Artwork by Douglas Kallerson
1 Samuel 14:15-30
A Journey – the Honey
(Typed 22 September 2025) The day before typing this sermon, Charlie Kirk’s memorial was held at Cardinal Stadium. The best news of the entire gathering, which lasted about five hours, was the proclamation of the simple gospel.
And it wasn’t just a service that was seen by those at the stadium and a handful of people online. Rather, over 100 million streams occurred on that day. Innumerable later views and posts have flooded the internet and the airwaves.
Many people accepted Christ, and a profound reset in other people’s thinking about life and faith was realized. That is the positive side of the evangelical portion of the memorial. However, having only listened to a small portion of the event, the sad part was the astonishing amount of bad theology proclaimed both from nonbelievers (which can be expected) as well as believers.
Even Charlie’s wife said something that almost shocked me in regard to trusting in Jesus alone. She mentioned she was wearing her husband’s blood-stained pendant of St. Michael. He was wearing it when he was shot.
The symbolism and underlying significance of that, first having been his and then being worn by her, may point to a deficiency in the primary point of theology concerning the process of salvation.
Text Verse: “For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous.” Romans 5:19
Without knowing the details of why Charlie had a St. Michael’s necklace, we have to provide a measure of grace. But to openly proclaim that one is wearing it probably means both he and she feel they have benefited from it in some manner.
We don’t need extra protection in this life, and there is no need for anything but faith in our relationship with Jesus. It is what activates our salvation, and it is what is given to drive our conduct before Him.
If we have placed our trust in anything beyond faith in Him, or if we are looking for additional assistance in living our life properly or safely before Him (in the spiritual sense), then our doctrine is deficient.
That will be seen in these verses, which form a lesson we need to learn and then carry with us at all times. Jesus plus nothing. Let us remember this point. It is a truth that is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. Pandemonium Whopping, Vehemently (verses 15-23)
15 And there was trembling in the camp, in the field, and among all the people.
vatehi kharadah bamakhaneh vasadeh u-vekhal ha’am – “And it was fear in the camp in the field, and in all the people.” The probable meaning is that some from the garrison who were not engaged by Jonathan took off in fear, heading to the main camp of the Philistines. The words can be taken in two ways, and various translations reflect this –
And it was fear in the camp, in the field, and in all the people.
And it was fear in the camp in the field, and in all the people.
Due to the lack of a relative pronoun before “in the field,” such as “the camp which in the field,” it is likely that three categories are correct. Either way, the first is the makhaneh, the camp. It is derived from khanah, to incline, as in declining or resting. It is the place where one rests himself.
The sadeh, the field, is derived from the same root as shaday, Almighty. It thus speaks of that which is all-encompassing or spread out. In typology, it represents the world. The people, the am, are listed separately. That is derived from amam, to associate and thus to match. It gives the sense of overshadowing, as if in huddling together.
Whether two categories or three, the idea is that of terror, as if an entire force had ascended and begun destroying the Philistines, and yet it was only Jonathan, followed by his lifter. As the news spread, the terror spread with it. If a force of just one could cause such a slaughter, what if the entire army of Israel engaged them?
15 (con’t) The garrison and the raiders also trembled;
The Hebrew is emphatic and lively: ha’matsav vehamashkhith kharedu gam hemah – “The garrison and the ‘causing to decay’ they shuddered, also they.” The matsav, the garrison, comes from natsav, to stand. Thus, it is a firm standing or a fixed spot. In this case, it means a post or garrison, as in “this is where we stand.”
The people there are noted as “causing to decay.” The word is shakhath, to decay. The causative verb means that those they encounter are corrupted in their encounter with others.
All of these categories are united in one state of trembling. The word signifies to shudder with terror. Their strength has gone, and there is only the anticipation of a great slaughter because of what the Lord has done through Jonathan.
15 (con’t) and the earth quaked,
vatirgaz ha’arets – “And it quivered, the earth.” This could be taken literally, meaning there was an earthquake at the time of the battle (see Psalm 77:18), or it could be taken as the hum of battle being equated to the earth quaking. It is used like this in Proverbs 30:21, where the earthquakes are associated with the inappropriate actions of man.
Either way, the intent is that people were so disturbed that their souls were completely overwhelmed with fear, meaning…
15 (con’t) so that it was a very great trembling.
It is a terrible rendering. Rather: vatehi lekherdath elohim – “and it was to fear – God.” Some paraphrase this as “the terror of God.” That gives the sense. The trembling of the people (and of the land if accompanied by a real earthquake) was so overwhelming that the souls of the people feared, knowing that the all-present God was involved in the matter.
