There was a trembling in the camp, in the field, and among all the people; the garrison, and the raiders, also trembled; and the earth quaked, so there was an exceedingly great trembling. The watchmen of Saul in Gibeah of Benjamin looked; and behold, the multitude melted away and scattered. Then Saul said to the people who were with him, “Count now, and see who is missing from us.” When they had counted, behold, Jonathan and his armor bearer were not there.
Saul said to Ahijah, “Bring God’s ark here.” For God’s ark was with the children of Israel at that time. While Saul talked to the priest, the tumult that was in the camp of the Philistines went on and increased; and Saul said to the priest, “Withdraw your hand!”
Geneva Bible translators 1599 · Public Domain On vv15, 19 In that the insensible creatures tremble for fear of…
In that the insensible creatures tremble for fear of God’s judgment, it declareth how terrible his vengeance shall be against his enemies.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–19 1Sa 14:15 And there was trembling in the host,…
1Sa 14:15 And there was trembling in the host, in the field, and among all the people: the garrison, and the spoilers, they also trembled, and the earth quaked: so it was a very great trembling.
Ver. 15. And there was trembling in the host.] The Lord smote them with a panic terror; and hence they fell so fast before Jonathan and his armour bearer: hence also they fell so foul one upon another, and fled so fast before the host of Israel. The like befell the Germans in their war against the Hussites of Bohemia: and the Spaniards at Zutphen in the low countries, A.D. 1586, when and where the Earl of Leicester, General of the English forces, took the fort by the valour of Edward Stanley; who catching hold on a Spaniard’s pike, wherewith he charged him, held it so fast, that by the same he was drawn up into the sconce: wherewith the Spaniards being terrified, as the Philistines were here at the sight of Jonathan, fearfully withdrew themselves, &c. {a}
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And the earth quaked.] This added much to their amazement.
So it was a very great trembling.] Heb., A trembling of God: that is, of God’s own sending. Himself was a terror to them; an evil that Jeremiah so much deprecated, {Jer 17:17} as the greatest of all other.
{a} Camden’s Elisab., fol. 205.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15–19 Trembling; a great consternation; partly from this unexpected and…
Trembling; a great consternation; partly from this unexpected and prodigious slaughter, which made them suspect there was more than man in the case, and that the Lord (of whose infinite power they had had former experience) was come forth to fight against them; and partly from the Lord, who took away their spirits and strength, and struck them with fear and amazement.
In the field, i.e. in the whole host, which as there in the field.
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Among all the people, i.e. among all the rest of their forces, as well those in the garrison (as it is here explained in the following words) at Michmash, as the spoilers, mentioned 1Sa 13:17; the report of this prodigy, and with it the terror of God, speedily passing from one to another.
The earth quaked; either,
1. Metaphorically and hyperbolically, the whole land, i.e. the inhabitants of the land, to wit, of the Philistines, trembled. Or rather,
2. Properly, God sent an earthquake among them, which probably overthrew their tents and chariots, and destroyed many of their persons, and scattered the whole host, making them to flee away for their lives.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v16 We have here the prosecution and improvement of the…
We have here the prosecution and improvement of the wonderful advantages which Jonathan and his armour-bearer gained against the Philistines.
I. The Philistines were, by the power of God, set against one another. They melted away like snow before the sun, and went on beating down one another (Sa1 14:16), for (Sa1 14:20) every man's sword was against his fellow. When they fled for fear, instead of turning back upon those that chased them, they reckoned those only their enemies that stood in their way, and treated them accordingly. The Philistines were very secure, because all the swords and spears were in their hands. Israel had none except what Saul and Jonathan had. But now God showed them the folly of that confidence, by making their own swords and spears the instruments of their own destruction, and more fatal in their own hands than if they had been in the hands of Israel. See the like done, Jdg 7:22; Ch2 20:23.
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II. The Israelites were hereby animated against them.
1. Notice was soon taken of it by the watchmen of Saul, those that stood sentinel at Gibeah, Sa1 14:16. They were aware that the host of the enemy was in great confusion, and that a great slaughter was made among them, and yet, upon search, they found none of their own forces absent, but only Jonathan and his servant (Sa1 14:17), which no doubt greatly animated them, and assured them that it could be no other than the Lord's doing, when there was no more of man's doing than what those two could do against a great host.
