-
1 SAMUEL 14 COMMENTARY
EDITED BY GLENN PEASE
1 One day Jonathan son of Saul said to his
young armor-bearer, Come, lets go over to the
Philistine outpost on the other side. But he did
not tell his father.
BARNES, "Now ... - Rather and, since this verse is in immediate
dependence upon the preceding. When Jonathan saw the garrison come
out again and again, in defiance of the armies of the living God,
at length upon a day he determined to attack them.
CLARKE, "Come, and let us go over - This action of Jonathan was
totally contrary to the laws of war; no military operation should
be undertaken without the knowledge and command of the general. But
it is likely that he was led to this by a Divine influence.
The armor-bearer is the origin of what we call esquire, from
escu, old French, a shield; armiger is the Latin, from arma,
weapons, and gero, I bear. In the times of chivalry, the armiger,
or esquire, was the servant of the knight who went after him, and
carried his lance, shield, etc. It is now (strange to tell!) a
title of honor.
GILL, "Now it came to pass upon a day,.... At a certain time, a
little after the garrison of the Philistines had made the movement,
1Sa_13:23 and it is not to be taken strictly for the day time; for
it is probable it was in the night that the following proposal was
made, and began to be carried into execution; for Josephus (k) says
it was day light when Jonathan and his armourbearer came to the
camp of the Philistines; he had formed his scheme perhaps the night
before, and he and his man set out in the night time, and by break
of day came up to the garrison, as after related:
that Jonathan the son of Saul said unto the young man that bare
his armour; as was usual in those times for generals of armies to
have such, and so in
1
-
later times; such were Automedon to Achilles, and Achates to
Aeneas, as Grotius observes:
come and let us go over to the Philistine garrison that is on
the other side; that is, go over the valley which lay between
Michmash and Gibeah, to the Philistines, that lay on the other side
the valley beyond it; and so was not in it, but at a pass on the
hills, at the bottom of which this valley lay, and could be seen at
a distance, and pointed at with the finger, as Jarchi notes:
but he told not his father; lest he should disapprove of his
project, and hinder him from pursuing it; and had not his spirit
been stirred up to this by the Lord, of which he was fully
persuaded, he would have acted not only a rash part, but contrary
to military discipline, in engaging in an enterprise without the
knowledge and direction of his general; unless we can suppose he
had all unlimited commission from his father to attack the enemy,
at discretion, at any time, and any where.
HENRY 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, 1Sa_14:2. Where were now the
3000 men he had chosen, and put such a confidence in? 1Sa_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, 1Sa_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, 1Sa_14:3,
1Sa_14:18. Saul had once offended by offering sacrifice himself,
1Sa_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, 1Sa_14:18, 1Sa_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,
2
-
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, 1Sa_14:1, 1Sa_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 (1Sa_14:4, 1Sa_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, (1Sa_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, 2Ch_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, 1Sa_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 (1Sa_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
3
-
warm reception (1Sa_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,
1Sa_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, 1Sa_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 (1Sa_14:12): Come, and we will show
you a thing, as if they came like children to gaze about them; but
meaning, as Goliath (1Sa_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 (1Sa_14:6):
It may be the Lord will work for us; but now he speaks with
assurance (1Sa_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 (1Sa_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 (1Sa_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, 1Sa_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,
1Sa_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 (1Sa_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.
4
-
JAMISON, "1Sa_14:1-14. Jonathan miraculously smites the
Philistines garrison.
the Philistines garrison the standing camp (1Sa_13:23, Margin)
in the passage of Michmash (1Sa_13:16), now Wady Es-Suweinit. It
begins in the neighborhood of Betin (Beth-el) and El-Bireh
(Beetroth), and as it breaks through the ridge below these places,
its sides form precipitous walls. On the right, about a quarter of
an acre below, it again breaks off, and passes between high
perpendicular precipices [Robinson].
COFFMAN, "SUMMARY OF SAUL'S REIGN; HIS ADDITIONAL SINS
It will be remembered from our study of the Book of Numbers that
the history of
Israel's wilderness sojourn, covering a period of about forty
years, was extremely
abbreviated, with only a few events of that whole period being
recorded. We
have another example of this same Biblical phenomenon in this
chapter, where
all of Saul's wars during his forty-year reign are covered in a
single short
paragraph.
There is a reason for this in both cases. In that of Israel's
wanderings, God had
rejected that generation, forbidding their entry into Canaan;
and for that
reason, practically no importance whatever could be attached to
whatever they
did during the intervening time. For that reason, little was
recorded. Even the
things which were written about that period, "were written for
our examples" (1
Corinthians 10:11 ASV), "as a warning ... for our instruction"
(RSV), and "for
our learning" (Romans 15:4).
Exactly the same thing is true here. The previous chapter
revealed that God had
rejected Saul's continuing dynasty; and whatever Saul did
afterward was of little
or no importance whatever, except that in a brief record of his
mistakes, the
instruction of future generations might be accomplished.
What a commentary lies in these facts for all mankind! Once the
destiny of a life
has been set by one's decisive behavior, and once the trajectory
of his life has
been determined, if his life moves firmly in a direction against
the will of God,
nothing whatever that he may do afterward is of any importance,
except in the
event of his ultimate repentance and the reversal of his
conduct.
5
-
As noted above, Saul's wars were very slightly recorded, but
there is an
exception in the victory against the Philistines revealed in
this chapter. Why?
The answer lies in the shameful and sinful behavior of Saul
which prevented the
victory from being complete and which led to a perpetual war
with the
Philistines all of Saul's life, ending finally in his death on
Mount Gilboa.
Philbeck enumerates Saul's sins as: "(1) Entering the battle of
Michmash
without awaiting divine counsel (1 Samuel 14:19); (2) invoking
an egotistical and
pagan curse which deprived his army of the necessary food to
support their
victorious pursuit of the Philistines; (3) causing his army,
through fatigue and
hunger, to eat meat improperly bled (a violation of God's law);
and (4)
condemning his son Jonathan to death."[1] The people had sense
enough to
overrule that last stupid and unjustifiable sin of their
king.
It is the record of these sins in the extent that they might
instruct all generations
of men that justifies the extensive report of events in this
chapter.
JONATHAN'S DECISION TO ATTACK
"One day Jonathan the son of Saul said to the young man who bore
his armor,
"Come, let us go over to the Philistine garrison on the other
side," But he did not
tell his father. Saul was staying in the outskirts of Gibeah
under the
pomegranate tree which is at Migron; the people who were with
him were about
six hundred men, and Ahijah the son of Ahitub, Ichabod's
brother, son of
Phinehas, son of Eli the priest of the Lord in Shiloh, wearing
an ephod. And the
people did not know that Jonathan had gone. In the pass by which
Jonathan
sought to go over to the Philistine garrison, there was a rocky
crag on one side
and a rocky crag on the other side; the name of the one was
Bozez, and the name
of the other was Seneh. The one crag rose on the north in front
of Michmash,
and the other on the south in front of Geba."
"He did not tell his father" (1 Samuel 14:1). He probably knew
that his father
would never approve of such a fool-hardy attempt.
"Let us go over to the Philistine garrison" (1 Samuel 14:1). The
author
interrupted these words of Jonathan to describe the overall
situation and scene
6
-
of the event to be related. Jonathan's words are resumed in 1
Samuel 14:6.
"Under the pomegranate tree" (1 Samuel 14:2). "The Hebrew word
for
pomegranate is Rimmon; but there is no doubt that the tree is
meant and not the
rock Rimmon (Judges 20:45,47)."[2] This position of Saul and his
men, just
north of Gibeah, "Was about an hour's march from Geba, where
Jonathan
was."[3]
"Abijah ... Abimelech" (1 Samuel 14:3). "Both of these names
apply to the same
person, namely, the great-grandson of Eli";[4] and, as Barnes
noted, "This
fragment of a genealogy is a very valuable help in the
chronology."[5] However,
nothing very exciting is the result of it. Barnes made the
deduction from it that,
"about fifty years had elapsed"[6] since the capture of the ark
of the covenant by
the Philistines; and Willis from the same passage made the
deduction that only
"about thirty years"[7] had passed, and from this concluding
that Saul's reign
was "about twenty years." To this writer, it appears that the
estimate of "fifty
years" is more likely to be correct, because it fits the
tradition of Saul's forty-
year reign.
"A rocky crag ... a rocky crag ... Bozez ... Seneh" (1 Samuel
14:4). "The southern
cliff was Seneh, which means acacia, so named from the trees in
the vicinity; and
the northern cliff was Bozez, meaning shining."[8]
The naming of such landmarks has continued throughout history.
