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Commentary on 1 Samuel 14 verses 36–46
Here is, I. Saul's boasting against the Philistines. He proposed, as soon as his soldiers had got their suppers, to pursue them all night, and not leave a man of them, Sa1 14:36. Here he showed much zeal, but little discretion; for his army, thus fatigued, could as ill spare a night's sleep as a meal's meat. But it is common for rash and foolish men to consider nobody but themselves, and, so that they might but have their humour, not to care what hardships they put upon those that are under them. However, the people were so obsequious to their king that they would by no means oppose the motion, but resolved to make the best of it, and, if he will go on, they will follow him: Do whatsoever seemeth good to thee. Only the priest thought it convenient to go on with the devotions that were broken off abruptly (Sa1 14:19), and to consult the oracle: Let us draw near hither unto God. Princes and great men have need of such about them as will thus be their remembrancers, wherever they go, to take God along with them. And, when the priest proposed it, Saul could not for shame reject the proposal, but asked counsel of God (Sa1 14:37): "Shall I go down after the Philistines? And shall I speed?"
II. His falling foul on his son Jonathan: and the rest of this paragraph is wholly concerning him: for, while he is prosecuted, the Philistines make their escape. We know not what mischief may ensue upon on rash resolve.
1.God, by giving an intimation of his displeasure, put Saul upon searching for an accursed thing. When, by the priest, he consulted the oracle, God answered him not, Sa1 14:37. Note, When God denies our prayers it concerns us to enquire what the sin is that has provoked him to do so. Let us see where the sin is, Sa1 14:38. For God's ear is not heavy that it cannot hear, but it is sin that separates between us and him. If God turns away our prayer, we have reason to suspect it is for some iniquity regarding our hearts, which we are concerned to find out, that we may put it away, may mortify it, and put it to death. Saul swears by his Maker that whoever was the Achan that troubled the camp, by eating the forbidden fruit, should certainly die, though it were Jonathan himself, that is, though ever so dear to himself and the people, little thinking that Jonathan was the man (Sa1 14:39): He shall surely die, the curse shall be executed upon him. But none of the people answered him, that is, none of those who knew Jonathan had broken the order would inform against him.
2.Jonathan was discovered by lot to be the offender. Saul would have lots cast between himself and Jonathan on the one side, and the people on the other, perhaps because he was as confident of Jonathan's innocency in this matter as of his own, Sa1 14:40. The people, seeing him in a heat, durst not gainsay any thing he proposed, but acquiesced: Do as seemeth good unto thee. Before he cast lots, he prayed that God would give a perfect lot (Sa1 14:41), that is, make a full discovery of this matter, or, as it is in the margin, that he would show the innocent. This was with an air of impartial justice. Judges should desire that truth may come out, whoever may suffer by it. Lots should be cast with prayer, because they are a solemn appeal to Providence, and by them we beg of God to direct and determine us (Act 1:24), for which reason some have condemned games that depend purely upon lot or chance as making too bold with a sacred thing. Jonathan at length was taken (Sa1 14:42), Providence designing hereby to countenance and support a lawful authority, and to put an honour upon the administration of public justice in general, reserving another way to bring off one that had done nothing worthy of death.
