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1 Samuel 14:31-45
And Saul, He Caught the Kingdom, Part I

(Typed 29 September 2025) In these verses, the people transgress by eating meat with blood in it. This prohibition is something that predates the law, going back to the time of Noah after the flood. It was later mentioned in Acts 15 during the Council of Jerusalem.

Paul clarifies what is acceptable and unacceptable in the church age in his epistles. He mentions nothing about consuming blood. So why was it included in Acts 15? It was an accommodation to the Jewish believers who would not have understood the freedoms found in Christ. Blood pudding, anyone?

There had to be a transition time for people to understand what was going on in redemptive history. God moved from the time of law to the time of grace, and from the headship of His governance of Israel as the stewards of the law to Gentiles being the predominant force during the church age. The reason for the prohibition first given to Noah was stated by the Lord…

Text Verse: “But you shall not eat flesh with its life, that is, its blood.” Genesis 9:4

This prohibition was repeated in the law, several times. In Deuteronomy 12:23, it says, “Only you must seize to failure of eating the blood. For the blood, it the soul, and not you will eat the soul with the meat” (CG).

The blood is directly equated to the soul. This bears on a multitude of other verses in Scripture. It carries theological weight concerning the role of the Messiah. Eating blood was forbidden because of this. The anticipation of the Messiah is what the Bible is focusing on when this tenet is brought up, such as in these verses from 1 Samuel 14.

Pay attention to what is being conveyed. This wasn’t a legalistic mandate being held over Israel to see how poorly they would perform while living under the law. It is information being conveyed about what God is doing in Christ.

Such great things as this are 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. You Dealt Covertly! (verses 31-35)

³¹ Now they had driven back the Philistines that day from Michmash to Aijalon.

vayaku bayom ha’hu bap_elishtim mimikhmas ayalonah – “And they will cause to strike in the day, the it, in the Philistines from Michmash Aijalon-ward.” The heroic faith and engagement of the enemy by Jonathan have been highlighted so far in Chapter 14. That led to a massive victory, driving the Philistines from where they were stationed in Michmash, 15-20 miles away to Aijalon.

As that is west of Michmash in the Shephelah, one can see that this wasn’t just a battle where the Philistines were beaten back slowly. Instead, they were in retreat, heading downward to their coastal enclave with Israel pursuing them and cutting them down.

Philistines means Weakeners. Michmash is derived from kamas, to store away, and figuratively, storing, as in the memory. Jones’ agrees and defines it as Treasure or Treasury.

Aijalon comes from ayyal, deer. Hence, it signifies Place of the Deer. However, that comes from the same as ayil, ram, which is derived from a word indicating strength. Thus, in Joshua, it means Place of Strength.

Because of the heat of the battle, the length of the pursuit, and the lack of food as they continued, it next says…

^{31 (con’t)} So the people were very faint.

vayaaph ha’am m_eod – “And he dimmed, the people, very.” Jonathan’s efforts led to Israel seizing the initiative was, unfortunately, hindered by Saul’s rash command not to eat during the day. Jonathan tasted a little honey, and his eyes were able to see, but the opposite effect took place among the people. One can see the contrast in the words of this clause –

Vs. 27 – And they saw, his eyes.
Vs. 31 – And he dimmed, the people, very.

Because of the expenditure of energy, the men were famished at the end of the day’s battle…

³² And the people rushed on the spoil,

vayaas ha’am el shalal – “And he made [k.], the people, unto booty.” The written and the oral Hebrew are different. The written says, vayaas ha’am el shalal – “And he made, the people unto booty.” The oral says, vayaat ha’am el ha’shalal – “And he swooped, the people, unto the booty.”

The reason for this is that the grammar as written is clunky. To correct it, they went to verse 15:19, where it notes the people swooped (iyt) unto the booty. There is no need for this, but this is what people do in their attempt to outsmart the Giver of the word.

One can see how things were in these ancient battles. Once the Philistines were beaten back, the Israelites would have immediately seized the goods in their camp.

Even if the Philistines were to regain the initiative against the battle lines, they would still have to contend with either fighting the camp to regain their supplies or accept the victory but retire without them. In Israel’s case, they secured the supplies and also retained the victory on the battle lines.

^{32 (con’t)} and took sheep, oxen, and calves, and slaughtered them on the ground;

vayiqkhu tson u-vaqar u-vene vaqar vayishkhatu ar_etsah – “And he took flock and cattle and sons cattle, and they slaughtered earthward.” As the men returned, they were spent and needed to strengthen themselves. Therefore, they went right to the spoils of the enemy. The spoil they came to is specifically noted as tson, flock, coming from a root signifying to migrate, and baqar, cattle, coming from a word indicating to seek or inquire.

Saying they slaughtered them earthward explains the next clause. The men didn’t bother to cut the animals in a way that would bleed them out. Instead, they butchered them in a fit of hunger, the animals fell to the ground, and the people began slicing and dicing. Though they had been disobedient, Saul’s ridiculous edict led them to this point…

^{32 (con’t)} and the people ate them with the blood.

vayokhal ha’am al ha’dam – “And he ate, the people, upon the blood.” The words “upon the blood,” mean that they are eating over the animals that haven’t been properly bled. As the blood is the life, they are essentially consuming its life. This was forbidden in the law in several places. For example –

“And whatever man of the house of Israel, or of the strangers who dwell among you, who eats any blood, I will set My face against that person who eats blood, and will cut him off from among his people. ¹¹ For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.” Leviticus 17:10, 11

Eating the blood is a definite transgression of the law. But it appears there is a second transgression based on the previous clause, which said, “And he took flock and cattle and sons cattle.” The way that is worded may imply that they also violated this precept –

“And bullock or sheep, it and its son, not you will slaughter in day one.” Leviticus 22:28 (CG)

Without regard to the law, the men came upon the booty and tore into it…

³³ Then they told Saul, saying, “Look, the people are sinning against the Lord by eating with the blood!”

vayagidu l_eshaul lemor hineh ha’am khotim l_eY_ehovah leekhol al ha’dam – “And they caused to declare to Saul, to say, ‘Behold! The people sinning to Yehovah to eat upon the blood.’” To understand some of what is being conveyed from a biblical perspective, a review of Deuteronomy 12 is necessary.

First, to say that they were sinning against Yehovah could simply mean they were violating the law, something which is true. But it doesn’t explain why the law was given. In Deuteronomy 12:16, it said, “Only you shall not eat the blood; you shall pour it on the earth like water.”

This was based on what was cited from Leviticus 17. Included also in that chapter, it says –

“Whatever man of the children of Israel, or of the strangers who dwell among you, who hunts and catches any animal or bird that may be eaten, he shall pour out its blood and cover it with dust; ¹⁴ for it is the life of all flesh. Its blood sustains its life. Therefore I said to the children of Israel, ‘You shall not eat the blood of any flesh, for the life of all flesh is its blood. Whoever eats it shall be cut off.’” Leviticus 17:13, 14

The reason is complicated and should be supplemented by reviewing the sermon from Leviticus 17. In short, the prohibition on eating blood was given because it is the vehicle of life. For this reason, the Lord reserved all blood to Himself.

To eat blood was to assimilate into oneself something that belonged to God alone. It was, therefore, idolatrous to use it in any other way than as designated by Him. If it was not used in the rites of the tabernacle, it was to be poured out and covered with earth.

In pouring out the blood like water and then covering it with dust, the typology points directly to Christ. From the dust, man was made. But he wasn’t yet alive. Only when the Lord breathed into the nostrils of man did he become a nephesh khayah, or “soul living.” In man or animal, when the life is poured out, the dust reclaims ownership over it.

This is true with only one exception. It is Jesus, the Lord God, who breathed life into man. And yet, He then descended from the man He breathed life into. When His blood was shed upon the ground from which His earthly body came, He gave up His soul. And yet the ground found no victory over Him.

His life returned, His soul reanimated, and by the power of the Lord God, He walked out of the tomb. Atonement for us was made when He poured out His soul. And yet now, He lives. Only in Him is true and eternal life. The typology must be maintained, even when not a part of the sacrificial rites at the altar.

As the Bible says that the blood is the soul, it gives insight into one of the doctrines of theology taught by Scripture: What is the soul, and where does it come from? There are several views on this, and this is the perfect time to learn them. Three basic views are:

The Preexistence View. Of this, there are two separate divisions. The first is the Platonic view, which says the soul was never created. The second is the Christian (created) view. This says the soul was created from eternity. Without explaining all the details of it or the reasons why, it is a heretical view.

The Creation View. This assumes God directly creates a new individual soul for everyone born into this world. The body is generated through the parents, but the soul is created by God. It says that the soul is created at the moment of conception.

One reason for holding to this view is that all genetic information is present at conception. However, one reason why this view is wrong is that God completed His work of creation on Day 6. Another obvious reason is that the blood, which carries all the genetic information, is called the soul right in this verse.

Last, is the Traducian View. This comes from the Latin word tradux, the branch of a vine. This view says that each human being is a branch of the parents. Both soul and body are naturally generated by father and mother.

There is abundant biblical evidence for this third view. Eve was made from Adam, not separately. There is the fact noted by Paul that both males and females come from a union of males and females. Eve is called the mother of all the living. The Bible says that Adam had children in his image, thus natural generation is implied.

The Greek word for flesh, sarx, can mean both a physical body and a whole person with a body. Acts 17 says that all humans are derived from one man (“one blood”). Hebrews says that Levi was in Abraham’s loins, implying a physical transmission. In the Bible, the body in a womb is considered a person.

Paul says that all men sinned through one man, demonstrating that sin is transmitted by natural process – something that would not occur with a created soul. David even says that man is conceived in sin. Jesus is said to come from the loins (or body) of David, demonstrating a genetic connection. Paul shows that humans are a soul-body unity. The soul is “naked” without the body (2 Corinthians 5:3).

These and many other reasons from Scripture and from thinking the matter through clearly demonstrate the importance of the precept.

Understanding the matter of these men drinking blood, and what that means in relation to the greater truths found in Scripture, we can better see why this is such a grievous sin…

^{33 (con’t)} So he said, “You have dealt treacherously; roll a large stone to me this day.”

vayomer b_egadtem golu elay ha’yom even g_edolah – “And he said, ‘You dealt covertly! You must roll unto me, the day, stone whopping.’” The word bagad signifies to cover. Their act is covert, or hidden, and Saul is exposing it. Having a whopping stone rolled over was so that the animals could be laid on it, allowing the blood to flow out rather than pooling in the body as the animal lay on the ground…

³⁴ Then Saul said, “Disperse yourselves among the people, and say to them, ‘Bring me here every man’s ox and every man’s sheep, slaughter them here, and eat;

vayomer shaul putsu va’am vaamartem lahem hagishu elay ish shoro v_eish s_eyehu u-sh_ekhatem bazeh vaakhaltem – “And he said, Saul, ‘You must scatter in the people, and you said to them, ‘You must cause to approach unto me man, his ox, and man, his sheep.’ And they slaughtered in this, and they ate.” Saul uses the terms shor, bullock, coming from a word signifying to turn, and seh, sheep, coming from a root believed to mean “to rush,” and thus to be or make desolate.

His instructions are to go throughout the camp and make his stone the sole spot for slaughtering the animals. He wanted to personally observe compliance with this law…

^{34 (con’t)} and do not sin against the Lord by eating with the blood.’” So every one of the people brought his ox with him that night, and slaughtered it there.

v_elo tekhetu l_eY_ehovah leekhol el ha’dam vayagishu khal ha’am ish shoro v_eyado ha’laylah vayishkhatu sham – “‘and not they will sin to Yehovah to eat unto the blood.’ And they caused to approach, all the people, man, his ox, in his hand the night. And they slaughtered there.” Now, only the shor, ox, is mentioned. Saul’s instructions were obeyed, and the people came to the stone designated for this purpose. With this done, it next says…

³⁵ Then Saul built an altar to the Lord. This was the first altar that he built to the Lord.

vayiven shaul mizbeakh l_eY_ehovah otho hekhel livnoth mizbeakh l_eY_ehovah – “And he built, Saul, altar to Yehovah. It, he caused to begin to build, altar to Yehovah.” There are a multitude of speculations concerning the meaning of these words –

Saul began to build, but did not finish.
Saul began to build altars to Yehovah, this being the first.
Saul began, among the kings of Israel, the building of altars.
Saul made the first public acknowledgment to the Lord for the victories and care He doted on them.
Etc.

None of these reflects the simple words of the Hebrew. The word otho is a direct object marker. It is normally left untranslated, but because the form is accompanied by the 3^rd person marker, it signifies “it.” That then is used to describe something. In this case, it is the repeated words “altar to Yehovah.”

And he built, Saul, altar to Yehovah.
It, he caused to begin to build, altar to Yehovah.

