Holy Bible

Come, and let us go over to the Philistine garrison. 1 Samuel 14:1-23 Jonathan's exploit at Michmash W. G. Blaikie, D. D. It is evident that, Saul had no thought at this time of making an attack on the Philistines. How could he, wish soldiers so poorly armed and so little to encourage them? Samuel does not appear to have been with him. But, in his company was a priest, Ahiah, the son of Ahitub, grandson of Eli, perhaps the same as Ahimelech, afterwards introduced. Saul still adhered to the forms of religion; but he had too much resemblance to the Church of Sardis — "Thou hast a name that thou livest, and art dead." The position of the army of Israel with reference to the Philistines seems to have been very similar to what it was afterwards when Goliath defied the army of the living God. The Israelites could only look on, in helpless inactivity. But just as the youthful spirit of David was afterwards roused in these circumstances to exertion, so on the present occasion was the youthful spirit of Jonathan. It was not the first time that he had attacked the garrison of the Philistines. ( 1 Samuel 13:3 .)But what he did on the former occasion seems to have been under more equal conditions than the seemingly desperate enterprise to which be betook himself now. A project of unprecedented daring came into his mind. He took counsel with no one about it. A single confidant and companion was all that he thought of — his armour bearer, or aide-de-camp. And even him he did not so much consult as attach. "Come," said he, "and let us go over unto the garrison of these uncircumcised; it may be that the Lord will work for us; for there is no restraint by the Lord to save by many or by few." No words are needed to show the daring character of this project. The one point of view in which there was the faintest possibility of success was that the Lord God might favour the enterprise. The God of their fathers might work for them, and if He did so there was no restraint with Him to work by many or by few. Had He not worked by Ehud alone to deliver their fathers from the Moabites? Had he not worked by Shamgar alone, when with his ox goad he slew six hundred Philistines? Had he not worked by Samson alone in all his wonderful exploits? Might he not work that day by Jonathan and his armour bearer, and, after all, only produce a new chapter in that history which had already shown so many wonderful interpositions? Jonathan's mind was possessed by the idea. After all, if he failed, he could but lose his life. It is in this working of faith that must be regarded as the most characteristic feature of the attempt of Jonathan. He showed himself one of the noble heroes of faith, not unworthy to be enrolled in the glorious record of the eleventh chapter of the Hebrews. What encouragement is here for every Christian worker! Don't despond when you seem to fail in your first and most direct endeavour. But Jonathan's faith in God was called to manifest itself in a way very different from that in which the faith of most young persons has to be exercised now. Faith led Jonathan to seize sword and spear, and hurry out to an enterprise in which he could only succeed by risking his own life and destroying the lives of others. We are thus brought face to face with a strange but fascinating development of the religious spirit — military faith. The subject has received a new and wonderful illustration in our day in the character and career of that great Christian hero, General Gordon. No one imagines that without his faith Gordon would have been what he was or could have done what he did. It gave him a conviction that he was an instrument in God's hands, and that when he was moved to undertake anything as being God's will, he would be carried through all difficulties, enabled to surmount all opposition, and to carry the point in face of the most tremendous odds. And to a great extent the result verified the belief. One is almost disposed to envy Jonathan, with his whole powers of mind and body knit up to the pitch of firmest and most dauntless resolution, under the inspiration that moved him to this apparently desperate enterprise. All the world would have rushed to stop him, insanely throwing away his life, without the faintest chance of escape. But a voice spoke firmly in his bosom — I am not throwing away my life. And Jonathan did not want certain tokens of encouragement. It was something that his armour bearer neither flinched nor remonstrated. Whether in the way of friendly banter or otherwise, the garrison, on perceiving them, invited them to come up, and they would "show them a thing." Greatly encouraged by the sign, they clambered up on hands and feet till they gained the top of the rock. Then, when nothing of the kind was expected, they fell on the garrison and began to kill. So sudden and unexpected an onslaught threw the garrison into a panic. And thus the faith of Jonathan had a glorious reward. The inspiration of faith vindicated itself, and the noble self-devotion that had plunged into this otherwise desperate enterprise, because there was no restraint to the Lord to save by many or by few, led thus to a triumph more speedy and more complete than even Jonathan could have ventured to dream of. 1. This incident is full of lessons for modern times. 1. First, it shows what wide and important results may come from individual conviction. Did not the Reformation begin through the steadfastness of Luther , the miner's son of Eisleben, to the voice that spoke out so loudly to himself? Did not Carey lay the foundation of the modern mission in India, because he could not get rid of that verse of Scripture. "Go ye into all the world, and preach the Gospel to every creature?" Did not Livingstone persevere in the most dangerous, the most desperate enterprise of our time, because he could not quench the voice that called him to open up Africa or perish? Learn, everyone, from this, never to be faithless to any conviction given to you, though, as far as you know, it is given to you alone. 2. This narrative shows what large results may flow from individual effort. Think how many children have been rescued by Dr. Barnardo, how many have been emigrated by Miss Macpherson, how many souls have been impressed by Mr. Moody, how many orphans have been eared for by Mr. Muller, how many stricken ones have been relieved in the institutions of John Bost. 3. Lastly, we may learn from this narrative that the true secret of all spiritual success lies in our seeking to be instruments in God's hands, and in our lending ourselves to Him, to do in us and by us whatever is good in His sight. It was not Jonathan's project that was to be carried out; it was the Lord's cause that was to be advanced. Jonathan had no personal ends in this matter. He was willing to give up his life, if the Lord should require it. It is a like consecration in all spiritual service that brings most blessing and success. "He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal." ( W. G. Blaikie, D. D. ) The battle of Michmash Thomas Champness. These were evil days for the people of Israel. But it was in these dark days that Jonathan shone so famous. It is yet true that difficulties prove our mettle, and that the greater the hardship or peril, the more is the victory worth telling. I. THE PRESENCE OF THE ENEMY SHOULD ROUSE OUR COURAGE. Is there not need for more chivalry among the soldiers of Christ? How sin lords it over us, even in England. Intemperance, lust, cruelty, ignorance, are the enemies of our ]and; and they do almost as they like; they are slaying our people, starving our children, dishonouring our women. Think, for instance, of the history of one gin palace Where are our Jonathans? If we could not tolerate the presence of an invading foe how can we bear to see the arrogance and cruelty of the enemies of Jesus Christ in this so-called Christian land? It was Jonathan who conceived the plan of attacking the Philistines; which leads us to say — princes should set the example. Officers, to the front. Have you wealth? — use it as becomes a prince of God. Have you learning? — use it to slay ignorance. How the example of Lord Shaftesbury has animated weaker men, and made them feel like the armour bearer of Jonathan II. It is true that EARNEST LEADERS SHOULD NOT LACK BRAVE FOLLOWERS. We