3.Jonathan ingenuously confesses the fact, and Saul, with an angry curse, passes sentence upon him. Jonathan denies not the truth, nor goes about to conceal it, only he thinks it hard that he must die for it, Sa1 14:43. He might very fairly have pleaded his invincible ignorance of the law, or have insisted upon his merit, but he submitted to the necessity with a great and generous mind: "God's and my father's will be done:" thus he showed as much valour in receiving the messengers of death himself as in sending them among the Philistines. It is as brave to yield in some cases as it is in other cases to fight. Saul is not mollified by his filial submission nor the hardness of his case; but as one that affected to be thought firm to his word, and much more to his oath; even when it bound him hardest, with another imprecation he gives judgment upon Jonathan (Sa1 14:44): "God do so and more also to me if I do not execute the law upon thee, for thou shalt surely die, Jonathan." (1.) He passed this sentence too hastily, without consulting the oracle. Jonathan had a very good plea in arrest of the judgment. What he had done was not malum in se - bad in itself; and, as for the prohibition of it, he was ignorant of that, so that he could not be charged with rebellion or disobedience. (2.) He did it in fury. Had Jonathan been worthy to die, yet it would have become a judge, much more a father, to pass sentence with tenderness and compassion, and not with such an air of triumph, like a man perfectly divested of all humanity and natural affection. Justice is debased when it is administered with wrath and bitterness. (3.) He backed it with a curse upon himself if he did not see the sentence executed; and this curse did return upon his own head. Jonathan escaped, but God did so to Saul, and more also; for he was rejected of God and made anathema. Let none upon any occasion dare to use such imprecations as these, lest God say Amen to them, and make their own tongues to fall upon them, Psa 64:8. This stone will return upon him that rolleth it. Yet we have reason to think that Saul's bowels yearned toward Jonathan, so that he really punished himself, and very justly, when he seemed so severe upon Jonathan. God made him feel the smart of his own rash edict, which might make him fear being again guilty of the like. By all these vexatious accidents God did likewise correct him for his presumption in offering sacrifice without Samuel. An expedition so ill begun could not end without some rebukes.
4.The people rescued Jonathan out of his father's hands, v. 45. Hitherto they had expressed themselves very observant of Saul. What seemed good to him they acquiesced in, v. 36, 40. But, when Jonathan is in danger, Saul's word is no longer a law to them, but with the utmost zeal they oppose the execution of his sentence: "Shall Jonathan die - that blessing, that darling, of his country? Shall that life be sacrificed to a punctilio of law and honour which was so bravely exposed for the public service, and to which we owe our lives and triumphs? No, we will never stand by and see him thus treated whom God delights to honour." It is good to see Israelites zealous for the protection of those whom God has made instruments of public good. Saul had sworn that Jonathan should die, but they oppose their oath to his, and swear he shall not die: "As the Lord liveth there shall not only not his head, but not a hair of his head fall to the ground;" they did not rescue him by violence, but by reason and resolution; and Josephus says they made their prayer to God that he might be loosed from the curse. They pleaded for him that he has wrought with God this day; that is, "he has owned God's cause, and God has owned his endeavours, and therefore his life is too precious to be thrown away upon a nicety." We may suppose Saul had not so perfectly forgotten the relation of a father but that he was willing enough to have Jonathan rescued, and well pleased to have that done which yet he would not do himself: and he that knows the heart of a father knows not how to blame him.
5.The design against the Philistines is quashed by this incident (v. 46): Saul went up from following them, and so an opportunity was lost of completing the victory. When Israel's shields are clashing with one another the public safety and service suffer by it.
And Saul said, "Let us go down after the Philistines by night," etc. Saul, planning to attack the Philistines by night and to destroy them completely, consults the oracle of the Lord but is not answered; and seeking the cause of the sin, he discovers it by lot and adjudicates Jonathan, who confesses, to death; however, since he had brought great salvation to Israel, the people rescue him from the judgement of death. Good leaders often desire to expel all the snares of demons and to eradicate the tares sown among the good seed from the field of this world if possible, yet they receive no answer from the Lord through the Scriptures that this can be done; upon seeking the cause, they hear nothing more than that human frailty and ignorance are to blame; for even the most eminent teachers and leaders of the faithful, in the good works they do, cannot stand immune to the suggestions of sin, but all offend in many ways; nevertheless, lest they suffer eternal death because of these, they are helped by the merits of the good deeds they have done and by the prayers of the Churches they fought to strengthen.