The meaning is, “Saul built an altar to Yehovah. He used this whopping stone as the foundational stone of this altar to Yehovah.

When in the battle with your foes
There is no need to vow or adjure
The conflict is one of which the Lord knows
And if you are His, He will guide you, for sure

To make a vow about something you should do
Will only complicate the path you’re on
Just get to the task without a lot of todo
No regrets will exist, after it’s done and gone

There is no need to get others involved, also
When your words could trap them too
Pray for the Lord to guide you, and then go
Keep it simple! This you should do

II. Dying, He Will Die (Verses 36-40)

³⁶ Now Saul said, “Let us go down after the Philistines by night, and plunder them until the morning light; and let us not leave a man of them.”

vayomer shaul ner_edah akhare ph_elishtim laylah v_enavozah vahem ad or ha’boqer v_elo nasher bahem ish – “And he said, Saul, ‘Let us descend after Philistines – night, and let us plunder in them until light, the morning. And not may we cause to leave in them man.’” What a difference a meal makes! It is the night of the same day.

After eating and getting a bit of rest, Saul impetuously determines to go after the Philistines. There is nothing wrong with this, but it is a rather rash decision, especially when considering that he has already made one blunder that cost them a greater victory. As for the reaction…

^{36 (con’t)} And they said, “Do whatever seems good to you.”

vayom_eru kal ha’tov b_eenekha aseh – “And they said, ‘All the good in your eyes you must do.’” Ever obedient to the desires of Saul, as is traditionally the case with military men, they anticipate a greater slaughter. Therefore, they rally behind the king. However…

^{36 (con’t)} Then the priest said, “Let us draw near to God here.”

vayomer hakohen niqr_evah halom el ha’elohim – “And he said, the priest, ‘Let us near, here, unto the God.’” This would be Ahijah, noted in verses 3 & 18. It is likely that his words are the reason for the otherwise inexplicable mention of the altar in the previous verse. With an altar to the Lord, Ahijah may have thought, “Why would you build an altar to the Lord and not stop to ask Him for His direction concerning such a great matter?’’

Saying “near, here” refers to the altar. Saying “the God” signifies that he is referring to the Lord. Using the article is expressive. It refers to the one true God in relation to man. It is used to reveal those who are in a right relationship with Him, or to contrast those who are not in a right relationship with Him. Ahijah is ensuring the former through his petition.

³⁷ So Saul asked counsel of God, “Shall I go down after the Philistines?

vayishal shaul belohim ha’ered akhare ph_elishtim – “And he asked, Saul, in God, ‘I will descend after Philistines?’” The word shaal, to ask, is common. But in this case, it makes a punny, “And he asked, Asked, in God.” Saul petitions as Ahijah suggested. To not do so, especially after it was suggested to him, would have been unconscionable, especially when the law has already been violated.

Saul, however, doesn’t just ask if he should descend after the enemy…

^{37 (con’t)} Will You deliver them into the hand of Israel?”

khatit_enem b_eyad Yisrael – “You will deliver them in hand Israel?” The question is actually a prudent afterthought. Saul may have thought, “The Lord may say to pursue the Philistines, but He may not deliver them in our hands because we have offended Him when the men failed to drain the animals’ blood.” Hence, the additional thought will provide the full scope of what should be expected.

^{37 (con’t)} But He did not answer him that day.

v_elo anahu bayom ha’hu – “And not He answered in the day, the it.” We are left to guess why an answer was not given. The continued narrative seems to answer the matter, but does it? For all we know, Saul’s double question, “shall we descend after,” and “will you deliver,” may have been the reason no answer was given. It may be the Lord would have taught him a lesson if only the first question was asked.

It also could be that the Lord was upset because the people ate blood, and this was a way of getting that rectified. Or perhaps Saul figured someone had violated the oath he had made. If so, then he wanted to know. The latter option seems to be what Saul is thinking…

³⁸ And Saul said, “Come over here, all you chiefs of the people, and know and see what this sin was today.

vayomer shaul goshu halom kol pinoth ha’am u-d_eu u-r_eu bamah hay_ethah ha’khatath ha’zoth ha’yom – “And he said, Saul, ‘You must approach here, all corners the people, and you must know, and you must see in what it was the sin, the this, the day.’” The word pinnah signifies a corner.

As a corner provides strength, support, and stability to a wall or a side of something, so does the leader to a group of people. Saul calls these leaders to determine why the Lord has not responded. This word, pinnah, is used to describe Christ –

“The stone which the builders rejected
Has become the chief cornerstone [pinnah].
²³ This was the Lord’s doing;
It is marvelous in our eyes.” Psalm 118:22, 23

These corner supports from among the men are called to stand and participate in order to hopefully obtain a decision concerning the matter at hand.

³⁹ For as the Lord lives, who saves Israel, though it be in Jonathan my son, he shall surely die.”

ki khai Y_ehovah ha’moshia eth Yisrael ki im yeshno b_eyonathan beni ki moth yamuth – “For alive Yehovah the ‘causing to save Israel,’ for if it exists in Jonathan, my son, for dying, he will die.” When Saul mentions Jonathan by name, which would lead one to otherwise think he suspects him, he is probably saying, “I don’t care whose fault it is, even to my own son Jonathan, that person will die.”

Thus, Saul is actually certain that it cannot be him. However, because of his words, the reaction is…

^{39 (con’t)} But not a man among all the people answered him.

v_eein onehu mikal ha’am – “And not he answering from all the people.” It seems unlikely that every leader in the camp except Saul knew that Jonathan ate honey, but something prompted them not to respond. Maybe they had no idea what their men had done during the battle and didn’t want to speak about what they didn’t know.

Maybe they were embarrassed about how the men fell on the animals without draining the blood. Whatever the reason for their silence, Saul has spoken and now he has to follow through…

⁴⁰ Then he said to all Israel, “You be on one side, and my son Jonathan and I will be on the other side.”

His words are emphatic: vayomer el kal Yisrael atem tihyu l_eever ekhad vaani v_eyonathan b_eni nihyeh l_eever ekhad – “And he said unto all Israel, ‘You, you will be to side one, and I and Jonathan, my son, we will be to side one.’” In order to establish the parameters he set, he has to first take this action. Only after can he pare down the offender based on the side chosen.

^{40 (con’t)} And the people said to Saul, “Do what seems good to you.”

vayom_eru ha’am el shaul ha’tov b_eenekha aseh – “And they said, the people unto Saul, ‘The good in your eyes you must do.’” The imperative verb is an indication that they fully support Saul’s idea. If he thinks it’s a good idea, then he must do accordingly…

When you are wrong about something you’ve done
Don’t project it on others, as if that is okay
Why would you put them under the gun
When it’s your lips that started the fray

This is the kind of thing lefties are famous for
Not acknowledging the wrong they have caused
Instead, they pin it to someone else’s door
This unholy attitude must be permanently paused

Just let your pride go, and then press on
No need to try to justify yourself
For you, a bright new day will dawn
When you put such things on the shelf

III. Behold Me, I Will Die (verses 41-45)

⁴¹ Therefore Saul said to the Lord God of Israel, “Give a perfect lot.”

vayomer shaul el Y_ehovah elohe Yisrael, habah tamim – “And he said, Saul, unto Yehovah God Israel, ‘You must give-ward spotless.’” The meaning is, “Give a spotless lot.” It seems that the Lord was consulted earlier by the Urim and Thummim. When the Lord didn’t respond, Saul decided to cast lots instead.

Some translate this as innocent instead of spotless. That is somewhat the idea, but it doesn’t convey the sense of the word. The word tamim signifies entire, coming from tamam, to be complete. It speaks of something being perfect or without blemish. Thus, it is something blameless. But blameless does not necessarily extend to innocent.

A newborn may be blameless, but he still bears original sin and is thus not innocent. Saul isn’t asking who is innocent, but for the Lord to extend a blameless, or spotless, lot. However, the result of the lot may also provide what is spotless. In asking to “give spotless,” what is given may not be what is at fault, but what is not at fault. Understanding this…

^{41 (con’t)} So Saul and Jonathan were taken, but the people escaped.

vayilakhed Yonathan v_eshaul v_eha’am yatsau – “And he was caught, Jonathan and Saul. And the people went out.” If it was innocence that was being looked for, the lot wouldn’t have taken Saul and Jonathan. The sense of them being caught is reflected in Job –

“He catches the wise in their own craftiness,
And the counsel of the cunning comes quickly upon them.” Job 5:13

Because Saul’s side was caught, he has to figure out the reason for that. To do so, he must identify the supposed culprit…

⁴² And Saul said, “Cast lots between my son Jonathan and me.” So Jonathan was taken.

vayomer shaul hapilu beni u-ven Yonathan b_eni vayilakhed Yonathan – “And he said, Saul, ‘You must cause to fall between me and between Jonathan my son.’ And he was caught, Jonathan.” The use of the word fall means “as the lot falls.” Saul is imploring throughout the whole process by using imperative verbs.

In response to the petition, it notes that the lot caught Jonathan. The issue is whether the Lord deems Jonathan’s actions as wrong, or if He is just answering the lot as requested. Saul, not the Lord, is the one who brought up the issue of sin. When Achan did wrong, the Lord explained it to Joshua.

Saul appears certain that the problem is disobedience, but that needs to be read into the account. Despite this, he is asking to identify what he feels is the cause. With the lots having done so…

⁴³ Then Saul said to Jonathan, “Tell me what you have done.”
And Jonathan told him, and said, “I only tasted a little honey with the end of the rod that was in my hand.

vayomer shaul el Yonathan hagidah li meh asitah vayaged lo Yonathan vayomer taom taamti biqtseh ha’mateh asher b_eyadi m_eat d_evash – “And he said, Saul unto Jonathan, ‘You must cause to declare-ward to me what you did.’ And he caused to declare to him, Jonathan. And he said, ‘Tasting, I tasted in extremity the branch which in my hand little honey.’”

It is apparent that Saul believes the lot has identified Jonathan as the one who sinned, despite that not being exactly what he asked. There is a fault against his adjuration, and he wants to know who committed it. Jonathan, having been identified, confesses that he ate honey. Because of that, he commits himself to Saul’s hand…

^{43 (con’t)} So now I must die!”

hin_eni amuth – “Behold me, I will die.” Some translations render this as a question. But with the 1^st person interjection, that seems unlikely. Jonathan essentially says, “Here I am. I submit to death according to your words.”

⁴⁴ Saul answered, “God do so and more also; for you shall surely die, Jonathan.”

vayomer shaul koh yaaseh elohim v_ekhoh yosiph ki moth tamuth Yonathan – “And he said, Saul, ‘Thus He will do, God, and thus He will cause to add. For dying you will die, Jonathan.’” The words are a proverbial expression well paraphrased by the NKJV. Saul is saying that because Jonathan broke his ridiculous oath, God should not only agree and execute the sentence, but He should add even more ruinous heaps upon Jonathan in the process.

However, the people in attendance have had enough. They can clearly see Saul’s decision is rash, unacceptable, and contrary to the very thing that brought about the victory in the first place…

⁴⁵ But the people said to Saul, “Shall Jonathan die, who has accomplished this great deliverance in Israel? Certainly not!

The words are unusual: vayomer ha’am el shaul ha’yonathan yamuth asher asah hayshuah ha’g_edolah hazoth b_eyisrael khalilah– “And he said, the people unto Saul, ‘The ‘Yah Has Given’ will die? Who – he did the salvation, the whopping, the this, in Israel? Profane-ward!’” The response of the people concerning Jonathan includes the definite article before the name. This is either unprecedented or a very unusual thing in the Bible.

Normally, when a definite article is used, it calls for an explanation of the name rather than stating the name. For example, the Gilead means the Perpetual Fountain. Jonathan means Yah Has Given. The article implies they are asking, “The ‘Yah Has Given’ will die?”, rather than, “The Jonathan will die?”

The people are flabbergasted that Saul would even consider such an outrage. Jonathan had trusted in the Lord alone for the salvation, even stating explicitly that it is the Lord who provides it. Therefore, he was the instrument of the Lord in the process.

How can it be that the Lord would use him in this manner if he were not the Lord’s to use? The choice was not Saul’s to make, and the Lord had already provided His blessing upon Jonathan.

^{45 (con’t)} As the Lord lives, not one hair of his head shall fall to the ground, for he has worked with God this day.”

khai Y_ehovah im yipol misarath rosho artsah ki im elohim asah ha’yom ha’zeh – “Alive Yehovah if it will fall from hair his head earthward. For with God he did, the day, the this.” Because of the obvious error on Saul’s part in his decision-making, the people have jointly overridden his word. Not only will Jonathan not die, but not a hair will be clipped or plucked from his head.

*^{45 (fin)} So the people rescued Jonathan, and he did not die.