are not told the name of the young man who was Jonathan's armour bearer, but he was worthy of the situation. Listen to him: "Do all that is in thine heart: turn thee; behold, I am with thee according to thy heart." As if he had said, "Look at me; do I look like flinching? If thou art first, I will be second! I am ready to follow thy lead: thou canst not go where I will not be close behind." If Jesus Christ could only have a Church like that armour bearer, how soon the victory would be ours! And it is yet true that the best of leaders is all the better for the knowledge that his followers will not fail him. Let those of us whose place is not to lead, yet help our commander by acting, so that whenever he looks at us he will see our faces say, "I am with thee according to thy heart." III. Jonathan knew that GOD CAN WIN BY A MINORITY. He said to his companion, "There is no restraint to the Lord to save by many or by few." He remembered that God had promised, "One shall chase a thousand, two put ten thousand to flight." If, in fighting the Lord's battles, we wait till we outnumber the foe, we shall never "do exploits." Joshua and Caleb were outvoted, but they said, "Let us go up at once and possess it." The twelve apostles did not wait, but, in the teeth of the Sanhedrim, preached "Jesus and the resurrection." At one time John Wesley was almost the only clergyman who dared the rotten eggs of the Philistines of his day, and now he and his brother have a monument in Westminster Abbey! IV. AT THE BATTLE OF MICHMASH, WE HAVE BEEN TAUGHT THAT GOD HELPS THEM WHO HELP THEMSELVES. God worked with the brave men who had gone alone. This "trembling of God," as it is called in the margin, struck a panic into the hearts of the Philistines. This might have happened if Jonathan had not gone up, but most likely not. God works yet by means, and delights in cooperating with His people. If you want God to help you, help yourself. Climb up the hill in spite of Philistinic sneers, and when you are at the top, the earth shall quake. You will not be alone very long. Saul brought his army after the brave pair had gone alone, and the number of Saul's people increased directly, as you read in verses 21, 22. The enslaved Hebrews rose against their masters, and these also who had hid themselves. "So the Lord saved Israel that day." ( Thomas Champness. ) The valiant soldier Helen Plumptre. While the Philistines are making inroads upon Israel — sending out their different companies — and strengthening themselves in garrisons or strongholds — poor Saul remains, with his six hundred men, fearful and dispirited, under a pomegranate tree; a standing proof of what God had told Israel should befall them when they sinned against Him — their enemies the head, and they the tail. But God never will leave Himself without a little faithful remnant, be it ever so small, so despised, or so invisible. Haven't you sometimes seen a tree of which the fruit has been gathered, with just two or three left on in some part that has been overlooked, or in the very uppermost bough, where they could not well be reached? Now, God compares the very few of His people, whom He reserves, to this: "Two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof." ( Isaiah 17:6 ). When we look at this we need to ask, with intense earnestness, "Lord, make me one of those few." Jonathan, bold as a lion, strong in the Lord, and in the power of His might, says to his armour bearer, "Come, and let us go over to the Philistines' garrison, that is on the other side. But he told not his lather." No, he had learned not to confer with flesh and blood, when flesh and blood made him a coward in the cause of his God. When you see plainly what is your duty, however difficult, go forward. There will be many evil counsellors, who can talk much of the trials and difficulties, and make other hearts faint like their own: but, you recollect, the Lord does not like such soldiers; He would not let them stay in His army, for He well knew how catching fear is, and what sad work it makes in the camp of Israel. There is a Counsellor from whose lips you may ever hear, "Fear not." "Incline your ear, and come unto Him." We see the children of this world urging each other forward — overcoming endless difficulties — and accomplishing immense designs — while, too often, if God's children have any great work which they would fain do for Him, a thousand difficulties, and ten thousand fears are started, and while they are debating the enemy is gaming ground. Oh, for one such view of our precious Master as Jonathan had! Did we thus see Him all difficulties would vanish. ( Helen Plumptre. ) Room for services in the church J. Parker, D. D. In the fourteenth chapter we see on the part of Jonathan what may be described as a disorderly courage. Disorderly courage has often been crowned with successes, and has therefore presented a strong temptation to ill-controlled natures. Free lances have unquestionably done good service in many a man, physical and moral. At the same time there ought to be a great central authority in all well-conducted operations. Room should always be left for genius, and for those sudden impulses of the soul which it is sometimes impossible to distinguish from inspiration: but taking the rank and file, and looking upon the Church as a whole, it will he found that a quiet exercise of discipline and a steady pursuit of paths of order will answer best in the great issue. In the Church, let us repeat, room should be found for all sorts of men: for the great king and the young soldier, for the flashing genius and the slow moving mind. ( J. Parker, D. D. ) There was a sharp rock on the one side, and a sharp rock on the other side. 1 Samuel 14:4 Rocks on both sides T. De Witt Talmage. The cruel army of the Philistines must be taken and scattered. There is just one man, accompanied by his bodyguard, to do that thing Jonathan is the hero of the scene. These two men, Jonathan and his bodyguard, drive back and drive down the Philistines over the rocks, and open a campaign which demolishes the enemies of Israel. I suppose that the overhanging and overshadowing rocks on either side did not baulk or dishearten Jonathan or his bodyguard, but only roused and filled them with enthusiasm as they went up. "There was a sharp rock on the one side, and a sharp rock on the other side." You have been, or are now, some of you, in this crisis of the text. If a man meets one trouble, he can go through with it. He gathers all his energies, concentrates them upon one point, and in the strength of God, or by his own natural determination, goes through it,. But the man who has trouble to the right of him, and trouble to the left of him is to be pitied. Did either trouble come alone, he might endure it. but two troubles, two disasters, two overshadowing misfortunes, are Bozez and Seneh. God pity him! "There is a sharp rock on the one side, and a sharp rock on the ether side" I. IN THIS CRISIS OF THE TEXT IS THAT MAN WHOSE FORTUNE AND HEALTH FAIL AT THE SAME TIME. Nine tenths of all our merchants capsize is business before they come to forty-five years of age. There is some collision in commercial circles, and they stop payment. When the calamity does come, if; is awful. The man goes home in despair, and he tells his family: "We'll have to go to the poor house." He takes a dolorous view of everything. It seems as if he never could rise. But a little time passes, and he says: "Why, I am not so badly off after all; I have my family left." Before the Lord turned Adam out of Paradise he gave him Eve, so that when he lost Paradise he could stand it. Well, this man of whom I am speaking looks around, and he finds his family is left, and he rallies, and the light comes to his eyes, and the smile to his face, and the courage to his heart. In two years he is quite over it. He makes his financial calamity the first chapter in a new era of prosperity. He met that one trouble — conquered it. He sat down for a little while under the grim shadow of the rock Bozez; yet he soon rose, and began, like Jonathan, to climb. But how often it is that physical ailment comes with financial embarrassment. When the fortune failed it broke the man's spirit. His nerves were shattered. His brain was stunned. I can show you hundreds of men in New York tomorrow whose