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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Samuel 14:36–46. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
In 1 Samuel 14:41, King Saul, facing divine silence due to an undisclosed sin among his people, appeals to the LORD God of Israel to provide a clear and definitive outcome through the sacred casting of lots. This ancient process, intended to pinpoint the transgressor and restore divine favor, dramatically reveals that the guilt lies not with the general populace, but within his own royal household, specifically implicating himself and his beloved son, Jonathan, while exonerating the rest of the Israelite army. The verse marks a pivotal and ironic moment in Saul's reign, highlighting profound themes of divine judgment, human accountability, and the unforeseen consequences of rash vows.
Context
Literary Context
The immediate literary context of 1 Samuel 14:41 is a tense and pivotal moment in the ongoing conflict between Israel and the Philistines. King Saul, in a fit of zealous but misguided piety, had imposed a rash oath upon his weary soldiers, forbidding them from eating until victory was secured, as detailed in 1 Samuel 14:24. Unaware of this decree, his son Jonathan, having achieved a significant victory, inadvertently broke the oath by tasting honey, a transgression recorded in 1 Samuel 14:27. When Saul later sought divine counsel concerning the continuation of the battle, he received no response from God, as noted in 1 Samuel 14:37, signaling that a sin had been committed within the camp, hindering divine communication. This verse describes Saul's desperate attempt to identify the offender through a sacred lottery, leading to the dramatic revelation of guilt within his own family, setting the stage for the subsequent moral dilemma.
Historical & Cultural Context
Historically, 1 Samuel 14 is set during the early period of the Israelite monarchy, a time marked by significant military struggles against the Philistines, who posed a constant threat to Israel's nascent sovereignty. Culturally, the practice of casting lots was a recognized and legitimate method of discerning God's will in ancient Israel, particularly in judicial or investigative contexts. This method, often associated with the high priestly ephod and the mysterious Urim and Thummim, was believed to provide an objective, divine verdict, especially when human wisdom or direct prophetic revelation was absent. Saul's appeal to "a perfect lot" reflects this cultural understanding that God could supernaturally guide the outcome of such a process to reveal truth and identify sin, thereby restoring divine favor and enabling successful military action.
Key Themes
This verse powerfully contributes to several overarching themes within the book of 1 Samuel and the broader Old Testament narrative. Firstly, it underscores the theme of divine justice and accountability, demonstrating that God holds all individuals, regardless of their status—even kings—answerable for their actions and for any sin that defiles the community. Secondly, it highlights the perilous consequences of rash vows and ill-considered commitments, as Saul's impulsive oath directly led to the crisis of divine silence and the subsequent exposure of his own family's unwitting transgression. Thirdly, God's silence serves as a potent indicator of unresolved sin, illustrating a principle found elsewhere in Scripture that unconfessed iniquity can create a barrier to communion with God, as seen in Psalm 66:18. Finally, the episode illuminates the methods of divine guidance employed in the Old Testament, showcasing casting lots as a means by which God could reveal His will and expose hidden truths among His people, reinforcing His ultimate sovereignty over all outcomes.
Exposition and Analysis
Key Word Analysis
The Hebrew word תָּמִים (tâmîym) means "complete," "sound," "blameless," or "innocent." In this context, when Saul requests a "perfect [lot]," he is not merely asking for a flawless physical object, but for a clear, unambiguous, and divinely accurate outcome from the process of casting lots. He desires a definitive revelation from God that will precisely identify the guilty party and restore divine favor, indicating a request for a "true" or "certain" verdict that leaves no room for doubt or error. This word emphasizes the Israelite belief in God's ability to supernaturally guide seemingly random events to reveal His perfect will.
The Hebrew verb לָכַד (lâkad) means "to catch," "to seize," "to capture," or "to choose (by lot)." In this verse, "Saul and Jonathan were taken" signifies that they were "caught" or "apprehended" by the lot, indicating that the divine process had singled them out as the guilty parties. This term conveys a sense of being trapped or ensnared by the outcome, highlighting the inescapable nature of God's revelation and judgment. It emphasizes that the lot was not merely a suggestion but a definitive identification, confirming their culpability in the eyes of God.
Verse Breakdown
"Therefore Saul said unto the LORD God of Israel, Give a perfect [lot]."
This opening clause reveals Saul's direct appeal to God, acknowledging His sovereignty over the situation. The phrase "LORD God of Israel" emphasizes the covenantal relationship and God's unique authority over His people. Saul's request for a "perfect [lot]" is a plea for divine clarity and an infallible verdict, understanding that God's silence indicates a transgression. He seeks God's direct intervention through the established means of discernment to pinpoint the source of the divine displeasure and restore the nation's standing before God, demonstrating his reliance on this sacred practice.
"And Saul and Jonathan were taken:"
This clause dramatically presents the immediate and shocking outcome of the lot-casting. The verb "taken" (lâkad) signifies that the divine process definitively identified Saul and Jonathan as the guilty parties. This result is profoundly ironic, as Saul initiated the process to find a transgressor among his troops, only to discover the sin resided within his own royal household, implicating both the king and his heir. This outcome immediately sets the stage for the intense confrontation and moral dilemma that follows in the subsequent verses, highlighting the impartiality of divine judgment.
"but the people escaped."
This concluding clause provides a crucial contrast, highlighting that the broader Israelite army was exonerated by the lot. This specificity is important; it narrows the scope of the investigation from the entire host to the royal family. It also underscores the divine precision of the lot-casting, as it successfully distinguished between the innocent and the guilty, affirming the integrity of the process and God's ability to reveal truth accurately. The people's escape from culpability further intensifies the focus on Saul and Jonathan's predicament, demonstrating God's meticulous justice.