Rather: vayiphdu ha’am eth Yonathan v_elo meth – “And they redeemed, the people, Jonathan. And not he died.” To translate this as rescue diminishes the intent of the word. It is padah, to sever, and thus to redeem. As the Topical Lexicon says –

“The verb appears about fifty-nine times and consistently features God, or one acting on His behalf, stepping in at personal cost to liberate the helpless.”

It is as if they bought back Jonathan from the sentence spoken through Saul’s continued obstinacy. Nothing in the narrative, or at any later time, indicates that Jonathan did anything wrong. He acted in innocence, relied on the Lord, gave honor to the Lord, etc.

Saul, on the other hand, vowed rashly, failed to consider the implications of his vow, and then continued to make rash statements and decisions that only further highlighted his own foolish stand.

This is a great place to stop for the day. Despite the next verses forming their own complete thought, analyzing them together will show how they complement each other as the narrative continues to move forward.

As for the events in this passage, when we look at how Saul handled things, we can see that instead of stopping, considering what took place, and then relenting in his failed choice of words, acknowledging he was wrong, Saul continued to make himself look foolish.

Eventually, his flippant attitude towards what is morally right will cost him the kingdom. It is a high price to pay for moral weakness. But it is what defined him and how we remember him.

When we are approached about a matter of moral integrity, it can be hard to stand up and say, “this is what is right” without a basis for doing so. But if we are going to defend what we believe, we can always appeal to the source of our faith, be it in the church, in our political choices, or for any other stand we must make.

In the church, the Source of our faith is God. But that must be more fully defined, or it can mean many things. Buddhists have their view, even if they don’t actually believe in God. Rather, their view of religion forms its own “god.”

Muslims, Hindus, Mormons, etc., have their view of God (or gods) as well. To say, “This is what God expects,” leaves the door open for too much. For the Christian, our faith in God is in how He has presented Himself. That is found in His word. Therefore, to appeal to a particular religious stand, we should appeal to the Bible when stating a claim about God.

Go to the source, and you will be much stronger in your argument. Saul did not appeal to Scripture, and his vow failed to consider what Scripture says about vows. Rather, it was his own vow as the king that he imposed upon the people.

That reduced the entire concept of what God expects to what Saul alone expected. From there, he backed the authority up to God as if that is what God expected. Politicians and military leaders do this all the time, claiming that their view on a matter is God’s view. That is not a smart place to be.

Instead, let us stand on the word, in its proper context, when we refer to such things. In this, we will be conducting ourselves properly in His presence. This is what will glorify God as we live our lives before Him.

Closing Verse: “The Lord redeems the soul of His servants,
And none of those who trust in Him shall be condemned.” Psalm 34:22

Next Week: 1 Samuel 14:46-52 Grasping for all, and then some, yes, it’s true… (And Saul, He Caught the Kingdom, Part II) (29^th 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 14:31-45 (CG)

³¹ And they will cause to strike in the day, the it, in the Philistines from Michmash Aijalon-ward. And he dimmed, the people, very. ³² And he made [k.], the people, unto booty [k.]. And he took flock and cattle and sons cattle, and they slaughtered earthward. And he ate, the people, upon the blood. ³³ And they caused to declare to Saul, to say, “Behold! The people sinning to Yehovah to eat upon the blood.”

And he said, “You dealt covertly! You must roll unto me, the day, stone whopping.” ³⁴ And he said, Saul, “You must scatter in the people, and you said to them, ‘You must cause to approach unto me man, his ox, and man, his sheep.’” And they slaughtered in this, and they ate, and not they will sin to Yehovah to eat unto the blood. And they caused to approach, all the people, man, his ox, in his hand the night. And they slaughtered there. ³⁵ And he built, Saul, altar to Yehovah. It, he caused to begin to build, altar to Yehovah.

³⁶ And he said, Saul, “Let us descend after Philistines – night, and let us plunder in them until light, the morning. And not may we cause to leave in them man.”

And they said, “All the good in your eyes you must do.”

And he said, the priest, “Let us near, here, unto the God.”

³⁷ And he asked, Saul, in God, “I will descend after Philistines? You will deliver them in hand Israel?” And not He answered in the day, the it. ³⁸ And he said, Saul, “You must approach here, all corners the people, and you must know, and you must see in what it was the sin, the this, the day. ³⁹ For alive Yehovah the ‘causing to save Israel,’ for if it exists in Jonathan, my son, for dying, he will die.” And not he answering from all the people. ⁴⁰ And he said unto all Israel, “You, you will be to side one, and I and Jonathan, my son, we will be to side one.”

And they said, the people unto Saul, “The good in your eyes you must do.”

⁴¹ And he said, Saul, unto Yehovah God Israel, “You must give-ward spotless.” And he was caught, Jonathan and Saul. And the people went out. ⁴² And he said, Saul, “You must cause to fall between me and between Jonathan my son.” And he was caught, Jonathan. ⁴³ And he said, Saul unto Jonathan, “You must cause to declare-ward to me what you did.”

And he caused to declare to him, Jonathan.

And he said, “Tasting, I tasted in extremity the branch which in my hand little honey. Behold me, I will die.”

⁴⁴ And he said, Saul, “Thus He will do, God, and thus He will cause to add. For dying you will die, Jonathan.” ⁴⁵ And he said, the people unto Saul, “The ‘Yah Has Given will die?’ Who – he did the salvation, the whopping, the this, in Israel? Profane-ward! Alive Yehovah if it will fall from hair his head earthward. For with God he did, the day, the this.” And they redeemed, the people, Jonathan. And not he died.

 

1 Samuel 14:31-45 (NKJV)

³¹ Now they had driven back the Philistines that day from Michmash to Aijalon. So the people were very faint. ³² And the people rushed on the spoil, and took sheep, oxen, and calves, and slaughtered them on the ground; and the people ate them with the blood. ³³ Then they told Saul, saying, “Look, the people are sinning against the Lord by eating with the blood!”

So he said, “You have dealt treacherously; roll a large stone to me this day.” ³⁴ Then Saul said, “Disperse yourselves among the people, and say to them, ‘Bring me here every man’s ox and every man’s sheep, slaughter them here, and eat; and do not sin against the Lord by eating with the blood.’” So every one of the people brought his ox with him that night, and slaughtered it there. ³⁵ Then Saul built an altar to the Lord. This was the first altar that he built to the Lord.

³⁶ Now Saul said, “Let us go down after the Philistines by night, and plunder them until the morning light; and let us not leave a man of them.”

And they said, “Do whatever seems good to you.”

Then the priest said, “Let us draw near to God here.”

³⁷ So Saul asked counsel of God, “Shall I go down after the Philistines? Will You deliver them into the hand of Israel?” But He did not answer him that day. ³⁸ And Saul said, “Come over here, all you chiefs of the people, and know and see what this sin was today. ³⁹ For as the Lord lives, who saves Israel, though it be in Jonathan my son, he shall surely die.” But not a man among all the people answered him. ⁴⁰ Then he said to all Israel, “You be on one side, and my son Jonathan and I will be on the other side.”

And the people said to Saul, “Do what seems good to you.”

⁴¹ Therefore Saul said to the Lord God of Israel, “Give a perfect lot.” So Saul and Jonathan were taken, but the people escaped. ⁴² And Saul said, “Cast lots between my son Jonathan and me.” So Jonathan was taken. ⁴³ Then Saul said to Jonathan, “Tell me what you have done.”

And Jonathan told him, and said, “I only tasted a little honey with the end of the rod that was in my hand. So now I must die!”

⁴⁴ Saul answered, “God do so and more also; for you shall surely die, Jonathan.”

⁴⁵ But the people said to Saul, “Shall Jonathan die, who has accomplished this great deliverance in Israel? Certainly not! As the Lord lives, not one hair of his head shall fall to the ground, for he has worked with God this day.” So the people rescued Jonathan, and he did not die.

 

 

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.

vat_ehi kharadah bamakhaneh vasadeh u-v_ekhal 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 v_ehamashkhith khar_edu 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: vat_ehi l_ekherdath 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 l_eshaul 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: v_ehinih 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-r_eu 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.

vayiphq_edu v_ehineh ein Yonathan v_enose 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-v_ene 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 v_ehehamon asher b_emakhaneh ph_elishtim – “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 v_ekhal 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: v_ehineh hay_ethah kherev ish bereehu m_ehumah g_edolah m_eod – “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: v_eha’ivrim hayu lap_elishtim k_eethmol 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 v_egam hemah lihyoth im Yisrael asher im shaul v_eyonathan – “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,

v_ekhol ish Yisrael ha’mitkhav_eim b_ehar 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: sham_eu ki nasu p_elishtim vayadb_equ 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 Y_ehovah 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.

v_ehamilkhamah av_erah 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,

v_eish 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 v_eniqamti 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.

v_elo 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: v_ekhal 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 d_evash al p_ene 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, d_evash, 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 coming 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: v_ehineh helekh devash v_eein masig yado el piv ki yare ha’am eth ha’sh_evuah – “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;

v_eyonathan lo shama b_ehashbia 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 q_etseh ha’mateh asher b_eyado – “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 b_eyarath 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 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.

r_eu na ki oru enay ki taamti m_eat d_evash 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 mish_elal oy_evav 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 rav_ethah makah bap_elishtim – “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. Saul’s adjuration 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, vehemently.” 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) (28^th 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?”

 

Artwork by Douglas Kallerson.

1 Samuel 14:1-14
To Save in Many or in Few

(Typed 15 September 2025) I have wanted to evaluate these verses for years. One reason is that ten or more years ago, as Sergio read them in his morning reading, he tried to figure out what is being said with the giving of the names of the sharp rocks.

The words are unusual, and the story is captivating. So he spent time looking it over. He didn’t come to any resolution, nor did I after looking at them myself. Proper study requires understanding the surrounding context and what is typologically being conveyed. Such information takes innumerable hours of study.

One cannot just start evaluating a few verses alone and come to a correct conclusion about what is being said. But this is how many people approach Bible study. Therefore, if you go online and search for the meaning behind the surface text, you will get all kinds of analyses that have nothing to do with what God is telling us.

The normal thing you find is that people come to conclusions based upon what they want the passage to say, not what God is telling us.

Text Verse: “…whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.” 2 Corinthians 4:6

The second reason for waiting excitedly to evaluate this story is that it bears on something that occurred in World War I. Amended from an article online, this is what took place –

During the Sinai-Palestine Campaign in 1918, the British had plans to attack Ottoman forces entrenched in an area known as Michmash. Recognizing the name, British Major Vivian Gilbert got his Bible and found where Michmash is mentioned. He then reported it to his commanding officer. In an excerpt from the events detailed in The Romance of the Last Crusade, it says:

“And the major read on how Jonathan went through the pass, or passage of Mickmash, between Bozez and Seneh, and climbed the hill dragging his armour-bearer with him until they came to a place high up, about “a half acre of land, which a yoke of oxen might plow”; and the Philistines who were sleeping awoke, thought they were surrounded by the armies of Saul and fled in disorder, and “the multitudes melted away.” Saul then attacked with his whole army. It was a great victory for him; his first against the Philistines, and “so the Lord saved Israel that day, and the battle passed over into Beth Aven.”

The major figured the general layout of the land would probably have remained unchanged. So he roused the brigadier, and they read the story again. Scouts were sent out. On their return, they reported finding the pass with a few Turks holding it.

The rocky crags on either side were as the Bible described. As the account says, it was “obviously Bozez and Seneh; whilst in the distance, high up in Mickmash the moonlight was shining on a flat piece of ground just big enough for a team to plough.”

The general changed the plan of attack. Instead of the whole brigade, “one infantry company alone advanced at dead of night along the pass of Mickmash. A few Turks met were silently dealt with. We passed between Bozez and Seneh, climbed the hillside and, just before dawn, found ourselves on the flat piece of ground.”

The sleeping Turks awoke, figured they were surrounded by the armies of Allenby, and fled.

The Bible is that reliable. Amazing things are 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. Bozez and Seneh (verses 1-5)

Now it happened one day

The words are specific: vayhi ha’yom – “And it was, the day.” This is a continuation of the closing words of Chapter 13 –

“And it was, in day battle, and not it was found sword and spear in hand all the people who with Saul and with Jonathan. And it was found to Saul and to Jonathan his son. ²³ And it went, post Philistines, unto passage Michmash. … And it was, the day.” 1 Samuel 13:22, 23

^{1 (con’t)} that Jonathan the son of Saul said to the young man who bore his armor,

vayomer Yonathan ben shaul el ha’naar nose khelav – “and he said, Jonathan, son Saul, unto the lad lifting his vessels.” The person with Jonathan is almost universally translated as some form of the words “armor bearer.” That may be correct, but it is a paraphrase. The exact words are “lifting his vessels.”