The two peaks
on opposite sides of the Saginaw river are called Eternity and
Trinity.
ELLICOTT, " (1) Now it came to pass.As if in strong contrast to
Saulwho at
Gilgal openly made light of the supernatural assistance promised
by Samuel,
showing plainly by his conduct on that memorable occasion that
he hardly
believed in the part the invisible King had laken in the history
of the peoplethe
action of Jonathan at Michmash, which led to the rout of the
Philistine army, is
related with some detail. Jonathan was the typical warrior of
that wild and
adventurous agerecklessly brave, chivalrous, and generous,
possessing
evidently vast strength and unusual skill in all warlike
exercises. He was
animated with an intense faith in the willingness and power of
the Eternal to
help Israel. This mighty faith in the ever-presence of the God
who chose Israel,
was the mainspring of the victorious power of all the great
Hebrew heroesof
men like Joshua and Gideon, Barak and Samson. David, the
greatest of them all,
7
-
we shall see, possessed this sublime spirit of faith in a
pre-eminent degree. But
King Saul utterly lacked it; hence his rejection.
The young princes heart burned within him at the degradation
which the
Philistine occupation brought upon the people. His father was
too prudent to
engage in battle with his own feeble and disorganised forces, so
Jonathan
determined, with the help of the Divine Friend of Israel, to
strike a blow at these
insolent foes. Under any other circumstanceswithout the
consciousness of
supernatural helpto attempt such a feat of arms would have been
madness;
but Jonathan had an inward conviction that an unseen Arm would
hold a shield
before him. It is noticeable that he never communicated his
desperate purpose to
his father, Saul.
HAWKER, "The history of Israel under the reign of Saul,
brightens up a little in
this Chapter. Jonathan, the son of Saul, prompted, it should
seem, by a Divine
impulse, goes forth with his armour-bearer only, to a garrison
of the Philistines.
He is made successful: - the host of Israel, when informed of
it, follows after; and
a great slaughter is obtained over the Philistines. In the close
of this Chapter, we
have a short relation of Saul's family.
1 Samuel 14:1
(1) Now it came to pass upon a day, that Jonathan the son of
Saul said unto the
young man that bare his armour, Come, and let us go over to the
Philistines'
garrison, that is on the other side. But he told not his
father.
There appears so much of God's mercy, manifested in what we read
in this
chapter, that I beg the Reader, more particularly to regard it,
When the Lord
works without means, and sometimes contrary to means, this
becomes a more
striking display of his Almighty hand. Let the Reader, before he
enters upon the
events recorded in this chapter, observe the dangerous state of
Israel. There were
with Saul, but six hundred men, and they trembling with fear:
whereas, the host
of the Philistines consisted of thirty thousand chariots, and
six thousand
horsemen, and people as the sand of the sea shore for multitude.
How was it, that
this great host had not swallowed up the handful of Saul's army?
Was it not,
because the Lord restrained them? Can it be referred unto any
other cause?
Though Israel merited nothing from God, but his displeasure, yet
the Lord will
not forsake his people, for his great Name's sake. This Samuel
had said, and this
8
-
the Church had found, in all ages. Compare 1 Samuel 12:22, with
Psalms
106:7-8. And cannot the Reader find similar proofs in his own
history? Oh! it is
sweet, it is precious, when we discover the aboundings of grace,
over the
aboundings of sin. There is a blessed nevertheless, in all the
histories of God's
people.
BENSON, "1 Samuel 14:3. And Ahiah, the son of Ahitub The
high-priest,
who was here to attend upon the ark, which had been brought
hither, 1 Samuel
14:18. The son of Eli, the Lords priest in Shiloh These last
words manifestly
belong not to Ahiah, but to Eli, who was high-priest while the
tabernacle was at
Shiloh. Wearing an ephod Or rather, the ephod; that is, the
high-priests
ephod, comprehending the breast-plate with the Urim and Thummim,
which
were inseparable from it. These Ahiah, being high-priest, now
wore. Saul, being
now in great distress, probably had sent for Ahiah, that he
might consult God for
him, as there should be occasion.
CONSTABLE, "Jonathan's success at Michmash 14:1-23
Armed with trust in God and courage, Jonathan ventured out to
destroy Israel's
enemy in obedience to God's command to drive out the inhabitants
of Canaan
(cf. 1 Samuel 9:16). He would have made a good king of Israel.
Saul remained in
Gibeah, evidently on the defensive. His comfortable position
under a fruit tree
(cf. 1 Samuel 22:6; Judges 4:5) in secure Gibeah, surrounded by
his soldiers,
contrasts with Jonathan's vulnerable and difficult position with
only the support
of his armor bearer. Jonathan was launching out in faith to obey
God, but Saul
was resting comfortably and failing to do God's will.
The reference to priestly activity at Shiloh (1 Samuel 14:3)
shows that the nation
still regarded Shiloh as a cultic site (i.e., a site where the
people practiced formal
worship).
"Saul is accompanied by Ahijah, a member of the rejected
priestly house of Eli
(1 Samuel 14:3), and this first mention of an Elide after the
disasters which befell
Eli's family in chap. 4 triggers the response 'rejected by
Yhwh.' Lest the point be
missed, it is reinforced by the odd and needless genealogical
reference to
Ichabod, Ahijah's uncle, picking up on 1 Samuel 4:21-22, and
reminding the
reader that 'the glory has departed.' His own royal glory gone,
where else would
we expect Saul to be than with a relative of 'Glory gone'? The
axes which here
intersect, the rejection of Saul and the rejection of the Elide
priesthood, will do
so again in 1 Samuel 22:11-19, when Saul will bloodily fulfill
the prophecy of 1
Samuel 2:31-33, wreaking Yhwh's will on the Elides." [Note:
David Jobling,
9
-
"Saul's Fall and Jonathan's Rise: Tradition and Redaction in 1
Samuel 14:1-46,"
Journal of Biblical Literature 95:3 (1976):368-69.]
Bozez (1 Samuel 14:4, lit. shining) was the south-facing cliff
near the Philistine
camp at Michmash, perhaps so named because it reflected the sun
that shone on
it from the south. Seneh (lit. thorny) faced north and was
closer to Geba.
Jonathan's route was an extremely difficult one. This fact
accounts for his being
able to surprise the Philistines.
In contrast to Saul, Jonathan had a true perception of God's
role as the leader
and deliverer of His people (1 Samuel 14:6). He viewed the
Philistines as
unbelievers under divine judgment whom God wanted exterminated
(cf. Genesis
17). He believed that God would work for His people in response
to faith, as He
had done repeatedly in Israel's history. He also had learned
that superior
numbers were not necessary for God to give victory in battle
(cf. 1 Samuel 17:47;
Judges 7:4; Judges 7:7).
"Other parallels with the story of Gideon commend themselves as
well: the hero
accompanied by only one servant (1 Samuel 14:7; cf. Judges
7:10-11); the sign (1
Samuel 14:9-10; cf. Judges 7:13-15); the panic (1 Samuel 14:15;
cf. Judges 7:21);
the confusion, causing the enemy soldiers to turn on 'each other
with their
swords' (1 Samuel 14:20; cf. Judges 7:22); reinforcements from
the 'hill country
of Ephraim' (1 Samuel 14:22; cf. Judges 7:24); and the pursuit
(1 Samuel 14:22;
cf. Judges 7:23 ...)." [Note: Youngblood, p. 661.]
Perhaps Jonathan chose his sign arbitrarily simply to determine
how the Lord
wanted him to proceed. Some commentators have felt he did
not.
"If the Philistines said, 'Wait till we come,' they would show
some courage; but if
they said, 'Come up to us,' it would be a sign that they were
cowardly ..." [Note:
Keil and Delitzsch, p. 138.]
Half a furrow of land (1 Samuel 14:14) was half a parcel of land
that a yolk of
oxen could plow in one day. Evidently God assisted Jonathan by
sending a mild
earthquake to unnerve the Philistines further (1 Samuel 14:15;
cf. Deuteronomy
10
-
7:23).
When Saul should have been acting, he was waiting, and when he
should have
been waiting, he was acting (1 Samuel 14:18-19). He may have
viewed the ark as
a talisman that he planned to use to secure God's help. Or he
may have used the
Urim and Thummim. [Note: Merrill, "1 Samuel," p. 214.] As Saul
watched, the
multitude of Philistine soldiers that covered the area began to
dissipate. He
evidently concluded that he did not need to seek the Lord's
guidance or blessing
(cf. 1 Samuel 13:12).
