1 Samuel 14:41

o answer, 1Sam 14:36 , 1Sam 14:37 . Attributes this to some sin committed by some unknown person: makes inquiry by lot; and finds that Jonathan had tasted the honey, on which he purposes to put him to death, 1Sam 14:38-44 . The people interpose, and rescue Jonathan, 1Sam 14:45 . Saul fights against the Moabites, Ammonites, and Amalekites, 1Sam 14:46-48 . An account of the family of Saul, 1Sam 14:49-52 . Verse 1 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. Verse 2 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. Verse 3 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, 1Sam 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, 1Sam 13:9 , etc. Verse 4 The name of the one was Bozez - Slippery; and the name of the other Seneh, treading down. - Targum. Verse 6 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. Verse 7 Behold, I am with thee - I shall accompany thee whithersoever thou goest, and share all thy dangers. Verse 9 If they say thus unto us - Jonathan had no doubt asked this as a sign from God; exactly as Eliezer the servant of Abraham did, Gen 24:12 . Verse 12 Come up to us, and we will show you a thing - This was the favorable sign which Jonathan had requested. The Philistines seem to have meant, Come, and we will show you how well fortified we are, and how able to quell all the attacks of your countrymen. Verse 13 Jonathan climbed up - It seems he had a part of the rock still to get over. When he got over he began to slay the guards, which were about twenty in number, these were of a sort of outpost or advanced guard to the garrison. Slew after him - Jonathan knocked them down, and the armor-bearer despatched them. This seems to be the meaning. Verse 14 A half acre of land - The ancients measured land by the quantum which a yoke of oxen could plough in a day. The original is obscure, and is variously understood. It is probably a proverbial expression for a very small space. Verse 15 There was trembling in the host - They were terrified and panic-struck; the people in general round about, those in the garrison, the spoilers, and the whole country, were struck with terror; the commotion was universal and most extraordinary. The trembling of the earth is probably not to be taken literally, but as a metaphor for a great commotion in the country, though God might have interposed in an extraordinary manner, and produced a real earthquake; but their being panic-struck was sufficient to produce all the requisite confusion and dismay. Verse 16 The watchmen of Saul - Those who were sent out as scouts to observe the motions of the army. Melted away - There was no order in the Philistine camp, and the people were dispersing in all directions. The Vulgate has, Et ecce multitudo prostrata, "And behold the multitude were prostrate;" many lay dead upon the field, partly by the sword of Jonathan and his armor-bearer, and partly by the swords of each other, 1Sam 14:20 . Verse 17 Number now - Saul perceived that the Philistines were routed, but could not tell by what means; supposing that it must be by some of his own troops, he called a muster to see who and how many were absent. Verse 18 Bring hither the ark of God - He wished to inquire what use he should make of the present favorable circumstances, and to proceed in the business as God should direct. Verse 19 While Saul talked unto the priest - Before he had made an end of consulting him, the increasing noise of the panic-struck Philistines called his attention; and finding there was no time to lose, he immediately collected his men and fell on them. Verse 21 The Hebrews that were with the Philistines - We may understand such as they held in bondage, or who were their servants. Instead of Hebrews the Septuagint read, οἱ δουλοι, the slaves; from which it is evident that, instead of עברים Ibrim, Hebrews, they found in their text עבדים abadim, servants. But this reading is not countenanced by any other version, nor by any MS. yet discovered. Verse 22 The men - which had hid themselves - See 1Sam 13:6 . The Vulgate and the Septuagint add here, And there were with Saul about ten thousand men; but this is supported by no other authority. Verse 24 Saul had adjured the people - He was afraid, if they waited to refresh themselves, the Philistines would escape out of their hands, and therefore he made the taking any food till sunset a capital crime. This was the very means of defeating his own intention; for as the people were exhausted for want of food, they could not continue the pursuit of their enemies: had it not been for this foolish adjuration, there had been a greater slaughter of the Philistines, 1Sam 14:30 . Verse 25 There was honey upon the ground - There were many wild bees in that country, and Judea is expressly said to be a land flowing with milk and honey. Verse 26 The honey dropped - It seems to have dropped from the trees on the ground. Honey dews, as they are called, are not uncommon in most countries; and this appears to have been something of this kind. I have seen honey in considerable quantity on the trees and long grass in the fields, and have often eaten of it. Verse 27 His eyes were enlightened - Hunger and fatigue affect and dim the sight; on taking food, this affection is immediately removed. This most