1 Samuel 14:38

Translation
King James Version
And Saul said, Draw ye near hither, all the chief of the people: and know and see wherein this sin hath been this day.
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KJV (with Strong's)
And Saul H7586 said H559, Draw ye near H5066 hither H1988, all the chief H6438 of the people H5971: and know H3045 and see H7200 wherein H4100 this sin H2403 hath been this day H3117.
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Complete Jewish Bible
Sha'ul said, "Come here, all you heads of the people. Think carefully: who has committed this sin today?
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Berean Standard Bible
Therefore Saul said, “Come here, all you leaders of the troops, and let us investigate how this sin has occurred today.
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American Standard Version
And Saul said, Draw nigh hither, all ye chiefs of the people; and know and see wherein this sin hath been this day.
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World English Bible Messianic
Saul said, “Draw near here, all you chiefs of the people; and know and see in which this sin has been this day.
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Geneva Bible (1599)
And Saul said, All ye chiefe of the people, come ye hither, and knowe, and see by whom this sinne is done this day.
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Young's Literal Translation
And Saul saith, `Draw ye nigh hither all, the chiefs of the people, and know and see in what this sin hath been to-day;
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See also
Psalms 47:9Zechariah 10:4Judges 20:2Numbers 24:171 Samuel 10:191 Samuel 10:20Joshua 7:14
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In the KJVVerse 7,547 of 31,102

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SUMMARY

In a moment of profound crisis during the war against the Philistines, King Saul, confronted by the perplexing silence of God, issues an urgent and solemn command to the leading figures of Israel. He demands an immediate and thorough investigation to identify the specific "sin" that has provoked divine displeasure and halted communication, recognizing that unaddressed transgression within the community is the cause of God's withdrawal. This pivotal scene not only highlights Saul's desperate attempt to restore divine favor and resume the battle, but also underscores his growing spiritual disconnect from the Lord and the severe, corporate consequences of human disobedience on the nation's relationship with God.

CONTEXT

  • Literary Context: This verse is strategically placed at a critical juncture in the narrative of Israel's ongoing conflict with the Philistines, following a series of events that escalate spiritual tension. The preceding verses detail Jonathan's audacious, faith-filled strike against a Philistine garrison, which God blesses with a miraculous panic among the enemy. However, Saul's rash and ill-advised oath, forbidding his exhausted soldiers from eating until evening, immediately introduces a profound complication, undermining the very victory God was granting. Jonathan unwittingly breaks this oath by tasting honey, and later, the famished Israelite soldiers, driven by desperation, commit a grave sin by eating meat with the blood still in it, a clear violation of Mosaic law (see 1 Samuel 14:31-32). When Saul attempts to seek divine guidance through the ark (or ephod) regarding further pursuit of the Philistines, God remains conspicuously silent (as noted in 1 Samuel 14:37). This profound divine silence, a deeply alarming sign of displeasure and a cessation of communication, directly precipitates Saul's urgent demand in 1 Samuel 14:38.
  • Historical & Cultural Context: In ancient Israel, divine communication was absolutely central to national life and leadership, particularly during times of war. Kings and priests regularly consulted God through various means, including prophets, dreams, and the Urim and Thummim associated with the priestly ephod. God's silence was not merely an absence of information but a powerful, terrifying indicator of His withdrawal, signaling unaddressed sin or a broken covenant relationship. The Mosaic Law, especially concerning the consumption of blood (e.g., Leviticus 17:10-14), was foundational to Israelite purity and worship, symbolizing life and atonement. Violations were extremely serious, requiring immediate identification and rectification. Furthermore, the concept of corporate responsibility was deeply ingrained in Israelite thought; the sin of an individual or a group could bring divine judgment or displeasure upon the entire community, as vividly seen in the narrative of Achan's sin in Joshua 7. Saul, as king, bore the ultimate responsibility for the spiritual well-being and moral purity of the nation.
  • Key Themes: The events leading up to and including 1 Samuel 14:38 illuminate several critical themes within the broader narrative of Saul's reign. First, the Consequences of Rash Vows are vividly portrayed, demonstrating how Saul's impulsive and self-serving oath, made without divine consultation, directly led to the people's sin and God's displeasure, contrasting sharply with Jonathan's faith-filled initiative (see 1 Samuel 14:24). Second, the theme of Corporate Responsibility for Sin is powerfully evident, as God's silence affects the entire nation, even though the specific transgressions (Jonathan's unwitting act, the people's desperate eating of blood) were committed by individuals or groups. This underscores the interconnectedness of the community before God, where the actions of a few can impact the whole, as also illustrated in Joshua 7:1-12. Third, Divine Communication as a Barometer serves as a crucial indicator of the spiritual health of Israel; God's refusal to answer Saul's inquiry functions as a clear sign of unaddressed sin and a broken relationship. Finally, the narrative subtly explores the theme of Leadership Accountability, as Saul, despite being the root cause of much of the trouble through his rashness, is compelled to take responsibility for identifying and resolving the spiritual crisis, though his methods often reveal his flawed character and reliance on human rather than divine wisdom.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • hither (Hebrew, hălôm', H1988): This adverb means "hither" or "here." In Saul's command, "Draw ye near hither," it specifies the immediate, physical proximity required for the assembly of the "chief of the people." It emphasizes the urgency and directness of the king's summons, bringing the leaders into his immediate presence for a solemn and critical inquiry.
  • sin (Hebrew, chaṭṭâʼâh', H2403): This noun (חַטָּאת) denotes an "offence," "sinfulness," or "missing the mark." It encompasses various forms of transgression, including both unintentional errors and deliberate acts against God's law. In this context, Saul's use of chaṭṭâʼâh acknowledges a serious breach in the covenant relationship that has caused God's withdrawal. It signifies an act or state of being that has incurred divine displeasure, requiring identification, confession, and rectification to restore fellowship and divine favor.
  • know (Hebrew, yâdaʻ', H3045): This verb (יָדַע) means "to know," "to ascertain by seeing," or "to discern." It implies experiential knowledge, understanding, and discernment. In the imperative "know and see," yâdaʻ emphasizes the need for a thorough, investigative process to uncover the truth about the hidden transgression. It suggests not mere intellectual awareness, but a deep, discerning understanding of the spiritual reality at hand, likely through divine revelation or judicial inquiry.
  • day (Hebrew, yôwm', H3117): This noun (יוֹם) refers to a "day," specifically the warm hours or a period of time. In the phrase "this day," it precisely limits the scope of the inquiry to the events that have transpired during the current, tumultuous day of battle. This temporal specificity highlights Saul's immediate concern and the direct link he perceives between the day's events and God's sudden silence, underscoring the urgency of pinpointing the recent transgression.