fortune and health failed at the same time. Now, what is such a man to do? In the name of Almighty God, I will tell him what to do. Do as Jonathan did — climb; climb up into the sunlight of God's favour and consolation. I can go through the Churches, and shew you men who lost fortune and health at the same time, and yet who sing all day and dream of heaven all night. II. AGAIN, THAT MAN IS IN THE CRISIS OF THE TEXT WHO HAS HOME TROUBLES AND OUTSIDE PERSECUTION AT THE SAME TIME. The world treats a man well just as long as it, pays best to treat him well. As long as it can manufacture success out of his bone, and brain, and muscle, it favours him. The world fattens the horse it wants to drive. But let a man see it his duty to cross the track of the world, then every bush is full of horns and tusks thrust at him. They will belittle him. They will caricature him. They will call his generosity self-aggrandisement, and his piety sanctimoniousness. The very worst persecution will some time come upon him from those who profess to be Christians. Now a certain amount of persecution rouses a man's defiance, stirs his blood for magnificent battle, and makes him fifty times more a man than he would have been without the persecution. So it was with Millard, the preacher, in the time of Louis XI. When Louis XI sent word to him that unless he stopped preaching in that style he would throw him into the river, he replied: "Tell the king that I will reach heaven sooner by water than he will reach it by fast horses." A certain amount of persecution is a tonic and an inspiration, but too much of it, and too long continued, becomes the rock Bozez, throwing a dark shadow over a man's life. What is he to do then? Go home, you say. Good advice, that. That is just the place for a man to go when the world abuses him. Go home. Blessed be God for our quiet and sympathetic homes. But there is many a man who has the reputation of having a home when he has none. Sometimes men have awakened to find on one side of them the rock of persecution, and on the other side the rock of domestic infelicity. What shall such an one do? Do as Jonathan did — climb. Get up into the heights of God's consolation, from which he may look down in triumph upon outside persecution and home trouble. III. AGAIN, THAT WOMAN STANDS IN THE CRISIS OF THE TEXT, WHO HAS BEREAVEMENT AND A STRUGGLE FOR A LIVELIHOOD AT THE SAME TIME. How many women there are seated between the rock of bereavement on the one side, and the rock of destitution on the other, Bozez and Seneh interlocking their shadow and dropping them upon her miserable way. "There is a sharp rock on the one side, and a sharp rock on the other side." What are such to do? Somehow, let them climb up into the heights of the glorious promise: "Leave thy fatherless children; I will preserve them alive, and let thy widows trust in Me." Or get up into the heights of that other glorious promise: "The Lord preserveth the stranger and relieveth the widow and the fatherless." IV. THAT MAN IS IN THE CRISIS OF THE TEXT WHO HAS A WASTED LIFE ON THE ONE SIDE AND AN UNILLUMINATED ETERNITY ON THE OTHER. Though a man may all his life have cultured deliberation and self-poise, if he gets into that position, all his self-possession is gone. There are all the wrong thoughts of his existence, all the wrong deeds, all the wrong words — strata above strata, granitic, ponderous, overshadowing. That rock I call Bozez. On the other side are all the retributions of the future, the thrones of judgment, the eternal ages, angry with his long defiance. That rock I call Seneh. Between these two rocks ten thousand times ten thousand have perished. O man immortal, man redeemed, man blood-bought, climb up out of those shadows! Climb up by the way of the Cross. To become a Christian is not to go meanly down; it is to come gloriously up — up into the communion of saints; up into the peace that passeth all understanding; up into the companionship of angels. He lives upward; he dies upward. ( T. De Witt Talmage. ) Difficult extremes Preacher's Assistant. There are critical periods in the life of man, where decision is of the utmost importance. Life and honour, or disgrace and death, are dependent on the course to be taken at such periods. If difficulties multiply, the greater decision is required. This was precisely the case with Jonathan. The approach to the garrison would have been pronounced impassable by a less decisive and less courageous mind. But nothing is too hard to accomplish, with the help of God on your side and a decided perseverance. I. The difficult extremes of the present crisis are A SCEPTICAL SPIRIT ON ONE HAND AND A SUPERSTITIOUS SPIRIT ON THE OTHER. Infidelity and superstition are like two rocks. 1. The mind commencing an independent train of thinking, and directing its thoughts to the inquiry, "What is truth?" is met by the avowed infidel, who begins by a subtle augmentation to burden and perplex the soul. 2. On the other hand, superstition claims from the inquirer after truth implicit confidence in its priests and reliance on its ceremonies. II. The second class of difficult extremes may be seen in THE URGENT CLAIMS ON BUSINESS AND THE TEMPTATIONS OF LEISURE. 1. The competition in business. The large portion of time and mental energy consumed in providing for "the bread that perisheth," leaves but fragments of time and mental power for the interests of the immortal soul — the less has the first claim, the greater has the second. But when the first has been answered there is little but exhaustion left. 2. The temptations of leisure are usually in the same proportion as the demands of business are exhausting. Mind and body endeavour to recruit expended energy. Then the allurement to pleasure becomes powerful. III. The third class of difficult extremes may be seen in THE DANGER OF PRESUMPTION ON THE ONE HAND AND THE EQUAL DANGER OF DESPONDENCY ON THE OTHER. 1. Presumption sometimes so infatuates the mind as to subdue it with an entire indifference to the realities of eternity. 2. Despondency. The remedy must be prompt and decided faith. An acquaintance with the Word of God. Courageous decision in complying with its requirements. There are no rocks before the cross, though there may be one on either side. ( Preacher's Assistant. ) There is no restraint to the Lord, to save by many or by few. 1 Samuel 14:6 Jonathan's faith Metropolitan Pulpit. 1. This faith of Jonathan was reasonable. Some think faith mere assumption, or the result of ignorance. It is not so. Faith rests on reason. We know we can do nothing of ourselves in an emergency like that which had overtaken the children of Israel. We know God has infinite power, and He has said that He will help those who trust Him. He has the power and He is willing, then is it not in reason to trust Him? 2. Jonathan believed that it was the height of wisdom to give God the opportunity to reveal His mighty arm. God needs our faith. God is necessary to us, and we, in a sense, are necessary to God. We need God that we may have ground for our faith, and He needs our faith to call out His help. We trust too much in ourselves. Said one to me, "the churches are growing so weak." I would to God that they were weak enough to lean on God. I do not doubt that there are church members who can get up at five o'clock, swing in and out with the multitude at Moody and Sankey's meetings, but how few are willing to go up alone against the Philistines. There is an inspiration in a multitude, but it is not always the inspiration that comes through faith in God. The Philistines commenced slaying each other. So it often is when God comes down to help the Church, sinners assist the work in their confusion. Then the Israelites who had hid in caves, when they saw that the army of the Philistines had met disaster, helped on the victory. When God manifests His power, backsliders return. Every man can do something in the Church's work. 3. Remember, lastly, that if such faith and such labour glorified God, then they can do it again. Is the Church in straitened circumstances? Are the enemies clamorous? There is need of the faith of Jonathan and of his armour bearer. Give God an opportunity, by trusting in Him, to reveal His strength. Defeat comes through a lack of faith. Let no one's heart be faint. ( Metropolitan