God caused the Philistines to fight one another (1 Samuel 14:20;
cf. Judges 7:22;
2 Chronicles 20:23). Some Israelite deserters or mercenaries who
were fighting
for the Philistines even changed their allegiance and took sides
with Jonathan.
The tide of battle had turned. Beth-aven stood near Michmash,
but the exact site
is uncertain.
LANGE, ". On a day (), on the definite day on which the
following
occurred. The words: And Jonathan said to his armor-bearer: Let
us go over to
the Philistines garrison, are repeated in 1 Samuel 14:6 for the
continuation of
the narrative which they introduce. What lies between [ 1 Samuel
5-14:2 ] is a
statement of the existing special circumstances and local
relations. This detailed
narration shows that it is taken from the account of an
eye-witness. The
garrison of the Philistines is the advanced post mentioned in 1
Samuel 13:23.
On the other side.[FN1]
The interjacent statements introduce us into the details of the
whole situation: 1)
Jonathan says nothing to his father of his purpose, because he
would have
forbidden it as too dangerous; the undertaking is set on foot
secretly, in the hope
of surprising the enemy in sleep or unprepared2) Saul ( 1 Samuel
14:2) is
encamped at the extremity of Gibeah. This is mentioned to show
that Jonathan
could unknown to him make such a blow. Gibeah ( 1 Samuel 14:16)
is the city
Gibeah in Benjamin, whither also Samuel had gone from Gilgal ( 1
Samuel
13:15) back of Geba towards the south, yet with its extremity (
1 Samuel 14:16)
not so far from the pass of the southward-trending Wady, that
the movements in
the ranks of the Philistines opposite could not be thence
observed. Under the
pomegranate-tree which is in Migron. By rimmon we must here
understand
not the name of a place, but, on account of the Art, the
well-known pomegranate.
According to Judges 20:45 a rock near Gibeah bore the name Rock
of the
pomegranate [Rimmon]; and was well adapted for a fortified
position. It is a
11
-
natural supposition that the same place is meant here, named
after the well-
known pomegranate. Luther here renders Migron incorrectly
suburb.
Linguistically it can only signify a place, which, however, from
the local relations
cannot be the Migron of Isaiah 10:28, north of Michmash, whose
name seems to
be found in the ruins of Magrun, eight minutes from Beitin. Rob.
II:340 [see Am.
ed. I, 463, Stanleys Sin. and Pal. 202]. Rather this place lay
south of the pass of
Michmash on the northern extremity of Gibeah-Benjamin (Saul),
and was
marked by the well-known pomegranate. From the context it
appears that
Gibeah-Benjamin[FN2] extended far along on the heights which
stretched out
(south of Geba) north-east towards the pass of Michmash, and
ended in a rock
on which the pomegranate stood, and on whose declivity lay the
place Migron.
The word means perhaps precipice (Then.) which is linguistically
better than
threshing-floor (Rosenm. Alterth. II, 2, 171). That two
contiguous places
should bear this name Isaiah, on account of the nature of the
ground, as little
surprising (Winer) as the frequent occurrence of the names Ramah
and Gibeah
(Geba).3) Sauls following consisted of about six hundred men and
Ahiah the
high-priest. We must render: And Ahiahbare the ephod.[FN3] The
words
priest of Jehovah in Shiloh belong not to Ahiah (Sept, Luth.),
but to Eli.
Wearing the ephod was a sign of the high-priestly office.
Probably Ahiah was
with Saul at Gilgal, and ministered in the offering there made
by him. The name
Ahiah [Jehovah is brother or brother of Jehovah] is identical
with
Ahimelech [brother of the king] under which this great-grandson
of Eli, the
sole survivor, ( 1 Samuel 2:33) of the house of Eli, appears ( 1
Samuel 21:2; 1
Samuel 22:9; 1 Samuel 22:11; 1 Samuel 22:20; 1 Samuel 30:7, e.
a.). As to
whether of the two names was the original, Ewald remarks that
they may have
been used without much distinction (since melech king might
refer to God) as
in Elimelech (in Ruth) and Elijah (Gesch. II:585, Rem3).The
people with Saul
also knew nothing of Jonathans purpose. This statement connects
itself
naturally with the remark on Sauls following.4) Exact
description of the
ground which Jonathan had to traverse in his bold secret
enterprise, 1 Samuel
14:4-5. According to Robinsons remarks the plural passes is to
be explained
of the several passages which were made possible by the
side-valleys. It is not
probable that the plural refers to a long passage over the
mountain (Then.).
Further the word between is intelligible only on the supposition
of several
passes. Between these passes lay opposite one another two rocky
crags or
projections, formed by the side-wadys opening right and left
into the deep,
precipitous Wady Esther -Suweinit. Robinson went from Jeba
(Geba) through
that Wady across to Michmash. In this passage (from south to
north) he had on
the left two hills with steep rocky sides. Behind each, says
Hebrews, runs up a
smaller Wady, so as almost to isolate them. One is on the side
towards Jeba and
the other towards Mukhmas (II:329 [Am. ed. I:441]). To this
observation of
Robinson answers exactly the description in 1 Samuel 14:5,
according to which
the one rock-ledge, Bozez, was a column[FN4] on the north, the
other Seneh, on
12
-
the south, opposite Geba.
PETT, "YHWH Commences The Work Of Deliverance Through Jonathan
(1
Samuel 14:1-14).
Jonathan, Sauls son, and a man of great faith, clearly found it
a hard and trying
experience to watch the marauders going about their oppressive
work, while he,
and Saul and his men, moved around the mountains keeping out of
the way, and
his restless spirit longed to do something more positive.
Surely, he thought,
YHWH would want them to act in some way to help His downtrodden
people?
Thus the sight of the small unit of Philistines who were
watching out for them
from the crags seems especially to have irked him, and in the
end he decided that
here at least was something that he could do something about on
his own (this
indiscipline in itself suggests that he was still only a young
man with a young
mans faith in himself and disregard for discipline).
So he called his armourbearer and explained to him his purpose.
His intention
was to attack the detachment of Philistines who were stationed
in the hills
watching for any sign of Sauls men. His armourbearer, who was no
doubt
unswervingly loyal to him, fell in line with him. He informed
him that he was
willing to go with him wherever he went, and was willing to
follow him in
whatever he attempted to do. The final result of Jonathans faith
would be that
the nest of Philistines were rooted out and mainly killed,
something which would
then result in panic in the Philistine camp.
It should be noted that this chapter presents us with a
deliberate contrast
between Jonathan, the man whose firm faith in YHWH brings about
the victory,
and who eschews folly, and a Saul who, without Samuels help,
appears to be lost
and not sure what to do. First he waits under the pomegranate
tree, and then he
dithers in his camp talking to the Priest. And when he finally
does belatedly act
he commits a gross folly. So Jonathan is seen as positive and
unhesitating, firm in
his faith and confident in YHWH, while Saul is seen as
equivocating, as
attaching to himself the new High Priest from the failed house
that had
previously caused the glory to depart from Israel, as making
foolish oaths, and
initially as not feeling that he can go forward without a
talisman like the Ark,
until he is finally forced to do so by the circumstances. While
deeply religious,
for he consults the High Priest, makes unthinking oaths and
deprecates the
eating of blood, his is revealed as a religion tied to symbols
rather than to
obedience. His lack of closeness to YHWH, already reflected at
Gilgal, continues
13
-
to be revealed. It is made very apparent by this that he no
longer has Samuel
with him, and that he lacks the Spirit of YHWH.
1 Samuel 14:1
Now it fell on a certain day, that Jonathan the son of Saul said
to the young man
who bore his armour, Come, and let us go over to the Philistines
garrison, that
is on that side over there. But he did not tell his father.
Jonathan now calls on his armourbearer to accompany him in an
assault on the
Philistines. An armourbearer (literally bearer of stuff) was not
strictly just
there in order to carry weapons. It was more a position of trust
and honour.
Such a man was basically a faithful servant, in this case also a
soldier and
probably a seasoned veteran, who carried out his superiors
wishes in any way
that he desired. In many cases he might have nothing to do with
armour, or even
go to the battlefield. He could be a household servant with
special attachment.
But, as we have suggested, in this case he was probably a
seasoned soldier who
was allocated to Jonathan in order to act as his right hand man,
and stay with
him when danger was around, with a special responsibility to
watch his back.
They were comrades-in-arms.
That is why Jonathan called on him to join him in a secret foray
against the
Philistine contingent who were watching out for them from the
crags. He did not
want his father to know, presumably because he knew that his
father would
forbid it. And the worst that could happen was that the two of
them might die
together.