Verse Breakdown

  • "And Saul said, Draw ye near hither, all the chief of the people:": This opening clause establishes King Saul's authority and the profound gravity of the situation. By summoning "all the chief of the people" (literally, "the corners" or "pillars" of the people, referring to the leading figures, tribal heads, or military commanders), Saul indicates that the matter at hand is of national importance and requires the immediate involvement of Israel's most prominent representatives. The command to "draw near hither" suggests a solemn, almost judicial, assembly to discern divine will and address a corporate crisis.
  • "and know and see": This is the core of Saul's urgent directive, a dual imperative calling for a thorough and undeniable investigation. The pairing of "know" (implying discernment and understanding) and "see" (implying observation and revelation) forms a hendiadys, emphasizing the comprehensive and conclusive discovery of the truth. Saul is not merely asking for a superficial inquiry but a profound uncovering of the hidden transgression, implying a process—likely involving the casting of lots, as he proceeds to do—to pinpoint the specific individual or group responsible for the offense.
  • "wherein this sin hath been this day.": This final phrase clarifies the precise object and temporal scope of the inquiry: "this sin" (הַחַטָּאת הַזֹּאת, ha-khaṭṭāʾt ha-zōʾt), referring to the specific transgression that has occurred "this day" (הַיּוֹם, hayyōm), during the tumultuous events of the battle. Saul correctly attributes God's silence to a particular sin, though he is initially unaware that his own rash oath is the primary catalyst. This reflects a fundamental theological understanding in ancient Israel that divine withdrawal is a direct consequence of human disobedience, necessitating identification and atonement to restore the relationship and re-establish divine communication.

Literary Devices

The passage employs several potent literary devices that deepen its meaning and dramatic impact. Dramatic Irony is profoundly evident, as Saul commands an investigation into "this sin" while remaining utterly oblivious that his own rash, ill-conceived oath (which led to Jonathan's unwitting transgression and the people's desperate sin of eating blood) is the fundamental root cause of God's displeasure. The audience is keenly aware of Saul's culpability, creating significant tension and highlighting his spiritual blindness and self-deception. The Divine Silence itself functions as a powerful Symbolism and a Theophany in reverse; the absence of God's voice is a profound, active statement, signifying judgment, withdrawal, and separation, far more impactful than a direct rebuke might have been. It symbolizes the broken covenant and the spiritual chasm that has opened between God and His people due to unaddressed sin. Furthermore, Saul's command acts as a Rhetorical Exhortation, not merely a factual inquiry but a desperate plea for divine favor, framed as a judicial process to uncover the hidden transgression and restore the flow of divine guidance.

THEOLOGICAL AND THEMATIC CONNECTIONS

The profound silence of God in 1 Samuel 14:38 serves as a stark theological warning, illustrating that unaddressed sin, whether intentional or unintentional, can sever divine communication and hinder God's blessing upon His people. This passage underscores the seriousness with which God regards obedience to His covenant and the principle that even leaders' rash decisions can have far-reaching, detrimental spiritual consequences for the entire community. It highlights the Old Testament understanding that a right relationship with God is predicated on holiness and adherence to His revealed will, and that spiritual brokenness manifests in a perceived distance from the divine presence. Saul's desperate search for "the sin" reflects a fundamental biblical truth: God is holy, and sin creates an impenetrable barrier between Him and humanity, necessitating confession, repentance, and atonement to restore fellowship and re-establish divine favor.