Pulpit. ) God and we Richter says that we should all "make as much of ourselves as can be made out of the stuff." The stuff we are made of may be particularly poor, for we know that we have been able to make little or nothing out of it. Suppose we take it to its Maker and ask Him to do something with it? On the keystone of a bridge over a stream in a beautiful Scotch parish are the words, "God and We," teaching all who read them that nothing can be built without the help of the great Architect. It is so with the edification or building up of ourselves. It is not "God alone," which would mean human idleness; or "We" alone, which would mean human presumption; or "We and God," which would be almost blasphemy; but "God and We." Divine and human cooperation Christian Commonwealth. We may often be cheered by this recollection of a beautiful reciprocity in things human and Divine. If God promises His unfailing help to us. He has also conditioned much of the success of His cause on our help rendered to it. Sun, moon, and stars are mutual helpers in sustaining the equilibrium of Nature's forces. When the earth, sun, and moon join their attractions in a right line the tides rise to the full; but when these worlds exert their forces at right angles then the tides sink to their lowest. So when we place ourselves in the right attitude of harmony with the Divine powers, then we exert the most beneficent influence. The Divine Spirit is the great and all-sufficient source of help for human souls. Science gives us a beautiful illustration. A strong man cannot very long hold up a heavy weight. His arm grows weary and he feels weak. But if a current from a magnetic battery or an electric machine be applied to the tired arm the muscles instantly regain strength, and the weight is held up with ease. So it is with the invisible current of the Divine power of the Spirit applied to our weary souls. ( Christian Commonwealth. ) Strength in quiet assurance E. P. Thwing. Pelopidas, when informed that the number of the enemy was double that of his own army, replied: "So much the better. We shall conquer so many the more." His intelligent self-possession was more than a thousand spears. The battle of Gilboa was lost before Saul began it. "In quietness and confidence shall be your strength." ( E. P. Thwing. ) I am with thee. 1 Samuel 14:7 The armour bearer who backed Jonathan L. A. Banks, D. D. Jonathan was a brave and generous leader of men. In the picture we are to study we see Jonathan, tired of inaction, and longing to be against the enemy, suddenly determine to do a little skirmishing on his own account; and yet there was a profoundly religious spirit controlling the impulse which led him to make the attempt. Jonathan devoutly believed that God was able to work by the few as well as by the many. He made known his purpose to his armour bearer and no doubt awaited with interest the attitude which that young man would take in the matter. Then the armour bearer replied with a warm-hearted enthusiasm and fidelity that must have made Jonathan's generous blood tingle, "Do all that is in thine heart: turn thee; behold, I am with thee according to thy heart." Who could not win victories backed by such armour bearers as that? Go back through history and you will see that the men who have done the greatest work in the world are the men who have been backed by faithful helpers with staunch and loyal hearts. Moses was chosen to lead Israel out of Egypt, but God gave him Miriam and Aaron for armour bearers. Joshua became the great soldier and leader of his nation, but what a splendid armour bearer he had in Caleb. Daniel stands out gloriously against the dark background of wicked Babylon, but the three brave Hebrew boys that went into the fiery furnace rather than betray their faith in God were worthy armour bearers to such a leader. Paul shines forth from Ephesus, and Rome, and Athens, and Corinth as the great leader and evangelist, but who can ever tell how much Silas, and Barnabas, and Timothy meant to the great apostle as armour bearers to encourage and sustain him? Of course God works through leaders. I do not wish for one moment, to shirk my own responsibility or my own duty with reference to a revival. But feeling in this way, I also feel just as certainly that I cannot win in this church and in this city many souls to Christ, unless the men and women of this church shall be loyal and faithful armour bearers. There are many ways in which the individual members of a church may be helpful armour bearers to. the pastor in a time like this. 1. The first is in their attitude to God and to their fellow Christians in relation to the meetings. Sincere and earnest prayer which takes possession of the heart and life must help to sustain the pastor in leading a campaign for the saving of souls. Do you think that Peter could have won that victory on the day of Pentecost if the hundred and twenty had been going about criticising him; or bad been making outside engagemants to take away their interest from the meeting. So both your attitude to God and your attitude toward your fellow church members are of the most serious importance. Revivals never come easily. A revival of religion is campaign waged against the world, and the flesh, and the devil. Every liquor saloon in this country is dead set against a revival of religion. Not only are these against it, but the greed for money, and the love of ease and self-indulgence, in church members as well as in outsiders, ere all against a revival of religion. Hence a real, genuine revival of religion always comes hard. 2. If you are to be a real armour bearer you, too, must handle the sword of the Spirit; you must not wait for the pastor to hunt out individuals one by one and win them to Christ. You must be faithful in your own place and with self-denial and earnestness seek to win souls yourself. There are many souls who are waiting for but a touch of influence from the outside to turn the balances on the side of righteousness. And what joy it would bring to you if you were to thus feel yourself a real armour bearer in Christ's work. It seems terrible, when the human heart is capable of such marvellous things in the way of loyalty, and zeal, and enthusiasm, that we who profess the name of Jesus Christ, and have been redeemed by His precious blood, should be so lacking here. What glorious deeds have been done through the chivalric earnestness of human souls! ( L. A. Banks, D. D. ) And they fell before Jonathan, and his armour bearer slew after him. 1 Samuel 14:13 The qualities that win S. Smiles Sir Charles Napier, when in India, encountered an army of thirty-five thousand Belloches with two thousand men, of whom only four hundred were Europeans. He charged them in the centre up a high bank, and for three hours the battle was undecided. At last they turned and fled. It is this sort of pluck, tenacity and determined perseverance which wins soldiers' battles, and, indeed, every battle. It is the one neck nearer that wins the race and shows the blood; the one pull more of the oar that proves the "beefiness" of the fellow, as Oxford men say; it is the one march more that wins the campaign, the five minutes more persistent courage that wins the fight. Though your force be less than another's, you equal and outmaster your opponent if you continue it longer and concentrate it more. ( S. Smiles ) And the men of Israel were distressed that day: for Saul had adjured the people. 1 Samuel 14:24-52 Great issues hang on a King's rash word Fo