2. Saul began to enquire of God, but soon desisted. His spirit had not come down so far as to allow him to consult Samuel, though, it is probable, he was near him; for we read (Sa1 13:15) that he had come to Gibeah of Benjamin; but he called for the ark (Sa1 14:18), desiring to know whether it would be safe for him to attack the Philistines, upon the disorder they perceived them to be in. Many will consult God about their safety that would never consult him about their duty. But, perceiving by his scouts that the noise in the enemy's camp increased, he commanded the priest that officiated to break off abruptly: "Withdraw thy hand (Sa1 14:19), consult no more, wait no longer for an answer." He was very unwise indeed if (as some think) he forbade him to lift up his hands in prayer; for when Joshua was actually engaged with Amalek Moses continued still to lift up his hands. It is rather a prohibition to his enquiring of the Lord, either, (1.) Because now he thought he did not need an answer, the case was plain enough. And yet the more evident it was that God did all the more reason he had to enquire whether he would give him leave to do any thing. Or, (2.) Because now he would not stay for it; he was in such haste to fight a falling enemy that he would not stay to make and end of his devotions, nor hear what answer God would give him. A little thing will divert a vain and carnal mind from religious exercises. He that believeth will not make haste, such haste as this, nor reckon any business so urgent as not to allow time to take God along with him.
3. He, and all the little force he had, made a vigorous attack upon the enemy; and all the people were cried together (so the word is, Sa1 14:20), for want of the silver trumpets wherewith God appointed them to sound an alarm in the day of battle, Num 10:9. They summoned them together by shouting, and their number was not so great but that they might soon be got together. And now they seem bold and brave when the work is done to their hands. Our Lord Jesus had conquered our spiritual enemies, routed and dispersed them, so that we are cowards indeed if we will not stand to our arms when it is only to pursue the victory and to divide the spoil.
4. Every Hebrew, even those from whom one would least have expected it, now turned his hand against the Philistines. (1.) Those that had deserted and gone over to the enemy, and were among them, now fought against them, Sa1 14:21. Some think, they were such as had been taken prisoners by them, and now they were goads in their sides. It rather seems that they went in to them voluntarily, but, now that they saw them falling, recovered the hearts of Israelites, and did valiantly for their country. (2.) Those that had fled their colours, and hid themselves in the mountains, returned to their posts, and joined in with the pursuers (Sa1 14:22), hoping by their great zeal and officiousness, now that the danger was over and the victory sure, to atone for their former cowardice. It was not much to their praise to appear now, but it would have been more their reproach if they had not appeared. Those that are remiss and faint-hearted indeed that will not act in the cause of God when they see it victorious, as well as righteous. Thus all hands were at work against the Philistines, and every Israelite slew as many as he could, without sword or spear; yet it is said (Sa1 14:23), it was the Lord that saved Israel that day. He did it by them, for without him they could do nothing. Salvation is of the Lord.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv15–19 And there was trembling in the host in the…
And there was trembling in the host in the field,.... Belonging to Michmash, where the army lay encamped:
and among all the people; the inhabitants of Michmash, or that attended the army, and furnished them with provisions, trafficking with them; the common people, as distinguished from the soldiers:
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the garrison; those that were in it, who did not sally out, but perceiving a great slaughter made of their outer scouts, were seized with a panic:
and the spoilers they also trembled; who had been about the country, ravaging and plundering it, and were returned with their booty; see Sa1 13:17.
and the earth quaked; the inhabitants of it thereabout, or the earth itself literally; a real earthquake was caused at the same time, which increased the terror:
so that it was a very great trembling; both with respect to the numbers that were affected with it throughout the camp and garrison, and the causes of it; the terrible apprehension they had of a large army just ready to rush upon them; the earth quaking and opening in various places, threatening to swallow them up; and perhaps suspicions of treachery among themselves, they consisting of various nations, and some among them Hebrews; hence they fell upon and slew one another, Sa1 14:20, or "a trembling of God" (u); either in the same sense to which we translate it, as cedars of God, flame of God, &c. that is, large and great ones; or which came from God; it was he that sent this trembling among them, struck their minds with fear and dread, so that they were in the utmost consternation, and knew not what to do, nor which way to take, and had no heart to oppose the enemy, and defend themselves.