16 Now the watchmen of Saul in Gibeah of Benjamin looked,
vayiru ha’tsophim leshaul begivath Binyamin – “And they saw, the incliners to Saul in Gibeah Benjamin.” The word tsaphah signifies to lean forward in order to peer into the distance. Thus, they are on the lookout for Saul, inclining in order to observe. They have seen the ruckus from their positions.
Gibeah means Hill. It is etymologically connected to Gabbatha in the New Testament.
Benjamin means Son of the Right Hand.
16 (con’t) and there was the multitude, melting away; and they went here and there.
The Hebrew is far more graphic, but it unnecessarily perplexes scholars to the point where many, both rabbis and Christians, say the text is corrupt: vehinih he’hamon namog vayelekh vahalom – “And behold! The tumult – it was melted, and it walked, and hammered.” Those watching from Saul’s camp see the ruckus. The imagery is like an ice carving that is fully shaped one second and then starts to melt. As it melts, it spreads out in all directions, like a lump of metal being hammered.
This can be seen anytime there is a calamity in the middle of a crowd of people. Suppose a terrorist walked into the middle of a crowd and detonated his belt. From a high vantage point nearby, the people would be seen to scatter just like this from the terror of the event.
17 Then Saul said to the people who were with him, “Now call the roll and see who has gone from us.”
vayomer shaul laam asher ito piqdu na u-reu mi halakh meimanu – “And he said, Saul to the people who with him, ‘You must visit, I pray, and you must see who he walked from us.’” The report reached Saul’s ears, and he put two and two together, realizing that someone from his army had initiated the battle. Therefore, he calls for a visitation, meaning a counting, of the men under him.
17 (con’t) And when they had called the roll, surprisingly, Jonathan and his armorbearer were not there.
vayiphqedu vehineh ein Yonathan venose khelav – “And they visited, and behold, naught Jonathan and ‘lifting his vessels.’” After counting the forces, only Jonathan and his lifter were missing. It was evident that they had seized the initiative and engaged the Philistine garrison.
Jonathan means Yah Has Given.
18 And Saul said to Ahijah, “Bring the ark of God here”
vayomer shaul laakhiyah hagishah aron ha’elohim – “And he said, Saul to Ahijah, ‘You must cause to approach-ward Ark the God.’” Ahijah is the priest from the line of Eli noted in verse 14:3. This means either Saul wants to consult God before the Ark of God, or he wants to have it with the troops as they engage in battle, as in 1 Samuel 4. This is understood from the next clause, which is parenthetical…
18 (con’t) (for at that time the ark of God was with the children of Israel).
Again, the words unnecessarily confuse scholars: ki hayah aron ha’elohim bayom ha’hu u-vene Yisrael – “(For it was, Ark the God, in the day the it – and sons Israel).” These words are necessary to avoid confusion in the text. The words refer to what occurred in Chapter 7 –
“And they came, men Kirjath Jearim, and they caused to ascend Ark Yehovah. And they caused to bring it unto house Abinadab in the hill. And Eleazar, his son, they will consecrate to guard Ark Yehovah.
2 And it was from day dwelling the ark in Kirjath Jearim, and they increased the days. And they were twenty years. And they were groaned, all house Israel, after Yehovah.’’ 1 Samuel 7:1, 2
The ark was taken to Kirjath Jearim and remained there until the time of David. However, that is not what is being referred to here. And yet, there is no fudging of the narrative because Kirjath Jearim is a part of Israel in reality, even if the typology referred to the church.
Thus, the parenthetical statement is saying that the “Ark the God” is with Israel and no longer with the Philistines, as recorded in Chapters 5 & 6. It is the term “Ark the God” that was used throughout that narrative.
Despite this simple explanation, the Greek translators changed the text to read “bring the ephod” instead of “bring the ark.” Christian scholars follow along instead of sticking with the text. The problem with this is that the term ephod ha’elohim, ephod the God, is never used. The term “Ark the God,” however, is common and completely in line with the request. Even as Saul was speaking…
19 Now it happened, while Saul talked to the priest, that the noise which was in the camp of the Philistines
vayhi ad diber shaul el ha’kohen vehehamon asher bemakhaneh phelishtim – “And it was, until he spoke, Saul unto the priest, and the tumult which in camp Philistines.” There was tumult in the Philistine camp. Saul has already deduced that the tumult was caused by Jonathan. In order to secure the Lord’s blessing, Saul asked for the ark to be brought so that they could inquire of it or carry it into battle, as in Chapter 4.
Philistines means Weakeners.
