But faith in God is always
blest; and if God has shewn the effect of unbelief, He
also shews its folly, since wherever faith is found,
there all His strength is displayed; and then it is the
enemy who is defenceless. Jonathan makes up his mind to
attack the Philistines in the energy which he derives
from faith in God; and if unbelief is manifest in Saul,
the beauty of faith is exhibited in his son.
The difficulties are not
lessened. The Philistines are in garrison, and their camp
situated in a place of unusually difficult access, a
narrow pathway up perpendicular rocks being the only
means of approach. The Philistines were there in great
number, and well armed. But it is hard for faith to
endure the oppression of God's people by the enemy, and
the dishonour thus done to God Himself. Jonathan endures
it not. Where does he seek for strength? His thoughts are
simple. The Philistines are uncircumcised; they have not
the help of the God of Israel. "There is no
restraint to Jehovah to save by many or by few"; and
this is the thought of Jonathan's faith, that fair flower
which God caused to blossom in the wilderness of Israel
at this sorrowful moment. He does not think about himself.
Jehovah, says he, has delivered them up to Israel. He
trusts in God, and in His unfailing faithfulness towards
His people: his heart rests in this [1], and he does not imagine for an instant
that God is not with His people, whatever their condition
may be. This characterises faith. It not only
acknowledges that God is great, but it recognises the
indissoluble bond (indissoluble because it is of God)
between God and His people. The consequence is, that
faith forgets circumstances, or rather nullifies them.
God is with His people. He is not with their enemies. All
the rest is but an opportunity of proving the real
dependence of faith. Thus, there is no boasting in
Jonathan; his expectation is from God. He goes out and
meets the Philistines. He is there a witness for God. If
they are bold enough to come down, he will wait for them
and not create difficulties for himself, but he will not
turn away from those which meet him in his path. The
indolent and at the same time foolish and imprudent
confidence of the enemy is but a sign to Jonathan that
Jehovah has delivered them up. Had they come down, they
would have lost their advantage; in bidding him come up,
they set aside the insurmountable difficulty of access to
the camp. Happy in having a faithful companion in his
work of faith, Jonathan seeks no other assistance. He
does not talk of the Hebrews; but he says, "Jehovah
has delivered them up into the hand of Israel." He
climbs the rock with his armour-bearer. And in truth
Jehovah was with him; the Philistines fall before
Jonathan, and his armour-bearer slays after him. But
while honouring the arm which faith had strengthened, God
manifests Himself. The dread of God took hold of the
Philistines, and everything trembles before the man whom
faith (God's precious gift) had led into action.
Saul's unbelief
and ignorance
Faith acts of itself. Saul
is obliged to number the people to find out who is absent.
Alas! we are entering into the sad history of unbelief.
Saul endeavours to obtain some directions from the ark,
whilst elsewhere God was triumphing over the enemy
without Israel. The tumult of their defeat continues to
increase; and unbelief, which never knows what to do,
tells then the priest to withdraw his hand. The king and
the priest were not the link between God and the people.
There was neither the people's faith in God without a
king, nor the king whom God Himself had given.
Here again, instead of
Israel (whom Jonathan alone recognised), we find those
whom even the Spirit of God calls Hebrews [2], who, although they were "of
the fountain of Jacob," are among the Philistines,
content to be at ease among the enemies of God.
Now that the victory is
gained, all are glad to share the triumph and pursue the
Philistines.
The work of faith
spoiled and hindered by unbelief
And poor Saul, what does
he do? Never can unbelief—however good its
intentions in joining the work of faith—do anything
except spoil it. Saul speaks of avenging himself on his
enemies. Jehovah is not in his thoughts; he thinks of
himself, and hinders the pursuit by his carnal and
selfish zeal. May God preserve us from the guidance and
help of unbelief in the work of faith! God Himself can
succour us through every means; but when man mixes
himself up with the work, he does but spoil it, even when
seeking to bring in strength.
Saul, at the moment of
such blessing, is zealous to maintain the idea of
honouring Jehovah's ordinances, as he sought to do
previously in asking His counsel at the ark, making much
of His name, as though the victory had been due to him,
and it was only some hidden sin which prevented his
obtaining an answer from God. He had nearly put Jonathan
to death, through whom God had wrought. He would discover
the sin by bringing in God, who acts indeed, but only to
make manifest the folly of the poor king.
Observe that faith in full
energy can thankfully avail itself of the refreshment
which God sets before it in its toilsome course, whilst
the carnal zeal of that which is but an imitation of
faith, and which never acts with God, makes a duty of
refusing it. All that Saul can do, when he takes the lead,
is to prevent their reaping the entire fruit of the
victory. His intervention could only spoil the work of
others; he has no faith to perform one himself.