(u) "in trepidationem Dei", Montanus, Drusius, Vatablus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv15, 19 Field - That is, in the whole host which…
Field - That is, in the whole host which was in the field. All - That is, among all the rest of their forces, as well as those in the garrison at Michmash, as the spoilers, mentioned chap. xiii, 17, the report of this prodigy, and with it the terror of God speedily passing from one to another. Trembling - The Hebrew is, a trembling of God, signifying not only a very great trembling, but such as was supernatural, and came immediately from the hand of God. He that made the heart knows how to make it tremble. To complete their confusion, even the earth quaked; it shook under them, and made them fear it was just going to swallow them up. Those who will not fear the eternal God, he can make afraid of a shadow.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15–19 Verse 15. There was trembling in the host] They…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv16, 18 1Sa 14:16-17. Behold the multitude melted away — Were…
1Sa 14:16-17. Behold the multitude melted away — Were discomfited and scattered; so that fewer and fewer were seen in a company together. They went on beating down one another — Not being able in this confusion to distinguish their friends from their enemies. Then said Saul, Number now, &c. — Saul, upon the report of the watchmen concerning the seeming confusion in the army of the Philistines, concluded that some of his people had gone out unknown, and attacked them. He therefore ordered them to be numbered, to see who were missing.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15, 16, 18, 19 The earth quaked - This naturally increased the panic…
The earth quaked - This naturally increased the panic to the utmost. Compare 1Sa 7:10; Jos 10:11; Psa 114:4.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15–19 Miracle. Hebrew charada, "consternation or trembling," a panic fear,…
Miracle. Hebrew charada, "consternation or trembling," a panic fear, as the Philistines imagined that all the army of Israel had got into the camp. "In the terrors sent by demons, (or superior beings) even the sons of the gods flee away." (Pindar. Nem.) The earth quaked (Calmet) to increase the enemies’ apprehensions, so that those who had gone out to plunder, hearing of the disaster, which report had greatly magnified, and all the people feeling this unusual and alarming motion of the earth, perceiving that God was fighting against them, and trembled. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv16–19 the watchmen of Saul . . . looked--The wild…
the watchmen of Saul . . . looked--The wild disorder in the enemies' camp was described and the noise of dismay heard on the heights of Gibeah.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15, 16, 18, 19 15. Trembling — Fear, consternation, and horror.
15. Trembling — Fear, consternation, and horror.
The earth quaked — Because of the vast multitude rushing to and fro, and beating one another down. Perhaps, also, an earthquake.
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A very great trembling — Rather, as the margin, a trembling of God; a supernatural terror infused by God into the hearts of the Philistines.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–19 15. in the host, in the field] In the…
15. in the host, in the field] In the camp in the field, the main army as distinguished from the outpost which Jonathan had attacked.
the earth quaked] Perhaps this only describes the tumult and confusion of the Philistine host (cp. 1Sa_4:5), but possibly an earthquake augmented the general panic, as at the Exodus (Psa_77:18). Cp. the storm at Ebenezer (ch. 1Sa_7:10).
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so it was a very great trembling] Lit. “And it became a trembling of God,” i.e. a supernatural panic inspired by God. Cp. 2Ki_7:6.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15–19 (15) And there was trembling in the host.—The rest…
(15) And there was trembling in the host.—The rest of the outpost garrison, panic-stricken, escaped to the other camp of the main body of the host, spreading dismay as they fled.
And the earth quaked . . .—To add to the dire confusion, an earthquake was felt, which completed the discomfiture of the Philistines; they perceived that some Divine power was fighting against them, and all the stories of the unseen Helper of the Hebrews would flash across their minds. Some would explain the earthquake as a poetical description of the extreme terror and confusion which prevailed far and near, but the literal meaning is far the best. The Eternal fought for Jonathan and Israel that day, and the powers of nature were summoned to the young hero’s aid, as they had been before, when Pharaoh pursued the people at the Red Sea (Exo_14:26-27), as when Joshua fought the Canaanites at Beth-horon (Jos_10:11), and as when Barak smote Sisera at Kishon (Jdg_5:21).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15, 16, 17, 19 Trembling. Ie. "terror," "fright." In the host. Hebrew, "in…
Trembling. Ie. "terror," "fright." In the host. Hebrew, "in the camp," i.e. the main camp at Michmash, contrasted with the field, i.e. the open country, in which the soldiers were foraging for supplies. The people. Ie. the camp followers, as opposed to the soldiers. All these were terrified by the garrison rushing down the pass, with tidings of the attack magnified by their fears, and who communicated the alarm to the spoilers, who, having now for a fortnight met with no resistance, had probably discontinued all measures of precaution. The earth quaked. This may be taken literally, but is more probably a poetical description of the widespread terror and confusion which prevailed far and near. So it was a very great trembling. Literally, "and it became a terror of God;" but the name of the deity (Elohim, not Jehovah) is constantly used in Hebrew to express vastness.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v17 1Sa_14:18. “Bring hither the ark of God.” “Many expositors,…
CRITICAL AND EXPOSITORY NOTES
1Sa_14:18. “Bring hither the ark of God.” “Many expositors, thinking it extremely improbable that the ark had been removed from Kirjath-jearim, where it was afterwards found by David (2Sa_6:2-3), regard the Hebrew text as here incorrect, and follow the Septuagint reading of ephod. It must, however, be remembered that the Chaldee, the Syriac, the Arabic, and the Vulgate support the authorised version. It has been remarked that if Saul had spoken of the ark he would not have said ‘bring hither,’ but ‘carry forward,’ nor would he afterwards have commanded the high priest to ‘withdraw his hand.’ ”(Tr. of Lange’s Commentary.) Dr. Erdmann, Wordsworth, and others, see no reason to doubt the correctness of the Hebrew MSS.
