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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.
A prominent rock towards the north, etc. Gabaa represents a hill, that is, the height of virtues; Magmas indicates the humility of the mind, from which virtues arise. And rightly Magmas is considered towards the north, while Gabaa is situated to the south, because in the coldness of temptations, humility is especially learned and proven; in the light of the grace of the helping Spirit, it is prospered and perfected. But since the ancient enemy tries both to hinder the prosperous course of granted virtue, and to take away the humility of the acquired virtue from teachers and disciples during adversities, rightly the ascenders against the Philistines, Jonathan and his armor-bearer, are impeded by the prominent rock to the north opposite Magmas, and the rock extending to the south against Gabaa. Yet, with the Lord acting on behalf of His own, all the savage efforts of the enemies soon fail. For, as the words of Jonathan testify, full of no less faith than virtue, it is not difficult for the Lord to save, whether by many or by few.
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 14:5 provides a precise geographical description of the strategic positioning of two prominent rock formations, Bozez and Seneh, which formed a critical pass. One crag was situated northward, facing Michmash, while the other lay southward, opposite Gibeah. This detailed topographical information is essential for comprehending the challenging terrain and the formidable natural obstacles that Jonathan and his armor-bearer confronted, thereby setting the stage for their audacious and faith-driven assault against the entrenched Philistine garrison. The verse underscores the physical realities that would magnify the divine intervention in the ensuing conflict and the miraculous nature of Israel's eventual victory.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Topographical Description and Geographical Specificity. The meticulous detailing of the crags' positions ("northward over against Michmash," "southward over against Gibeah") serves to create a vivid mental map for the reader, grounding the subsequent narrative in a concrete, verifiable reality. This precision enhances the dramatic tension, as the reader can visualize the formidable natural barriers Jonathan and his armor-bearer must overcome. The use of Antithesis is also present, albeit subtly, in the contrasting directions ("northward" vs. "southward") and the opposing towns (Michmash vs. Gibeah), which highlights the narrowness and strategic importance of the pass as a dividing line between the two warring factions. This detailed setting functions almost as a Foreshadowing device, emphasizing the sheer impossibility of the task from a human perspective, thereby preparing the reader for the divine intervention that will be necessary for Jonathan's success. The crags themselves act as Symbols of the overwhelming odds against Israel, representing the insurmountable challenges that only God's power can overcome.
THEOLOGICAL AND THEMATIC CONNECTIONS
While 1 Samuel 14:5 is primarily descriptive, its theological significance lies in how God uses specific, even seemingly mundane, geographical details to orchestrate His redemptive purposes. The precise placement of these crags, which appear to be insurmountable obstacles, becomes the very stage upon which God demonstrates His power to deliver His people through unlikely means and individuals. This highlights a recurring biblical theme: God is sovereign over all creation, including its physical landscape, and He can turn natural barriers into opportunities for divine revelation and victory. The verse underscores that God's plans are often executed within the specific, tangible realities of our world, inviting us to look for His hand not just in grand miracles but also in the intricate details of our circumstances, recognizing that every element of creation can serve His overarching will. It reminds us that God's strategic wisdom extends to the very contours of the earth.
REFLECTION AND APPLICATION
1 Samuel 14:5, though a geographical description, offers profound insights for contemporary faith. It reminds us that God often places us in specific "terrains" or circumstances, some of which may appear as formidable as Bozez and Seneh. These "crags" in our lives—whether they are professional challenges, relational difficulties, spiritual battles, or personal limitations—are not random. Just as the specific locations of these rock formations were instrumental in Jonathan's victory, God often uses the precise details and seemingly insurmountable obstacles of our lives to accomplish His purposes, to display His power, and to deepen our reliance on Him. This verse encourages us to thoughtfully assess our own "battlefield"—our specific circumstances, obstacles, and opportunities—and to recognize that even in the most challenging landscapes, God is at work, preparing the way for His intervention and our growth. True faith, like Jonathan's, often involves stepping into difficult or strategically challenging situations, trusting in God's power beyond human limitations, knowing that He can make a way where there seems to be no way. It calls us to see our challenges not as dead ends, but as divine setups for God's glory.
Questions for Reflection
FAQ
Why does the Bible include such precise geographical details in a historical narrative?
Answer: The inclusion of precise geographical details, as seen in 1 Samuel 14:5, serves multiple critical purposes. Firstly, it grounds the biblical narrative in historical reality, providing verifiable information that enhances the credibility and authenticity of the events described. These are not mythical tales but accounts deeply embedded in real places and times. Secondly, it allows the reader to vividly visualize the scene and understand the strategic and tactical considerations of ancient warfare. In this case, it highlights the formidable natural barriers that made Jonathan's advance so audacious and seemingly impossible from a human perspective. Thirdly, it often underscores the miraculous nature of God's intervention; when the human obstacles are clearly defined and seemingly insurmountable, God's deliverance becomes even more evident, magnifying His power. Finally, it demonstrates God's sovereignty over all creation, including the physical landscape, showing how He can use every detail to accomplish His divine purposes. Such details invite a deeper engagement with the text, transforming it from a mere story into a rich historical and theological account of God's active involvement in human affairs.
CHRIST-CENTERED FULFILLMENT
While 1 Samuel 14:5 describes a physical landscape, its ultimate Christ-centered fulfillment lies in how the seemingly insurmountable obstacles of sin and death, far greater than any physical crag, are overcome through the singular, audacious act of Jesus Christ. Jonathan's brave advance against the Philistines through a perilous pass foreshadows Christ's ultimate victory over the powers of darkness. Just as Jonathan faced a strategic bottleneck between Michmash and Gibeah, humanity faced an impassable chasm of sin, separating us from God. Jesus, the true Lamb of God who takes away the sin of the world, voluntarily entered the "pass" of human existence, confronting the ultimate enemy. His journey to the cross, a path fraught with suffering and opposition, was the decisive battle that conquered sin and death, opening a new and living way for all who believe (Hebrews 10:19-20). The "forefronts" of Michmash and Gibeah, representing the opposing forces of evil and human limitation, find their ultimate resolution in Christ, who, by His triumph on the cross, disarmed the powers and authorities and made a public spectacle of them (Colossians 2:15). He is the one who, by His own strength and divine purpose, navigated the impossible terrain of human fallenness, securing a victory that transcends all earthly battles and establishes His eternal reign (Revelation 1:18).