The little tumult which occurred increased…
19 (con’t) continued to increase; so Saul said to the priest, “Withdraw your hand.”
vayelekh halokh varav vayomer shaul el hakohen esoph yadekha – “And it walked, walking and abundant. And he said, Saul unto the priest, ‘You must gather your hand.’” Instead of the tumult subsiding, it only increased. Therefore, he felt there would be no time to send men to carry the ark from Kirjath Jearim, something that would take the better part of a day. Therefore, Saul told Ahijah to gather his hand, meaning, “Never mind, no need to get the ark. We need to act now.”
20 Then Saul and all the people who were with him assembled, and they went to the battle;
vayizaeq shaul vekhal ha’am asher ito vayavou ad ha’milkhamah – “And he was shrieked, Saul and all the people who with him, and they went until the battle.” The shriek of the war cry called Saul and his warriors to immediately engage. Time could not be lost as the Philistines were in complete disarray. So much was this the case…
20 (con’t) and indeed every man’s sword was against his neighbor, and there was very great confusion.
The words are lively and superlative: vehineh hayethah kherev ish bereehu mehumah gedolah meod – “And behold, it was sword, man in his associate – pandemonium whopping, vehemently.” The meaning is that there was utter chaos among the Philistines and any others allied with them.
However, it must extend to Israel as well because they engaged in the battle before this is stated. Everyone is in complete chaos. Each man began to cut down anyone around him in the confusion of battle, even his closest associate. However, there is good news…
21 Moreover the Hebrews who were with the Philistines before that time,
The words shock scholars: veha’ivrim hayu lapelishtim keethmol shilshom – “And the Hebrews, they were to the Philistines, according to time, trebly.” This is saying that there were Hebrews allied with the Philistines. Scholars can’t accept this, so they give a multitude of excuses, including changing the text, to avoid the thought.
But this is what Chapter 13 dealt with. Saul called an assembly at Gilgal because the giant assembly of Philistines had gathered against Israel. During that seven-day period, some hid, some traversed the Jordan, and some defected to the Philistines. However, now that the Philistines were in complete disarray, things change…
21 (con’t) who went up with them into the camp from the surrounding country, they also joined the Israelites who were with Saul and Jonathan.
asher alu imam bamakhaneh saviv vegam hemah lihyoth im Yisrael asher im shaul veyonathan – “who they ascended with them in the camp around, and also they are with Israel who with Saul and Jonathan.” These duplicitous Hebrews had ascended with the Philistines. However, when they saw the Philistines destroying themselves and that they were battling Saul and his men, these unfaithful Hebrews returned to side with Saul against the Philistines….
22 Likewise all the men of Israel who had hidden in the mountains of Ephraim, when they heard that the Philistines fled,
vekhol ish Yisrael ha’mitkhaveim behar ephrayim – “And all man Israel, the ‘secreting himself in Mount Ephraim.’” These are the Israelites mentioned in verse 13:6 –
“And man, Israel, he saw for it distressed to him for he driven, the people. And they will secrete themselves, the people, in the caves, and in the thorns, and in the crags, and in the citadels, and in the cisterns.” 1 Samuel 13:6
Rather than join the Philistines or flee back over the Jordan, they hid. The words “in Mount Ephraim,” not previously mentioned, explain the location of the caves, thorns, crags, citadels, and cisterns.
The word har, mountain, signifies a lot of something gathered. In typology, it is synonymous with a large but centralized group of people.
Ephraim means Twice Fruitful and also Ashes.
22 (con’t) they also followed hard after them in the battle.
The NKJV, though not literal or precise, gives the sense: shameu ki nasu pelishtim vayadbequ gam hemah akarehem bamilkhamah – “they heard. For they fled, Philistines. And they caused to impinge, also they, after them in the battle.” Those of Israel who had hidden themselves for fear were now emboldened to engage in the battle as well. They came out of their hiding places in Mount Ephraim and joined the attack.
23 So the Lord saved Israel that day,
vayosha Yehovah bayom ha’hu eth Yisrael – “And He caused to save, Yehovah, in the day, the it, Israel.” These are the exact words used in Exodus 14:30 when referring to the events of the Exodus –
“So the Lord saved Israel that day out of the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore.” Exodus 14:30
The credit for the victory is given to the Lord. Though Israel engaged in the battle, it was only because the Lord was superintending over it. While engaging the enemy, a particular note is mentioned next…
23 (con’t) and the battle shifted to Beth Aven.
vehamilkhamah averah eth beith aven – “And the battle, it traversed – Beth Aven.” The words here explain the seemingly irrelevant words included in verse 13:5 –
“And Philistines, they gathered to be fought with Israel, thirty thousand chariot, and six thousands calvary, and people according to the sand which upon lip the sea to the abundance. And they encamped in Michmash, eastward Beth Aven.” 1 Samuel 13:5
At the time, it was noted that Beth Aven is north and only slightly west of Michmash. So, including that note there had nothing to do with anything. Obviously, for typology, it was an important inclusion. But in the scope of the battle, it only now makes sense.