He may be an attendant at all times, such as bringing his nightly meals, carrying water for a bath, or bearing his armor. It may also be that he only attended to him when going into battle. In this case, verse 13 will tell exactly what purpose he had in this battle.

In the Bible’s poignant way of using only relevant information to reveal typology, the name of this person, who is so carefully described and specifically mentioned nine times, is never given.

Jonathan means Yah Has Given. Saul means Asked, as in Asked for.

^{1 (con’t)} “Come, let us go over to the Philistines’ garrison that is on the other side.”

l_ekhah v_enab_erah el matsav p_elishtim asher meever halaz – “You must walk-ward, and let us traverse unto garrison Philistines from across this.” The words “You must walk-ward,” are a way of saying, “Let’s get going,” probably while nodding in the direction he wanted to go.

From there, he then explains his intended target. It is the same place noted in the final verse of Chapter 13. Philistines means Weakeners. The narrative is being prepared. That is next highlighted…

^{1 (con’t)} But he did not tell his father.

u-l_eaviv lo higid – “And his father, not he caused to declare.” Jonathan was probably itchy to engage the Philistines. With his father encamped in a different location, it would have taken time to send a runner to explain his intentions, and there was always the chance of a return message telling him not to take any action.

From here until the start of 14:4, the following words are a parenthetical explanatory insert…

² And Saul was sitting in the outskirts of Gibeah

v_eshaul yoshev biqtseh hagivah – “(And Saul sitting in extremity the Gibeah.” If this is the northern extremity of Gibeah, as some scholars think, it would be about an hour’s march from where Jonathan was in Geba. Saying “sitting” is a literal translation. It could be he had a thronelike chair set there. It could also mean his tent was there. The word yoshev, to sit, carries a wide variety of meanings.

The Gibeah means The Hill. At this time, Saul was…

^{2 (con’t)} under a pomegranate tree which is in Migron.

Rather: takhath ha’rimon asher b_emigron – “under the pomegranate which in Migron.” The exact intent is debated. All it says is “the pomegranate.” It thus could mean a particular pomegranate tree. This would be similar to the thought of 1 Samuel 22:6, which says, “…and Saul sitting in the Gibeah under the tamarisk.”

This could also be speaking of “Rock the Rimmon,” meaning “Rock the Pomegranate,” in Judges 20:47.  Thus, he would be sitting under a large crag known by this name. Without further information, being dogmatic may mean barking up the wrong tree.

Strong’s says that Migron is from magar, to yield up. Intensively, it would mean to precipitate. Therefore, it may mean Precipice. Jones’ says it is derived from garah, to excite as in strife, and defines it as Place of Great Conflict. The final letters of the word, a vav and nun, are probably locative.

Along with Saul…

^{2 (con’t)} The people who were with him were about six hundred men.

v_eha’am asher imo k_eshesh meoth ish – “And the people which with him according to six hundreds man.” These words correspond to those of the previous chapter –

“And he arose, Samuel, and he ascended from the Gilgal – Gibeah Benjamin. And he visited, Saul, the people, the ‘being found with him’ according to six hundreds man.” 1 Samuel 13:15

Six hundred is a multiple of six and tens.

Bullinger says, “Six is either 4 plus 2, i.e., man’s world (4) with man’s enmity to God (2) brought in: or it is 5 plus 1, the grace of God made of none effect by man’s addition to it, or perversion, or corruption of it: or it is 7 minus 1, i.e., man’s coming short of spiritual perfection. In any case, therefore, it has to do with man; it is the number of imperfection; the human number; the number of MAN as destitute of God, without God, without Christ.” In short, it speaks of fallen man.

Ten signifies “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”

³ Ahijah the son of Ahitub, Ichabod’s brother, the son of Phinehas, the son of Eli,

vaakhiyah ven akituv akhi ichavod ben pin_ekhas ben eli – “And Ahijah, son Ahitub, brother Ichabod, son Phinehas, son Eli.” It is apparent at this time that, despite the death of Eli and his two sons, the priesthood still belonged to the line of Ithamar. This line will end, as noted in a previous sermon, in 1 Kings 2.

As for the names, Ahijah means Brother(s) of Yah, and thus maybe Ally of Yah, or even An Ally (Brother) is Yah. Ahitub means My Brother is Goodness or Brother of Goodness. Ichabod means Inglorious. Phinehas means Mouth of Brass and thus Mouth of Judgment. Eli means Foster Child.

As Phineas and his wife died at the time of Ichabod’s birth, it means that Ahitub is older than Ichabod. It is generally believed that Ahijah is the same person as Ahimelech in 1 Samuel 22:9. This is because he is not mentioned again after this narrative. The name means Brother of the King. Thus, the name can speak of Yah as the King, being an appellative.

However, this being the same person is only a supposition. His son may have been named Ahimelech. Being dogmatic about this may be sniffing in the wrong spot.

^{3 (con’t)} the Lord’s priest in Shiloh, was wearing an ephod.

kohen Yehovah b_eshilo nose ephod – “priest Yehovah in Shilo, lifting ephod.” The term “lifting ephod” is more expressive than “wearing an ephod,” as any of the priests might. Without directly saying it, it is a reference to the office of high priest, which included the breastplate that carried the Urim and Thummim.

As such, the meaning is probably not as it first appears. Are these words referring to Ahijah or Eli? The two possibilities would be –

And Ahijah (son Ahitub, brother Ichabod, son Phinehas, son Eli) priest Yehovah in Shilo, lifting ephod.

Or…

And Ahijah, son Ahitub, brother Ichabod, son Phinehas, son Eli –
priest Yehovah in Shilo, lifting ephod.

The latter is the favored meaning, because it says in Psalm 78 –

“So that He forsook the tabernacle of Shiloh,
The tent He had placed among men,
⁶¹ And delivered His strength into captivity,
And His glory into the enemy’s hand.” Psalm 78:60, 61

At the time of the captivity of the ark, the tabernacle in Shiloh was forsaken. Therefore, Ahitub would not be lifting the ephod in Shiloh. Rather, the intent is that Ahitub is a descendant of Eli, who was the high priest in Shiloh.

Shilo means Tranquility, but it is missing the final H normally associated with it.

^{3 (con’t)} But the people did not know that Jonathan had gone.

v_eha’am lo yada ki halakh Yonathan – “And the people, not he knew for he walked, Jonathan.)” Saying this right after naming the priestly line is probably intended to tell us that, despite a priest of the Lord being there, Jonathan did not request for him to determine if he would have success in his endeavor.

Rather, Jonathan is acting in faith. This ends the parenthetical insert that will fit in later in the narrative…

⁴ Between the passes, by which Jonathan sought to go over to the Philistines’ garrison, there was a sharp rock on one side and a sharp rock on the other side.

Though correct in meaning, the Hebrew is more alive with analogy: u-ven hamab_eroth asher biqesh Yonathan laavor al matsav p_elishtim shen ha’sela meha’ever mizeh v_eshen ha’sela meha’ever mizeh – “And between the passages which he sought, Jonathan, to traverse upon garrison Philistines, tooth the crag from ‘the across from this,’ and tooth the crag from ‘the across from this.’”

The area has been clearly identified in modern times, just as described here in 1 Samuel. There is a deep valley, and on both sides it is very steep with sharp, toothlike crags. Beside these crags lie the passages that Jonathan intended to use to go down one side and up the other.

In Scripture, teeth have a variety of meanings, but can be summed up as representing the state of a person.

Of these jutting crags…

^{4 (con’t)} And the name of one was Bozez, and the name of the other Seneh.

v_eshem ha’ekhad botsets veshem ha’ekhad seneh – “And name the one, Bozez, and name the one Seneh.” The meanings are obscure, and scholars debate the roots from which they are derived. It is believed that Bozez is from the same root as buts, white linen. Thus, it would signify Shining. It was probably named this because of the bright, chalky rock.

The other, seneh, is found only here. Many translations say Acacias, but that is an interpretation based on the presence of acacias, not the acacia’s actual name, which is shittim. Rather, the word is probably derived from seneh, to prick, and thus a bramble bush.

That word was used only when referring to the bush of the Lord in Exodus and Deuteronomy. As such, Seneh signifies Thorn Bush or Thorny, which an acacia is. One other source, Jones’, thinks it is from an Arabic verb meaning to lift up. Thus, he says High.

⁵ The front of one faced northward opposite Michmash, and the other southward opposite Gibeah.

Rather: ha’shen ha’ekhad matsug mitsaphon mul mikhmas v_eha’ekhad minegev mul gava – “The tooth, the one, compressing from north before Michmash, and the one from south before Geba.” Here is the second and last use of matsuq, a compressing, in Scripture. The first use was in 1 Samuel 2:8 in the Song of Hannah. It signifies something narrow, and thus a compressing.

The passage runs due east. Michmash is north of Geba. Thus, the “compressing from” speaks of looking at it from the opposite direction, as it is being compressed. The meaning is that these two compressings were opposite one another and were facing in the direction of these two cities. The word “before” means the rock as it is in relation to the city.

This matches the layout perfectly. Bozez, Shining, is to the north, before Michmash. Seneh, Thorn, is to the south, before Geba. Bozez has a crown of gleaming white chalk that rests in the full sun most of the day. Seneh is where the thorn bushes were.

Michmash is derived from kamas, to store away, and figuratively, storing as in the memory. It signifies Treasure or Treasury. Geba means Hill, but it is lacking the hey, the H ending. Etymologically, it is connected to the word Gabbatha.

 

What is your state before the Lord?
Have you trusted Him alone, or are you adding more
Haven’t you understood His word?
It’s faith alone, or you won’t come through His door

He’s not interested in what you can do
When it comes to works of law, He just don’t care
He did it all to rescue you
By faith alone will you pay heaven’s fare

God rejects the unholy attitude
When you add in what you have done
 And, quite frankly, to Him that’s rude
You are rejecting the work of His Son

II. Hebrews Coming From the Holes (verses 6-14)

⁶ Then Jonathan said to the young man who bore his armor, “Come, let us go over to the garrison of these uncircumcised;

The word uncircumcised is not incorrect, but the words more exactingly say: vayomer y_ehonathan el ha’naar nose khelav l_ekhah v_enab_erah el matsav ha’arelim ha’eleh – “And he said, Jehonathan, unto the lad lifting his vessels, ‘Walk-ward! And let us traverse unto garrison the foreskinned, the these.’” Rather than describing what the people are lacking, circumcision, the focus is on what they possess, meaning foreskins.

Jonathan is ready to engage the garrison of the foreskinned with only his vessel lifter. It is in a defensive position, and Jonathan has to traverse rugged territory to engage it, but he is game to do so.

As an interesting note, the name Jonathan has been used eight times so far, including three in this chapter. This verse now changes the spelling to Jehonathan by adding the letter hey. It is the fifth letter of the aleph-bet and means look, reveal, and breath.

יוֹנָתָ֗ן
יְהוֹנָתָ֜ן

From this point, both spellings will be used intermittently. However, out of twenty uses of his name in this chapter, only verses 6 and 8 will have this variant spelling. After this, it will not be seen again until Chapter 18. Yeho still refers to the divine name. Thus, the meaning of the name doesn’t change, even if the intent behind it does.

^{6 (con’t)} it may be that the Lord will work for us.

ulay yaaseh Y_ehovah lanu – “if not He will work, Yehovah, to us.” The word ulay, if not, means that Jonathan has not been inspired by the Lord to do this. Rather, he is acting in faith, trusting that the Lord will do it if it is His will.

^{6 (con’t)} For nothing restrains the Lord from saving by many or by few.”

ki ein l’Y_ehovah matsor l_ehoshia b_erav o vimat – “For naught to Yehovah hindrance to cause to save in many or in few.” Jonathan’s words speak of absolute faith in the Lord to act when He so chooses. In the law, it promised, “Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight” (Leviticus 26:8).

Jonathan understands that such a rout is possible when the Lord determines. Nothing can hinder Him. The word he uses is found only here in Scripture, matsor, a hindrance. It is derived from atsar, to enclose. Thus, it refers to an inability or restraint. In seeing Jonathan’s trust in the Lord…

⁷ So his armorbearer said to him, “Do all that is in your heart. Go then; here I am with you, according to your heart.”

The words are emphatic: vayomer lo nose khelav aseh kal asher bilvavekha n_eteh lakh hini im_ekha kilvavekha – “And he said to him, ‘lifting his vessels,’ ‘You must do all which in your heart.  You must stretch to you. Behold me, with you according to your heart.’” Jonathan’s confidence has this guy’s emphatic assurance that he supports the challenge.

The words, “You must stretch to you,” give the sense of Jonathan outstretching his arm for the battle, thus taking the initiative. With whatever Jonathan determines in his heart, the vessel lifter will comply.