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1Sa_14:19. “Withdraw thine hand.” Saul, seeing the battle was growing hotter, resolved to go forward without delay.
1Sa_14:21. “The Hebrews.” These might have been prisoners held by the Philistines. “They are called Hebrews, according to the name which was current among foreigners.” (Keil.)
1Sa_14:23. “Bethaven.” On the mountains of Benjamin, lying east of Bethel, and between it and Michmash, “According to 1Sa_14:31 the Philistines fled westward from Michmash to Ajalon. But if we bear in mind that the camp of the Philistines was on the eastern side of Michmash, before Bethaven, according to 1Sa_13:5, and that the Israelites forced their way into it from the south, we shall see that the battle might easily have spread out beyond Bethaven, and that eventually the main body of the enemy might have fled out as far as Ajalon, and have been pursued to that point by the victorious Israelites.” (Keil.)
1Sa_14:24. “Adjured the people.” He made them take an oath.
1Sa_14:25. “Honey upon the ground.” Eastern countries abound with wild bees, who deposit their combs in the hollows of the trees. “Large combs may be seen hanging on the trees, as you pass along, full of honey.” (Roberts.) The same thing may be seen in some parts of Europe, especially in Spain.
1Sa_14:27. “Jonathan heard not,” and therefore was not bound by his father’s oath; could not be said to have transgressed it. “In the eagerness of pursuit he would not stop to do more than ‘put forth the end of the rod.’ ” (Wordsworth.)
1Sa_14:31. “Aijalon, or Ajalon.” “There is no doubt that the town has been discovered by Dr. Robinson in the modern Yalo, a little to the north of the Jaffa road, and about fourteen miles out of Jerusalem. It stands on the side of a long hill which forms the southern boundary of a fine valley of cornfields which there seems no reason for doubting was the valley which witnessed the defeat of the Canaanites.” (Smith’s Biblical Dictionary.) See also Keil’s note on 1Sa_14:23. “Aijalon would be from fifteen to twenty miles from Michmash.” (Bib. Commentary.)
1Sa_14:32. “With the blood,” “blood being on the bodies because they were on the ground.” (Erdmann).
1Sa_14:33. “Sin against the Lord.” A breach of the law. Lev_3:17; Lev_7:26; Lev_19:26, etc. “The prohibition was still older than the law of Moses,” Gen_9:4. (Biblical Commentary.) “They were painfully conscientious in keeping the king’s order, for fear of the curse, but had no scruple in transgressing God’s command.” (Jamieson). “Roll a great stone.” “By laying the animal’s head upon the stone, the blood oozed out on the ground, and sufficient evidence was afforded that the ox or sheep was dead before it was attempted to eat it.” (Jamieson.)
1Sa_14:34. “As everywhere before, so here, the people display unconditional obedience to Saul.” (Erdmann.)
1Sa_14:35. “And Saul built an altar.” “He began to build it,” i.e., he built this altar at the beginning, or as the first altar. (Keil.) “It seems to be implied that though he had reigned three years, and had been enabled by God to gain many victories, yet he had not made any such acknowledgement of gratitude to God for his successes, and that he had ascribed the credit of them to himself.” (Wordsworth.) “He began to build an altar to the Lord, but did not finish it, in his haste to pursue the Philistines that night, as it follows in 1Sa_14:36.” (Biblical Commentary.)