K&D, "Jonathan's heroic act. - With strong faith and
confidence in the might of the Lord, that He could give the victory
even through the hands of very few, Jonathan resolved to attack the
outpost of the Philistines at the pass of Mukhmas, accompanied by
his armour-bearer alone, and the Lord crowned his enterprise with a
marvellous victory.
1Sa_14:1-2
Jonathan said to his armour-bearer, We will go over to the post
of the Philistines, that is over there. To these words, which
introduce the occurrences that followed, there are attached from to
1Sa_14:5 a series of sentences introduced to explain the situation,
and the thread of the narrative is resumed in 1Sa_14:6 by a
repetition of Jonathan's words. It is first of all observed that
Jonathan did not disclose his
14
-
intentions to his father, who would hardly have approved of so
daring an enterprise. Then follows a description of the place where
Saul was stationed with the six hundred men, viz., at the end of
Gibeah (i.e., the extreme northern end), under the pomegranate-tree
(Rimmon) which is by Migron. Rimmon is not the rock Rimmon
(Jdg_20:45), which was on the north-east of Michmash, but is an
appellative noun, signifying a pomegranate-tree. Migron is a
locality with which we are not acquainted, upon the north side of
Gibeah, and a different place from the Migron which was on the
north or north-west of Michmash (Isa_10:28). Gibeah (Tuleil el
Phul) was an hour and a quarter from Geba, and from the pass which
led across to Michmash. Consequently, when Saul was encamped with
his six hundred men on the north of Gibeah, he may have been hardly
an hour's journey from Geba.
PULPIT, "JONATHAN SMITES THE PHILISTINE GAR-BISON
(1Sa_14:1-15).
1Sa_14:1
Now it came to pass upon a day. Literally, "And there was a day,
and Jonathan," etc.; or, as we should say, And it happened one day
that Jonathan. The phrase means that Jonathans brave feat took
place not many days after the garrison had occupied the cliff,
probably only two or three, but without definitely stating how
many. He told not his father. Not only because Saul would have
forbidden so rash an enterprise, but because secrecy was essential
to any chance of success: probably too the purpose came upon him as
an inspiration from above.
SBC, "These were evil days for the people of Israel. But it was
in these dark days that Jonathan shone so famous. It is yet true
that difficulties prove our mettle, and that the greater the
hardship or peril, the more is the victory worth telling. We learn
from this chapter
I. That the presence of the enemy should rouse our courage.
Jonathan could not allow the Philistines to be even at Michmash,
strong as it was, without ever striking a blow. Is there not need
for more chivalry among the soldiers of Christ?
II. It was Jonathan who conceived the plan of attacking the
Philistines, which leads us to say that princes should set the
example. It is a shame when a private has to lead a forlorn hope,
and yet too often in Church history we find the poor and ignorant
more full of zeal for God than the rich and learned.
III. Earnest leaders should not lack brave followers. We are not
told the name of the young man who was Jonathans armour-bearer, but
he was worthy of the situation. The best of leaders is all the
better for the knowledge that his followers will not fail him. Let
those of us whose place is not to lead yet help our Commander by
acting, so that whenever He looks at us He will see our faces say,
"I am with Thee according to Thine heart."
IV. Jonathan knew that God can win by a minority. If, in
fighting the Lords battles, we wait till we can outnumber the foe,
we shall never do exploits. Joshua and Caleb were outvoted, but
they said, "Let us go up and possess it." The fewer there are, the
more room for Omnipotence. The units of Christian workers are the
thin edge of the wedge.
V. At the battle of Michmash, we have been taught that God helps
those who help themselves. God works by means, and delights in
co-operating with His people. Do not wait till the enemy has fled,
but turn the battle by your bravery, even if it be by a single
hand.
15
-
T. Champness, New Coins from Old Gold, p. 255.
BI 1-23, "Come, and let us go over to the Philistine
garrison.
Jonathans exploit at Michmash
It is evident that, Saul had no thought at this time of making
an attack on the Philistines. How could he, wish soldiers so poorly
armed and so little to encourage them? Samuel does not appear to
have been with him. But, in his company was a priest, Ahiah, the
son of Ahitub, grandson of Eli, perhaps the same as Ahimelech,
afterwards introduced. Saul still adhered to the forms of religion;
but he had too much resemblance to the Church of SardisThou hast a
name that thou livest, and art dead. The position of the army of
Israel with reference to the Philistines seems to have been very
similar to what it was afterwards when Goliath defied the army of
the living God. The Israelites could only look on, in helpless
inactivity. But just as the youthful spirit of David was afterwards
roused in these circumstances to exertion, so on the present
occasion was the youthful spirit of Jonathan. It was not the first
time that he had attacked the garrison of the Philistines.
(1Sa_13:3.)
But what he did on the former occasion seems to have been under
more equal conditions than the seemingly desperate enterprise to
which be betook himself now. A project of unprecedented daring came
into his mind. He took counsel with no one about it. A single
confidant and companion was all that he thought ofhis armour
bearer, or aide-de-camp. And even him he did not so much consult as
attach. Come, said he, and let us go over unto the garrison of
these uncircumcised; it may be that the Lord will work for us; for
there is no restraint by the Lord to save by many or by few. No
words are needed to show the daring character of this project. The
one point of view in which there was the faintest possibility of
success was that the Lord God might favour the enterprise. The God
of their fathers might work for them, and if He did so there was no
restraint with Him to work by many or by few. Had He not worked by
Ehud alone to deliver their fathers from the Moabites? Had he not
worked by Shamgar alone, when with his ox goad he slew six hundred
Philistines? Had he not worked by Samson alone in all his wonderful
exploits? Might he not work that day by Jonathan and his armour
bearer, and, after all, only produce a new chapter in that history
which had already shown so many wonderful interpositions? Jonathans
mind was possessed by the idea. After all, if he failed, he could
but lose his life. It is in this working of faith that must be
regarded as the most characteristic feature of the attempt of
Jonathan. He showed himself one of the noble heroes of faith, not
unworthy to be enrolled in the glorious record of the eleventh
chapter of the Hebrews. What encouragement is here for every
Christian worker! Dont despond when you seem to fail in your first
and most direct endeavour. But Jonathans faith in God was called to
manifest itself in a way very different from that in which the
faith of most young persons has to be exercised now. Faith led
Jonathan to seize sword and spear, and hurry out to an enterprise
in which he could only succeed by risking his own life and
destroying the lives of others. We are thus brought face to face
with a strange but fascinating development of the religious
spiritmilitary faith. The subject has received a new and wonderful
illustration in our day in the character and career of that great
Christian hero, General Gordon. No one imagines that without his
faith Gordon would have been what he was or could have done what he
did. It gave him a conviction that he was an instrument in Gods
hands, and that when he was moved to undertake anything as being
Gods will, he would be carried through all difficulties, enabled to
surmount all opposition, and to carry the point in face of the most
tremendous odds. And to a great extent the result verified the
belief. One is almost disposed to envy Jonathan, with his whole
powers of mind and body knit up
16
-
to the pitch of firmest and most dauntless resolution, under the
inspiration that moved him to this apparently desperate enterprise.
All the world would have rushed to stop him, insanely throwing away
his life, without the faintest chance of escape. But a voice spoke
firmly in his bosomI am not throwing away my life. And Jonathan did
not want certain tokens of encouragement. It was something that his
armour bearer neither flinched nor remonstrated. Whether in the way
of friendly banter or otherwise, the garrison, on perceiving them,
invited them to come up, and they would show them a thing. Greatly
encouraged by the sign, they clambered up on hands and feet till
they gained the top of the rock. Then, when nothing of the kind was
expected, they fell on the garrison and began to kill. So sudden
and unexpected an onslaught threw the garrison into a panic. And
thus the faith of Jonathan had a glorious reward. The inspiration
of faith vindicated itself, and the noble self-devotion that had
plunged into this otherwise desperate enterprise, because there was
no restraint to the Lord to save by many or by few, led thus to a
triumph more speedy and more complete than even Jonathan could have
ventured to dream of.
1. This incident is full of lessons for modern times.
1. First, it shows what wide and important results may come from
individual conviction. Did not the Reformation begin through the
steadfastness of Luther, the miners son of Eisleben, to the voice
that spoke out so loudly to himself? Did not Carey lay the
foundation of the modern mission in India, because he could not get
rid of that verse of Scripture. Go ye into all the world, and
preach the Gospel to every creature? Did not Livingstone persevere
in the most dangerous, the most desperate enterprise of our time,
because he could not quench the voice that called him to open up
Africa or perish? Learn, everyone, from this, never to be faithless
to any conviction given to you, though, as far as you know, it is
given to you alone.