Benson Commentary 1 Samuel 14:1 Now it came to pass upon a day, that Jonathan the son of Saul said unto the young man that bare his armour, Come, and let us go over to the Philistines' garrison, that is on the other side. But he told not his father. 1 Samuel 14:2 And Saul tarried in the uttermost part of Gibeah under a pomegranate tree which is in Migron: and the people that were with him were about six hundred men; 1 Samuel 14:2 . Saul tarried in the uttermost part of Gibeah — In the outworks of the city, where he had intrenched himself to observe the motions of the Philistines. Under a pomegranate-tree — A grove of pomegranate-trees. Which is in (or toward ) Migron — A place near Gibeah. 1 Samuel 14:3 And Ahiah, the son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the LORD'S priest in Shiloh, wearing an ephod. And the people knew not that Jonathan was gone. 1 Samuel 14:3 . And Ahiah, the son of Ahitub — The high-priest, who was here to attend upon the ark, which had been brought hither, 1 Samuel 14:18 . The son of Eli, the Lord’s priest in Shiloh — These last words manifestly belong not to Ahiah, but to Eli, who was high-priest while the tabernacle was at Shiloh. Wearing an ephod — Or rather, the ephod; that is, the high-priest’s ephod, comprehending the breast-plate with the Urim and Thummim, which were inseparable from it. These Ahiah, being high-priest, now wore. Saul, being now in great distress, probably had sent for Ahiah, that he might consult God for him, as there should be occasion. 1 Samuel 14:4 And between the passages, by which Jonathan sought to go over unto the Philistines' garrison, there was a sharp rock on the one side, and a sharp rock on the other side: and the name of the one was Bozez, and the name of the other Seneh. 1 Samuel 14:4 . Between the passages — Two passages, both which Jonathan must cross, to go to the Philistines, and between which the following rocks lay; but the words may be rendered, in the middle of the passage; the plural number being put for the singular. There was a sharp rock — Which is not to be understood, as if in this passage one rock was on the right hand, and the other on the left; for so he might have gone between both, and there was no need of climbing up to them. But the meaning is, that the tooth (or prominence) of one rock (as it is in the Hebrew) was on the one side; that is, northward, looking toward Michmash, (the garrison of the Philistines,) and the tooth of the other rock was on the other side; that is, southward, looking toward Gibeah, (where Saul’s camp lay,) and Jonathan was forced to climb over these two rocks, because the common ways from one town to the other were obstructed. 1 Samuel 14:5 The forefront of the one was situate northward over against Michmash, and the other southward over against Gibeah. 1 Samuel 14:6 And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised: it may be that the LORD will work for us: for there is no restraint to the LORD to save by many or by few. 1 Samuel 14:6 . The garrison of these uncircumcised — So he calls them, to strengthen his faith by this consideration, that his enemies were enemies to God; whereas he was circumcised, and therefore in covenant with God, who was both able and engaged to assist his people. It may be — He speaks doubtfully; for though he felt himself stirred up by God to this exploit, and was assured that God would deliver his people, yet he was not certain that he would do it at this time, and in this way. That the Lord will work — Great and wonderful things. There is no restraint to the Lord to save by many or few — From this it appears that Jonathan had a true faith in the power of God, being fully persuaded that he could do every thing, and needed not the help or co-operation of natural causes. 1 Samuel 14:7 And his armourbearer said unto him, Do all that is in thine heart: turn thee; behold, I am with thee according to thy heart. 1 Samuel 14:8 Then said Jonathan, Behold, we will pass over unto these men, and we will discover ourselves unto them. 1 Samuel 14:9 If they say thus unto us, Tarry until we come to you; then we will stand still in our place, and will not go up unto them. 1 Samuel 14:10 But if they say thus, Come up unto us; then we will go up: for the LORD hath delivered them into our hand: and this shall be a sign unto us. 1 Samuel 14:10 . This shall be a sign unto us — Jonathan, not being assured of the success of this intended exploit, desires a sign, and by the instinct of God’s Spirit pitches on this. He could upon no good ground have spoken in this manner without an impulse from God, who often suggested such thoughts and resolutions unto good men’s minds in ancient times, as we see in the example of Abraham’s servant, Genesis 24:14 , &c. God, we must observe, has the governing of the hearts and tongues of all men, even of those that know him not, and serves his own purposes by them, though they mean not so, neither do their hearts think so. 1 Samuel 14:11 And both of them discovered themselves unto the garrison of the Philistines: and the Philistines said, Behold, the Hebrews come forth out of the holes where they had hid themselves. 1 Samuel 14:11-12 . Both of them discovered themselves — At the bottom of the rocks. Come up to us, &c. — A speech of contempt and derision. The Lord hath delivered them, &c. — Jonathan, hearing those of the garrison make use of the very words which he had fixed on as a sign of victory, immediately concluded that God had influenced their minds and tongues, and thereby caused them to use the words, and would certainly render his designed attempt successful. And he piously and modestly ascribes the success, which he now foresees, to God only. And he does not say, into our hand, but into the hand of Israel; for he sought not his own glory, but the public good. His faith being thus strengthened, nothing can stand against him: he climbs the rock upon all four, though he had nothing to cover him, none to second him, nor any probability of any thing but death before him. 1 Samuel 14:12 And the men of the garrison answered Jonathan and his armourbearer, and said, Come up to us, and we will shew you a thing. And Jonathan said unto his armourbearer, Come up after me: for the LORD hath delivered them into the hand of Israel. 1 Samuel 14:13 And Jonathan climbed up upon his hands and upon his feet, and his armourbearer after him: and they fell before Jonathan; and his armourbearer slew after him. 1 Samuel 14:13 . They fell before Jonathan — It is probable that the garrison, after they had spoken to Jonathan and his armour-bearer, concerned themselves no further about them, so that they climbed up unperceived, and fell upon the Philistines unawares, and perhaps when they were unarmed. And being endowed with extraordinary strength and courage, and having, with incredible boldness, killed the first they met with, it is not strange if the Philistines were both astonished and intimidated; God also struck them with a panic; and withal, infatuated their minds, and possibly put an evil spirit among them, which in this universal confusion made them conceive that there was treachery among themselves, and therefore caused them to sheath their swords in one another’s bowels. 1 Samuel 14:14 And that first slaughter, which Jonathan and his armourbearer made, was about twenty men, within as it were an half acre of land, which a yoke of oxen might plow . 1 Samuel 14:14-15 . Within a half acre of land — The garrison seems to have been divided into several bands, and posted upon several craggy eminences; for this first party that Jonathan attacked seems to have been quite separate from the rest. There was a trembling in the host — That is, in the whole host which was in the field. The Philistines, hearing of this slaughter of the twenty men, undoubtedly concluded that they had been attacked by a considerable number of Israelites, which put them into a great consternation. Among all the people — That is, among all the rest of their forces, as well as those in the garrison at Michmash, and the spoilers, mentioned 1 Samuel 13:17 ; the report of this prodigy, and with it the terror of God, speedily passing from one to another. The Hebrew is, a trembling of God, signifying not only a very great trembling, but such as was supernatural, and came immediately from the hand of God. He that made the heart knows how to make it tremble. To complete their confusion, even the earth quaked; it shook under them, and made them fear it was just going to swallow them up. Those who will not fear the eternal God, he can make afraid of a shadow. 1 Samuel 14:15 And there was trembling in the host, in the field, and among all the people: the garrison, and the spoilers, they also trembled, and the earth quaked: so it was a very great trembling. 1 Samuel 14:16 And the watchmen of Saul in Gibeah of Benjamin looked; and, behold, the multitude melted away, and they went on beating down one another . 