A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on 1 Samuel · Chapter 14
CHAP. XIV.
CHapter the Fourteenth, holds forth, (1.) The Wonderful Victory God graciouſly granted to Iſrael by Jonathan in this very low condition, as above. And (2.) Saul's Raſhneſs in impoſing an Oath, whereby he not only prevented a compleating of that Glorious Conqueſt, but alſo proclaimed his own Hypocriſie, which till then laid lurking in his Boſome.
The Firſt Remark upon the firſt part is, The Noble and Reſolute Undertaking of Jonathan▪ in adventuring to wage War againſt the numberleſs Number of the Enemies Army, with the Aſſiſtance only of his own Armour-Bearer, from v. 1. to v. 17.
N. B. Saul had diſhonoured God, as well as diſpleaſed Samuel, and brought Iſrael into a deſperate Eſtate; now God comes to Honour Jonathan his Son, by beſtowing upon him a ſpecial Inſtinct of his Spirit, and an extraordinary ſtrong actuated Faith, founded upon thoſe Divine Promiſes, [of One chaſing a Thouſand, &c.] Deut. 28.7. and 32.10. and poſſibly this good Son of a bad Father might act Faith upon that Promiſe God gave to Samuel, [I will ſend thee a Man that ſhall ſave Iſrael from the Philiſtines,] chap. 9.16. Theſe were Jonathan's Encouragements for ſo daring an Adventure, and indeed the right grounds of all true Valour and Magnanimity.
N. B. Should we reckon only by the Rules of common Reaſon, this Attempt of Jonathan's would be judged a Fool-hardy Enterprize, therefore 'tis judged to be the force of his Faith, and that which was corroborated by his former experience in Conquering a Garriſon of the Philiſtines without his Father's Aſſiſtance, chap. 13.3. and hereupon he acquaints not Saul (though he was his Father, King and General) with his preſent deſign, v. 2. leſt he ſhould have hindered him from it, unto which he had an extraordinary Call from God to undertake, as appeared by God's ſo ſignally owning him with Succeſs: He well knew, his Timerous Father would call him a Temerarious Son, &c.
N. B. Manlius Torquatus's Son loſt his Life for Conquering his Foes without his General's Order to fight, though his own Father was the General, &c.
N. B. Though Jonathan durſt not acquaint his Father who was above him, yet did he his Squire, who was under him, and he proved an Obſequious Servant, reſigning up his Will into the Will of his Maſter, when he took in the real Impreſſions of his Maſter's Religious Arguments, ſaying to him, [Come let us go up to this Garriſon of the Ʋncircumciſed.] So he call'd them, to ſtrengthen his own Faith and the Faith of his Servant, they are not in Covenant with God (as we are) ſo can have neither Hope in God, nor Help from God, as we may, [It may be the Lord will work for us,] which were not words of doubting the thing, for he was aſſured by God's Promiſe, that he would ſave his People, and he felt himſelf ſtirred up by God's Spirit to this Exploit, yet was not certain that God would do it at this time, and in this way, and by this means.
N. B. In all which he ſedately ſubmitteth to the Holy Will and Wiſdom of God; and yet his Faith was above his Fear, believing [There was no reſtraint with God to ſave by few or by many,] v. 6. Good Jonathan had learnt this Leſſon from the experience of Gideon, where God ſaid, [The People are yet too many,] and uſed only Three Hundred Men, and thoſe Armed only with Trumpets, Lamps and Pitchers, Judg. 7.4, &c. He knew what Shamgar alone did againſt the Philiſtines with an Oxe-Goad, or a Plough-ſhare, Judg. 3.31. and what a Glorious Victory Samſon alone had obtained, with no other Weapon, but the Jaw-bone of an Aſs, Judg. 15.15. yea, and Deborah had done mighty things, when Iſrael were almoſt as badly Armed, as they were at this time, Judg. 5.8. yea, and that late famous Victory obtained by Samuel, was not got by the ſtrong Forces of Men, but by the Thunderings of the great God, 1 Sam. 7.10. God orders it ſo, that through weaker means Men may ſee his greater ſtrength; the leſs of Man, the more of God, &c.
The Second Remark is, Jonathan's putting into practice his deſigned (though difficult) Undertaking; no ſooner had he ſatisfied his Servant, v. 7. who faithfully aſſured him, he was reſolv'd to live and die with his Maſter, and embark himſelf in the ſame bottom with him, then Jonathan having got Aſſurance of his Servants Aſſiſtance, wants ſtill ſome more Aſſurance of his God's Aſſiſtance alſo; for though he had a General Promiſe of Victory, yet wanted he a particular promiſe thereof, and therefore he ſaid only, [It may be the Lord will help us.]