1Sa_14:36. “Let us go down.” “Saul rushes on in his wild desire of revenge, perhaps incited by the consciousness of having committed a gross folly, and thereby hindered the victory.… According to Jonathan’s statement (1Sa_14:30) the defeat was not total.” (Erdmann.) “Then said the priest.” “Ahiah seems to have been in doubt that Saul’s hasty impetuosity was not ‘working the righteousness of God,’ and with equal courage and faithfulness, worthy of his office as the priest, when every one else yielded to Saul’s humour, proposed that they should draw near to God to inquire of Him.” (Biblical Commentary.)
1Sa_14:37. “Asked counsel.” By the Urim and Thummim attached to the ephod of the High Priest. (See Jdg_18:5; 1Ch_10:13; Hos_4:12; 1Sa_10:22.)
1Sa_14:38. “Know and see wherein this sin.” Which Saul infers from God’s silence.
1Sa_14:39. “For, as the Lord liveth.” “Saul’s rashness becomes more and more apparent.” (Biblical Commentary.) “Not a man answered him.” “The silence of the people is a sign of their conviction that Jonathan had done nothing wrong.” (Erdmann.)
1Sa_14:40. “Do what seemeth good.” Another evidence of the people’s submission. (See 1Sa_14:34; 1Sa_14:36.)
1Sa_14:41. “A perfect lot.” Lot is not in the original. It should be rendered “Give perfectness, or truth,” i.e., reveal Thy will. But it is clear from the sequel that Saul did not now inquire of the Lord by the Urim and Thummim, but appealed to the lot.
1Sa_14:42. “Jonathan was taken.” “What Jonathan had done was not wrong in itself, but became so simply on account of the oath with which Saul had forbidden it. But Jonathan did not hear the oath, and therefore had not even consciously transgressed. Nevertheless a curse lay upon Israel, which was to be brought to light as a warning to the culprit. Therefore Jehovah had given no reply to Saul. But when the lot, which had the force of a Divine verdict, fell upon Jonathan, sentence of death was not thereby pronounced on him by God, but it was simply made manifest that through his transgression of his father’s oath, with which he was not acquainted, guilt had been brought upon Israel, The breach of a command issued with a solemn oath, even when it took place unconsciously, excited the wrath of God, as being a profanation of the Divine name. But such a sin could only rest as guilt upon the man who had committed, or the man who had occasioned it. Now, where the command in question was one of God Himself, there could be no question that, even in the case of unconscious transgression, the sin fell upon the transgressor, and it was necessary that it should either be expiated by him, or forgiven him. But where the command of a man had been unconsciously transgressed, the guilt might also fall upon the man who issued the command, that is to say, if he did it without being authorised or empowered by God. In the present instance Saul had issued the prohibition without Divine authority, and had made it obligatory upon the people by a solemn oath. The people had conscientiously obeyed the command, but Jonathan had transgressed it without being aware of it. For this Saul was about to punish him with death, but the people opposed it. They not only pronounced Jonathan innocent, but they also exclaimed that he had gained the victory for Israel with God (1Sa_14:45). In this fact (Jonathan’s victory) there was a Divine verdict. And Saul could not fail to recognise now that it was not Jonathan, but he himself who had sinned, and through his arbitrary and despotic command had brought guilt upon Israel, on account of which God had given him no reply.” (Keil.)
1Sa_14:45. “So the people rescued Jonathan.” “Observe the humiliation to which Saul is reduced by his disobedience and by the consequent withdrawal of Divine grace, and by his rashness and infatuation. The son is raised above the father, and the people above the king.” (Wordsworth.)
1Sa_14:46. “Then Saul went up,” “Saul desisted from further pursuit of the Philistines, with whose overthrow, so far as it could be effected under the harmful consequences of his blind zeal, he had to be contented. The Philistines went back to their own land. In spite of this serious defeat their strength was not broken (comp. 1Sa_14:52). The fact that Saul desisted from pursuit shows that he understood the Lord’s silence as a denial, and was obliged to recognise as the cause of it, not Jonathan’s conduct, but his own arbitrary and rash procedure.” (Erdmann.)