people know to be a fact. Verse 31 They smote the Philistines - from Mishmash to Aijalon - The distance Calmet states to be three or four leagues. Verse 32 The people did eat them with the blood - They were faint through hunger, and did not take time to bleed the cattle on which they fed. This was another bad effect of Saul's rash adjuration. Verse 33 Roll a great stone unto me - Probably this means that they should set up an altar to the Lord, on which the animals might be properly slain, and the blood poured out upon the earth; and a large stone was erected for an altar. Verse 35 Saul built an altar - And this we are informed was the first he had built; Samuel, as prophet had hitherto erected the altars, and Saul thought he had sufficient authority to erect one himself without the prophet, as he once offered sacrifice without him. Verse 36 Then said the priest - It is evident that Ahiah doubted the propriety of pursuing the Philistines that night; and as a reverse of fortune might be ruinous after such a victory, he wished to have specific directions from the Lord. Verse 37 He answered him not that day - Why was this answer delayed? Surely Jonathan's eating the honey was no sin. This could not have excited God's displeasure. And yet the lot found out Jonathan! But did this argue that he had incurred guilt in the sight of God? I answer: It did not; for Jonathan was delivered, by the authority of the people, from his father's rash curse; no propitiation is offered for his supposed transgression to induce God to pardon it; nor do we find any displeasure of God manifested on the occasion. See below. Verse 41 Lord God of Israel, Give a perfect lot - Both the Vulgate and Septuagint add much to this verse: And Saul said to the Lord God of Israel, Lord God of Israel, give judgment. Why is it that thou hast not answered thy servant to-day? If the iniquity be in me, or Jonathan my son, make it manifest. Or if this iniquity be in thy people, give sanctification. Verse 42 And Jonathan was taken - The object of the inquiry most evidently was, "Who has gone contrary to the king's adjuration today?" The answer to that must be Jonathan. But was this a proof of the Divine displeasure against the man? By no means: the holy oracle told the truth, but neither that oracle nor the God who gave it fixed any blame upon Jonathan, and his own conscience acquits him. He seeks not pardon from God, because he is conscious he had not transgressed. But why did not God answer the priest that day? Because he did not think it proper to send the people by night in pursuit of the vanquished Philistines. Saul's motive was perfectly vindictive: Let us go down after the Philistines by night, and spoil them unto the morning light, and let us not leave a man of them; that is, Let us burn, waste, destroy, and slay all before us! Was it right to indulge a disposition of this kind, which would have led to the destruction of many innocent country people, and of many Israelites who resided among the Philistines? Besides, was there not a most manifest reason in the people why God could not be among them? Multitudes of them were defiled in a very solemn manner; they had eaten the flesh with the blood; and however sacrifices might be offered to atone for this transgression of the law, they must continue unclean till the evening. Here were reasons enough why God would not go on with the people for that night. Verse 44 And Saul answered - thou shalt surely die, Jonathan - To save thy rash oath! So must John Baptist's head be taken off at the desire of an impure woman, because a Herod had sworn to give her whatever she might request! Unfeeling brute! However, the king was Judge. But what said the people, who were the Jury? Verse 45 And the people said - "Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid! As the Lord liveth, there shall not one hair of his head fall to the ground." Here was a righteous and impartial jury, who brought in a verdict according to the evidence: No man should die but for a breach of the law of God; but Jonathan hath not broken any law of God; therefore Jonathan should not die. And because he should not, therefore he shall not. He hath wrought with God this day - God has been commander-in-chief; Jonathan has acted under his directions. So the people rescued Jonathan - And God testified no displeasure; and perhaps he permitted all this that he might correct Saul's propensity to rashness and precipitancy. Verse 47 So Saul took the kingdom - The Targum appears to give the meaning of this expression: "Saul prospered in his government over Israel." And the proofs of his prosperity are immediately subjoined. Fought against all his enemies - Of the wars which are mentioned here we have no particulars; they must have endured a long time, and have been, at least in general, successful. Verse 48 Smote the Amalekites - This war is mentioned in the following chapter. Verse 49 Now the sons of Saul - We do not find Ishbosheth here. Calmet says it was "because he was too young, and did not go with him to the war, for he mentions only those who were with him." Why then mention his daughters and his wife? Did they go with him to the war? Verse 52 When Saul saw any strong man - This was very politic. He thus continued to recruit his army