1 Samuel 14:16-17 . Behold the multitude melted away — Were discomfited and scattered; so that fewer and fewer were seen in a company together. They went on beating down one another — Not being able in this confusion to distinguish their friends from their enemies. Then said Saul, Number now, &c. — Saul, upon the report of the watchmen concerning the seeming confusion in the army of the Philistines, concluded that some of his people had gone out unknown, and attacked them. He therefore ordered them to be numbered, to see who were missing. 1 Samuel 14:17 Then said Saul unto the people that were with him, Number now, and see who is gone from us. And when they had numbered, behold, Jonathan and his armourbearer were not there . 1 Samuel 14:18 And Saul said unto Ahiah, Bring hither the ark of God. For the ark of God was at that time with the children of Israel. 1 Samuel 14:18-19 . Saul said, Bring hither the ark of God — Finding only Jonathan and his armour-bearer missing, Saul did not know what to conclude, and therefore called in all haste for Ahiah the priest, to inquire of the Lord concerning it, and in what manner he and the people with him were to act. But before the priest had performed his office, the rout and flight of the Philistines were perceived so plainly that Saul called to the priest to desist, or, as it is expressed, to withdraw his hand, as there was no occasion for further inquiry, it being plain what the matter was, and what they had to do. 1 Samuel 14:19 And it came to pass, while Saul talked unto the priest, that the noise that was in the host of the Philistines went on and increased: and Saul said unto the priest, Withdraw thine hand. 1 Samuel 14:20 And Saul and all the people that were with him assembled themselves, and they came to the battle: and, behold, every man's sword was against his fellow, and there was a very great discomfiture. 1 Samuel 14:20-21 . There was a very great discomfiture — Namely, in the army of the Philistines; which, it is likely, consisted of various nations, and in the confusion into which they were thrown, they fell upon one another, not distinguishing friends from enemies. The Hebrews that were with the Philistines — Having gone with their army, either by constraint, as servants, or in policy, to gain their favour and protection. They also turned to be with the Israelites — In the midst of this battle they went over to their own countrymen. 1 Samuel 14:21 Moreover the Hebrews that were with the Philistines before that time, which went up with them into the camp from the country round about, even they also turned to be with the Israelites that were with Saul and Jonathan. 1 Samuel 14:22 Likewise all the men of Israel which had hid themselves in mount Ephraim, when they heard that the Philistines fled, even they also followed hard after them in the battle. 1 Samuel 14:23 So the LORD saved Israel that day: and the battle passed over unto Bethaven. 1 Samuel 14:23 . The Lord saved Israel that day — Their deliverance was evidently effected by him, and that by means very extraordinary, and such as could have produced no such effect without his almighty power working thereby. The battle passed over unto Beth-aven — That is, the warriors that were engaged in the battle, and were pursuing the Philistines. 1 Samuel 14:24 And the men of Israel were distressed that day: for Saul had adjured the people, saying, Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies. So none of the people tasted any food. 1 Samuel 14:24 . The men of Israel were distressed that day — With hunger, and weakness, and faintness, and all by reason of the following rash and inconsiderate oath, whereby Saul had foolishly adjured them, and to which, it is probable, they had consented. Saying, Cursed be the man that eateth any food until evening — Saul’s intention in putting this oath was undoubtedly to save time, lest the Philistines should gain ground of them in their flight. But the event showed it was a false policy; for the people were so faint and weak for want of food, that they were less able to follow and slay the Philistines than if they had stopped to take a moderate refreshment. That I may be avenged of mine enemies — As Saul’s intention was good, so the matter of the obligation was not simply unlawful, if it had not been so rigorous in excluding all food, and in obliging the people to it under pain of an accursed death, which was a punishment far exceeding the fault. 1 Samuel 14:25 And all they of the land came to a wood; and there was honey upon the ground. 1 Samuel 14:25 . All they of the land — The six hundred that were with Saul, and who were now engaged in the pursuit of the Philistines, are chiefly intended here. Many others, however, from different parts of the neighbouring country, had begun to flock in, and join them as soon as they understood that their enemies fled. There was honey upon the ground — Which had dropped, as was usual, from the hollow trees, or the clefts of rocks, where bees were wont to make their combs in that country, as they also use to do in many others, and even upon the very ground. 1 Samuel 14:26 And when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath. 1 Samuel 14:27 But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in an honeycomb, and put his hand to his mouth; and his eyes were enlightened. 1 Samuel 14:27-28 . His eyes were enlightened — He was refreshed, and recovered his lost spirits. This cleared his sight, which was grown dim by hunger and faintness. Then answered one of the people — One of them that came with Saul, whose forces were now united with Jonathan’s. 1 Samuel 14:28 Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed be the man that eateth any food this day. And the people were faint. 1 Samuel 14:29 Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:30 How much more, if haply the people had eaten freely to day of the spoil of their enemies which they found? for had there not been now a much greater slaughter among the Philistines? 1 Samuel 14:30 . How much more if the people had eaten freely — They would have been able to pursue them more swiftly, and to have done greater execution upon them, than they could when they were faint. Thus men, by their rashness, hinder what they most desire. 1 Samuel 14:31 And they smote the Philistines that day from Michmash to Aijalon: and the people were very faint. 1 Samuel 14:32 And the people flew upon the spoil, and took sheep, and oxen, and calves, and slew them on the ground: and the people did eat them with the blood. 1 Samuel 14:32 . The people flew on the spoil — Like ravenous birds. They were so faint and hungry that in the evening, when the pursuit was given over, they seized upon and devoured what was eatable of the spoil, and had not patience to wait the killing and draining of the blood from the beasts, in the manner it ought to have been done according to the law. But did eat them with (or rather in ) the blood — Thus they who made conscience of obeying the king’s commandment, for fear of the curse, made no scruple of transgressing God’s command. 1 Samuel 14:33 Then they told Saul, saying, Behold, the people sin against the LORD, in that they eat with the blood. And he said, Ye have transgressed: roll a great stone unto me this day. 1 Samuel 14:33-34 . Ye have transgressed — He sees their fault, but not his own, in giving the occasion of it. Disperse yourselves among the people — Saul sends out his officers to charge the people that, when any more beasts were to be killed by or for any of them, they should bring them to a particular place, where he had fixed a stone for the purpose, and slay them under the inspection of proper officers. 1 Samuel 14:34 And Saul said, Disperse yourselves among the people, and say unto them, Bring me hither every man his ox, and every man his sheep, and slay them here, and eat; and sin not against the LORD in eating with the blood. And all the people brought every man his ox with him that night, and slew them there. 