N. B. Hereupon for the farther fortifying of his Faith, he begs a Sign from God, which was, when we ſhew our ſelves, if they ſay, [Tarry till we come to you,] then we will proceed no farther, but if they ſay, [Come up unto us,] Then the Lord hath delivered them into our hands, which latter the Lord ordered as an Anſwer to his Prayer, v. 8, 9, 10, 11, 12, 13.
N. B. Such extraordinary Impulſes of God's Spirit for asking a Sign, had been before now, as in Eleazar Abraham's Servant, Gen. 24 13, &c. and in Gideon, Judg. 6.37, &c. which are no Preſidents for us, for we have the word written for our Rule which they wanted. So Jonathan here by the Inſtinct of God's Spirit, did pitch upon this Sign, which was neither Superſtitious, nor any tempting of God, but it was truly Religious, and therefore was it granted him of God (ſaith Joſephus) at his earneſt Prayer, and indeed the ſucceſs thereof makes it more probable.
N. B. This Signal Aſſurance had the equivalency of a particular promiſe to Pious Jonathan▪ who thereupon (with his Man) falls down upon all four (as we ſay) and begins to ſcramble up the ſteep Rock, not doubting but by the help of God's powerful preſence, to paſs that unpaſſable paſſage to the Philiſtines, for ſo it is deſcribed, v. 4, 5. as if impoſſible to paſs over, and ſo the Enemy did likewiſe imagine it a Fort impregnable, eſpecially by ſuch a ſcornful Number of Men as theſe two were.
N. B. Thus the Sogdians ſcornfully asked Alexander the Great, Whether he could Fly? When he aſſaulted their ſtrong Fort ſeated upon an high Rock (as they thought) out of his reach and Invincible; but when he had Stormed it, by the Valour of Three Hundred Gallant Soldiers, he anſwered them, [Jam oſtendi me poſle Volare,] now have I ſhewn you that I can Fly. But Jonathan here with one Man only make an harder and an higher Attempt, and Atchieved a far greater Victory by the force of his Faith, whereunto nothing is impoſſible, Hebr. 11.33, 34. the Pagan Conquerours have done great things by a Natural daring Fortitude, but nothing comparable to thoſe greater things that God's Servants have done by a Spiritual force of their Faith.
N. B. 'Tis a wonder that the Philiſtines did not knock down Jonathan and his Servant with Stones as they were climbing up the Precipice upon their Hands and Feet, v. 13. which no doubt but they might have done with eaſe, but behold ſuch was their Infatuation, that they look'd upon it as below them, ſo to do; not queſtioning, but if they could poſſibly ſcramble up, they would ſoon be diſpatched by the Multitude of their Hoſt, and receive their Paſsport, (which was the Thing they would ſhew them) when theſe two Men could come up to them, v. 12.
N. B. But the contrary came to paſs, as Jonathan had believed, that he ſhould give to them a Paſsport, for when he ſaw the Sign (he ſought for by Supplication) fulfilled, he foreſaw his ſucceſs, yet modeſtly and piouſly aſcribeth the Honour of it, ſaying, [The Lord hath delivered them into the hands of Iſrael,] and accordingly it was accompliſhed, for the Lord ſmote the whole Camp and Garriſon of the Philiſtines with ſuch a Panick Terrour, that they fled and fell before Jonathan and his Armour-Bearer, v. 13, 14. and ſuch a Trembling came upon the Hoſt, that they did not only fall by the Sword of Jonathan, &c. but they alſo fell foul one upon another, and were made to imagine Treachery, ſo they ſheath'd their Swords in one anothers Bowels, which was the effect of that Horrible Earthquake God then ſent.
N. B. A dreadful Conſternation the Lord lays upon the Ʋncircumciſed here from a threefold cauſe: (1.) Not only Jonathan's ſurprizing them at unawares; for (as Joſephus ſaith,) he came not the direct way, but fetcht a compaſs for his own advantage in clambering up the Rock; and ſo came upon them unexpected. (2.) But alſo God ſent a terrible Earthquake, which cauſed an horrible Heart-quake in them, and filled the whole Camp with great Horror and Aſtoniſhment. And, (3.) The Lord ſmote them with ſuch a Spirit of Giddineſs, that they could not diſtinguiſh a Friend from a Foe; inſomuch that They went on beating down one another, v. 16.