2. This narrative shows what large results may flow from
individual effort. Think how many children have been rescued by Dr.
Barnardo, how many have been emigrated by Miss Macpherson, how many
souls have been impressed by Mr. Moody, how many orphans have been
eared for by Mr. Muller, how many stricken ones have been relieved
in the institutions of John Bost.
3. Lastly, we may learn from this narrative that the true secret
of all spiritual success lies in our seeking to be instruments in
Gods hands, and in our lending ourselves to Him, to do in us and by
us whatever is good in His sight. It was not Jonathans project that
was to be carried out; it was the Lords cause that was to be
advanced. Jonathan had no personal ends in this matter. He was
willing to give up his life, if the Lord should require it. It is a
like consecration in all spiritual service that brings most
blessing and success. He that loveth his life shall lose it, and he
that hateth his life in this world shall keep it unto life eternal.
(W. G. Blaikie, D. D.)
The battle of Michmash
These were evil days for the people of Israel. But it was in
these dark days that Jonathan shone so famous. It is yet true that
difficulties prove our mettle, and that the greater the hardship or
peril, the more is the victory worth telling.
I. The presence of the enemy should rouse our courage. Is there
not need for more chivalry among the soldiers of Christ? How sin
lords it over us, even in England. Intemperance, lust, cruelty,
ignorance, are the enemies of our ]and; and they do almost as they
like; they are slaying our people, starving our children,
dishonouring
17
-
our women. Think, for instance, of the history of one gin palace
Where are our Jonathans? If we could not tolerate the presence of
an invading foe how can we bear to see the arrogance and cruelty of
the enemies of Jesus Christ in this so-called Christian land? It
was Jonathan who conceived the plan of attacking the Philistines;
which leads us to sayprinces should set the example. Officers, to
the front. Have you wealth?use it as becomes a prince of God. Have
you learning?use it to slay ignorance. How the example of Lord
Shaftesbury has animated weaker men, and made them feel like the
armour bearer of Jonathan
II. It is true that earnest leaders should not lack brave
followers. We are not told the name of the young man who was
Jonathans armour bearer, but he was worthy of the situation. Listen
to him: Do all that is in thine heart: turn thee; behold, I am with
thee according to thy heart. As if he had said, Look at me; do I
look like flinching? If thou art first, I will be second! I am
ready to follow thy lead: thou canst not go where I will not be
close behind. If Jesus Christ could only have a Church like that
armour bearer, how soon the victory would be ours! And it is yet
true that the best of leaders is all the better for the knowledge
that his followers will not fail him. Let those of us whose place
is not to lead, yet help our commander by acting, so that whenever
he looks at us he will see our faces say, I am with thee according
to thy heart.
III. Jonathan knew that God can win by a minority. He said to
his companion, There is no restraint to the Lord to save by many or
by few. He remembered that God had promised, One shall chase a
thousand, two put ten thousand to flight. If, in fighting the Lords
battles, we wait till we outnumber the foe, we shall never do
exploits. Joshua and Caleb were outvoted, but they said, Let us go
up at once and possess it. The twelve apostles did not wait, but,
in the teeth of the Sanhedrim, preached Jesus and the resurrection.
At one time John Wesley was almost the only clergyman who dared the
rotten eggs of the Philistines of his day, and now he and his
brother have a monument in Westminster Abbey!
IV. At the battle of Michmash, we have been taught that God
helps them who help themselves. God worked with the brave men who
had gone alone. This trembling of God, as it is called in the
margin, struck a panic into the hearts of the Philistines. This
might have happened if Jonathan had not gone up, but most likely
not. God works yet by means, and delights in cooperating with His
people. If you want God to help you, help yourself. Climb up the
hill in spite of Philistinic sneers, and when you are at the top,
the earth shall quake. You will not be alone very long. Saul
brought his army after the brave pair had gone alone, and the
number of Sauls people increased directly, as you read in verses
21, 22. The enslaved Hebrews rose against their masters, and these
also who had hid themselves. So the Lord saved Israel that day.
(Thomas Champness.)
The valiant soldier
While the Philistines are making inroads upon Israelsending out
their different companiesand strengthening themselves in garrisons
or strongholdspoor Saul remains, with his six hundred men, fearful
and dispirited, under a pomegranate tree; a standing proof of what
God had told Israel should befall them when they sinned against
Himtheir enemies the head, and they the tail. But God never will
leave Himself without a little faithful remnant, be it ever so
small, so despised, or so invisible. Havent you sometimes seen a
tree of which the fruit has been gathered, with just two or three
left on in some part that has been overlooked, or in the very
uppermost bough, where they could not well be reached? Now, God
compares the
18
-
very few of His people, whom He reserves, to this: Two or three
berries in the top of the uppermost bough, four or five in the
outmost fruitful branches thereof. (Isa_17:6). When we look at this
we need to ask, with intense earnestness, Lord, make me one of
those few. Jonathan, bold as a lion, strong in the Lord, and in the
power of His might, says to his armour bearer, Come, and let us go
over to the Philistines garrison, that is on the other side. But he
told not his lather. No, he had learned not to confer with flesh
and blood, when flesh and blood made him a coward in the cause of
his God. When you see plainly what is your duty, however difficult,
go forward. There will be many evil counsellors, who can talk much
of the trials and difficulties, and make other hearts faint like
their own: but, you recollect, the Lord does not like such
soldiers; He would not let them stay in His army, for He well knew
how catching fear is, and what sad work it makes in the camp of
Israel. There is a Counsellor from whose lips you may ever hear,
Fear not. Incline your ear, and come unto Him. We see the children
of this world urging each other forwardovercoming endless
difficultiesand accomplishing immense designswhile, too often, if
Gods children have any great work which they would fain do for Him,
a thousand difficulties, and ten thousand fears are started, and
while they are debating the enemy is gaming ground. Oh, for one
such view of our precious Master as Jonathan had! Did we thus see
Him all difficulties would vanish. (Helen Plumptre.)
Room for services in the church
In the fourteenth chapter we see on the part of Jonathan what
may be described as a disorderly courage. Disorderly courage has
often been crowned with successes, and has therefore presented a
strong temptation to ill-controlled natures. Free lances have
unquestionably done good service in many a man, physical and moral.
At the same time there ought to be a great central authority in all
well-conducted operations. Room should always be left for genius,
and for those sudden impulses of the soul which it is sometimes
impossible to distinguish from inspiration: but taking the rank and
file, and looking upon the Church as a whole, it will he found that
a quiet exercise of discipline and a steady pursuit of paths of
order will answer best in the great issue. In the Church, let us
repeat, room should be found for all sorts of men: for the great
king and the young soldier, for the flashing genius and the slow
moving mind. (J. Parker, D. D.)
2 Saul was staying on the outskirts of Gibeah
under a pomegranate tree in Migron. With him
were about six hundred men,
19
-
BARNES, "Under a pomegranate - Compare 1Sa_22:6; Jdg_4:5. Saul
was at the northern extremity of Gibeah, about an hours march from
Geba, where Jonathan was.
Migron, if the reading is correct, must be a different place
from the Migron of Isa_10:28.
CLARKE, "Under a pomegranate tree - Under Rimmon, which not only
signifies a pomegranate tree, but also a strong rock, in which six
hundred Benjamites took shelter, Jdg_20:45. Probably it was in this
very rock that Saul and his six hundred men now lay hidden.
GILL, "And Saul tarried in the uttermost part of Gibeah,.... Not
daring to go out against the Philistines, but remained in the
furthest part of Gibeah, at the greatest distance from the camp of
the Philistines, in the strongest part of the city, or deeply
entrenched in the outer, part of it in the field:
under a pomegranate tree; where were his headquarters; his tent
or pavilion was erected under a large spreading pomegranate, which
protected him from the heat of the sun: or
under Rimmon; the rock Rimmon; under the shelter of that, and in
the caverns of it; where a like number of Benjaminites he now had
with him formerly hid themselves, Jdg_20:47.
which is in Migron; a part of Gibeah, or rather of the field of
Gibeah, so called; for near it it certainly was; and is also
mentioned along with Michmash, and as lying in the way of the march
of Sennacherib king of Assyria, to Jerusalem, Isa_10:28.
and the people that were with him were about six hundred men;
which is observed to show that no addition was made to his little
army; it was the same it was when he came thither, the people did
not flock to his assistance, being in fear of the army of the
Philistines, which was so powerful; see 1Sa_13:15.