Literary Devices
The narrative of 1 Samuel 14:41 employs several potent literary devices that deepen its theological impact. Most notably, there is profound Irony in Saul's actions. He initiates a process to identify a hidden sin among his people, intending to restore divine favor and secure victory, only to have the divine revelation point directly to himself and his beloved son, Jonathan. This unexpected outcome dramatically underscores the principle that God's judgment is impartial, extending even to the highest authorities. Furthermore, the event serves as Foreshadowing of Saul's eventual rejection as king. His rash oath, his failure to properly consult God, and now the revelation of sin within his own house, all contribute to a growing pattern of disobedience and spiritual blindness that will ultimately lead to God's withdrawal of favor from him. The casting of lots itself functions as a form of Divine Revelation, emphasizing God's active involvement in human affairs and His capacity to expose hidden truths through seemingly mundane or random means, thereby asserting His sovereignty over both human actions and their consequences.
Theological and Thematic Connections
This verse powerfully illustrates God's unwavering commitment to justice and accountability, demonstrating that sin, whether deliberate or unwitting, has profound consequences that can hinder divine blessing and communication. Saul's desperate appeal and the subsequent revelation underscore the theological truth that God is holy and cannot countenance unaddressed sin among His people. The use of lots, while a specific Old Testament method of discernment, points to the broader principle of seeking God's will and acknowledging His sovereignty over all outcomes. It reinforces the idea that God desires purity and integrity in His community, and He will act to expose what needs to be set right for fellowship and blessing to be restored. The narrative serves as a stark reminder that even those in positions of leadership are not exempt from divine scrutiny and judgment, highlighting the impartial nature of God's holiness.
Reflection and Application
While the specific practice of casting lots is not the prescribed method for discerning God's will for believers today, the underlying principles of 1 Samuel 14:41 remain profoundly relevant. This passage calls us to a deep awareness of the impact of sin—even unwitting sin—on our relationship with God and our ability to experience His blessing and guidance. It challenges us to cultivate a posture of humility and integrity, recognizing that God sees all and holds us accountable for our words and actions, particularly our commitments and vows. We are reminded that unaddressed sin can create barriers in our spiritual lives, leading to a sense of divine silence or distance. Therefore, we are called to regularly examine our hearts, confess our sins, and live in obedience, seeking God's will not through chance, but through diligent study of His Word, prayer, and the leading of the Holy Spirit. The narrative also prompts us to consider the far-reaching consequences of our decisions, especially those made rashly or without proper consultation with God, and to prioritize God's holiness above all else.
Questions for Reflection
FAQ
What were the "lots" and how were they used in ancient Israel?
In ancient Israel, "lots" were objects (such as stones, sticks, or marked pieces of wood) used as a method of divine discernment to determine God's will, settle disputes, or identify individuals for a specific purpose. While the exact mechanics are not fully detailed in Scripture, the process was believed to be guided by God's sovereignty, as stated in Proverbs 16:33. Often, they were associated with the high priestly Urim and Thummim, sacred objects kept in the breastpiece of the high priest, used for obtaining divine answers to specific questions, particularly those affecting the nation. In 1 Samuel 14, the lot was used to narrow down the identity of the person responsible for God's silence, moving from the entire army, to the royal family, and finally to Saul and Jonathan.
Why did God stop communicating with Saul?
God's silence to Saul, as indicated in 1 Samuel 14:37, was a direct consequence of unaddressed sin within the Israelite camp. Specifically, it was due to Jonathan's unwitting transgression of Saul's rash oath, which Saul had declared would result in death for anyone who ate before the battle was won. God's holiness demands that sin be dealt with before He will fully reveal His will or grant His blessing. His silence served as a divine signal that something was amiss, prompting Saul to seek out the hidden transgression. This principle is echoed in Isaiah 59:2, which states that sin separates people from God, hindering communion and divine guidance.
Does this passage suggest that God's will can be determined by chance or luck?
No, this passage does not suggest that God's will is determined by chance or luck. Instead, it highlights God's sovereignty over what might appear to be random events. The act of casting lots in ancient Israel was a sacred, divinely sanctioned method of seeking God's direct intervention and revelation, not a game of chance. The belief was that God Himself would supernaturally guide the outcome of the lots to reveal His perfect will or truth, as confirmed in Proverbs 16:33. This method was a specific Old Testament practice, distinct from modern concepts of luck or gambling, and it ceased to be a primary means of divine guidance after the coming of the Holy Spirit, who now indwells believers and guides them through Scripture and inner prompting, as promised in John 16:13.
Christ-Centered Fulfillment
The dramatic revelation of sin in 1 Samuel 14:41, achieved through the casting of lots, powerfully foreshadows the ultimate and perfect revelation of God's will and the definitive dealing with sin found in Jesus Christ. While Saul sought a "perfect lot" to identify a transgressor and restore human favor, God's ultimate plan was to send the Lamb of God, who would not merely identify sin but would take it away entirely. The Old Testament system of discerning guilt and offering sacrifices pointed to the profound need for a perfect atonement. Jesus, as the blameless and spotless Lamb, perfectly fulfilled the requirements of God's justice, bearing the sin of humanity on the cross, thereby removing the barrier that sin creates between God and humanity, as eloquently stated in 2 Corinthians 5:21. Unlike the temporary and often ambiguous revelations through lots, Christ provides the full and final revelation of God's character and plan of salvation, as declared in Hebrews 1:1-2. Through His sacrifice, believers are no longer subject to the curse of the law or the need for such external means of discernment for sin, but are declared righteous by faith (Romans 3:21-24), and guided by the indwelling Holy Spirit who illuminates God's perfect will through His inspired Word (John 16:13). Thus, the "perfect lot" Saul sought finds its ultimate and complete realization in the person and work of Christ, who perfectly reveals God and perfectly deals with human sin.