⁸ Then Jonathan said, “Very well, let us cross over to these men, and we will show ourselves to them.

vayomer y_ehonathan hineh anakhnu ov_erim el ha’anashim v_eniglinu alahem – “And he said, Jehonathan, ‘Behold! We traversing unto the men, and were denuded unto them.” This is the second and last instance of the variant spelling of Jonathan in this chapter. Because of the faithful and even excited agreement of his vessel lifter, Jonathan resolved to cross over where they would expose themselves to elicit a response from the foreskinned.

It should be remembered that other than the later added vowel points, the verb translated as traversing, ov_erim, is identical in spelling to Hebrews, ivrim. Therefore, one can see the pun –

We traversing [עברים] unto the men.
We Hebrews [עברים] unto the men.

They will purposefully expose themselves as Hebrews in their traversing of the passage. Once their status as Hebrews is known…

⁹ If they say thus to us, ‘Wait until we come to you,’ then we will stand still in our place and not go up to them.

im koh yom_eru elenu domu ad hagi_enu alekhem v_eamadnu takhtenu v_elo naaleh alehem – “If thus they will say unto us, ‘You must mute until we cause to touch unto you,’ and we stood under us, and not we will ascend unto them.” The reason for this is clear. If the foreskinned see Jonathan and his lifter and say they will come down, it means they are in a superior position to attack, prepared, and sufficiently outfitted for the engagement However…

¹⁰ But if they say thus, ‘Come up to us,’ then we will go up. For the Lord has delivered them into our hand, and this will be a sign to us.”

v_eim koh yom_eru alu alenu v_ealinu ki n_etanam Y_ehovah b_eyadenu v_ezeh lanu ha’oth – “And if thus they will say, ‘You must ascend unto us!’, and we ascended, for He has given them, Yehovah, in our hand, and this, to us, the sign.” If the Philistines are reticent about leaving their stronghold, it means that they are careless about someone approaching, unprepared for battle, and unsure enough about the outcome that they could retreat to their stronghold.

Jonathan is not in any way lacking assurance of his chances of success. He has already said that the Lord can save by many or few. He is looking for a sign to determine if it is the will of the Lord that he proceed. With this understood and the decision made…

¹¹ So both of them showed themselves to the garrison of the Philistines.

vayigalu sh_enehm el matsav p_elishtim – “And they were denuded, they two, unto garrison Philistines.” Although it may seem a bit crude to contemplate the punning going on, the word galah means denude, to strip oneself. By implication, they would expose themselves.

A Hebrew is identifiable by his circumcision. Though they didn’t literally pull off their garments, this is the mental thought that is being presented. They are the circumcision. Those they intend to engage are foreskinned. The context of the words gives the sense, which is reiterated by the Philistines…

^{11 (con’t)} And the Philistines said, “Look, the Hebrews are coming out of the holes where they have hidden.”

The words are contemptuous: vayom_eru ph_elishtim hineh ivrim yots_eim min ha’khorim asher hithhab_eu sham – “And they said, Philistines, ‘Behold! Hebrews coming from the holes which they secreted themselves there.’” In being denuded, the Philistines see that they are Hebrews. But stating it without the article is like saying, “Look! Snakes coming out of their holes.”

This is a new word, khor, a cavity, socket, den, hole, etc. Of this word, the Topical Lexicon says it “illustrates the varied ways God employs ‘holes’ or ‘openings’ to reveal human vulnerability, divine provision, tender love, and ultimate accountability.”

In this case, there is the human weakness of Jonathan and his lifter against the superior forces they will face. This is then contrasted with the overwhelming victory that will take place. Having seen that they are Hebrews…

¹² Then the men of the garrison called to Jonathan and his armorbearer, and said, “Come up to us, and we will show you something.”

vayaanu anshe ha’matsavah eth Yonathan v_e’eth nose khelav vayom_eru alu elenu v_enodiah ethkhem davar – “And they answered, men the garrison – Jonathan and ‘lifting his vessels,’ and they said, ‘You must ascend unto us and let us cause to know you – word.’” The Philistines were too lazy to come down, probably figuring the climb would be too much for the two of them to bother with.

The Philistines held the high ground. It was evident there were only a couple of Hebrews, so they probably figured there was no way they would respond to the challenge. It may even be that they didn’t bother checking to see if Jonathan and his lifter were coming. But this only encouraged Jonathan even more…

^{12 (con’t)} Jonathan said to his armorbearer, “Come up after me, for the Lord has delivered them into the hand of Israel.”

vayomer Yonathan el nose khelav aleh akharay ki n_etanam Y_ehovah b_eyad Yisrael – “And he said, Jonathan, unto ‘lifting his vessels,’ ‘You must ascend after me, for He has given them, Yehovah, in hand Israel!’” Knowing that the Lord can save by many or few, and understanding that the Lord approved of his actions, up they went…

¹³ And Jonathan climbed up on his hands and knees with his armorbearer after him;

vayaal Yonathan al yadav v_eal raglav v_enose khelav akharav – “And he ascended, Jonathan, upon his hands and upon his feet, and ‘lifting his vessels’ after him.” The description of the climb is exactly as one would expect, looking at the terrain today. It is steep. Only by climbing with one’s hands and feet is it possible to ascend. But ascend, they did…

^{13 (con’t)} and they fell before Jonathan. And as he came after him, his armorbearer killed them.

vayip_elu liphne Yonathan v_enose khelav m_emotheth akharav – “And they fell to faces, Jonathan, and ‘lifting his vessels’ killing after him.” The abruptness of the Hebrew in the whole verse gives a sense of the rapidity of Jonathan’s actions.

He climbed up on his hands and feet and immediately began cutting down the opponents. He also never stopped pressing the charge, going from person to person, hacking at them, and then leaving them squirming in a pool of goo while he rushed to the next person.

Although one can speculate that Jonathan cut them down with his sword, that is never mentioned in the account, something one would expect. Instead, it says they fell before him as he wounded them. After that, his lifter followed behind, probably with a spear, and dispatched them off to the pit. With that noted, a summary of the battle is given…

¹⁴ That first slaughter which Jonathan and his armorbearer made was about twenty men

vatehi ha’makah ha’rishonah asher hikah Yonathan v_enose khelav k_eesrim ish “And it was, the wound, the first, which he caused to strike, Jonathan and ‘lifting his vessels,’ according to twenty man.” This tells us that it was Jonathan’s first engagement against the Philistines.

In other words, he was a novice at warfare, and yet he was able to come against the entire garrison, defeating twenty of them. As for the number twenty, Bullinger says –

“TWENTY is the double of ten, and may in some cases signify its concentrated meaning. But its significance seems rather to be connected with the fact that it is one short of twenty-one, 21 – 1 = 20; that is to say, if 21 is the three-fold 7, and signifies Divine (3) completion as regards spiritual perfection (7), then twenty, being one short of 21, it would signify what Dr. Milo Mahan calls expectancy.” E. W. Bullinger

*^{14 (fin)} within about half an acre of land.

The meaning here is widely debated: k_evakhatsi maanah tsemed sadeh – “according to in the half furrow – pair field.” The word maanah is rare, being seen only here and in Psalm 129:3. It is derived from anah, to abase. Thus, it signifies a depression and hence a furrow. The sense is easily understood from the psalm –

“Upon my back, they plowed,
Plowers – they cause to lengthen to their furrow.” Psalm 129:3 (CG)

The term “pair field” refers to a field that a pair of yoked animals can plow in a single day. Therefore, half a furrow of a day’s plowing is being referred to. Jonathan faced one enemy after another so vehemently that by the time he was done, twenty men were lined up within the space of a single furrow that stretched halfway across a field.

Grace! How great is that five-letter word
God’s grace, poured out on you
If you trust in what you have heard
The gospel message! Only it will do

God’s grace is sufficient to carry you through
So don’t add to it and shame what He has done
Inserting yourself into the equation just won’t do
Rest in Jesus alone! Trust the work of the Son

The lesson is clearly taught in His word
God’s grace, poured out on you
If you trust in what you have heard
The gospel message! Only it will do

III. Trusting in Grace

The passage is centered on Jonathan as the hero. The lifter, though mentioned again and again, is never named. Thus, the focus is directed solely on Jonathan.

The account begins with a note concerning “the day.” It is a particular day defined as a day of battle. On that day, Jonathan, Yah Has Given, the son of Asked, determined to go against the Philistine garrison. The Philistines are the Weakeners. They are those who hold to law observance and who try to weaken the faith of others through law observance. If one is trusting in law, he is not living by faith.

The Philistines are noted as being meever, across, meaning on the other side of where Jonathan is. They are in an opposite theological camp. Jonathan did not tell his father his plans. Saul represents those seeking the truth. Jonathan is not seeking. Rather, he already knows what he believes.

On the other hand, in verse 2, Saul is “sitting extremity the Gibeah.” Gibeah and Gaba both mean Hill and both are etymologically connected to Gabbatha. His location is more specifically defined as under the pomegranate, which is in Migron.

The pomegranate symbolizes harvest-ready fruit, so it signifies Mature Mind or Harvest Ready. Thus, a picture is formed of one seeking the truth in the extremity of Christ’s judgment, having a mature mind, and in the place of yielding.

With Saul are six hundred men, the number of fallen man, at the end of the completion of a cycle, where nothing is wanting. Along with them, in verse 3, is Ahijah, A Brother is Yah, whose family traces back to Eli the High Priest who ministered at Shilo, specifically leaving off the “h” ending of the location.

Shilo means Tranquility, but without the hey, the h, ending, the fifth letter of the aleph-beth, it signifies a lack of grace and a lack of the Spirit. It is an explanation of the state of being under the law. Saul and those with him were not aware of Jonathan’s intentions or where he was going. As noted, verses 2 and 3 were a parenthetical insert that anticipates later verses.

Verse 4 referred to the passages Jonathan wanted to take, but the focus was on the tooth-crags. As noted, the symbolism of teeth represents the state of a person. Understanding this, the names were given: Bozez and Seneh, Shining and Thorn.

Based on their roots, the meaning gives a clear picture of Grace and Law. The grace is the tooth called Shining. There are numerous examples in the New Testament to see this, such as our Text Verse. John 1:5 is a good verse to see this, the grace of God, as seen in the giving of His Son, clearly reveals it –

“And the light shines in the darkness, and the darkness did not comprehend it.” John 1:5

Another exacting set of verses is –

“But even if our gospel is veiled, it is veiled to those who are perishing, ⁴ whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.” 2 Corinthians 4:3, 4

The other tooth, Seneh, is derived from seneh, the thornbush found only in Exodus and Deuteronomy, which is specifically noted as being on Horeb, the mountain of the Law. It signifies the thorny, piercing nature of the law.

The particular wording of verse 5 was noted concerning the layout of the tooth-crags. One, Bozez, was on the side of Michmash. The other, Seneh, is on the side of Geba (Hill without the h). The meaning that can be determined from this is that Jonathan has his back to the cross, which lacks grace. He is looking toward grace, and the Treasury (the word of God) found there, meaning the whole council of Scripture.

Those on the other side have their back to the Treasury, but they are looking at the law (Seneh: the bush on the mountain of the law) in relation to the cross (Geba), but the cross is lacking the h that is in Gibeah. It is lacking the grace. They are blinded to it. The picture is perfectly clear. It is exactly what one sees in Judaizers and other law-observant sects.

And more, verse 6 highlights those on the other side as foreskinned. The people who claim circumcision in the flesh (meaning Judaizers) are actually those who are uncircumcised! As Paul says –

“Beware of dogs, beware of evil workers, beware of the mutilation! ³ For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh,” Philippians 3:3

Romans 2 clearly defines their state as well. Be sure to read that Chapter tonight. But even more, verse 6 introduced the alternate spelling of Jonathan, adding the H, Jehonathan. Verses 6 and 8 clearly indicate that not only is he Yah Has Given, son of Asked, but grace is subtly included in the name. He pictures the saved believer, given salvation by grace through faith.

Why at this point? Because his words are solely of faith, trusting that if the Lord wills to perform, nothing can stop or hinder Him. Verse 8 confirms this by again using the h in his name when he acknowledges that they were crossing over [עברים: overim] to the men with the added pun that they were Hebrews [עברים: ivrim] to the men.

As has been seen time and again, those who have crossed over the Jordan, meaning Christ, are the true Hebrews, the true people of God. Verses 9 and 10 gave the conditions for the attack, and verse 11 determined which it would be when they denuded themselves before the foreskinned.

The Philistines acknowledged that they were Hebrews coming out of their holes, indicating they are weak humans who face a superior foe, and yet their victory will be overwhelming. When the Philistines thought they would show Jonathan something, it was Jonathan who was set to destroy them.