with strong and effective men. Introduction Samuel sends Saul to destroy the Amalekites, and all their substance, 1Sam 15:1-3 . Saul collects an immense army and comes against their city, 1Sam 15:4 , 1Sam 15:5 . He desires the Kenites to remove from among the Amalekites, 1Sam 15:6 . He smites the Amalekites, and takes their king, Agag, prisoner, and saves the best of the spoil, 1Sam 15:7-9 . The Lord is displeased, and sends Samuel to reprove him, 1Sam 15:10 , 1Sam 15:11 . The conversation between Samuel and Saul, in which the latter endeavors to justify his conduct, 1Sam 15:12-23 . He is convinced that he has done wrong, and asks pardon, 1Sam 15:24-31 . Samuel causes Agag to be slain; for which he assigns the reasons, 1Sam 15:32-35 . Verse 1 The Lord sent me to anoint thee - This gave him a right to say what immediately follows. Verse 2

; Jonathan Rescued. ( b. c. 1067.) 36 And Saul said, Let us go down after the Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. Then said the priest, Let us draw near hither unto God. 37 And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel? But he answered him not that day. 38 And Saul said, Draw ye near hither, all the chief of the people: and know and see wherein this sin hath been this day. 39 For, as the Lord liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But there was not a man among all the people that answered him. 40 Then said he unto all Israel, Be ye on one side, and I and Jonathan my son will be on the other side. And the people said unto Saul, Do what seemeth good unto thee. 41 Therefore Saul said unto the Lord God of Israel, Give a perfect lot. And Saul and Jonathan were taken: but the people escaped. 42 And Saul said, Cast lots between me and Jonathan my son. And Jonathan was taken. 43 Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I did but taste a little honey with the end of the rod that was in mine hand, and, lo, I must die. 44 And Saul answered, God do so and more also: for thou shalt surely die, Jonathan. 45 And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid: as the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day. So the people rescued Jonathan, that he died not. 46 Then Saul went up from following the Philistines: and the Philistines went to their own place. Here is, I. Saul's boasting against the Philistines. He proposed, as soon as his soldiers had got their suppers, to pursue them all night, and not leave a man of them, v. 36 . Here he showed much zeal, but little discretion; for his army, thus fatigued, could as ill spare a night's sleep as a meal's meat. But it is common for rash and foolish men to consider nobody but themselves, and, so that they might but have their humour, not to care what hardships they put upon those that are under them. However, the people were so obsequious to their king that they would by no means oppose the motion, but resolved to make the best of it, and, if he will go on, they will follow him: Do whatsoever seemeth good to thee. Only the priest thought it convenient to go on with the devotions that were broken off abruptly ( v. 19 ), and to consult the oracle: Let us draw near hither unto God. Princes and great men have need of such about them as will thus be their remembrancers, wherever they go, to take God along with them. And, when the priest proposed it, Saul could not for shame reject the proposal, but asked counsel of God ( v. 37 ): " Shall I go down after the Philistines? And shall I speed?" II. His falling foul on his son Jonathan: and the rest of this paragraph is wholly concerning him: for, while he is prosecuted, the Philistines make their escape. We know not what mischief may ensue upon on rash resolve. 1. God, by giving an intimation of his displeasure, put Saul upon searching for an accursed thing. When, by the priest, he consulted the oracle, God answered him not, v. 37 . Note, When God denies our prayers it concerns us to enquire what the sin is that has provoked him to do so. Let us see where the sin is, v. 38 . For God's ear is not heavy that it cannot hear, but it is sin that separates between us and him. If God turns away our prayer, we have reason to suspect it is for some iniquity regarding our hearts, which we are concerned to find out, that we may put it away, may mortify it, and put it to death. Saul swears by his Maker that whoever was the Achan that troubled the camp, by eating the forbidden fruit, should certainly die, though it were Jonathan himself, that is, though ever so dear to himself and the people, little thinking that Jonathan was the man ( v. 39 ): He shall surely die, the curse shall be executed upon him. But none of the people answered him, that is, none of those who knew Jonathan had broken the order would inform against him. 2. Jonathan was discovered by lot to be the offender. Saul would have lots cast between himself and Jonathan on the one side, and the people on the other, perhaps because he was as confident of Jonathan's innocency in this matter as of his own, v. 40 . The people, seeing him in a heat, durst not gainsay any thing he proposed, but acquiesced: Do as seemeth good unto thee. Before he cast lots, he prayed that God would give a perfect lot ( v. 41 ), that is, make a full discovery of this matter, or, as it is in the margin, that he would show the innocent. This was with an air of impartial justice. Judges should desire that truth may come out, whoever may suffer by it. Lots should be cast with prayer, because they are a solemn appeal to Providence, and by them we beg of God to direct and determine us ( Acts i. 24 ), for which reason some have condemned games that depend purely upon lot or chance as making too bold with a sacred thing. Jonathan at length was taken ( v. 42 ), Providence designing hereby to countenance and support a lawful authority, and to put an honour upon the administration of public justice in general, reserving another way to bring off one that had done nothing worthy of death. 