N. B. God had ſmitten the Midianites with ſuch a Scotoma, or Darkneſs of Underſtanding, ſo as to deſtroy one another without diſcerning any difference, before this, Judg. 7.22. And the Syrians likewiſe long after this, 2 Kings 6.17, 18, 19, 20.
The Third Remark is, Saul's Hypocriſie diſcovered upon this Diſcomfiture of the Philiſtines, when the Lord had Honoured his Sons Valour with ſuch an Honourable Victory, v. 17, 18, 19. The watchmen in their Watch-Tower diſcerned that the multitudes of the Enemy melted away, and they declare it to Saul who ſuppoſed ſome of his own Army had skirmiſhed with the Enemy, and cauſed the Tumult; but alas, none was in ſuch Courage, ſave only his Son and Servant: Hereupon he calls the High-Prieſt to conſult with God in ſuch a weighty matter.
N. B. So far it was a laudable Act in Saul, for he had ſent for Ahiah (call'd after Ahimelech, Chap. 21.9.) to bring the Ark and the Ephod with Ʋrim and Thummim into the Camp, to receive Gods Oracle from between the Cherubims on the Mercy-ſeat in all exigents according to Gods Ordinance, Numb. 27.21. This High Prieſt was with Saul, v. 3. and Saul talked with him for Direction from God, v. 18. But perceiving that the Philiſtines were flying, he bids Ahiah not trouble himſelf with putting on the Breaſt-plate; it was not now a time for Prayer but for War, ſaying, I now know what I ought to do without Gods Direction: I muſt purſue the flying Enemy▪ &c. v. 19. Wherein he made a great Diſcovery of his moſt Curſed and complicated Hypocriſie. As,
N. B. Firſt, Saul's Hypocriſie appeared in ſending for the Ark to ſupply the ſtead of Samuel, whom he had found too ſevere with him, and too rigid upon him in his plain and pious Reproofs, and who was now gone from him; therefore conſults he with a Dumb Ark which would not rebuke him, &c.
Secondly, In ſeeming ſeriouſly Religious while he apprehended danger was upon him, then will he conſult with God both for his Direction and Protection: But when he had only an hope that the danger was paſt, then hath he done both with Religion and with God too as altogether needleſs.
Thirdly, In his prepoſterous Precipitancy, comparing his former Caſe with his preſent. When Saul was in ſtraits by his Soldiers deſerting him, and the Philiſtines preſſing upon him; then was he all in haſte to Sacrifice unto God, not tarrying till Samuel came before the Evening Oblation, Chap. 13.9, 10, &c. But now when he perceived no ſuch ſtraits were upon him, he will wait upon God no longer for his Oracle; which indeed he ſtood the more need of, to be bleſt with better ſucceſs.
Fourthly, In his pretending to ask God this Queſtion, [What ſhall I do in this exigent?] and prophanely breaking away, never ſtaying for Gods Anſwer; not unlike to Pagan Pilate, that asked our Lord, [What is Truth?] but never ſtaid for an Anſwer to it, John 18.38. Saul, as well as Pilate thought an Anſwer was not worth waiting for.
N. B. Note well, Some ſay, to palliate Saul's ſin, that he made all this haſt to Deliver his Dear Jonathan out of Danger: But to ſay ſo, is to be Wiſe above what is written.
Fifthly, In ſending for Gods High Prieſt, to ſerve him in his diſtreſs at this time, yet baſely butchering this ſame perſon (the Sons of Ahitub both are called,) Chap. 14.3. and 21.1. and 22.9, 12, 14. Thus Savagely he ſerv'd him, when he could no longer ſerve himſelf upon him; and this Hypocrite would have ſerved God himſelf ſo if he could have reached him as he did his High Prieſt. Saul here did not ſerve God in conſulting with him, but would have ſerved himſelf upon God only.
Sixthly, In his Compoſing out of his own Will that Curſing Oath, and Impoſing it upon all his People, with the penalty of Death to thoſe that kept it not Hence,
The Fourth Remark is, the Raſh and undadviſed Adjuration that Saul, (without conſulting with God or his High Priſt) put upon all his People (both preſent and abſent) to taſt no kind of food that day, and ſuch as obſerved it not, He Devoted to Death, v. 24, 39, 44. Wherein there was indeed a ſhew of zeal for God, that the King ſhould command a General Faſt; that Iſrael might the more be avenged of their Enemies.