Israel chased the Philistines, traversing the land northward to Beth Aven. The location means House of Nothingness. Nothingness indicates having no true value or meaningful purpose, like wickedness, idolatry, etc.
When there is honey, be sure to taste
The bees spent all that time just for you
Don’t let a drop go to waste
Just a little bit will do
If you are tired, worn out from the day
Taste a little honey to get some strength
It won’t disappoint, no how, no way
And you will be blessed at length
Be sure to save some for me
I need a bit of honey every day
My eyes brighten, most certainly
It never disappoints, no how, no way
I. Forest the Honey (verses 24-30)
24 And the men of Israel were distressed that day,
veish Yisrael nigas bayom ha’hu – “And man Israel, he was driven in the day, the it.” It is the same word, nagas, used in 13:6 to describe the state of the people –
“And man Israel, he saw for it distressed to him, for he driven [nagas], the people.” 1 Samuel 13:6 (CG)
In that verse, the people were driven to being distressed at the multitudes gathered against them. Here it is because…
24 (con’t) for Saul had placed the people under oath, saying, “Cursed is the man who eats any food until evening, before I have taken vengeance on my enemies.”
vayoel shaul eth ha’am lemor arur ha’ish asher yokhal lekhem ad ha’erev veniqamti meoyevay – “And he was caused to adjure, Saul, the people, to say, ‘Adjured, the man who he will eat food until the evening and I am avenged from my hatings.’” Saul was so excited at how the battle was progressing that he determined that the men should press the attack and not stop to eat.
Though seizing the initiative seems like a great idea, it will prove to be a poor decision militarily. Eating does not necessarily mean stopping the battle. But Saul did not make this distinction. Thus, his adjuration was a complete prohibition on eating until the evening. Secondly, Saul made the matter personal, saying “my hatings,” rather than “the hatings of the Lord.”
Saul is looking for personal victory as much as anything else…
24 (con’t) So none of the people tasted food.
velo taam kal ha’am lakhem – “And not he tasted, all the people, food.” A new word is seen, taam, to taste, or figuratively, to perceive, as in –
“You must taste, and you must see,
For good, Yehovah!” Psalm 34:8 (CG)
The adjuration was so broad that not only did the people not eat, but they were also unwilling to merely taste food. Thus, what was intended for success will limit the size of the victory.
25 Now all the people of the land came to a forest;
The words are abrupt and poetic. They also contain a discord in person between the noun and the verb: vekhal ha’arets bau vayaar – “And all (sg.) the land, they (pl.) came in the forest.” The discord is not corrected by verse 26, where it says, “the people,” because “people” is a singular noun. The thought is obscure as it is written.
As such, it calls for us to consider. It’s not just that the people came into the forest. It means that the people of the land came into the forest. As such, a distinction between the two categories is being made.
Thus, it is the land that is emphasized. God told the people to subdue the earth (eretz). Likewise, this land was forested at the time of Joshua. When the people came to Joshua to complain about their inheritance in this area, he said –
“If you are a great people, then go up to the forest country and clear a place for yourself there in the land of the Perizzites and the giants, since the mountains of Ephraim are too confined for you.” Joshua 17:15
This is land that is not yet subdued, being a forest. In this area…
25 (con’t) and there was honey on the ground.
Rather: vayhi devash al pene ha’sadeh – “And it was honey upon faces the field.” The peculiar words continue. They are in the forest, but the area is now called “the field.” In this area, there is honey lying on the ground. This is common in areas that are not subdued. Several commentators at the early time of American expansion noted that this was frequently seen.
The honey is grace, having been provided without any intervention of, or cultivation by, man. Honey, devash, signifies abundance and blessing, but it is also equated to the word of God –
“And He said to me, ‘Son of man, feed your belly, and fill your stomach with this scroll that I give you.’ So I ate, and it was in my mouth like honey in sweetness.” Ezekiel 3:3
The field is typologically used at times to indicate the world.
26 And when the people had come into the woods,
These words make the previous verse even more surprising: vayavo ha’am el ha’yaar – “And he came, the people, unto the forest.” Saying this eliminates the need for the first clause of the previous verse. Thus, some important but vague thought is being conveyed. It is restated and clearly defined here.