With that noted, in verse 12, Jonathan emphatically told his lifter to come up after him because the Lord had given the Philistines into his hand. Next, verse 13 noted his ascension by his hands and feet. These are the symbols of authority, dominion, and conquest.

Jonathan has the authority of the Lord and is moving forward in conquest to wield dominion over the Weakeners. No sooner did he reach the top, without even describing what he did, than the enemies fell before him while his lifter finished the job.

From there, it noted that this was Jonathan’s first wound brought upon the foe, consisting of twenty men. It is the number of expectancy of divine completion. This was accomplished in half a furrow. This gives the sense that the Weakeners were abased so rapidly that Jonathan didn’t even have to cover an entire furrow of a single day’s plowing.

It is a remarkable passage to introduce the chapter, especially given that the sword, though certainly being used, was never mentioned. This shows us that the enemy is capable of being completely defeated simply by holding to the grace of God in Christ. No need for adding in law observance is necessary to obtain the victory.

Jonathan was facing the grace as recorded in the Bible. The Weakeners were facing the graceless cross and the thorn of the law. The battle was a complete victory.

The passage asks us to evaluate ourselves and what we trust in to win the battles we face. This is especially true in spiritual battles where the enemy is legalism, law observance, self-trust, and a boastful attitude, supposedly proving to God how we can do better than He can in the sending of Jesus.

May we never have such a cold, flippant attitude toward the cross. Rather, think about what John Lange said earlier. As I read, remember that those who are truly circumcised and Hebrews in the sight of God are those who have entered the New Covenant –

“Over against the ‘uncircumcised’ Jonathan is clearly conscious: 1) that his people is the chosen one, belonging to the Lord, with whom the Lord has made a covenant, and 2) that the Lord cannot deny His almighty help to this people as their covenant-God. This word of Jonathan expresses the genuine theocratic disposition of the liveliest consciousness of God and the firmest trust in God, whence alone could come a true deliverance of the people from their oppressive burden.”

Trust in God as opposed to yourself. The law brings about wrath, while God’s favor rests upon those who trust in His grace. Where will you hang your theological hat, law or grace? It is the most important decision you can make. Give up on self, and trust Jesus Christ alone. With this, God will be pleased to call you His own.

Closing Verse: “…looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.” Hebrews 12:2

Next Week: Annual Christmas 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 14:1-14 (CG)

14 And it was, the day, and he said, Jonathan, son Saul, unto the lad lifting his vessels, “You must walk-ward, and let us traverse unto garrison Philistines from across this.” And his father, not he caused to declare.

(² And Saul sitting in extremity the Gibeah under the pomegranate which in Migron. And the people which with him according to six hundreds man. ³ And Ahijah, son Ahitub, brother Ichabod, son Phinehas, son Eli – priest Yehovah in Shilo, lifting ephod. And the people, not he knew for he walked, Jonathan.)

⁴ And between the passages which he sought, Jonathan, traverse upon garrison Philistines, tooth the crag from ‘the across from this,’ and tooth the crag from ‘the across from this.’ And name the one, Bozez, and name the one Seneh. ⁵ The tooth, the one, compressing from north before Michmash, and the one from south before Geba.

⁶ And he said, Jehonathan, unto the lad lifting his vessels, “Walk-ward! And let us traverse unto garrison the foreskinned, the these, if not He will work, Yehovah, to us. For naught to Yehovah hindrance to cause to save in many or in few.”

⁷ And he said to him, ‘lifting his vessels,’ “You must do all which in your heart.  You must stretch to you. Behold me, with you according to your heart.”

⁸ And he said, Jehonathan, “Behold! We traversing unto the men, and were denuded unto them. ⁹ If thus they will say unto us, ‘You must mute until we cause to touch unto you,’ and we stood under us, and not we will ascend unto them. ¹⁰ And if thus they will say, ‘You must ascend unto us!’, and we ascended, for He has given them, Yehovah, in our hand, and this, to us, the sign.

¹¹ And they were denuded, they two, unto garrison Philistines. And they said, Philistines, “Behold! Hebrews coming from the holes which they secreted themselves there.” ¹² And they answered, men the garrison – Jonathan and ‘lifting his vessels,’ and they said, “You must ascend unto us and let us cause to know you – word.”

And he said, Jonathan, unto ‘lifting his vessels,’ “You must ascend after me, for He has given them, Yehovah, in hand Israel!” ¹³ And he ascended, Jonathan, upon his hands and upon his feet, and ‘lifting his vessels’ after him. And they fell to faces, Jonathan, and ‘lifting his vessels’ killing after him. ¹⁴ And it was, the wound, the first, which he caused to strike, Jonathan and ‘lifting his vessels,’ according to twenty man according to in the half furrow – pair field.

 

1 Samuel 14:1-14 (NKJV)

Now it happened one day that Jonathan the son of Saul said to the young man who bore his armor, “Come, let us go over to the Philistines’ garrison that is on the other side.” But he did not tell his father. ² And Saul was sitting in the outskirts of Gibeah under a pomegranate tree which is in Migron. The people who were with him were about six hundred men. ³ Ahijah the son of Ahitub, Ichabod’s brother, the son of Phinehas, the son of Eli, the Lord’s priest in Shiloh, was wearing an ephod. But the people did not know that Jonathan had gone.

⁴ Between the passes, by which Jonathan sought to go over to the Philistines’ garrison, there was a sharp rock on one side and a sharp rock on the other side. And the name of one was Bozez, and the name of the other Seneh. ⁵ The front of one faced northward opposite Michmash, and the other southward opposite Gibeah.

⁶ Then Jonathan said to the young man who bore his armor, “Come, let us go over to the garrison of these uncircumcised; it may be that the Lord will work for us. For nothing restrains the Lord from saving by many or by few.”

⁷ So his armorbearer said to him, “Do all that is in your heart. Go then; here I am with you, according to your heart.”

⁸ Then Jonathan said, “Very well, let us cross over to these men, and we will show ourselves to them. ⁹ If they say thus to us, ‘Wait until we come to you,’ then we will stand still in our place and not go up to them. ¹⁰ But if they say thus, ‘Come up to us,’ then we will go up. For the Lord has delivered them into our hand, and this will be a sign to us.”

¹¹ So both of them showed themselves to the garrison of the Philistines. And the Philistines said, “Look, the Hebrews are coming out of the holes where they have hidden.” ¹² Then the men of the garrison called to Jonathan and his armorbearer, and said, “Come up to us, and we will show you something.”

Jonathan said to his armorbearer, “Come up after me, for the Lord has delivered them into the hand of Israel.” ¹³ And Jonathan climbed up on his hands and knees with his armorbearer after him; and they fell before Jonathan. And as he came after him, his armorbearer killed them. ¹⁴ That first slaughter which Jonathan and his armorbearer made was about twenty men within about half an acre of land.

 

Artwork by Douglas Kallerson.

1 Samuel 13:16-23
Your Kingdom, Not It Will Rise, Part II

(Typed 8 September 2025) Languages are more interesting than most people realize. The Chinese pictorial alphabet has all kinds of hidden pictures within it, many of which reveal biblical truths in the creation story found in Genesis. This includes characters that reveal things like the Garden of Eden, the fall of man, Noah’s Flood, etc.

I was skeptical about that until I asked Hideko if what was being presented was correct. In a moment, she confirmed much of it. However, on one of them, she tilted her head and said, “This one is dubious.” She could easily identify the correct ones and had to consider those that were less obvious.

The interesting thing to me is that a Chinese person didn’t figure this out. Rather, it was a missionary lady to China who learned the Chinese language. Only since she laid the foundation of this type of work have Chinese Bible scholars built upon it.

When Chinese people look at their written language, they look at an entire picture and make a connection to what is being conveyed, just like we do with a word, words, or an entire sentence in English.

In English, we don’t look at each individual letter. Instead, we add them together to form a whole word, clause, or sentence. We look at the larger parts, or the whole, to obtain the meaning. But if we stop and consider the etymology of words, what we write takes on significant and even historical meaning we may not know existed.

Text Verse: “Now where there is remission of these, there is no longer an offering for sin.” Hebrews 10:18

The lady who found those interesting pictures in Chinese characters did so because she had to learn each individual part, similar to letters within a box that would then form a whole thought. The Chinese just think of the entire box and draw it out as such.

Hebrew is an interesting language because it is formed from individual characters in an alphabet, but each character has a name, is derived from a picture, and has a meaning (or meanings). Words build upon one another somewhat like English to form other words, and thus, other thoughts.

In studying root words, information is obtained. Also, in looking at other words with the same spelling but which have different meanings, a common thought can be obtained because the same root gives the same information. Learning how these things work opens up the text in the most unusual and often incredible ways.

We’ve seen many examples of these things in the past and more lie ahead. Between Sergio and me, we spent almost two hours on a single word in today’s verses. After an hour, I had to get his help. After another half hour each, we figured out the meaning.

God is giving us information through these stories. Individual words are specifically chosen to ensure we make the necessary connections that will lead us to finding Jesus and what He has done for us.

Let’s continue to look for these things in today’s passage. Interesting things are 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. Three Heads (verses 16-18)

The words of verse 16 are stated as a fact as a new narrative within the chapter begins. The previous account went from verse 13:1 to 13:15. Without stating any of the details about how these men arrived at their current location, the narrative details the facts of them being here…

¹⁶ Saul, Jonathan his son, and the people present with them remained in Gibeah of Benjamin

v_eshaul v_eyonathan b_eno v_eha’am hanimtsa imam yosh_evim b_egeva Binyamin – “And Saul, and Jonathan his son, and the people, the ‘being found with them,’ sat in Geba Benjamin.” In the previous verse, which ended the sermon last week, it said –

“And he arose, Samuel, and he ascended from the Gilgal – Gibeah Benjamin.”

The Hebrew reads Geba, not Gibeah, as many translations incorrectly state. Despite the difference, both mean the same thing, Hill. They are located in the same general area, Geba being a bit north and east of Gibeah.

Of this location, the Pulpit Commentary says Geba was –

“…at one end of the defile, at the other end of which was Michmash; and here alone could the small army of Saul have any chance of defending itself against the vast host of the Philistines. However much we may blame Saul’s disobedience, he was a skilful soldier and a brave man, and his going with his little band to the end of the pass to make a last desperate stand was an act worthy of a king.” Pulpit Commentary

Saul means Asked (as in Asked for). Jonathan means Yah Has Given. Benjamin means Son of the Right Hand. It next says…

^{16 (con’t)} But the Philistines encamped in Michmash.

u-ph_elishtim khanu b_emikhmas – “And Philistines, they inclined in Michmash.” When the Philistines assembled against Israel, another assembly was called in Gilgal. At that time, the Philistines invaded and encamped in Michmash. They are still in that area after the events of Israel’s time in Gilgal.

As the chapter started, Jonathan was in Gibeah, and he attacked the Philistines in Geba. At that time, Saul was stationed in Michmash. This general layout of the forces is thus now reversed –

*Saul in Michmash
Jonathan in Gibeah of Benjamin
Philistines in Geba

*Gathering at Gilgal
*Saul and Jonathan in Geba of Benjamin
Philistines in Michmash

According to Strong’s, Michmash is derived from kamas, to store away, and figuratively, storing as in the memory. Jones’ agrees and defines it as Treasure or Treasury. Philistine means Weakener. With the armed men of Israel in Geba, it next says…

¹⁷ Then raiders came out of the camp of the Philistines in three companies.

Rather, the Philistine raiders are referred to in the singular: vayetse hamashkhith mimakhaneh ph_elishtim sh_eloshah rashim – “And he went, the ‘causing to raid’ from camp Philistines three heads.” With Saul, Jonathan, and only a small force of Israel accompanying the king, the Philistines have returned to their normal mode of life, raiding those around them.

As they could raid with impunity, instead of going as a single force, they divided into three raiding parties. The number three “…stands for that which is solid, real, substantial, complete, and entire” (Bullinger). It is the number of divine perfection.

The locations that were raided are all in the tribal area of Benjamin. Therefore, it may be that this raiding is a purposeful attempt to entice Saul and his meager army to come out and engage them in battle. Of these raiding bands…

^{17 (con’t)} One company turned onto the road to Ophrah, to the land of Shual,

ha’rosh ekhad yipneh el derekh ap_erah el erets shual – “The head, one, he will turn unto the road – Ophrah, unto land Shual.” This area is northward, east of Bethel. Ophrah means Of the Dust. Shual means Fox. Thus, this is described as the Land of the Fox. Next…

¹⁸ another company turned to the road to Beth Horon,

v_eha’rosh ekhad yipneh derekh beith khoron – “And the head, one, he will turn road Beth Horon.” This was in an eastward direction. Beth Horon was first seen in Joshua 10. It means House of the Hollow and also House of Freedom. It is mentioned more than a dozen times, and the spelling varies considerably, providing nifty insights into what is being conveyed in the text.