JAMISON, "Saul tarried in the uttermost part of Gibeah
Hebrew,Geba; entrenched, along with Samuel and Ahiah the high
priest, on the top of one of the conical or spherical hills which
abound in the Benjamite territory, and favorable for an encampment,
called Migron (a precipice).
WHEDON, " 2. The uttermost part of Gibeah The outskirts of the
city, or, as
Keil supposes; the extreme northern end.
Migron This place must have been in the immediate vicinity of
Gibeah, but its
exact position is unknown. The Migron of Isaiah 10:28 seems to
have been north
of the Wady es-Suweinit, and, if so, must have been a different
place from this.
20
-
HAWKER, "(2) And Saul tarried in the uttermost part of Gibeah
under a pomegranate tree which is in Migron: and the people that
were with him were about six hundred men; (3) And Ahiah, the son of
Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the
LORD'S priest in Shiloh, wearing an ephod. And the people knew not
that Jonathan was gone.
Though Saul was thus reduced to the lowest state, and his fears
were now visible, in taking shelter under a tree, instead of facing
the enemy, yet we find no humblings of soul. He doth not send for
Samuel, but Ahiah. He will not indeed again invade the priest's
office, but calls for the priest of the Lord, and the Ark: but
alas! there is no saving change made upon him. Though he hath the
Ark of the divine presence with him, yet he finds no strength nor
confidence in the presence of the Lord. Alas! outward services of
worship without inward grace, only tend to keep the heart from God,
and do not lead to God.
PETT, "1 Samuel 14:2-3 a
And Saul abode in the uttermost part of Gibeah under the
pomegranate-tree which is in Migron, and the people who were with
him were about six hundred men, and Ahijah, the son of Ahitub,
Ichabods brother, the son of Phinehas, the son of Eli, the priest
of YHWH in Shiloh, wearing an ephod.
Meanwhile Saul with his men had moved from Geba to a precipice
(migron) on the borders of the land around Gibeah, where there was
a prominent and well known pomegranate tree. With them also was
Ahijah, who was presumably the High Priest (he was wearing the
ephod), having now reached the age at which he could serve.
Ahi-yah could be another name for Ahi-melech, with Yah and
Melech (king) interchangeable, or Ahimelech (1 Samuel 21:1; 1
Samuel 22:9) may have been his brother or son. We are reminded that
he was the son of Ahitub who was Ichabods elder brother, and, as we
know, Ichabod (1 Samuel 4:21) was the son of Phinehas, who was the
son of Eli. Eli had been the priest of YHWH in Shiloh. Thus Ahijah
was of Elis line and was not in YHWHs favour, as the reference to
Ichabod (the glory has departed) emphasises. It is probable that
Ahitub had either died comparatively young, or was for some reason
disqualified from the High Priesthood as a result of some defect,
which would explain why Samuel had had to act as High Priest until
Ahijah came of age. Now, however, Ahijah had taken up his position
(he was wearing the ephod, a special sleeveless jacket worn by the
High Priest - compare 1 Samuel
21
-
2:28 - although the term here probably indicates the wearing of
all the special garments of the High Priest) and was presumably
with Saul in order to provide him with divine guidance. Had Ahitub
still been alive he would have been around Samuels age. The phrase
The priest of YHWH in Shiloh probably refers to Eli. Shiloh has
probably by this time dropped out of the picture as a Sanctuary.
Ahijah is mentioned again in 1 Samuel 14:18.
The mention of Ahijah here is significant, and especially his
connection with Ichabod - the glory has departed (see 1 Samuel
4:21-22). The prophetic wisdom and inspiration of Samuel has been
replaced by the ritualistic activities of an uninspired Priest from
a rejected line. Saul still had enough of his religion in him to
want YHWHs guidance, but he had lost the source of his true contact
with YHWH and was now making do with very much second best. This
comes out all through the passage in his hankering after the Ark of
God (1 Samuel 14:18), in his foolish oath made on his own behalf (1
Samuel 14:24), in the near execution of Jonathan (1 Samuel
14:44-45) because the Priest could get no answer from YHWH, and in
the inability to take advantage of the situation to defeat the
Philistines once and for all (1 Samuel 14:46).
1 Samuel 14:3 b
And the people did not know that Jonathan had gone.
Meanwhile Jonathan was on his way, and no one knew that he had
gone. He had simply slipped away unnoticed. He had not wanted
anyone to prevent him from going.
PULPIT, "1Sa_14:2
Saul tarried in the uttermost part of Gibeah. I.e. the part
nearest Geba. Under, not a, but the pomegranate tree, the well
known tree at Migron. Saul evidently shared to the full in the love
of trees common among the Israelites (see 1Sa_22:6). The Hebrew
word for pomegranate is Rimmon, but there is no doubt that the tree
is here meant, and not the rock Rimmon (Jdg_20:45, Jdg_20:47), so
called probably from a fancied resemblance to the fruit. Migron,
said to mean a cliff was apparently a common name for localities in
this mountainous district, as in Isa_10:28 we read of one lying to
the north of Michmash, whereas this is to the south.
22
-
3 among whom was Ahijah, who was wearing
an ephod. He was a son of Ichabods brother
Ahitub son of Phinehas, the son of Eli, the
Lords priest in Shiloh. No one was aware that
Jonathan had left.
BARNES, "Whether Ahiah or Ahijah is the same person as Ahimelech
the son of Ahitub (see the marginal reference), or whether
Ahimelech was the brother or son of Ahijah, and his successor in
the priesthood, it is impossible to say certainly. Most probably
Ahijah and Ahimilech are variations of the same name; the latter
element in each alone being different, melek (king) being
substituted for the divine name yhh. Compare Eliakim and Jehoiakim
2Ki_23:34, Eliab and Eliel 1Ch_6:27, 1Ch_6:34.
This fragment of a genealogy is a very valuable help to the
chronology. The grandson of Phinehas, the son of Eli, was now High
Priest; and Samuel, who was probably a few years older than Ahitub
the son of Phinehas, was now an old man. All this indicates a
period of about 50 years or upward from the taking of the ark by
the Philistines.
The Lords priest in Shiloh - But as Eli was so emphatically
known and described in 1 Sam. 14, as Gods Priest at Shiloh, and as
there is every reason to believe that Shiloh was no longer the seat
of the ark in Sauls time (see 1 Sam. 22; 1Ch_13:3-5), it is better
to refer these words to Eli, and not to Ahijah, to whom the next
words, wearing an ephod, apply. (See 1Sa_2:28; Jdg_1:1 note.)
CLARKE, "Ahiah, the son of Ahitub - Phinehas, son of Eli the
high priests had two sons, Ahitub and I-chabod; the latter was born
when the ark was taken, and his mother died immediately after.
Ahiah is also called Ahimelech, 1Sa_22:9.
Wearing an ephod - That is, performing the functions of the high
priest. This man does not appear to have been with Saul when he
offered the sacrifices, 1Sa_13:9, etc.
GILL, "And Ahiah the son of Ahitub, Ichabod's brother,....
Ichabod was the
23
-
child that Phinehas's wife bore prematurely on hearing the news
of the ark being taken and of the death of her husband and
father-in-law, which name she gave him on that account, and died;
see 1Sa_4:19, he, it seems, had an elder brother, called Ahitub,
who died young, and this Ahiah was the son of him; for not he, but
Ahitub, was Ichabod's brother:
the son of Phinehas; so Ichabod was:
the son of Eli; so Phinehas was:
the Lord's priest in Shiloh; this refers not to Ahiah for he was
not now priest in Shiloh, which was destroyed: and besides, he was
now in the camp of Saul; but to Eli, who when living exercised the
priest's office in Shiloh:
wearing an ephod; as Ahiah now did; not such as common priests
wore, but the ephod the high priest wore, which had the breastplate
of judgment, the Urim and Thummim, in it, by which inquiry was
made, 1Sa_14:37. The meaning of all this is, that the high priest
is now with Saul, and the ark also, which and the high priest might
be sent for on this occasion, 1Sa_14:18.
and the people knew not that Jonathan was gone; or they would
have gone with him, namely, the military men that were particularly
with him; he and Saul were in two different parts of Gibeah, with
distinct bodies of men; whether the thousand that Jonathan first
had with him all continued is not certain; it seems probable they
did not; it can hardly be thought he should have more with him than
were with Saul; see 1Sa_14:2, though from 1Sa_14:17 they seem now
to have been together.
