. Furthermore, the verse highlights the inherent tension between established authority and individual faith-driven initiative. Jonathan's secret departure, unknown to the people, powerfully demonstrates that God can and often does work powerfully through individuals who step out in faith, even when the broader community or its leaders are unaware, hesitant, or paralyzed by fear. This dynamic challenges believers to cultivate personal conviction and courage, trusting in God's power to act through them, regardless of the surrounding circumstances or the approval of others. It also subtly reinforces the overarching theme of God's sovereignty, as He continues to work His purposes through flawed human instruments and unexpected means, always bringing about His ultimate will.
REFLECTION AND APPLICATION
This seemingly genealogical and administrative verse carries profound implications for our lives today, offering timeless lessons on divine guidance, leadership, and personal faith. It reminds us that God's presence and the means of seeking His will are often available, even in times of national crisis, spiritual stagnation, or personal uncertainty. Ahiah, a priest from a lineage under judgment, still wears the ephod, symbolizing God's enduring provision for guidance and His willingness to work through imperfect vessels. This challenges us to actively seek God's direction through the means He has provided—His authoritative Word, fervent prayer, and the discerning counsel of godly community—rather than relying solely on our own understanding or succumbing to fear and inaction. Moreover, Jonathan's independent, faith-filled action, unknown to the people, serves as a powerful call to personal initiative and courage in our walk with God. There are indeed times when God calls individuals to step out in faith, even if it means moving ahead of the crowd or without the full understanding or endorsement of others. This requires profound discernment, a deep and unwavering trust in God's leading, and a willingness to act decisively when God prompts, even if it means venturing into the unknown. It compels us to ask ourselves: Are we passively waiting for collective action, or are we prepared to take courageous steps of faith when God prompts, even if it feels solitary or goes against the prevailing caution of those around us?
Questions for Reflection
FAQ
Why is Ahiah's lineage so meticulously detailed, especially mentioning Ichabod?
Answer: The detailed lineage serves multiple critical purposes. First, it firmly establishes Ahiah's legitimacy as a priest, tracing his direct descent from Eli, the high priest. This confirms his authority to serve and to wear the ephod, a garment central to seeking divine guidance. Second, the specific mention of "Ichabod's brother" is a powerful theological and narrative reminder. Ichabod's name means "no glory" (1 Samuel 4:21), commemorating the tragic capture of the Ark of the Covenant and the death of Eli and his sons, signifying a period of profound spiritual decline and divine judgment upon Eli's house. By linking Ahiah to Ichabod, the text subtly highlights that while a priest from Eli's line still serves, it is a lineage that has experienced significant divine judgment and a perceived loss of God's manifest glory. This adds depth to the narrative, showing God's continued, albeit sometimes constrained, work through established, yet flawed, institutions and individuals.
What is the significance of Ahiah being "the LORD'S priest in Shiloh" if the Ark was no longer there?
Answer: The phrase "in Shiloh" likely refers to Ahiah's ancestral home or the traditional seat of his priestly family, rather than indicating that Shiloh was still the active central sanctuary for the Ark of the Covenant. By this time, the Ark had been captured by the Philistines and, after its return, was located at Kiriath-jearim (1 Samuel 7:1-2). Shiloh itself had likely been desolated, as suggested by later prophetic references to its destruction as a warning (Jeremiah 7:12). Therefore, Ahiah's connection to Shiloh emphasizes his identity and heritage within the traditional high priestly line, grounding him in the historical continuity of Israel's worship, even if the physical center of worship had shifted or been destroyed due to past unfaithfulness.
What was the ephod used for, and why is its mention important here?
Answer: The ephod was a sacred garment worn by the high priest, often described as a sleeveless vest or apron (Exodus 28:6-14). It was particularly significant because it contained the breastpiece, which in turn held the Urim and Thummim, objects used for discerning God's will or obtaining divine guidance, typically in a "yes" or "no" fashion (Numbers 27:21). Ahiah's wearing of the ephod is important because it signifies his legitimate priestly function and, more importantly, confirms that the divinely ordained means for seeking God's direct counsel were present and available within King Saul's camp. This detail sets up later events in the chapter where Saul attempts to inquire of the Lord through Ahiah and the ephod (1 Samuel 14:18-19), highlighting the king's fluctuating reliance on divine guidance versus his own strategic impulses and impatience.
CHRIST-CENTERED FULFILLMENT
1 Samuel 14:3, with its intricate details of a flawed priesthood and a secretly acting deliverer, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. Ahiah, the "LORD'S priest" wearing an ephod, represents the Old Covenant system's provision for divine guidance and mediation. Yet, he belongs to a lineage under judgment, pointing to the inherent limitations, temporary nature, and imperfection of the Aaronic priesthood. This imperfect system ultimately foreshadows the coming of our perfect High Priest, Jesus Christ, who does not need an ephod to discern God's will because He is the very Word of God incarnate, perfectly embodying divine wisdom and truth (John 1:1 and Hebrews 4:14-16). He perfectly mediates between God and humanity, offering a once-for-all, perfect sacrifice that truly takes away sin, unlike the repeated and insufficient sacrifices of the Old Covenant (Hebrews 7:27 and Hebrews 9:11-14). Furthermore, Jonathan's bold, independent action, unknown to the people but ultimately bringing salvation and deliverance to Israel, powerfully prefigures Christ's ultimate redemptive work. Just as the people were largely unaware of Jonathan's decisive move that would turn the tide of battle, the world was largely ignorant of God's Son, who, through His life, atoning death, and glorious resurrection, secured eternal salvation for all who believe (John 1:10-11). Christ's decisive victory over sin, death, and the powers of darkness was not dependent on human understanding, approval, or even awareness, but was a sovereign act of God, achieved through the perfect faith and obedience of the true Son, bringing about a salvation far greater and more enduring than any temporary military deliverance (Colossians 2:15). He is the true deliverer, acting on behalf of a people who often "knew not" the full extent of His saving work until it was accomplished.