Nevertheless God has pity
on Israel, and keeps their enemies in check by means of
Saul; for although unbelieving, he had not yet turned his
hatred against God's elect. He was not yet forsaken of
Jehovah.
The contrast
between Saul and Jonathan
But this painful and
solemn moment is at hand. Meanwhile he strengthens
himself. There was constant war with the Philistines; but
Saul, warlike as he was, could not overcome them, as
David or even Samuel did. He sought carnal means amongst
his fellows to attain his object.
Observe here with what
frightful rapidity, and how even at once, the enemy gains
the upper hand when we are not walking in the ways of God
(compare ch. 7: 12, 14, and ch. 13: 16-23).
Observe also that all the
forms of piety and of Jewish religion are with Saul;
"Jehovah's priest in Shiloh (chap. 14: 3), wearing
an ephod," and the ark (ver. 18). He consults with
the priest. He prevents their eating flesh with blood. He
builds an altar. The priest consults God; and, God giving
no answer, Saul is ready to slay Jonathan as guilty,
because he had eaten in spite of the oath.
Observe, at the same time,
that it is the first altar Saul had built; that the
priest is of the family which God had condemned. He
builds his altar when rejected, and after the outward
blessing which God had given, and which he attributes to
himself, although he had only spoilt it.
On the other hand Jonathan's
faith acts without taking counsel of flesh and blood: as
the people said (chap 14: 45), he wrought with God. The
people did not know that he was absent. Happy Jonathan!
faith had led him so far in advance that he did not even
hear the senseless curse which his father invoked on
whoever tasted food. The folly of another's unbelief did
not reach him. He was at liberty, as he went along, to
avail himself of the kindness of his God with joy and
thanksgiving, and he pursued his course refreshed and
encouraged—happy walk of simplicity which acts with
God!
The consideration of these
two chapters is very instructive, as setting before us
the contrast between the walk of faith and that of the
flesh, in the position which the latter takes, by virtue
of its profession, in the work of God. It was the first
time that Saul had faced the enemy on whose account God
raised him up.
[1] See the same
proofs of faith in David, when he went out against
Goliath.
[2] This is the more
remarkable, because the Spirit calls those who were with
Saul and Jonathan Israelites. This gives special force to
the word "Hebrews," wherever it is found. God
does not refuse the name of Israelite to the most
timorous of the people (chap. 13: 6), but He refuses it
to those who join the Philistines. The idea was lost of
the connection between the people and God. It was a
nation like any other.
1 Samuel 14 Bible Commentary
John Darby’s Synopsis
But faith in God is always blest; and if God has shewn the effect of unbelief, He also shews its folly, since wherever faith is found, there all His strength is displayed; and then it is the enemy who is defenceless. Jonathan makes up his mind to attack the Philistines in the energy which he derives from faith in God; and if unbelief is manifest in Saul, the beauty of faith is exhibited in his son.
The difficulties are not lessened. The Philistines are in garrison, and their camp situated in a place of unusually difficult access, a narrow pathway up perpendicular rocks being the only means of approach. The Philistines were there in great number, and well armed. But it is hard for faith to endure the oppression of God's people by the enemy, and the dishonour thus done to God Himself. Jonathan endures it not. Where does he seek for strength? His thoughts are simple. The Philistines are uncircumcised; they have not the help of the God of Israel. "There is no restraint to Jehovah to save by many or by few"; and this is the thought of Jonathan's faith, that fair flower which God caused to blossom in the wilderness of Israel at this sorrowful moment. He does not think about himself. Jehovah, says he, has delivered them up to Israel. He trusts in God, and in His unfailing faithfulness towards His people: his heart rests in this [1], and he does not imagine for an instant that God is not with His people, whatever their condition may be. This characterises faith. It not only acknowledges that God is great, but it recognises the indissoluble bond (indissoluble because it is of God) between God and His people. The consequence is, that faith forgets circumstances, or rather nullifies them. God is with His people. He is not with their enemies. All the rest is but an opportunity of proving the real dependence of faith. Thus, there is no boasting in Jonathan; his expectation is from God. He goes out and meets the Philistines. He is there a witness for God. If they are bold enough to come down, he will wait for them and not create difficulties for himself, but he will not turn away from those which meet him in his path. The indolent and at the same time foolish and imprudent confidence of the enemy is but a sign to Jonathan that Jehovah has delivered them up. Had they come down, they would have lost their advantage; in bidding him come up, they set aside the insurmountable difficulty of access to the camp. Happy in having a faithful companion in his work of faith, Jonathan seeks no other assistance. He does not talk of the Hebrews; but he says, "Jehovah has delivered them up into the hand of Israel." He climbs the rock with his armour-bearer. And in truth Jehovah was with him; the Philistines fall before Jonathan, and his armour-bearer slays after him. But while honouring the arm which faith had strengthened, God manifests Himself. The dread of God took hold of the Philistines, and everything trembles before the man whom faith (God's precious gift) had led into action.
