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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.
One was called Bozez, etc. Bozez, "in it he blossomed": Sene, "distress" is said. The interpretation of which is evident, for not less in flourishing than in opposing, that is, bringing distress, the ascent of the saints is hindered, and by the tireless enemy they are struck so that they might fail either in body or in heart.
But there were rocky cliffs on either side of the pass, etc. There are frequent dangers lying in wait from both the right and left for the holy teachers striving to ascend against the wiles of evil spirits, that is, in glory and ignominy, in prosperous and adverse situations; and just as teeth are accustomed to chew and deliver food to the stomach, so unclean spirits, formerly broken by the frame of the blessed, seek how to seduce the simple, corrupt the just, defile the chaste, and cast the fallen into the body of their wickedness.
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 14:4 provides a meticulously detailed geographical description of the treacherous terrain Jonathan intended to traverse to reach the Philistine garrison. It highlights a narrow passage flanked by two formidable, sharp rock formations, specifically named Bozez and Seneh. This vivid portrayal is far more than a mere scenic backdrop; it functions as a stark representation of the immense natural barrier and extreme peril Jonathan was about to confront, thereby profoundly setting the stage for an extraordinary act of faith, courage, and ultimately, divine intervention in the ongoing, desperate conflict between Israel and the Philistines.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author of 1 Samuel employs several potent literary devices in 1 Samuel 14:4 to enhance the narrative's impact and theological depth. Topographical Detail is paramount, providing a vivid and precise description of the "sharp rocks" and "passages," which grounds the story in a tangible, perilous reality. This detailed setting is not mere background; it functions as profound Symbolism, where the formidable natural obstacles of Bozez and Seneh represent the seemingly insurmountable challenges, both physical and spiritual, that stand before God's people. The verse also utilizes Foreshadowing, as the extreme difficulty and named nature of the terrain subtly hint at the miraculous nature of the victory that is about to unfold. It implies that any success achieved through such a path must be attributed to divine power rather than human strength or ingenuity. Furthermore, there is an implicit Contrast between the specific, named, and formidable obstacles Jonathan faces and the general, unnamed fear and inaction of the Israelite army and King Saul, highlighting Jonathan's unique faith and courage. The Personification of the rocks as having "teeth" (sharp rock) also adds to their menacing and formidable character.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 14:4, with its vivid description of the formidable "sharp rocks" of Bozez and Seneh, serves as a powerful theological statement about the nature of obstacles and divine intervention. It underscores that God often places His people in seemingly impossible situations, not to defeat them, but to demonstrate His power and faithfulness. Jonathan's willingness to confront these physical barriers, despite the overwhelming odds and the apparent impossibility of the path, reflects a profound trust in God's ability to save "by many or by few." This passage teaches that true faith does not ignore the magnitude of the challenge but rather sees it as an opportunity for God's glory to be revealed. The very impossibility of the path magnifies the subsequent divine deliverance, ensuring that the victory is undeniably God's, proving that His strength is perfected in weakness.
REFLECTION AND APPLICATION
The description of Bozez and Seneh in 1 Samuel 14:4 offers a profound and timeless lesson for contemporary believers. Just as Jonathan faced a literal, physically imposing barrier, we too encounter "sharp rocks" and "thornbushes" in our lives—challenges that seem insurmountable, whether they are personal struggles, professional hurdles, relational conflicts, spiritual battles, or societal injustices. This verse, as a prelude to Jonathan's miraculous victory, encourages us not to be paralyzed by the apparent impossibility of our circumstances. Instead, it calls us to cultivate a faith that acknowledges the obstacle but trusts in a God who specializes in making a way where there seems to be no way, a God whose power is fully revealed in our weakness. Our honest assessment of the difficulty should not lead to despair or inaction, but to a deeper dependence on God's omnipotent power. When we step out in faith, even a small step, into a situation that humanly seems impossible, we create the necessary space for God to display His miraculous strength, ensuring that any success achieved brings Him glory, not ourselves.
Questions for Reflection
FAQ
Why are the names of the rocks, Bozez and Seneh, specifically mentioned in this verse?
Answer: The mention of the specific names, Bozez ("shining" or "glistening") and Seneh ("thornbush" or "acacia"), serves several important purposes within the narrative. Firstly, it adds a crucial layer of geographical realism and specificity to the account, indicating that these were well-known and prominent landmarks in the region. This detail grounds the story in a tangible reality, making the terrain itself almost a character in the unfolding drama. Secondly, the meanings of the names likely describe the inherent nature of the rocks, emphasizing the treacherous and difficult conditions of the passage. "Bozez" might suggest a smooth, exposed, or slippery surface, while "Seneh" could imply jagged, thorny, or impassable terrain, reflecting the literal meaning of a thornbush. By naming these features, the author highlights the extreme danger and formidable nature of the obstacle Jonathan was about to confront, thereby magnifying the courage of his faith and underscoring that the subsequent victory was truly miraculous and divinely orchestrated, not a result of easy passage. This detailed description sets the stage for the dramatic events that follow in 1 Samuel 14.
CHRIST-CENTERED FULFILLMENT
The formidable "sharp rocks" of Bozez and Seneh, representing an impassable barrier to human effort and a symbol of overwhelming odds, powerfully foreshadow the ultimate, seemingly insurmountable obstacle of sin and death that stood between fallen humanity and a holy God. Just as Jonathan, driven by faith and a divine impulse, dared to confront a physical impossibility, so too did Jesus Christ, the true Son of God, confront the ultimate spiritual impossibility: the power of sin, the curse of the Law, and the dominion of death. He did not merely find a way through the "passages" of human limitation; He became the Way, the Truth, and the Life, the sole path to the Father (John 14:6). Through His crucifixion, burial, and glorious resurrection, Christ confronted the "sharp rocks" of humanity's condemnation and the "thornbushes" of spiritual death, utterly disarming the principalities and powers of darkness and triumphing over them on the cross (Colossians 2:15). His victory was not merely a physical deliverance but a cosmic one, securing eternal salvation and a path to God where none existed before, ultimately swallowing up death in victory and ushering in everlasting life (1 Corinthians 15:54-57). Thus, the narrative of Jonathan's daring act, made possible by God's power over physical barriers, points forward to the infinitely greater, redemptive work of Christ, who, by His own perfect sacrifice, abolished death and brought life and immortality to light through the Gospel (Hebrews 2:14-15).