It refers to the people who came into the woods. One claim is that the plural of the previous verse, “they came,” refers to the various groups of Saul, Jonathan, the Hebrews, and the Israelites from earlier verses. However, they have all been collectively spoken of in the singular in verse 24. So this seems a stretch. As for the people having come into the forest…
26 (con’t) there was the honey, dripping; but no one put his hand to his mouth, for the people feared the oath.
Rather: vehineh helekh devash veein masig yado el piv ki yare ha’am eth ha’shevuah – “And behold! A journey – the honey. And naught causing to reach his hand unto his mouth. For he feared, the people, the oath.” The word helekh, a journey, coming from halakh, to walk, is first seen here. It will only be seen again in 2 Samuel 12:4.
The sense is that the honey is walking out of where it was stored, taking a journey, due to its abundance. Despite this, nobody ventured to even taste it and thereby fall under the curse…
27 But Jonathan had not heard his father charge the people with the oath;
veyonathan lo shama behashbia aviv eth ha’am – “And Jonathan, not he heard in causing to seven, his father, the people.” To seven someone is to cause them to swear, as if seven times, to a matter. Thus, it signifies a complete charge concerning a matter. The people were sevened, but Jonathan was not in the area when the charge was made…
27 (con’t) therefore he stretched out the end of the rod that was in his hand
va’yishlakh eth qetseh ha’mateh asher beyado – “And he sent extremity the branch which in his hand.” Jonathan has a mateh, rod, in his hand. It is a word often used to indicate a tribe, the rod of the leader being symbolic of the whole tribe. This is not a spear or a sword, by which he would pick up a honeycomb. Rather, it is a rod that will get covered in honey…
27 (con’t) and dipped it in a honeycomb, and put his hand to his mouth;
vayitbol otah beyarath ha’devash vayashev yado el piv – “And he dipped it in forest the honey. And he caused to turn his hand unto his mouth.” The feminine form of the word forest, yarah, is introduced here. It is only seen again in Psalm 29:9. The meaning is probably that the honey is coming from a fallen tree where the bees had built their hive.
Within the cavity, the honey took a journey from the comb and formed a pool that he could dip into. He then grabbed the goo off the rod and licked it off, nom nom. Thus…
27 (con’t) and his countenance brightened.
The written and the verbal are different: vataronah enav – “And they saw, his eyes.” The verbal Hebrew says, “And they brightened, his eyes.” There is a single letter difference, and the choice of brightened is based on the words of verse 29. There is no need to divert from the written, though.
When a person is exhausted and hungry, he isn’t looking out and observing. He is closed in on himself except to find sleep and/or food. Saying “he saw” is a perfectly acceptable statement.
28 Then one of the people said, “Your father strictly charged the people with an oath, saying, ‘Cursed is the man who eats food this day.’”
vayaan ish meha’am vayomer hashbea hishbia avikha eth ha’am lemor arur ha’ish asher yokhal lekhem ha’yom – “And he answered, man from the people, and he said, ‘Causing to seven, he caused to seven, your father, the people, to say, ‘Execrated, the man who he will eat food the day.’” Because he didn’t hear the adjuration, Jonathan was completely taken aback at the words.
It was a ridiculous command for a soldier to be given on a day of battle. And more, to state it as a command when not everyone would hear it was like asking for trouble from above and below. The first and obvious result was…
28 (con’t) And the people were faint.
Literally: vayaaph ha’am – “And he dimmed, the people.” The word uph signifies to cover, as with wings. By implication, it signifies to fly. In the case of the people, it is as if a covering has come upon them, dimming their perception. In other words, this is the opposite of Jonathan’s state –
“And they saw, his eyes.”
“And he dimmed, the people.”
29 But Jonathan said, “My father has troubled the land.
vayomer Yonathan akhar avi eth ha’aretz – “And he said, Jonathan, ‘He churned, my father, the land.” The word akhar is the same word used concerning Achan when he brought trouble on the land. It literally means to roil water. Thus, to churn. It is like Saul put his hand into a bucket representing the people and churned them up, where they can’t even see straight. However, Jonathan says…
29 (con’t) Look now, how my countenance has brightened because I tasted a little of this honey.
reu na ki oru enay ki taamti meat devash hazeh – “You must see, I pray, for they illuminated, my eyes, for I tasted little honey, the this.” Jonathan could see once he tasted the honey. He now asks them to see. In seeing, they will notice that his eyes illuminated. There is fantastic wordplay being expressed.