Saul's unbelief and ignorance
Faith acts of itself. Saul is obliged to number the people to find out who is absent. Alas! we are entering into the sad history of unbelief. Saul endeavours to obtain some directions from the ark, whilst elsewhere God was triumphing over the enemy without Israel. The tumult of their defeat continues to increase; and unbelief, which never knows what to do, tells then the priest to withdraw his hand. The king and the priest were not the link between God and the people. There was neither the people's faith in God without a king, nor the king whom God Himself had given.
Here again, instead of Israel (whom Jonathan alone recognised), we find those whom even the Spirit of God calls Hebrews [2], who, although they were "of the fountain of Jacob," are among the Philistines, content to be at ease among the enemies of God.
Now that the victory is gained, all are glad to share the triumph and pursue the Philistines.
The work of faith spoiled and hindered by unbelief
And poor Saul, what does he do? Never can unbelief—however good its intentions in joining the work of faith—do anything except spoil it. Saul speaks of avenging himself on his enemies. Jehovah is not in his thoughts; he thinks of himself, and hinders the pursuit by his carnal and selfish zeal. May God preserve us from the guidance and help of unbelief in the work of faith! God Himself can succour us through every means; but when man mixes himself up with the work, he does but spoil it, even when seeking to bring in strength.
Saul, at the moment of such blessing, is zealous to maintain the idea of honouring Jehovah's ordinances, as he sought to do previously in asking His counsel at the ark, making much of His name, as though the victory had been due to him, and it was only some hidden sin which prevented his obtaining an answer from God. He had nearly put Jonathan to death, through whom God had wrought. He would discover the sin by bringing in God, who acts indeed, but only to make manifest the folly of the poor king.
Observe that faith in full energy can thankfully avail itself of the refreshment which God sets before it in its toilsome course, whilst the carnal zeal of that which is but an imitation of faith, and which never acts with God, makes a duty of refusing it. All that Saul can do, when he takes the lead, is to prevent their reaping the entire fruit of the victory. His intervention could only spoil the work of others; he has no faith to perform one himself.
Nevertheless God has pity on Israel, and keeps their enemies in check by means of Saul; for although unbelieving, he had not yet turned his hatred against God's elect. He was not yet forsaken of Jehovah.
The contrast between Saul and Jonathan
But this painful and solemn moment is at hand. Meanwhile he strengthens himself. There was constant war with the Philistines; but Saul, warlike as he was, could not overcome them, as David or even Samuel did. He sought carnal means amongst his fellows to attain his object.
Observe here with what frightful rapidity, and how even at once, the enemy gains the upper hand when we are not walking in the ways of God (compare ch. 7: 12, 14, and ch. 13: 16-23).
Observe also that all the forms of piety and of Jewish religion are with Saul; "Jehovah's priest in Shiloh (chap. 14: 3), wearing an ephod," and the ark (ver. 18). He consults with the priest. He prevents their eating flesh with blood. He builds an altar. The priest consults God; and, God giving no answer, Saul is ready to slay Jonathan as guilty, because he had eaten in spite of the oath.
Observe, at the same time, that it is the first altar Saul had built; that the priest is of the family which God had condemned. He builds his altar when rejected, and after the outward blessing which God had given, and which he attributes to himself, although he had only spoilt it.
On the other hand Jonathan's faith acts without taking counsel of flesh and blood: as the people said (chap 14: 45), he wrought with God. The people did not know that he was absent. Happy Jonathan! faith had led him so far in advance that he did not even hear the senseless curse which his father invoked on whoever tasted food. The folly of another's unbelief did not reach him. He was at liberty, as he went along, to avail himself of the kindness of his God with joy and thanksgiving, and he pursued his course refreshed and encouraged—happy walk of simplicity which acts with God!
The consideration of these two chapters is very instructive, as setting before us the contrast between the walk of faith and that of the flesh, in the position which the latter takes, by virtue of its profession, in the work of God. It was the first time that Saul had faced the enemy on whose account God raised him up.
[1] See the same proofs of faith in David, when he went out against Goliath.
[2] This is the more remarkable, because the Spirit calls those who were with Saul and Jonathan Israelites. This gives special force to the word "Hebrews," wherever it is found. God does not refuse the name of Israelite to the most timorous of the people (chap. 13: 6), but He refuses it to those who join the Philistines. The idea was lost of the connection between the people and God. It was a nation like any other.