K&D, "1Sa_14:3
Along with Saul and his six hundred men, there was also Ahiah,
the son of Ahitub, the (elder) brother of Ichabod, the son of
Phinehas, the son of Eli, the priest at Shiloh, and therefore a
great-grandson of Eli, wearing the ephod, i.e., in the high
priest's robes. Ahiah is generally supposed to be the same person
as Ahimelech, the son of Ahitub (1Sa_22:9.), in which case Ahiah
(brother, i.e., friend of Jehovah ,)would be only another form of
the name Ahimelech (i.e., brother or friend of the King, viz.,
Jehovah). This is very probable, although Ahimelech might have been
Ahaiah's brother, who succeeded him in the office of high priest on
account of his having died without sons, since there is an interval
of at least ten years between the events related in this chapter
and those referred to in 1 Samuel 22. Ahimelech was afterwards
slain by Saul along with the priests of Nob (1Sa_22:9.); the only
one who escaped being his son Abiathar, who fled to David and,
according to 1Sa_30:7, was invested with the ephod. It follows,
therefore, that Ahiah (or Ahimelech) must have had a son at least
ten years old at the time of the war referred to here, viz., the
Abiathar mentioned in 1Sa_30:7, and must have been thirty or
thirty-five years old himself, since Saul had reigned at least
twenty-two years, and Abiathar had become high priest a few years
before the death of Saul. These assumptions may be very easily
reconciled with the passage before us. As Eli was ninety-eight
years old when he died, his son Phinehas, who had been killed in
battle a short time before, might have been sixty or sixty-five
years old, and have left a son of forty years of age, namely
Ahitub. Forty years later, therefore, i.e., at the beginning of
Saul's reign, Ahitub's son Ahiah (Ahimelech) might have been about
fifty years old; and at the death of Ahimelech, which took place
ten or twelve years after that, his son Abiathar might have been as
much as thirty years of age, and have succeeded his father in
the
24
-
office of high priest. But Abiathar cannot have been older than
this when his father died, since he was high priest during the
whole of David's forty years' reign, until Solomon deposed him soon
after he ascended the throne (1Ki_2:26.). Compare with this the
remarks on 2Sa_8:17. Jonathan had also refrained from telling the
people anything about his intentions, so that they did not know
that he had gone.
PULPIT, "1Sa_14:3
Ahiah, the son of Ahitub. (See on 1Sa_13:9.) It is interesting
to find the house of Eli recovering at last from its disaster, and
one of its members duly ministering in his office before the king.
It has been debated whether he was the same person as Ahimelech,
mentioned in 1Sa_21:1, etc; the supposition being grounded on the
fact that Ahiah is never spoken of again. But he may have died; and
with regard to the argument drawn from the similarity of the names,
we must notice that names compounded with Ah (or Ach), brother,
were common in Elis family, while compounds with Ab, father, were
most in use among Sauls relatives. Ahiah or Ahijah means Jah is
brother; his father is Ahitub, the brother is good; why should he
not call another son Ahimelech, the brother is king? Jehovahs
priest in Shiloh. This refers to Eli, the regular rule in Hebrew
being that all such statements belong, not to the son, but to the
father. Wearing an ephod. Literally, ephod bearing. The ephod, as
we have seen on 1Sa_2:18, was the usual ministerial garment; but
what is meant here is not an ordinary ephod of linen, but that
described in Le 1Sa_8:7, 1Sa_8:8, wherein was the breastplate, by
which Jehovahs will was made known to his people, until prophecy
took its place. All this, the former part of the verse, must be
regarded as a parenthesis.
WHEDON, " 3. Ahiah Here we meet again with the descendants of
Eli. See
note on
1 Samuel 2:33. It is generally supposed, and quite probable,
that Ahiah is only a
different name for Ahimelech, mentioned 1 Samuel 22:9; still, it
is possible that
Ahimelech may have been his brother, and successor in the office
of high priest.
The presence of the priest with Saul is here mentioned in
anticipation of what is
to be stated in 1 Samuel 14:18-19; 1 Samuel 14:36-37.
ELLICOTT, " (3) Ahiah, the son of Ahitub.The Chronicles,
rehearsing these
facts, show us what a terrible impression the last events in
Elis reign as high
priest had made in Israel. The destruction of Shiloh, the death
of the high priest,
the fall of Phinehas and his brother in battle, the melancholy
circumstances of
the birth of I-chabod, were still fresh in the memory of the
people. Well might
Jonathan be ready to sacrifice himself if he could deal an
effectual blow upon
these hereditary enemies of his country. Of this high priest
Ahiah we never hear
again in these Books of Samuel. He is generally supposed to be
the same as the
high priest Ahimelech, who was subsequently murdered by Doeg, by
the
direction of Saul, with the priests at Nob (1 Samuel 22:9,
&c.). The name Ahiah
signifies brother, or friend of the Eternal; Ahimelech, brother
of the king,
25
-
may be another form of the same name.
Wearing an ephod.The ephod here alluded to is not the ordinary
priestly
vestment of white linen, but that official garment worn alone by
the high priest,
in which was the breast-plate of gems with the mysterious Urim
and Thummim,
by which inquiry used to be made of the Lord.
4 On each side of the pass that Jonathan
intended to cross to reach the Philistine outpost
was a cliff; one was called Bozez and the other
Seneh.
BARNES, "(The southern cliff was called Seneh, or the acacia,
and the same name still applies to the modern valley, dotted by
acacias. The northern cliff was named Bozez or Shining. The valley
runs nearly due east, and the northern cliff is of ruddy and tawny
tint, crowned with gleaming white chalk, and in the full glare of
the sun almost all the day. (Conder.))
CLARKE, "The name of the one was Bozez - Slippery; and the name
of the other Seneh, treading down. - Targum.
GILL, "And between the passages by which Jonathan sought to go
over unto the Philistines' garrison,.... One of which is called the
passage of Michmash, 1Sa_13:23 and was that by which they went from
Gibeah to Michmash; the other, which might be called the passage of
Gibeah, was that by which they went from Michmash to Gibeah, and in
effect was but one; and this was seized by the garrison of the
Philistines, on that part of it which was towards Michmash; so that
there was no way of access to the camp of the Philistines, which
Jonathan therefore proposed to go over to and destroy, but his
difficulties were very great:
there was a sharp rock on the one side, and a sharp rock on the
other
26
-
side; not that there was on each side of the passage or passages
to the right and left a cragged rock, between which men passed as
they went from place to place; for the position of them in the next
verse shows the contrary; but there was "the tooth of a rock" (l),
as it is in the original text; or a promontory or prominence on the
one side towards Michmash, which stood out like a tooth; and
another promontory or prominence on that towards Gibeah; so that
both must be gone over to get to the camp, the only passage being
guarded by the garrison; and indeed it seems to me there was but
one rock, and two precipices at the opposite parts of it, and which
stood between the passages, which precipices must be climbed
over:
and the name of the one was Bozez, and the name of the other
Seneh; which, according to the Targum, the one signifies
"lubrication", being smooth and slippery, and the other "treading",
being more trodden and beaten: but Hillerus (m)derives both from
clay, which seems not so agreeable to a rock; though in another
place (n) he makes the former to have its name from whiteness,
which is the colour of some rocks and clifts; and one should think
the latter rather has its name from bushes, brambles, and thorns,
that might grow upon it.
JAMISON, "between the passages that is, the deep and great
ravine of Suweinit.
Jonathan sought to go over unto the Philistines garrison a
distance of about three miles running between two jagged points;
Hebrew, teeth of the cliff.
there was a sharp rock on the one side, and a sharp rock on the
other side ... Bozez (shining) from the aspect of the chalky
rock.
Seneh (the thorn) probably from a solitary acacia on its top.
They are the only rocks of the kind in this vicinity; and the top
of the crag towards Michmash was occupied as the post of the
Philistines. The two camps were in sight of each other; and it was
up the steep rocky sides of this isolated eminence that Jonathan
and his armorbearer (1Sa_14:6) made their adventurous approach.
This enterprise is one of the most gallant that history or romance
records. The action, viewed in itself, was rash and contrary to all
established rules of military discipline, which do not permit
soldiers to fight or to undertake any enterprise that may involve
important consequences without the order of the generals.
WHEDON, "4. Bozez and Seneh These rocks were in the valley that
lay
between Geba and Michmash. The statements of this verse and the
next are well
explained by Robinson, (Bib. Res., vol. i, p. 441:) In the
valley, just at the left of
where we crossed, are two hills of a conical, or, rather, a
spherical form, having
steep, rocky sides, with small wadies running up behind each, so
as almost to
isolate them. One is on the side towards Jeba, and the other
towards Mukhmas.
These would seem to be the two rocks mentioned in connexion with
Jonathans
adventure: they are not, indeed, so sharp as the language of
Scripture would
seem to imply, but they are the only rocks of the kind in this
vicinity. The
northern one is connected towards the west with an eminence
still more distinctly
isolated.