Just a taste of honey (Herb Alpert, anyone?), and Jonathan’s perception awakened. Therefore…
30 How much better if the people had eaten freely today of the spoil of their enemies which they found!
aph ki lu akhol akhal ha’yom ha’am mishelal oyevav asher matsa – “Yea, would that eating, he ate the day, the people, from booty his hatings which he found.” In other words, Jonathan isn’t saying that they should have stopped and had a lengthy meal. Whatever they found on the way as they came upon their enemies would have given them sufficient strength to keep going.
But for Saul to deny the men food altogether caused exactly the opposite of what he intended…
*30 (fin) For now would there not have been a much greater slaughter among the Philistines?”
ki atah lo ravethah makah bapelishtim – “For now, not it multiplied blow in the Philistines!” Some take this as a question while others take it as a statement of fact. I added emphasis to it with an exclamation point. Jonathan is incredulous and probably miffed at what took place.
He had initiated the battle, taken out an entire garrison singlehandedly, and given the initiative for the attack to his father. In Saul’s adjuration, he stymied what Jonathan had so bravely started. More Philistines would have to be faced in the future than otherwise would have been necessary.
Victory in Christ!
How does it come about?
It is through faith your soul is priced
God is pleased with that, no doubt
Rest assured, nothing else is needed
God has set the parameters this way
Be sure that to the word you have heeded
And for you, it will be a glorious day
Reconciled through faith in Him
Don’t try to add to it, that wouldn’t be nice
You’ll find your path is dark and grim
Stick to Jesus alone, who paid the price
III. How to Obtain Total Victory in Christ
In the previous sermon on this chapter, Jonathan took the initiative. By faith, he kept his eyes on Scripture (Michmash) and on grace, and thus, by default, on Jesus. He was victorious in battle over the Weakeners. So much was this the case (verse 15) that the entire camp of Philistines was thrown into fear.
The camp, makhaneh, is where the soldiers sought rest. Instead, there was trembling in the Israelite camp. The sadeh, field, is the world. Anywhere they were, there was fear. And among khal ha’am, all the people, meaning all of those who try to weaken the faith of others, there was fear.
Jonathan’s act of faith in Christ alone was all it took to demonstrate that salvation is solely of the Lord. This included ha’matsav, the standing, meaning the garrison. The Weakeners had stood on the law with their eyes fixed on a graceless cross. They were overcome by Jonathan’s faith and determined focus on grace as found in Scripture.
Jonathan’s victory was so great that it resonated throughout all the Philistines, and the “terror of God” came upon them. How can this be diminished? That is the subject of the verses of this sermon. In verse 16, Saul, Asked, is in Gibeah of Benjamin.
Remembering that Saul is identical to Sheol in basic spelling, it is an indication that he is essentially dead in sin, as all humans are, as is noted in Romans 5:12, Ephesians 2:1, etc. He, however, has pictured those who are seeking the truth. Hence, his location is mentioned. It pictures the completed work of Christ (Gibeah), who is the Son of the Right Hand (Benjamin).
Those with him, the incliners, saw the amazing sight, vividly described as, “And behold! The tumult – it was melted, and it walked, and hammered.” Seeing this (verse 17), Saul, Asked, demanded to know who was gone from them. The results indicated it was Jonathan, Yah Has Given, and his lifter.
Jonathan is the one given gifts from God, as detailed in Romans 12. One of those gifts is faith (Romans 12:6). With our knowing this, we next see Saul directing that the Ark the God, symbolizing Jesus throughout the earlier chapters, be brought. Saul knew it had been returned from the Philistines, and he believed he needed it.
But while he was talking to the priest (verse 19), the tumult in the Philistine camp increased. Instead of understanding Jonathan’s victory, he told the priest to gather his hand. In essence, “Forget Jesus, we have to go now and take advantage of this situation.”
Therefore, the people were called together and set out for the battle. The very next words describe the catastrophe of Saul’s decision, “And behold, it was sword, man in his associate – pandemonium whopping, very.” Remember from a jillion previous sermons that the kherev, sword, is identical in spelling to Horeb, the mountain of the law.
Both sides are trusting in law to destroy the enemy! No wonder there is very whopping pandemonium. However, verse 21 made note of the Hebrews who were with the Weakeners. The Hebrews picture those who have crossed over. They fell back on law observance by being with the Weakeners, but now they have seen the error of that path.
This is why they joined Israel with Saul and Jonathan. Jonathan knows who to trust. Saul is still seeking the truth. Unfortunately, he can’t seem to put his foot firmly in the “Faith in Jesus alone” camp.