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_14:17-46
SAUL’S RASHNESS
The whole of Saul’s conduct in relation to Jonathan’s victory shows us a man acting from passion rather than from principle. Such action in any man must end in mischief, but it is far more mischievous when he holds any position of responsibility and influence—when the destinies of others are largely in his hand. It is a sight which makes one sad to see a noble vessel tossing on a stormy sea with no hand upon the wheel to direct her course, and therefore at the mercy of every wind and wave. Although she is a lifeless object we seem almost to pity her when we reflect that a firm hand upon the rudder would give her all she needs to rise superior to the storm and steer straight to her haven. But how much sadder is the sight of a gifted man—one upon whom God has bestowed many opportunities of usefulness and capabilities of using them—throwing them all aside and drifting through life like an unpiloted vessel at the mercy of every wave of passionate impulse, because he will not make the will of God the guide of his life. But if the vessel was not only going to destruction herself but was laden with passengers who would in all probability share her fate, the greatness of the misfortune would be increased a thousand fold. And so it is when a man who does not make his duty the guiding principle of his life holds to a great extent the happiness or misery of his fellow-creatures in his power. Such a man not only wrecks his own life but involves them in distress and perhaps in ruin. Saul here presents us with a sad example of such characters. Instead of riding victoriously over the difficulties which beset the nation at this time, and possibly winning for himself and for them a season of rest from foreign oppression, he drifts towards the rocks himself and involves them in imminent danger because he rejects the hand which would have piloted him in safety. Such a man—
I. Throws away God-given opportunities. Here was an opportunity which, if rightly used, might have entirely subdued the power of the Philistines. The Divine recognition of Jonathan’s faith and courage was shown by miraculous signs, which struck them with terror and led to a “very great discomfiture.” But the victory could not be followed up because the people were faint from want of food, the consequence of Saul’s unreasonably exacting from them a vow to fast until the evening—a vow which had its origin in nothing higher than a spirit of passionate revenge. The opportunity thus lost never returned during the life of Saul, for it is recorded that “there was sore war against the Philistines all his days” (1Sa_14:52).
II. Is always filled with a sense of his own importance. Saul did not come into the field until the rout of the enemy had set in—he only had to follow up the victory which was the fruit of Jonathan’s faith and the interposition of God. We should hardly expect to hear a man under such circumstances speaking much about himself and dictating to others as though all the glory of the day was due to his valour. But with Saul there is no word of recognition of the services of his son nor ascription of praise to the God of battles. The work was his, and the aim that he had in view was personal revenge—“that I may be avenged on mine enemies” (1Sa_14:24). A man who does not give to God the glory due unto Him is always prone to be vain-glorious.
III. Will refuse to acknowledge himself in the wrong, even when his own nature and God Himself declare him to be so. Saul could hardly have been without some natural affection for his noble son, yet he would have seen him die rather than confess that he had acted foolishly and sinfully. If he had been in a condition of spirit to listen to the voice of God, he might have discerned as plainly as his subjects did that God had been that day with Jonathan, and that the sin which caused Him to vouchsafe no answer to his inquiry was with him and not with his son. But a man under the dominion of his passions is as deaf to the voice of God as he is to that of his own better nature, which is indeed itself a voice of God.
IV. Must be humiliated in the end. Saul’s vows and oaths were only like straws in the stream when the people’s sense of justice was aroused. If he was blind to all his own interests, and deaf to the voice of reason and of God, they were not. Up to this moment they had yielded to him an unwavering obedience, but now they make a firm stand. Saul may say to Jonathan, “Thou shalt surely die;” but he is met with the united voice of the people, “There shall not one hair of his head fall to the ground.” How sad a contrast his position here to that which he held after the Ammonite victory (1Sa_11:12-14). He who would not humble himself before God is now compelled to submit to the decision of his subjects.
OUTLINES AND SUGGESTIVE COMMENTS
1Sa_14:18. Saul is a speciemen of that class of persons who show a certain reverence and zeal for the outward forms of religion, and cherish even a superstitious reliance on them, but are not careful to cherish the inner spirit of vital religion, without which all outward forms and ordinances, even though instituted by God Himself, are mere “sounding brass and a tinkling cymbal” (1Co_13:12).—Wordsworth.
Hypocrites in a strait repair to God, not so much to serve Him as to serve themselves upon Him; for at another time they think themselves men good enough, and act as if they were petty gods within themselves.—Trapp.
1Sa_14:19. The neglect of prayer was the beginning of Saul’s fall, as all the Fathers interpret that place where it is said that Saul commanded the priest to withdraw his hand from the ark. There are some who with Saul will call for the ark, and will presently cry “Away with it!” that is, will begin their prayers, and will break them off in the midst of any occasion.—Bp. Andrews.