K&D, "1Sa_14:4-5
27
-
In 1Sa_14:4, 1Sa_14:5, the locality is more minutely described.
Between the passes, through which Jonathan endeavoured to cross
over to go up to the post of the Philistines, there was a sharp
rock on this side, and also one upon the other. One of these was
called Bozez, the other Seneh; one (formed) a pillar (), i.e., a
steep height towards the north opposite to Michmash, the other
towards the south opposite to Geba. The expression between the
passes may be explained from the remark of Robinson quoted above,
viz., that at the point where he passed the Wady Suweinit, side
wadys enter it from the south-west and north-west. These side wadys
supply so many different crossings. Between them, however, on the
north and south walls of the deep valley, were the jagged rocks
Bozez and Seneh, which rose up like pillars to a great height.
These were probably the hills which Robinson saw to the left of the
pass by which he crossed: Two hills of a conical or rather
spherical form, having steep rocky sides, with small wadys running
up behind so as almost to isolate them. One is on the side towards
Jeba, and the other towards Mukhmas (Pal. ii. p. 116).
HAWKER, "Verses 4-6
(4) And between the passages, by which Jonathan sought to go
over unto the
Philistines' garrison, there was a sharp rock on the one side,
and a sharp rock on
the other side: and the name of the one was Bozez, and the name
of the other
Seneh. (5) The forefront of the one was situate northward over
against
Michmash, and the other southward over against Gibeah. (6) And
Jonathan said
to the young man that bare his armour, Come, and let us go over
unto the
garrison of these uncircumcised: it may be that the LORD will
work for us: for
there is no restraint to the LORD to save by many or by few.
This is the first introduction we have, in the sacred history of
Jonathan, the son
of Saul; and a most pleasing one it is. There can be no doubt,
but that his mind
was under gracious influences, from the strong confidence he
expressed in the
sovereignty of the Lord. He knew enough of Jehovah, and that in
a covenant way
it appears, from the line he draws between Israel and the
uncircumcised
Philistines, to know that few or many, are of no avail with him.
Reader! what a
lesson is this, to you and me? Had Jonathan such confidence in
God, and shall
our faith be less? I beg the Reader to remark with me, the
grounds of this well
formed faith of Jonathan's, namely, the divine glory. He had
heard, no doubt, of
the Lord's former interferences, in Israel's distresses. Now,
saith Jonathan, this
is the time for God to work. The glory must be wholly his, if he
save us. Oh!
Reader! may the Holy Ghost give you and me to profit from this
view of faith, in
one who never possessed the advantages for the exercise of it,
which you and I
do. We have seen Jesus, the Author and Finisher of our faith,
accomplishing
redemption: and his promise, like himself, is unchangeable. He
saith; If we have
faith as a grain of mustard seed, we might say to the sycamore
tree, Be thou
28
-
plucked up by the root, and it should obey you. Luke 17:6. Lord
I would say,
increase our faith!
BENSON, "1 Samuel 14:4. Between the passages Two passages, both
which
Jonathan must cross, to go to the Philistines, and between which
the following
rocks lay; but the words may be rendered, in the middle of the
passage; the
plural number being put for the singular. There was a sharp rock
Which is
not to be understood, as if in this passage one rock was on the
right hand, and
the other on the left; for so he might have gone between both,
and there was no
need of climbing up to them. But the meaning is, that the tooth
(or prominence)
of one rock (as it is in the Hebrew) was on the one side; that
is, northward,
looking toward Michmash, (the garrison of the Philistines,) and
the tooth of the
other rock was on the other side; that is, southward, looking
toward Gibeah,
(where Sauls camp lay,) and Jonathan was forced to climb over
these two rocks,
because the common ways from one town to the other were
obstructed.
PETT, "1 Samuel 14:4-5
And between the passes, by which Jonathan sought to go over to
the Philistines
garrison, there was a rocky crag on the one side, and a rocky
crag on the other
side, and the name of the one was Bozez, and the name of the
other Seneh. The
one crag rose up on the north in front of Michmash, and the
other on the south
in front of Geba.
The actual scenery of the road that Jonathan took to reach the
Philistines is
described. It presents us with a picture of mountain grandeur.
As he proceeded
along the mountain passes with his companion he saw a rocky crag
on each side
rising up like a tooth. One was called Bozez which means
shining. This was
because the sun shone directly on it causing its white chalk to
blaze with light.
The other was named Seneh which means acacia, probably because
of its acacia
trees, which are still to be found in the associated valley.
PULPIT, "1Sa_14:4-5
In 1Sa_14:4, 1Sa_14:5, the locality is more minutely described.
Between the passes, through which Jonathan endeavoured to cross
over to go up to the post of the Philistines, there was a sharp
rock on this side, and also one upon the other. One of these was
called Bozez, the other Seneh; one (formed) a pillar (), i.e., a
steep height towards the north opposite to Michmash, the other
towards the south opposite to Geba. The expression between the
passes may be explained from the remark of Robinson quoted above,
viz., that at the point where he passed the Wady Suweinit, side
wadys enter it from the south-west and north-west. These side wadys
supply so many different crossings. Between them, however, on the
north and south walls of the deep valley, were the jagged rocks
Bozez and Seneh, which rose up like pillars to a great height.
These were probably the hills which Robinson saw to the left of the
pass by which he crossed: Two hills of a conical or rather
spherical form,
29
-
having steep rocky sides, with small wadys running up behind so
as almost to isolate them. One is on the side towards Jeba, and the
other towards Mukhmas (Pal. ii. p. 116).
5 One cliff stood to the north toward Mikmash,
the other to the south toward Geba.
GILL, "The forefront of the one was situate northward, over
against Michmash,.... The northern precipice of this rock was
towards Michmash, where the Philistines lay encamped, and where was
the passage of Michmash the garrison went into and possessed:
and the other southward, over against Gibeah; the southern
precipice faced Gibeah, and both precipices were to be got over
before he could get to the garrison, these lying between the two
passages; the one at one end, called the passage of Michmash, the
other at the other, which might be called the passage of
Gibeah.
PULPIT, "1Sa_14:5
Was situate, etc. The word thus translated is that rendered
pillar in 1Sa_2:8, and the verse should possibly be translated,
"And the one tooth (or crag) was a rocky mass on the north over
against Michmash, and the other was on the south over against Geba"
(not Gibeah, as the A.V.; see 1Sa_13:16). But the word is omitted
in the versions, and may be an interpolation.
6 Jonathan said to his young armor-bearer,
Come, lets go over to the outpost of those
uncircumcised men. Perhaps the Lord will act in
30
-
our behalf. Nothing can hinder the Lord from
saving, whether by many or by few.
BARNES, "It is remarkable that the epithet uncircumcised, used
as a term of reproach, is confined almost exclusively to the
Philistines. (Compare 1Sa_17:26, 1Sa_17:36; Jdg_14:3; Jdg_15:18,
etc.) This is probably an indication of the long oppression of the
Israelites by the Philistines and of their frequent wars.
CLARKE, "Let us go over - Moved, doubtless, by a Divine
impulse.
There is no restraint to the Lord - This is a fine sentiment;
and where there is a promise of defense and support, the weakest,
in the face of the strongest enemy, may rely on it with the utmost
confidence.
GILL, "And Jonathan said to the young man that bare his
armour,.... A second time, as Abarbinel thinks; the young man
giving no answer to him the first time, perhaps through fear, he
repeats it, and enlarges upon it for his encouragement:
come, and let us go over unto the garrison of these
uncircumcised; as these Philistines were, whereas several of the
other nations, though Heathen, were circumcised; as the Edomites,
Arabians, and others; and this Jonathan observes to the young man,
in hope that they being such the Lord would deliver them into their
hand:
it may be that the Lord will work for us; a sign, as the Targum,
a miracle, as indeed he did; and of which Jonathan was persuaded in
his own mind, though he did not choose to express himself in a
confident way; not knowing in what manner, and whether at this time
the Lord would appear, and work salvation and deliverance; and yet
had a strong impulse upon his mind it would be wrought, and
therefore was encouraged to try this expedient:
for there is no restraint to the Lord to save by many or by few;
he is not limited to numbers, and can easily work salvation by a
few as by many. It is no difficult thing to him to save by few, nor
can anything hinder him, let the difficulties be what they will,
when he has determined to deliver his people.
JAMISON, "it may be that the Lord will work for us This
expression did not imply a doubt; it signified simply that the
object he aimed at was not in his own power - but it depended upon
God - and that he expected success neither from his o