Verse 22 noted those of Israel who secreted themselves in Mount Ephraim. This is a picture of a gathering (har, mountain) of saved believers Twice Fruitful/Ashes (Jews and Gentiles who have trusted in Christ’s completed work) described in Chapter 13. They took Jesus’ advice and fled from what was coming upon Israel. They, too, have come to assist against the Weakeners.
Because of these efforts, it says (verse 23) that the Lord saved Israel that day, and the battle shifted to Beth Aven, House of Nothingness. Without full trust in Jesus, the battle is futile. The picture is as clear as the water up at Crystal River.
Further (verse 24), the men of Israel were driven, as if being driven mad, because of Saul’s inexcusable adjuration based on his self-exaltation to be personally avenged. The prohibition was that of eating lekhem, food, but specifically bread, which is an all-encompassing thought concerning food.
The idea here is that instead of having the Bread of Life, Jesus, they must rely on themselves to win the battle. It is a recipe for an ineffective finish to the battle. In verse 25, it said, “And all (sg.) the land, they (pl.) came in the forest.”
The word ya’ar, forest, is described by Abarim –
“The verb יער (ya’ar) isn’t used in the Bible and it’s a complete mystery what it might have meant. Noun יער (ya’ar) is the common word for forest or thicket, and the identical noun יער (ya’ar) means honeycomb. It is, of course, perfectly possible that these two nouns are not two but one, describing something general like a thing that consists of many elements, which contain energetic nutrients (either fruits or honey) …” Abarim
It is a place where the fruits of the Spirit are available. The plural refers to more than the people of Israel, but all the people groups of the earth. However, none can partake of what is there, despite honey being on the field. The word is available in the world (the field), but it is not sought after. How can one seek the truth without seeking the word?
Verse 26 says almost the same thing, but this time, it refers only to the people, thus Israel. The honey is taking its journey, and the word is there, meaning it is now readily available, but the people cannot partake of it.
Jonathan, not knowing about the prohibition (verse 27), extended his rod. Remember that Paul is from Benjamin, the same tribe as Jonathan. This is an indication that Jonathan extended Jesus as described by Paul, thereby gathering the honey. However, he doesn’t put the rod to his mouth. Instead, he uses his hand, the symbol of his authority.
He has taken the words of Scripture, the honey, with a rod of Benjamin, signifying Paul, and he has eaten it. Ooooh… how sweet it is! It next said, “And they saw, his eyes.” The words of the blind man healed by Jesus ring true, “…though I was blind, now I see.”
Jonathan is then informed (verse 28) about the adjuration of his father, followed by the words, “And he dimmed, the people.” It is exactly what Paul refers to in the blindness of Israel and the veil on their heart, meaning their mental perception. But as Paul says, “Nevertheless when one turns to the Lord, the veil is taken away” (2 Corinthians 3:16).
Jonathan then proclaimed (verse 29) that his father churned the land. It was as if he figuratively put his hand into a bucket full of Israel and completely confused it with his nutty decree. This essentially means, “If you are seeking the truth, why are you keeping it from the people?”
Just a little honey allowed Jonathan’s eyes to be illuminated. How much more if the people had eaten the booty of the Weakeners! They had the truth, but they ignored it. Jonathan essentially conveys that they could find Jesus anywhere if they just looked.
In using their word, their spoil, against them (verse 30 finished with…), “For now, not it multiplied blow in the Philistines!” Jonathan was a man of faith. His faith in the Lord prompted him to come against the Weakeners. In finding the explanation of Jesus’ works and properly employing that explanation to understand the word, he was able to remain strong when everyone else was faltering.
The words form a grand lesson in how to defend against the lies of those who come against God’s people through the promotion of law observance. This is done by going to the word. People can argue Scripture all day long, but unless they know what it says, where to find what they are looking for, and keep it in its proper context, it avails us nothing.
How many times have you heard or seen people in churches that don’t even open the Bible proclaim things about Jesus? Even people who don’t believe in Jesus do this just to shut up those in the church who don’t know the word.
The lesson found here is the one I harp over week after week. Read your Bible! Know your Bible! Check what the Bible says! Don’t trust anyone with your theology and doctrine without checking the word.
Do so daily. And in doing this, be sure to look for Jesus and what He is doing in redemptive history as you do. Following this method, the word will become alive to you.
Closing Verse: “Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more, 21 so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.” Romans 5:20, 21
Next Week: 1 Samuel 14:30-45 Lining up the requirements, he stringed ‘em – real fun… (And Saul, He Caught the Kingdom, Part I) (28th 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud, He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.