1 Samuel 14:35 And Saul built an altar unto the LORD: the same was the first altar that he built unto the LORD. 1 Samuel 14:36 And Saul said, Let us go down after the Philistines by night, and spoil them until the morning light, and let us not leave a man of them. And they said, Do whatsoever seemeth good unto thee. Then said the priest, Let us draw near hither unto God. 1 Samuel 14:36-37 . Let us go down after the Philistines by night — Having thus refreshed themselves in the evening, Saul proposes to them to renew the pursuit, hoping to cut off the whole army of the Philistines when they were asleep in the night. Then said the priest, Let us draw near hither unto God — To the ark, in order to inquire of God. It is probable he stood before the altar, and wished to remind them that it was dangerous to undertake any thing without God’s direction. He answered him not that day — Though the priest, it seems, often asked an answer, yet he received none. 1 Samuel 14:37 And Saul asked counsel of God, Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel? But he answered him not that day. 1 Samuel 14:38 And Saul said, Draw ye near hither, all the chief of the people: and know and see wherein this sin hath been this day. 1 Samuel 14:39 For, as the LORD liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But there was not a man among all the people that answered him. 1 Samuel 14:39 . As the Lord liveth — Here again we have a proof of Saul’s rashness and folly, and of the violence and impetuosity of his temper. As he had before adjured the people, and exposed them to an execration uttered most inconsiderately; so now he lays himself under an execration to put to death, as it turned out, even his son Jonathan, who had been the first and almost sole instrument of effecting this glorious deliverance for Israel, and that for no other fault than tasting a little honey, without knowing that he had thereby exposed himself to his father’s curse. But not a man answered him — None of those that saw Jonathan eating informed against him; because they were satisfied that his ignorance excused him; and from their great love to Jonathan, whom they would not expose to death for so small an offence. 1 Samuel 14:40 Then said he unto all Israel, Be ye on one side, and I and Jonathan my son will be on the other side. And the people said unto Saul, Do what seemeth good unto thee. 1 Samuel 14:41 Therefore Saul said unto the LORD God of Israel, Give a perfect lot . And Saul and Jonathan were taken: but the people escaped. 1 Samuel 14:41-42 . Give a perfect lot — Or, Declare the perfect, or guiltless person. That is, O Lord, so guide the lot, that it may discover who is guilty in this matter, and who innocent. The people escaped — They were pronounced guiltless. Jonathan was taken — God so ordered the lot; not that he approved Saul’s execration, ( 1 Samuel 14:24 ,) or his oath that the transgressor should die, ( 1 Samuel 14:39 ,) nor that he would expose Jonathan to death; but that Saul’s folly might be chastised, when he saw what danger it had brought upon his eldest and most excellent son; and that Jonathan’s innocence might be cleared. 1 Samuel 14:42 And Saul said, Cast lots between me and Jonathan my son. And Jonathan was taken. 1 Samuel 14:43 Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I did but taste a little honey with the end of the rod that was in mine hand, and , lo, I must die. 1 Samuel 14:44 And Saul answered, God do so and more also: for thou shalt surely die, Jonathan. 1 Samuel 14:44-45 . Thou shalt surely die, Jonathan — This again was most rashly spoken. Saul, however, seems to have been influenced by a real fear of God, and certainly is to be commended for having a greater regard to his oath than to his kindred and natural affection. The people said, Shall Jonathan die? — Hitherto they had expressed themselves in a way that manifested their obedience to Saul, and acquiesced in what seemed good to him. But now that Jonathan is in danger, Saul’s word is no longer a law to them; but with the utmost zeal they oppose the execution of his sentence. Who hath wrought this great salvation in Israel — Shall that life be sacrificed which was so bravely exposed for the public service, and to which we owe our lives and triumphs? No, we will never stand by and see him thus treated whom God has delighted to honour. As the Lord liveth, there shall not one hair of his head fall to the ground — Saul had sworn that he should die; but they oppose their oath to his, and swear he shall not die. They did not rescue him by violence, but by reason and resolution. And Josephus says, “They offered prayers to God that he would forgive Jonathan’s sin,” and that he might be loosed from the curse. He hath wrought with God this day — It is plain the blessing and favour of God have been with him. It has been in concurrence with God that he has wrought this salvation. And God is so far from being offended with Jonathan, that he hath graciously owned him in the great services of this day. We may suppose Saul had not so perfectly forgot the relation of a father, but that he was willing enough to have Jonathan rescued, and well pleased to have that done which yet he would not do himself; and he that knows the heart of a father, knows not how to blame him. It may be edifying to the reader, and therefore not improper to copy here, the following important observations of a late but anonymous writer, on the foregoing verses: “It may, at first sight, appear strange that the Divine Providence should so order things, by giving no answer to the high-priest, and causing the lots so to fall, that Jonathan, who appears entirely guiltless, should be brought into imminent danger of his life. If we consider this only in respect to Jonathan, it does indeed appear unaccountable; but if we take in his father Saul, it will appear to have been an act of divine wisdom. It is manifest, as well from the unnecessary and unprofitable oath that Saul here exacted from the people, as from many other passages of his life, that Saul was of a hasty, precipitate temper. What better lesson then could God give to him, and to all of such hasty, precipitate tempers, than to bring him into the grievous strait of either breaking a solemn oath or putting his own son to death? That this was the main intention of all that happened on this occasion appears evident, in that God inspired the people with such a courage and love for Jonathan, that they would not, upon any terms, permit even a hair of his head to fall to the ground. For we cannot suppose, if God had intended to punish Jonathan, as guilty of any crime, that the disposition of the people could have prevented his purposes, though they did those of Saul, which had no foundation in justice.” 1 Samuel 14:45 And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid: as the LORD liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day. So the people rescued Jonathan, that he died not. 1 Samuel 14:46 Then Saul went up from following the Philistines: and the Philistines went to their own place. 1 Samuel 14:47 So Saul took the kingdom over Israel, and fought against all his enemies on every side, against Moab, and against the children of Ammon, and against Edom, and against the kings of Zobah, and against the Philistines: and whithersoever he turned himself, he vexed them . 1 Samuel 14:47-48 . Saul took the kingdom — That is, resumed the administration of it, after he had, in a manner, lost it by the Philistines, who had almost got the entire possession of it, and enslaved Israel. And fought against all his enemies on every side — He did not invade them, as may be gathered from the next verse, but repelled them, and kept them within their own limits. He gathered a host, and smote the Amalekites; which war is described at large in the next chapter. 1 Samuel 14:48 And he gathered an host, and smote the Amalekites, and delivered Israel out of the hands of them that spoiled them. 1 Samuel 14:49 Now the sons of Saul were Jonathan, and Ishui, and Melchishua: and the names of his two daughters were these ; the name of the firstborn Merab, and the name of the younger Michal: 1 Samuel 14:49 . And Ishui — Called also Abinadab, 1 Samuel 31:2 . Ish- bosheth, Saul’s other son, is here omitted because the sacred historian intended to mention only those of Saul’s sons who went with him into the battles here recorded, and who were afterward slain with him. 1 Samuel 14:50 And the name of Saul's wife was Ahinoam, the daughter of Ahimaaz: and the name of the captain of his host was Abner, the son of Ner, Saul's uncle. 1 Samuel 14:51 And Kish was the father of Saul; and Ner the father of Abner was the son of Abiel. 