^{18 (con’t)} and another company turned to the road of the border that overlooks the Valley of Zeboim toward the wilderness.

The words are interesting: v_eha’rosh ekhad yiphne derekh ha’g_evul hanishqaph al ge ha’ts_evoim hamidbarah – “And the head, one, he will turn road the border the ‘peering upon Ravine the Zeboim,’ the wilderness-ward.” This group heads to the southeast, towards the wilderness of Judea.

The word shaqaph signifies to lean out a window. One gets the sense of peering or gazing out. Thus, they have taken a road that peers upon “Ravine the Zeboim.” The type of valley is a gay. It has lofty sides forming a ravine or gorge. Therefore, you would be on the road and you could peer out to see into and along the ravine.

The name Zeboim is found only here and in Nehemiah 11:34. The word is the plural of tsavua, said to be a hyena. The word tsavua, though, is only used in Jeremiah 12:9 when referring to the speckled bird of prey. The word tsavua is from tseva, dyed (as in stripes or spots). That word was only used in Judges 5:30.

Therefore, this is the ravine of the hyenas, being striped, or of the speckled birds of prey. It is said to be wilderness-ward. In the Bible, the wilderness is a place of God’s grace and of closeness to Him, but it is also a place of testing. For some, such as Israel, the testing results in disobedience. For others, such as Christ when He was tested, it is a place of fellowship through obedience.

The wilderness and the law are closely connected because testing is accomplished through law. This is seen in the word itself, midbar. It is derived from the verb davar, to speak, and the noun davar, meaning word. The Lord spoke the Ten Commandments (words/d_evarim) in the desert (midbar) of Sinai.

Thinking on these things, one can see the connection between Jesus, the Word of God, and His testing in the wilderness as well. Little details point to great pictures that are being developed. As for Israel’s state of things…

In the wilderness, I am tested
I know I am in the place of God’s grace
In His care I am nested
And I yearn within to see His face

I know that my time here is needed
And that in my testing, I will grow
His word, I have always heeded
Through it, Him I came to know

I am tested in this wilderness
But I am confident of His grace
Through my trials, He continues to bless
Until the Day I see His face

II. Sword and Spear (verses 19-23)

¹⁹ Now there was no blacksmith to be found throughout all the land of Israel,

v_ekharash lo yimatse b_ekhol erets Yisrael – “And artificer not he will be found in all land Israel.” The word kharash defines more than a blacksmith, such as engravers, craftsmen, etc. However, in this case, blacksmith is correct.

The reason there are none in the land may be that the Philistines exiled them to their land, or they may have killed them, or they may have forbidden those who worked with tools from doing so. In 2 Kings 24, the artificers were specifically mentioned as being carried captive to Babylon. However the practice was eliminated, the reason is…

^{19 (con’t)} for the Philistines said, “Lest the Hebrews make swords or spears.”

The written Hebrew is singular: ki amar ph_elishtim pen yaasu ha’ivrim kherev o khanith – “For he said, Philistines, ‘Lest the Hebrews they will make sword or spear.’” The singular provides the sense of unity of thought. The kherev, sword, has been seen many times.

The khanith, spear, is new. It is from khanah, to incline (and thus to camp) or decline (as the sun in the afternoon). The connection is that a spear is for thrusting, like pitching a tent. That is from the same root as khanan, to stoop or bend in kindness to an inferior, as in God dealing graciously with someone.

The term Hebrew signifies Crosser Over.

²⁰ But all the Israelites would go down to the Philistines

The structure is unusual but not unprecedented: vayer_edu khal Yisrael ha’p_elishtim – “And they descended, all Israel – the Philistines.” The word ha’p_elishtim, the Philistines, is an abrupt way of saying they went down to the Philistines, probably in their enclave and not merely where their garrisons were. The word descended seems to imply this because their land was along the southern coast.

The abruptness is probably a way of conveying a state of degradation. It might be akin to us saying something like, “The poor guy, he went… tax office.” They had to make this pitiful trek…

^{20 (con’t)} to sharpen each man’s plowshare, his mattock, his ax, and his sickle;

liltosh ish eth makharashto v_eeth eto v_eeth qardumo v_eeth makhareshatho – “to hammer – man his plowshare, and his hoe, and his ax, and his mattock.” Some unusual words are seen here. The first is latash, to hammer. This has only been seen in Genesis 4:22. The idea is that in hammering the implement, it is sharpened.

Of the following implements, other than the third, there is little consensus on what they are. The first is the makharesheth, a word found only here. It is from kharash, to scratch. Therefore, it is some type of implement used to scratch open the earth.

The next word is practically a mystery, eth. Where it is derived from is unknown. It is some type of digging implement like a hoe, shovel, or mattocks. In the famous words of Isaiah 2:4, it is normally translated as plowshare –

“He shall judge between the nations,
And rebuke many people;
They shall beat their swords into plowshares [eth],
And their spears into pruning hooks;
Nation shall not lift up sword against nation,
Neither shall they learn war anymore.” Isaiah 2:4

The third implement is the qardom. It was seen once before, in Judges 9:48. It is derived from qadam, to precede. Thus, it is an axe, which gives the sense of going before and striking.

The fourth implement is the makhareshah, a word similar to the first implement and having a similar meaning. It is found only here and in the next verse.

²¹ and the charge for a sharpening was

The words require thought: v_ehay_ethah hap_etsirah – “And it was, the bluntness.” Lange says, “it is probable that the text is corrupt.” Keil agrees and rewrites the text. The KJV and other older translations follow the Targum and Jewish commentators, saying, “Yet they had a file for…” That would be a whopping paraphrase. Even then, it is unsupportable.

The noun is found only here, petsirah. It is from patsar, to peck at. The word is used to signify urging, such as in Genesis 33:11 –

“‘Please, take my blessing that is brought to you, because God has dealt graciously with me, and because I have enough.’ So he urged him [patsar], and he took it.” Genesis 33:11

Esau was worn down through Jacob’s pecking and relented. The meaning here is the same. The edges of the implements were worn down, becoming blunted. The correction to this is explained in the next words…

^{21 (con’t)} a pim for the plowshares, the mattocks, the forks, and the axes, and to set the points of the goads.

pim lamakhareshoth v_elaetim v_elislosh qil_eshon u-l_ehaqardumim u-l_ehatsiv ha’dar_evan – “mouth to the mattocks, and to the hoes, and to three-prong, and to the axes, and to cause to station the goad.”

Before looking at the implements individually, the overall meaning of the previous words should be considered. The way this is done is to look at the parallelism from the previous verse –

And they descended, all Israel – the Philistines
*to hammer – man his plowshare, and his hoe, and his ax, and his mattock.

And it was, the bluntness
*mouth to the mattocks, and to the hoes, and to three prong, and to the axes, and to cause to station the goad.

The implements needed to be sharpened (hammered). The word mouth describes the edge of the sword, as when used in battle –

“And they killed Hamor and Shechem his son with the edge of the sword [l_epi kharev: to mouth sword], and took Dinah from Shechem’s house, and went out.” Genesis 34:26

The words can be paraphrased as, “And it was, when they were dull, they hammered the implements giving them a sharpened edge.”

It cannot be that they had a file to sharpen their implements. It just said that they descended to the Philistines for this purpose. The NKJV (and almost all other recent translations), though innovative, is not a suitable explanation. The word pim is a form of the word peh, mouth, not a monetary unit.

Unless one evaluates the parallelism, the words seem hopelessly corrupt, as stated by Lange. But understanding the literary device, it then makes all the sense in the world. And so, the author next describes some of the implements already named, adding others not yet named, something one sees in parallelism.

The first new word is qil_eshon, a fork, coming from an unused root meaning to prick. Thus, it is a prong on a hay fork. This word is found only here.

The next word is dorbon, a goad. It is found only here and in Ecclesiastes 12:11 –

“The words of the wise are like goads [dorbon], and the words of scholars are like well-driven nails, given by one Shepherd.” Ecclesiastes 12:11

The causative verb (cause to station the goad) means that the goad either became extremely dull or broke off. It needed to be restationed, something only the Philistines were allowed to do. Though my translation bucks against all others, it is word-for-word literal, and the explanation, because of the parallelism, exactingly describes the matter.

Because of the strict control over such implements…

²² So it came about, on the day of battle, that there was neither sword nor spear found in the hand of any of the people who were with Saul and Jonathan.

v_ehayah b_eyom mikhemeth v_elo nimtsa kherev vakhanith b_eyad kal ha’am asher eth shaul v_eeth Yonathan – “And it was, in day battle, and not it was found sword and spear in hand all the people who with Saul and with Jonathan.” The Philistines carefully monitored the farming implements. Without artificers to repurpose the tools, Israel was unable to go on the offensive…

^{22 (con’t)} But they were found with Saul and Jonathan his son.

vatimatse l_eshaul u-l_eyonathan b_eno – “And it was found to Saul and to Jonathan his son.” The precision of the words is clear. Saul and Jonathan had swords. However, the meaning may extend to all of the fighting men. In other words, Saul and Jonathan stand as representatives of their men.

The reason this may be the case is that Jonathan attacked the Philistines in verse 13:3. If he prevailed, he would have gotten their swords. Likewise, Saul’s fighting men would have had swords or other battle implements from earlier battles.

In the next chapter, a continuation of the events here, it will note that Saul’s men engage with swords. Thus, the previous clause probably means that other than these armed men, the general populace had no swords. Despite that, only Saul and Jonathan are named as such.

*^{23 (fin)} And the garrison of the Philistines went out to the pass of Michmash.

vayetse matsav p_elishtim el maavar mikhmas – “And it went, post Philistines, unto passage Michmash.” The words set up the coming narrative where Jonathan’s exploits will spur Israel to a great victory over the Philistines.

As noted earlier, Michmash is derived from kamas, to store away, and figuratively, storing as in the memory. It signifies Treasure or Treasury.

What is it I need to win this battle?
Shall I choose the sword or the spear?
The foes cause my soul to rattle
Which implement shall I hold near

If I have my sword
I can cut, but I must be near
With the spear, I can pierce
Which shall I use, the sword or the spear?

I can trust in the sword of the Lord
And on it, I can rely
I will choose to hold the spear
If you knew its meaning, you would know why

III. Law and Grace

This chapter deals with a proposition that explains end-times theology: What happens if Israel shrinks back from faith in Christ?

Saul is the anointed king in Israel. He is Ask, as in Asked for. He symbolizes those who are seeking the truth. Verse 1 said he was a son of one year in his reign, and he reigned two years upon Israel. Saul, those seeking the truth, reigned in the tribulation, warring against Nahash in Chapter 11.

His ordination was detailed in Chapter 12, but his name was never mentioned. Seeking the truth reigns in Israel in the tribulation, but that reign ends in the second year when David is set to be ordained. There needs to be a way to transition from Saul to David in the narrative to show how the Davidic line was settled upon.

The throne of David, though literally starting after Saul, is given as the epitome of the millennial reign of Christ, followed by the eternal reign of Christ. As such, there needs to be a way to convey this truth in typology. That is what this proposition is provided for.

Two is the number of division or difference. It is the year in which his reign ends. That is being explained in this chapter.

Saul has three thousand men of Israel, He Strives with God. That is the number of perfect reality, what is complete, and divine (three) combined with ten where there is completeness of order and the whole cycle is complete.

However, he retains two thousand for himself. These are with Saul, Asked in Michmash, Treasury, a picture of Scripture, the treasury of God’s word, in the mountains of Bethel. That signifies a large, centrally gathered group of people in the House of God.

The picture is of a group of people searching for the truth in the word of God, using both testaments, symbolized by the two and tens (two thousand).

One thousand are with Jonathan, Yah Has Given, in Gibeah Benjamin. Previous uses of the typology concerning Gibeah and Geba lead to Gabbatha where Christ was judged as the Son of the Right Hand.

It is Jonathan who engages the battle in verse 3 against the Philistines, the Weakeners in Geba. He comes against those who would weaken faith through law observance. All of the Philistines, the Weakeners, heard of his attack. Notice that Geba lacks the H ending. It is a sign of lacking the grace of God in Christ. The hey (H) is the fifth letter, the letter of grace.

Because of this, Saul blows the shophar, calling all the Hebrews, the Crossers Over, to hear. They are called Hebrews, demonstrating their victory in Christ, having crossed over into the New Covenant through Christ’s shed blood.

In verse 4, it noted that Saul had attacked a garrison of the Philistines. As the king, the credit goes to him. Israel has become malodorous to the Weakeners. Thus, the call is for all the people to gather at the Gilgal, the Liberty, signifying freedom in Christ.