3. Jonathan ingenuously confesses the fact, and Saul, with an angry curse, passes sentence upon him. Jonathan denies not the truth, nor goes about to conceal it, only he thinks it hard that he must die for it, v. 43 . He might very fairly have pleaded his invincible ignorance of the law, or have insisted upon his merit, but he submitted to the necessity with a great and generous mind: "God's and my father's will be done:" thus he showed as much valour in receiving the messengers of death himself as in sending them among the Philistines. It is as brave to yield in some cases as it is in other cases to fight. Saul is not mollified by his filial submission nor the hardness of his case; but as one that affected to be thought firm to his word, and much more to his oath; even when it bound him hardest, with another imprecation he gives judgment upon Jonathan ( v. 44 ): " God do so and more also to me if I do not execute the law upon thee, for thou shalt surely die, Jonathan. " (1.) He passed this sentence too hastily, without consulting the oracle. Jonathan had a very good plea in arrest of the judgment. What he had done was not malum in se — bad in itself; and, as for the prohibition of it, he was ignorant of that, so that he could not be charged with rebellion or disobedience. (2.) He did it in fury. Had Jonathan been worthy to die, yet it would have become a judge, much more a father, to pass sentence with tenderness and compassion, and not with such an air of triumph, like a man perfectly divested of all humanity and natural affection. Justice is debased when it is administered with wrath and bitterness. (3.) He backed it with a curse upon himself if he did not see the sentence executed; and this curse did return upon his own head. Jonathan escaped, but God did so to Saul, and more also; for he was rejected of God and made anathema. Let none upon any occasion dare to use such imprecations as these, lest God say Amen to them, and make their own tongues to fall upon them, Ps. lxiv. 8 . This stone will return upon him that rolleth it. Yet we have reason to think that Saul's bowels yearned toward Jonathan, so that he really punished himself, and very justly, when he seemed so severe upon Jonathan. God made him feel the smart of his own rash edict, which might make him fear being again guilty of the like. By all these vexatious accidents God did likewise correct him for his presumption in offering sacrifice without Samuel. An expedition so ill begun could not end without some rebukes. 4. The people rescued Jonathan out of his father's hands, v. 45 . Hitherto they had expressed themselves very observant of Saul. What seemed good to him they acquiesced in, v. 36 , 40 . But, when Jonathan is in danger, Saul's word is no longer a law to them, but with the utmost zeal they oppose the execution of his sentence: " Shall Jonathan die —that blessing, that darling, of his country? Shall that life be sacrificed to a punctilio of law and honour which was so bravely exposed for the public service, and to which we owe our lives and triumphs? No, we will never stand by and see him thus treated whom God delights to honour." It is good to see Israelites zealous for the protection of those whom God has made instruments of public good. Saul had sworn that Jonathan should die, but they oppose their oath to his, and swear he shall not die: " As the Lord liveth there shall not only not his head, but not a hair of his head fall to the ground; " they did not rescue him by violence, but by reason and resolution; and Josephus says they made their prayer to God that he might be loosed from the curse. They pleaded for him that he has wrought with God this day; that is, "he has owned God's cause, and God has owned his endeavours, and therefore his life is too precious to be thrown away upon a nicety." We may suppose Saul had not so perfectly forgotten the relation of a father but that he was willing enough to have Jonathan rescued, and well pleased to have that done which yet he would not do himself: and he that knows the heart of a father knows not how to blame him. 5. The design against the Philistines is quashed by this incident ( v. 46 ): Saul went up from following them, and so an opportunity was lost of completing the victory. When Israel's shields are clashing with one another the public safety and service suffer by it. The Amalekites Destroyed. (

Perfect lot - Or, declare the perfect, or guiltless person. That is, O Lord, so guide the lot, that it may discover who is guilty in his matter, and who innocent. Escaped - They were pronounced guiltless.