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SUMMARY
This verse captures a pivotal moment in King Saul's campaign against the Philistines, immediately following a partial victory. Driven by a desire for complete annihilation of the enemy and fueled by his characteristic impulsiveness, Saul proposes a relentless night pursuit. The people, weary and compromised by Saul's earlier rash oath and their subsequent sin of eating blood, readily agree. However, the priest Ahiah intervenes, wisely calling for a pause to "draw near hither unto God," asserting the paramount need for divine consultation and approval before proceeding with such a critical military endeavor. This interjection serves as a crucial reminder of the necessity of seeking God's will above human zeal or strategic advantage.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several significant literary devices. Contrast is prominent, juxtaposing Saul's impulsive, human-centered desire for immediate pursuit and total destruction with the priest's wise, God-centered call for consultation and discernment. This highlights the ongoing tension in Saul's reign between his own will and God's will, a central theme of the book. Foreshadowing is also evident; Saul's failure to prioritize God's guidance here anticipates his later, more severe disobedience that leads to his ultimate rejection as king (1 Samuel 15:10-23). The priest's intervention serves as a moment of potential course correction that Saul ultimately disregards, leading to dire consequences. Furthermore, there is a subtle Irony: Saul, who had just caused his people to sin by his rash oath and subsequent exhaustion leading to the eating of blood, now wants to press on without addressing the spiritual state of the nation. The priest's interjection forces a confrontation with this spiritual reality, highlighting the irony of a king seeking physical victory while neglecting spiritual purity and divine protocol.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage powerfully underscores the Old Testament principle that genuine success and divine blessing are contingent upon seeking and obeying God's will, particularly in matters of national significance and warfare. Saul's eagerness to press the battle without consulting God reveals a dangerous self-reliance, a pattern that would ultimately define his tragic reign. The priest's interjection serves as a theological anchor, reminding both king and people that human strategy, no matter how sound it appears, must always be submitted to divine wisdom. This commitment to seeking God's face before action is a hallmark of true faith and a prerequisite for experiencing His favor and power, emphasizing that true strength comes from divine enablement, not human might.
REFLECTION AND APPLICATION
The scene in 1 Samuel 14:36 offers a profound lesson for believers today: the temptation to act on impulse, even with seemingly good intentions or in the flush of success, is a perennial human challenge. Saul's desire to press the advantage was understandable from a military perspective, but his neglect of divine counsel highlights a critical spiritual flaw. We, too, often find ourselves in situations where we are eager to move forward, perhaps after a small victory, or driven by urgency, without pausing to seek God's guidance through prayer, His Word, and wise counsel. The priest's simple yet profound call to "draw near hither unto God" reminds us that true wisdom and lasting success come not from our cleverness or zeal, but from humble dependence on the Lord. It is a call to prioritize communion with God, ensuring our plans align with His perfect will, and acknowledging that He is the ultimate source of all true victory and blessing. This passage challenges us to cultivate a habit of spiritual discernment, making seeking God's face our first and most crucial step in every endeavor.
Questions for Reflection
FAQ
Why did the priest interject when Saul seemed to have the support of the people?
Answer: The priest, Ahiah, interjected because he recognized a critical spiritual and theological breach in Saul's plan. Despite the people's agreement, their exhaustion and recent sin of eating blood (1 Samuel 14:32) meant they were in a state of ritual impurity and spiritual compromise. For a nation under God's covenant, especially in a "holy war," proceeding without divine consultation was unthinkable and dangerous. The priest's role was to mediate between God and the people, discerning God's will through the Urim and Thummim in the ephod (Exodus 28:30). His interjection was not merely a suggestion but a necessary assertion of divine protocol and a courageous act of spiritual leadership, reminding the king that even his authority was subordinate to God's. To proceed without God's explicit approval risked further sin and divine disfavor, potentially leading to defeat rather than victory.
CHRIST-CENTERED FULFILLMENT
The Old Testament practice of "drawing near to God" through the priest and the ephod, as seen in 1 Samuel 14:36, finds its ultimate and perfect fulfillment in Jesus Christ. While the ancient Israelites needed a human mediator and specific rituals to approach God for guidance, believers in the New Covenant have direct access to the Father through Christ, our great High Priest (Hebrews 4:14-16). He is the ultimate "Word" of God, through whom God speaks definitively and perfectly (John 1:1-3). The need for consultation, for seeking divine will, is now met in our ongoing communion with Christ, who perfectly reveals the Father's heart and mind. We no longer rely on Urim and Thummim, but on the Holy Spirit, whom Christ sent to guide us into all truth (John 16:13). Thus, Saul's impulse to act without God's counsel highlights humanity's persistent tendency to self-reliance, a tendency overcome only by the new covenant reality where we are invited to "come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" through Christ (Hebrews 4:16). He is our constant guide and the source of all true wisdom for every decision.