1 Samuel 14:15-30 (CG)
15 And it was fear in the camp in the field, and in all the people. The garrison and the ‘causing to decay’ they shuddered, also they. And it quivered, the earth, and it was to fear – God. 16 And they saw, the incliners to Saul in Gibeah Benjamin. And behold! The tumult – it was melted, and it walked, and hammered. 17 And he said, Saul to the people who with him, “You must visit, I pray, and you must see who he walked from us.” And they visited, and behold, naught Jonathan and ‘lifting his vessels.’ 18 And he said, Saul to Ahijah, “You must cause to approach-ward Ark the God.” (For it was, Ark the God, in the day the it – and sons Israel). 19 And it was, until he spoke, Saul unto the priest, and the tumult which in camp Philistines. And it walked, walking and abundant. And he said, Saul unto the priest, “You must gather your hand.” 20 And he was shrieked, Saul and all the people who with him. And they went until the battle, and behold, it was sword, man in his associate – pandemonium whopping, vehemently. 21 And the Hebrews, they were to the Philistines, according to time, trebly, who they ascended with them in the camp around, and also they are with Israel who with Saul and Jonathan. 22 And all man Israel, the ‘secreting himself in Mount Ephraim,’ they heard. For they fled, Philistines. And they caused to impinge, also they, after them in the battle. 23 And He caused to save, Yehovah, in the day, the it, Israel. And the battle, it traversed – Beth Aven.
24 And man Israel, he was driven in the day, the it. And he was caused to adjure, Saul, the people, to say, “Adjured, the man who he will eat food until the evening and I am avenged from my hatings.” And not he tasted, all the people, food. 25 And all the land, they came in the forest. And it was honey upon faces the field. 26 And he came, the people, unto the forest. And behold! A journey – the honey. And naught causing to reach his hand unto his mouth. For he feared, the people, the oath. 27 And Jonathan, not he heard in causing to seven, his father, the people. And he sent extremity the branch which in his hand. And he dipped it in forest the honey. And he caused to turn his hand unto his mouth. And they saw [k.], his eyes. 28 And he answered, man from the people, and he said, “Causing to seven, he caused to seven, your father, the people, to say, ‘Execrated, the man who he will eat food the day.’” And he dimmed, the people.
29 And he said, Jonathan, “He churned, my father, the land. You must see, I pray, for they illuminated, my eyes, for I tasted little honey, the this. 30 Yea, would that eating, he ate the day, the people, from booty his hatings which he found. For now, not it multiplied blow in the Philistines!”
1 Samuel 14:15-30 (NKJV)
15 And there was trembling in the camp, in the field, and among all the people. The garrison and the raiders also trembled; and the earth quaked, so that it was a very great trembling. 16 Now the watchmen of Saul in Gibeah of Benjamin looked, and there was the multitude, melting away; and they went here and there. 17 Then Saul said to the people who were with him, “Now call the roll and see who has gone from us.” And when they had called the roll, surprisingly, Jonathan and his armorbearer were not there. 18 And Saul said to Ahijah, “Bring the ark of God here” (for at that time the ark of God was with the children of Israel). 19 Now it happened, while Saul talked to the priest, that the noise which was in the camp of the Philistines continued to increase; so Saul said to the priest, “Withdraw your hand.” 20 Then Saul and all the people who were with him assembled, and they went to the battle; and indeed every man’s sword was against his neighbor, and there was very great confusion. 21 Moreover the Hebrews who were with the Philistines before that time, who went up with them into the camp from the surrounding country, they also joined the Israelites who were with Saul and Jonathan. 22 Likewise all the men of Israel who had hidden in the mountains of Ephraim, when they heard that the Philistines fled, they also followed hard after them in the battle. 23 So the Lord saved Israel that day, and the battle shifted to Beth Aven.
24 And the men of Israel were distressed that day, for Saul had placed the people under oath, saying, “Cursed is the man who eats any food until evening, before I have taken vengeance on my enemies.” So none of the people tasted food. 25 Now all the people of the land came to a forest; and there was honey on the ground. 26 And when the people had come into the woods, there was the honey, dripping; but no one put his hand to his mouth, for the people feared the oath. 27 But Jonathan had not heard his father charge the people with the oath; therefore he stretched out the end of the rod that was in his hand and dipped it in a honeycomb, and put his hand to his mouth; and his countenance brightened. 28 Then one of the people said, “Your father strictly charged the people with an oath, saying, ‘Cursed is the man who eats food this day.’” And the people were faint.
29 But Jonathan said, “My father has troubled the land. Look now, how my countenance has brightened because I tasted a little of this honey. 30 How much better if the people had eaten freely today of the spoil of their enemies which they found! For now would there not have been a much greater slaughter among the Philistines?”