N. B. Hereupon ſome Popiſh Commentators do highly commend Saul for commanding this Faſt, for (ſay they) the matter of the Obligation, and of the Adjuration was good. But Joſephus himſelf finds fault with Saul for this forced Paſt, and ſo do all our own beſt Interpreters, who Unanimouſly affirm it to be Sinful and Wicked in many reſpects. As,
Firſt, Saul thus Adjured his Subjects out of his own Inſolent Arrogancy, deſigning that the whole Glory of the Victory, ſhould be aſcribed to himſelf, and his Zeal; which more duely belonged to his Son Jonathan.
Secondly, It ſavoured alſo of too Bloody a Mind, over-deſiring to fill himſelf with the Blood of the Philiſtines his fellow-Creatures; whom the Lord had now made to fall faſt enough by their own Hands one againſt another.
Thirdly, Saul's ſeverity did indeed extend moſtly here to his own Subjects, in diſenabling them by this over-Rigorous Faſt to purſue the Flying Enemy; and ſo he loſt the End which he propoſed to himſelf in this Act: Namely, The compleating of the Victory, by uſing thoſe evil means to accompliſh it; as good Jonathan affirmed, v. 30. Whereas a good Magiſtrate more regardeth the Life of one good Citizen and Subject than the Death of many Enemies.
Fourthly, he did inconſiderately inſnare the Conſciences of his People▪ without any warrant from Gods word; even the Abſent (as well as preſent:) Who were either, (1.) Thoſe whom the Philiſtines had taken Captive, and made Slaves to them in the Camp; till they took this opportunity to joyn with their Brethren in Battle againſt their oppoſers: Or, (2.) Thoſe Fugitives that had fled to the Philiſtines for ſaving their own Lives: Or, (3.) Thoſe Cowards that had hid themſelves in Holes through fear of the Phileſtines, Chap. 13.6. and now durſt creep forth and purſue a Flying Adverſary, Chap. 14.21, 22. But above all, (4.) Jonathan and his Squire, who likewiſe were Abſent, and therefore Innocent of this Raſh Adjuration, v. 3, 27.
Fifthly, Saul's interdicting all manner of Food to any of his followers, was over Rigorous; inſomuch as it admitted of no caſe of neceſſity, which always in the ſtricteſt ſolemn Faſts finds ſome Indulgence.
Sixthly, Saul's Law here was like Draco's, that puniſh'd every peccad llo or little fault with the penalty of preſent Death, and therefore were ſ…id to be written, not with Black but with Blood: Though Saul was a King, yet had he no ſuch Abſolute Power to puniſh his Subje…s with ſuch an Accurſed Death, eſpecially his Son for taſting a little Honey, v. 43, 44. A Puniſhment far exceeding the Fault
Seventhly, Saul's Raſh Adjuring his Subjects by ſuch an Oath and Curſe, did not only reſtrain their lawful Liberty without juſt Cauſe; but alſo was the occaſion of their Sin: When, being well nigh Hunger-ſtarved, they did with ſo much greedineſs Eat the Fleſh with the Blood, for which they are blamed, v. 32. even by Saul himſelf, v. 33. Saul could there ſee the Peoples Sin, but not his own that had occaſioned it: They made Conſcience of the Kings Command, for fear of the Curſe; yet Saul had ſo ſtarved them, that they ſcruple not to Break Gods Command, for fear of Hell, Gen. 9.4. Lev. 3.17. and 17.14. Deut. 12.16.
The Fourth Remark is, Saul's Prophaneneſs, (as well as Hypocriſie.) (1.) In Building but one Altar for his many Victories, v. 35. That over the Ammonites in Chap. 11. deſerved not one in his Account, &c. (2.) He was a deſperate Swearer and Curſer, v. 39, 44. rapping out Oath upon Oath. (3.) God not Anſwering ſuch a Sinner, v. 37. Joh. 9.31. when he would have purſued the Enemy without asking of God, had not the High Prieſt interpoſed and would have it ſo, v. 36. (4) He ſcruples Eating Blood, but not ſhedding Blood, even of Jonathan, v. 44. reſolving it with Bloody Oaths; and he had done it, if the People had not reſcued him, v. 45. (5.) In taking the Kingdom, v. 47. in oppoſition to God, who had ſaid he ſhould loſe it, Chap. 13.14. (6.) In turning Tyrant after this, Taking their Sons from his Subjects at his will, v. 52. as Samuel foretold, Chap. 8.11. as now he ſwears to Sacrifice his own Son in a Chaſe; Learning no Leſſon from Jephtah, who had ſo Raſhly Vowed to Devote his own Daughter, &c. But more in Chapter Fifteen hereof.