It is the agreed-upon meeting place with Samuel in such a national gathering. The nation of the Weakeners, however, gathers to fight with Israel. The entire force of legalism is mustered to come against the Hebrews, those who have crossed over, meaning come to Christ.

The foe has an unheard-of number coming against them. The thirty thousand chariots define their “right moment.” The chariots reflect misplaced trust and pride –

“Some trust in chariots, and some in horses;
But we will remember the name of the Lord our God.” Psalm 20:7

The cavalry, parash, is derived from parash, to divide. Six is the number of man, particularly fallen man. They are those who have not believed and have come to divide those who have faith. The innumerable soldiers speak of an overwhelming force.

They are said to have encamped in Michmash, Treasury, eastward of Beth Aven, House of Nothingness. The seemingly pointless words will be further explained in Chapter 14, but eastward, qidmah, signifies before time, coming from qadam, before or preceding.

The meaning is that these Philistines are encamped in Scripture given before the time of Christ’s coming, as well as their subsequent rejection and exile (House of Nothingness). Said plainly, they are using only the Old Testament, meaning Scripture before the New was introduced. This is exactly what one would expect of Israel during the tribulation.

This is such an overwhelming flood of people coming against such believers in Israel that they hid in the caves, thorns, crags, etc. That will be undone in Chapter 14. It is reflective of the words of Jesus’ warning where the elect are to flee to the mountains in Matthew 24.

Verse 7, however, gave the shocked note, “And Hebrews – they traversed the Jordan, land Gad and Gilead!” During the tribulation, there will be believers who are so frightened at the overwhelming strength of the Weakeners that they will “uncross” the Jordan, meaning the Descender, Christ in His incarnation. That is reflected in Matthew 24, where even the elect could possibly be deceived.

These faithless souls will go back to Gad, Fortune, and Gilead, Perpetual Fountain. It refers to Israel without regard to any connection to the Holy Spirit. This was seen in Judges and again in Chapter 11.

To grasp the meaning, one must think of Israel as the means of providing the Fountain, the Holy Spirit, regardless of whether individuals are included in its transmission or not (Ephesians 2:12). The Spirit is the Mode by which one is included.

During the church age, Gentiles are brought into the commonwealth of Israel along with Jews. However, not all Jews nor all Gentiles receive it. Israel is Perpetual Fountain, not The Perpetual Fountain (meaning the Holy Spirit). The use or lack of use of the article before Gilead defines this. In this case, it is lacking the definite article.

These Hebrews, Jewish believers, have gone back to Israel, the fountain, without Christ, not holding to Him. It is those who are described in Hebrews 10 –

“For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, ²⁷ but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. ²⁸ Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. ²⁹ Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? ³⁰ For we know Him who said, ‘Vengeance is Mine, I will repay,’ says the Lord. And again, ‘The Lord will judge His people.’ ³¹ It is a fearful thing to fall into the hands of the living God.” Hebrews 10:26-31

Those verses are not speaking of the church, but of those of Israel who would return to the temple rites and rituals. In doing that, there is no longer a sacrifice for sin. Christ has come. The temple rites ended at that time. This, however, does not refer to a loss of salvation, as will be explained later.

Saul, Asked, however, is said to have stayed in the Gilgal, The Liberty, with his six hundred men, all shuddering… “Which way should we go? What should we do?”

That is the purpose of the tribulation period, of which verse 8 describes. Saul waited seven days, but Samuel didn’t come. The seven days are a day for a year, reflecting the seven years of the tribulation. A day for a year is a common means of reckoning such timeframes in Scripture.

As the days went by, those with Saul, those seeking the truth, continued to scatter. On the last day, he decided to offer the burnt offering and the peace offerings. But as seen already, there is no longer an acceptable sacrifice apart from Christ. Saul’s faith has failed him, and he has fulfilled the words of Hebrews 10.

No sooner had he relented and made his burnt offering than Samuel came. The Seed of Grace arrived, just as he said he would, but for Saul, it was too late. His words of explanation were rejected and, as Samuel said, “You were silly.” He failed to guard what Yehovah enjoined him and his kingdom, “not it will rise.”

The prospect of his kingdom has ended. In real history, this happened during Saul’s second year. In the proposition, it is given to describe truths to Israel concerning the coming Millennial Kingdom.

Verse 15, which ended the previous sermon, said that Saul ascended from the Gilgal, The Liberty, to Gibeah, Benjamin. The Seed of Grace returns to the all-sufficient judgment upon the Son of the Right Hand.

After noting that, it then said that Saul, Asked, numbered his people at six hundred. It is the number of man, fallen man, when nothing is wanting and the whole cycle is complete.

Verse 16 noted that Saul, Asked, and Jonathan, Yah Has Given, remained in Gibeah of Benjamin. The meaning is that despite failing, they remained in the all-sufficient judgment meted out upon the Son of the Right Hand.

After that, the Weakeners remained in Michmash. They are still holding to their incomplete revelation of Scripture, waiting to weaken those seeking the truth. This they did by sending out raiders under three heads.

The first went on the road of Ophrah, Of the Dust, unto land Shaul. The words speak of fallen man (Ophrah) in the land of foxes, those who attempt to trip up others in their walk, as noted in previous sermons. The name Ophrah is reflected in the words of Genesis –

“In the sweat of your face you shall eat bread
Till you return to the ground,
For out of it you were taken;
For dust [aphar] you are,
And to dust [aphar] you shall return.” Genesis 3:19

The second raiding band turned on the road to Beth Horon, House of Freedom. One can see the Philistines raiding those who have found Freedom in Christ. They are weakening their faith, drawing them back under the law.

Beth Horon is reflective of the words of Jesus, “And you shall know the truth, and the truth shall make you free” (John 8:32). The Weakeners, however, want to rob people of this through law –

“It is for freedom that Christ has set us free. Stand firm, then, and do not be encumbered once more by a yoke of slavery.” Galatians 5:1 (BSB)

The third party turned on the road which bordered “the peering upon Ravine the Zeboim.” As noted, the ravine is a valley with lofty sides. Zeboim signifies striped or spotted. Its root is only seen once –

“My heritage is to Me like a speckled [tsavua] vulture;
The vultures all around are against her.
Come, assemble all the beasts of the field,
Bring them to devour!” Jeremiah 12:9

One can see the Weakeners devouring those of Israel in the place of testing (wilderness-ward) through the misuse of the word.

Verse 19 noted that there was no artificer found in all the land of Israel, He Strives with God. There is no one who can fashion implements for the battle the people face, “Lest the Hebrews they will make sword or spear.”

The words speak of law and grace. The kherev, sword, has consistently pictured the law, being identical to the word Horeb, the mountain where the law was given. The khanith, spear, is the same word as the feminine form of khen, grace. This is the word from which Hannah, Grace, is ultimately derived.

As grace, kharis, is feminine in Greek, this word is used to parallel that. The Weakeners have taken away the people’s ability to discern law or grace. Instead, in verse 20, they had to descend to the… Philistines. The abruptness of the wording highlights the state of Israel during the tribulation.

There, they were able to sharpen (have hammered) their plowshare, hoe, ax, and mattock. Each word gives the sense of getting into Scripture – digging, scratching, plowing, hacking (at the Old Testament via the word qardom, coming from qadam, to precede).

This will be their only access at the time. This was highlighted in the parallelism –

And they descended, all Israel – the Philistines
*to hammer – man his plowshare, and his hoe, and his ax, and his mattock.

And it was, the bluntness
*mouth to the mattocks, and to the hoes, and to three-prong, and to the axes, and to cause to station the goad.

The inclusion of the goad, however, clearly shows that Christ can be found in the Old Testament, as indicated by Ecclesiastes 12:11. It is the same word, dorbon, used in the Sar Shalom New Testament in Acts 9:5 & 26:14, referring to when Jesus spoke to Saul –

“And when we were all fallen to the earth, I heard a voice saying unto me in the Hebrew language, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the goad [dorbon].” Acts 26:14 (ERV)

Jesus was telling Paul that he was kicking against the Scriptures that he knew, meaning the Hebrew Old Testament. Jesus was essentially saying, “Your own Scriptures testify to Me! And yet, you are kicking against this truth.” The Weakeners are the only ones to sharpen their implements. This means that the people are given biased instruction from the word.

However, both Saul and Jonathan are said in verse 22 to have kherev vakhanith, sword and spear. Those seeking the truth and those who are saved (Asked and Yah Has Given) alone possess the Old and New Testaments, which speak of law and grace.

The verses ended with, “And it went, post Philistines, unto passage Michmash.” The meaning is that the post of the Philistines is guarding the passage to the Treasury, Scripture. It sets the stage for what lies ahead.

The verses today are set forth as a proposition and a typological explanation as to why the line of Saul, those seeking the truth, failed to secure the kingship. In reality, Saul failed. However, spiritually, he reflects the truth that even those seeking the truth will falter.

Sin in man is too deep. Fallen man is incapable of perfectly pleasing the Father. Only Christ can do that, because only He is God incarnate, born without sin and living sinlessly under the law.

What is beautifully seen here is that despite Saul’s failure by returning to the law, there is the note that he remained in the Gilgal, in the Liberty. It is a note of eternal salvation. Hebrews 10, in particular, has hard verses that many fail to understand.

They use them to justify loss of salvation. But that is not at all what is being taught. Rather, they are a theological treatise on how returning to the law is insufficient to save anyone. Saul, in his failure to trust God, lost his right to the kingship.

Even though he will remain king while he is alive, for redemptive purposes, his kingdom ended in his second year. Despite this, he will continue to be used to reveal typological truths, but it is David who will become the central focus of the narrative, and from whose throne the Messiah will reign.

Chapter 13 is a necessary passage to reveal the literal, historical events that led to Saul’s loss of the kingship. However, it has been set forth as a typological proposition concerning the inability of the law to save anyone and that we need to trust in Christ, rest in Christ, and stay away from trying to merit God’s favor.

The church is in a battle against those who come in order to weaken our reliance on the grace of Christ. This same battle will be faced by believers in Israel of the future, meaning those who trusted Jesus during the tribulation.

What Israel needs is a king without the stain of sin. Saul, because of his fallen humanity, has been used as an example of this. What a great and glorious story of redemption we have in Jesus Christ. May we hold unceasingly to Him, the grace of God who came to dwell among us. Thank God for Jesus Christ our Lord. Amen.

Closing Verse: “Previously saying, ‘Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them’ (which are offered according to the law), ⁹ then He said, ‘Behold, I have come to do Your will, O God.’ He takes away the first that He may establish the second. ¹⁰ By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” Hebrews 10:8-10

Next Week: 1 Samuel 14:1-14 God is able, this to do… (To Save in Many or in Few) (26^th 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 13:16-23 (CG)

¹⁶ And Saul, and Jonathan his son, and the people, the ‘being found with them,’ sat in Geba Benjamin. And Philistines, they inclined in Michmash. ¹⁷ And he went, the ‘causing to raid’ from camp Philistines three heads. The head, one, he will turn unto the road – Ophrah, unto land Shual. ¹⁸ And the head, one, he will turn road Beth Horon. And the head, one, he will turn road the border the ‘peering upon Ravine the Zeboim,’ the wilderness-ward.

¹⁹ And artificer not he will be found in all land Israel. For he said, Philistines, “Lest the Hebrews they will make sword or spear.” ²⁰ And they descended, all Israel – the Philistines, to sharpen – man his plowshare, and his hoe, and his ax, and his mattock. ²¹ And it was, the bluntness, mouth to the mattocks, and to the hoes, and to three-prong, and to the axes, and to cause to station the goad. ²² And it was, in day battle, and not it was found sword and spear in hand all the people who with Saul and with Jonathan. And it was found to Saul and to Jonathan his son.

²³ And it went, post Philistines, unto passage Michmash.

 

1 Samuel 13:16-23 (NKJV)

¹⁶ Saul, Jonathan his son, and the people present with them remained in Gibeah of Benjamin. But the Philistines encamped in Michmash. ¹⁷ Then raiders came out of the camp of the Philistines in three companies. One company turned onto the road to Ophrah, to the land of Shual, ¹⁸ another company turned to the road to Beth Horon, and another company turned to the road of the border that overlooks the Valley of Zeboim toward the wilderness.

¹⁹ Now there was no blacksmith to be found throughout all the land of Israel, for the Philistines said, “Lest the Hebrews make swords or spears.” ²⁰ But all the Israelites would go down to the Philistines to sharpen each man’s plowshare, his mattock, his ax, and his sickle; ²¹ and the charge for a sharpening was a pim for the plowshares, the mattocks, the forks, and the axes, and to set the points of the goads. ²² So it came about, on the day of battle, that there was neither sword nor spear found in the hand of any of the people who were with Saul and Jonathan. But they were found with Saul and Jonathan his son.

²³ And the garrison of the Philistines went out to the pass of Michmash.