REFLECTION AND APPLICATION

The narrative of 1 Samuel 14:38 invites profound introspection for individuals and communities alike. When we experience a sense of spiritual dryness, unanswered prayers, or a perceived "silence" from God, this passage prompts us to humbly examine our hearts and lives. It challenges us to consider whether there is unconfessed sin, unaddressed disobedience, or a "rash vow" (a commitment or habit made without divine wisdom) that may be hindering our fellowship with God. For leaders, it serves as a powerful reminder of the immense responsibility that comes with influence. Rash decisions, born of impatience or self-reliance rather than prayerful discernment, can inadvertently lead others into sin and bring corporate consequences. True spiritual leadership involves not only identifying sin but also taking personal responsibility, leading by example in repentance, and seeking God's will above all else. This passage calls us to cultivate a sensitive conscience, to be quick to confess, and to pursue holiness, trusting that God desires to communicate with His people and restore fellowship when sin is acknowledged and addressed. It reminds us that genuine spiritual health is marked by open communication with God and a willingness to confront and remove anything that hinders that vital connection.

Questions for Reflection

  • How do I discern God's "silence" in my own life, and what steps do I take to examine its potential causes?
  • In what ways might my own "rash decisions" or unexamined commitments inadvertently lead to negative spiritual consequences for myself or others?
  • How does the concept of corporate responsibility for sin apply to my family, church, or community today, and what is my role in addressing it?
  • What does this passage teach me about the seriousness of sin, even when it is unintentional or born of desperation, and how does it inform my pursuit of holiness?

FAQ

Why was God silent when Saul inquired through the ark?

Answer: God's silence was a direct and profound consequence of sin within the Israelite camp, signaling His displeasure and withdrawal from His people. While Saul sought to identify a specific transgression, the narrative reveals multiple layers of sin contributing to this divine silence. Primarily, Saul's own rash, self-imposed oath (see 1 Samuel 14:24), forbidding his exhausted soldiers from eating, was the root cause. This oath led to Jonathan's unwitting transgression (see 1 Samuel 14:27) and, more gravely, prompted the famished soldiers to sin by eating meat with the blood still in it (see 1 Samuel 14:32), a direct violation of Mosaic Law. God's silence was His way of indicating that the covenant relationship was severely strained by these acts of disobedience, and that He would not grant further guidance or blessing until the sin was identified, confessed, and addressed. It served as a divine alarm, forcing Saul to confront the spiritual state of his people and his own flawed leadership.

What was the specific "sin" Saul was looking for, and who was ultimately responsible?

Answer: Saul was looking for the specific transgression that had offended God and caused His silence, believing it to be a singular, identifiable act. While the immediate visible sins were Jonathan's unwitting consumption of honey and the people's desperate eating of blood-laden meat, the ultimate responsibility for the spiritual crisis lay with Saul himself. His rash, self-imposed oath, made without consulting God, was the primary catalyst that led to these subsequent transgressions. Saul's actions created an impossible situation for his soldiers and inadvertently trapped his own son in a life-threatening predicament. Therefore, while the people and Jonathan committed specific acts that were "sin," Saul's flawed leadership, impulsive decision-making, and lack of divine discernment were the underlying cause of God's displeasure and the resulting spiritual brokenness in the camp, as the narrative subtly but powerfully conveys. He was the king, responsible for the spiritual integrity of the nation, and his actions had directly led to the corporate sin he now sought to uncover.

CHRIST-CENTERED FULFILLMENT

The desperate search for "this sin" in 1 Samuel 14:38 powerfully foreshadows humanity's inherent inability to fully atone for its transgressions and restore perfect fellowship with a holy God through its own efforts. Saul, the anointed king, attempts to identify and rectify sin through human inquiry and ritual, but his efforts are ultimately flawed, incomplete, and reveal his own culpability, highlighting the profound need for a perfect mediator and a definitive sacrifice. The Old Testament continually points to the reality that sin creates an insurmountable barrier between God and humanity, leading to divine silence, judgment, and separation. This brokenness, which no human king or ritual could fully mend, finds its ultimate and complete resolution not in human investigation or the temporary efficacy of animal sacrifices, but in the person and work of Jesus Christ. He is the true Lamb of God who takes away the sin of the world, the one who perfectly fulfilled the Law and became sin for us, though He knew no sin (2 Corinthians 5:21). Through His atoning sacrifice on the cross, Christ removed the barrier of sin, restoring divine communication and granting us bold access to the Father through the Spirit. Unlike Saul, who could only identify sin and then struggle to punish it, Christ perfectly dealt with it, offering complete forgiveness and reconciliation, ensuring that God's presence and guidance are always available to those who are in Him. He is our ultimate High Priest and King, who not only identifies sin but conquers it, providing the only way to true peace with God.

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Commentary on 1 Samuel 14 verses 36–46

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 36–46. Public domain.
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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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