Saul will consult the ark: hypocrites, when they have leisure, will perhaps be holy. But when the tumult was aroused Saul’s piety decreased. The ark must give place to arms. Worldly minds regard holy duties no further than they stand with their own carnal purposes. Saul, who would before wilfully sacrifice ere he fought (1Sa_13:9), will now, in the other extreme, fight in a wilful indevotion.—Bp. Hall.
The courage of Jonathan had already achieved the victory, while Saul was talking about what was to be done; so much more successful was the faith and obedience of the son, than the worldly policy and formal indifference of the father.—Wordsworth.
1Sa_14:39. Those who are indulgent to their own sins are generally severe in animadverting on the sins of others, and such as most disregard God’s authority are most impatient when their own commands appear to be slighted.—Scott.
1Sa_14:24-46. There is here a sixfold testimony against Saul.
1. The word of his own mouth: “Till I have avenged myself on mine enemies.
2. The word of his son: “My father hath troubled the land.”
3. The failure of the pursuit of the Philistines.
4. The Lord’s silence when He was inquired of.
5. The silence of the people at his oath.
6. The decision of the people, by which God’s decision was made apparent, and Saul’s conflict with the Lord and himself shown to be a conflict also with the people, who recognised God’s hand and will better than he. On God’s side there are not lacking co-working means by which man, when he detaches himself from God, may be brought to consider himself and return to God. And if he do not return, it is because of the energy with which the human will persistently follows its own path, and rejects all God’s exhortations and influences.—Lange’s Commentary.
This narrative allows us to draw some general inferences as to the character of Saul’s personal religion at this time.
1. It leads us to perceive how strangely partial his religion was in its operation. The faint and distressed state of the people led them, as soon as they had the opportunity, to eat the animals which they had slain, “in their blood.” And Saul immediately took steps to prevent the continuance of this infringement of the ritual. So far, of course, he was right. But the eagerness with which he condemned the sin of the people contrasts strangely with the moral obtuseness which prevented him from seeing that his own folly had been the occasion of their sin.… His religion was of that order which allows its professor to be vastly more affected by something outward and formal, than by the indulgence, within himself, of a wrong and impious state of mind. It puts us in mind of that most thorough manifestation of hypocrisy, when the betrayers of Jesus shrank back with sanctimonious step from the threshold of the judgment-hall, and would not set foot within it, “lest they should be defiled; but that they might eat the passover.” And yet although their consciences would not allow them to do this, the very same consciences, when Pilate came out to them and declared that Jesus was innocent, presented no obstacle to their murderous cry, “Crucify Him!”.… Oh! strange admixture of care for external proprieties with downright inward guilt!… Nothing so blunts the moral sense.… as the idea that ceremonial acts independently of holiness of heart constitute real religion; … high-toned morality declines just in proportion as mere ceremonial religion assumes the sway.…
2. It does not appear to have been characterised by the slightest self-suspicion.… It never seems to have entered his mind that he could by any possibility have been in the wrong; but he was most ready to suppose that any one else might be to blame.… One would have thought that if anything could have brought him to a sense of his error, it would have been the discovery that his rash decree and oath had implicated his own son in liability to suffering and death. Our indignation rises when we hear him say, “God do so and more also,” etc. and we are ready to exclaim, “What! another oath? Has not one done mischief enough? Cannot you see it? Do you not feel it?” Nothing can exceed the hardening influence of that professed religion which leaves a man unsuspicious and ignorant of himself.—Miller.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 16, 18 There was a panic in the camp, in the…
There was a panic in the camp, in the field, and among the people
The abstract noun "panic" can be translated as a verb or as an adjective. AT: "The Philistine soldiers in the camp and in the field, and all the people with them, panicked" or "The Philistine soldiers in the camp and in the field, and all the people with them, became very afraid" (See: Abstract Nouns)
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the raiders
the Philistines who were raiding Israelite cities
The earth quaked
It may be helpful to state the cause. AT: "God caused the ground to shake" (See: Assumed Knowledge and Implicit Information)
translationWords
people group
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv15, 18 14:15 panic broke out: This parallel with the Gideon…
14:15 panic broke out: This parallel with the Gideon story depicts Jonathan as a judge-like figure (cp. Judg 7:19-22). God had not anointed or expressly gifted Jonathan to be leader, yet God used him to rescue his people. • raiding parties: See study note on 1 Sam 13:17-18.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.