1 Samuel 14:52 And there was sore war against the Philistines all the days of Saul: and when Saul saw any strong man, or any valiant man, he took him unto him. 1 Samuel 14:52 . When Saul saw any strong man, he took him — That is, when he saw any one behave well in battle, or of great strength, he took him into his band to be near to him on all occasions, and to go out to battle with him. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 1 Samuel 14:1 Now it came to pass upon a day, that Jonathan the son of Saul said unto the young man that bare his armour, Come, and let us go over to the Philistines' garrison, that is on the other side. But he told not his father. CHAPTER XIX. JONATHAN'S EXPLOIT AT MICHMASH. 1 Samuel 14:1-23 . IT has sometimes been objected to the representation occurring at the end of the thirteenth chapter of the utter want of arms among the Hebrews at this time that it is inconsistent with the narrative of the eleventh. If it be true, as stated there, that the Israelites gained a great victory over the Ammonites, they must have had arms to accomplish that; and, moreover, the victory itself must have put them in possession of the arms of the Ammonites. The answer to this is, that the invasion of the Philistines subsequent to this in such overwhelming numbers seems to have been the cause of the miserable plight to which the Hebrews were reduced, and of the loss of their arms. Whether we are to take the statement as quite literal that in the day of battle there was neither sword nor spear found in the hand of any of the people save Saul or Jonathan, or whether we are to regard this as just an Oriental way of saying that these were the only two who had a thorough equipment of arms, it is plain enough that the condition of the Hebrew troops was very wretched. That in their circumstances a feeling of despondency should have fallen on all save the few who walked by faith, need not excite any surprise. The position of the two armies is not difficult to understand. Several miles to the north of Jerusalem, a valley, now named Wady Suweinet, runs from west to east, from the central plateau of Palestine down towards the valley of the Jordan. The name Mûkmas, still preserved, shows the situation of the place which was then occupied by the garrison of the Philistines. Near to that place, Captain Conder* believes that he has found the very rocks where the exploit of Jonathan occurred. On either side of the valley there rises a perpendicular crag, the northern one, called in Scripture Bozez, being extremely steep and difficult of ascent. "It seems just possible that Jonathan, with immense labour, might have climbed up on his hands and his feet, and his armour-bearer after him." (*"Tent Work in Palestine.") It is evident that Saul had no thought at this time of making any attack on the Philistines. How could he, with soldiers so poorly armed and so little to encourage them? Samuel does not appear to have been with him. But in his company was a priest, Ahiah, the son of Ahitub, grandson of Eli, perhaps the same as Ahimelech, afterwards introduced. Saul still adhered to the forms of religion; but he had too much resemblance to the Church of Sardis - "Thou hast a name that thou livest, and art dead." The position of the army of Israel with reference to the Philistines seems to have been very similar to what it was afterwards when Goliath defied the army of the living God. The Israelites could only look on, in helpless inactivity. But just as the youthful spirit of David was afterwards roused in these circumstances to exertion, so on the present occasion was the youthful spirit of Jonathan. It was not the first time that he had attacked the garrison of the Philistines. (See 1 Samuel 13:3 .) But what he did on the former occasion seems to have been under more equal conditions than the seemingly desperate enterprise to which he betook himself now. A project of unprecedented daring came into his mind. He took counsel with no one about it. He breathed nothing of it to his father. A single confidant and companion was all that he thought of- his armour-bearer, or aide-de-camp. And even him he did not so much consult as attach. "Come," said he, "and let us go over unto the garrison of these uncircumcised; it may be that the Lord will work for us; for there is no restraint by the Lord to save by many or by few." No words are needed to show the daring character of this project. The physical effort to climb on hands and feet up a precipitous rock was itself most difficult and perilous, possible only to boys, light and lithe of form, and well accustomed to it; and if the garrison observed them and chose to oppose them, a single stone hurled from above would stretch them, crushed and helpless, on the valley below. But suppose they succeeded, what were a couple of young men to do when confronted with a whole garrison? Or even if the garrison should be overpowered, how were they to deal with the Philistine host, that lay encamped at no great distance, or at most were scattered here and there over the country, and would soon assemble? In every point of view save one, the enterprise seemed utterly desperate. But that exception was a very important one. The one point of view in which there was the faintest possibility of success was, that the Lord God might favour the enterprise. The God of their fathers might work for them, and if He did so, there was no restraint with Him to work by many or by few. Had He not worked by Ehud alone to deliver their fathers from the Moabites? Had he not worked by Shamgar alone, when with his ox goad he slew six hundred Philistines? Had he not worked by Samson alone in all his wonderful exploits? Might he not work that day by Jonathan and his armour-bearer, and, after all, only produce a new chapter in that history which had already shown so many wonderful interpositions? Jonathan's mind was possessed by the idea. After all, if he failed, he could but lose his life. And was not that worth risking when success, if it were vouchsafed, might rescue his country from degradation and destruction, and fill the despairing hearts of his countrymen with emotions of joy and triumph like those which animated their fathers when on the shores of Sinai they beheld the horse and his rider cast into the sea? It is this working of faith that must be regarded as the most characteristic feature of the attempt of Jonathan. He showed himself one of the noble heroes of faith, not unworthy to be enrolled in the glorious record of the eleventh chapter of the Hebrews. He showed himself pre-eminent for the very quality in which his father had proved deficient. Though the earnest lessons of Samuel had been lost on the father, they had been blessed to the son. The seed that in the one case fell on stony places fell in the other on good ground. While Samuel was doubtless disconsolate at the failure of his work with Saul, he was succeeding right well, unknown perhaps to himself, with the youth that said little but thought much. While in spirit perhaps he was uttering words like Isaiah's, "Then said I, I have laboured in vain; I have spent my strength for nought and in vain," God was using him in a way that might well have led him to add, "Yet surely my judgment is with the Lord, and my work with my God." And what encouragement is here for every Christian worker! Don't despond when you seem to fail in your first and most direct endeavour. In some quiet but thinking little boy or girl in that family circle, your words are greatly regarded. And just because that young mind sees, and seeing wonders, that father or mother is so little moved by what you say, it is the more impressed. If the father or the mother were manifestly to take the matter up, the child might dismiss it, as no concern of his. But just because father or mother is not taking it up, the child cannot get rid of it. "Yes, there is an eternity, and we ought all to be preparing for it. Sin is the soul's ruin, and unless we get a Saviour, we are lost. Jesus did come into the world to save sinners; must we not go to Him? Yes, we must be born again. Lord Jesus, forgive us, help us, save us!" Thus it is that things hid from the wise and prudent are often revealed to babes; and thus it is that out of the mouth of babes and sucklings God perfects praise. But Jonathan's faith in God was called to manifest itself in a way very different from that in which the faith of most young persons has to be exercised now. Faith led Jonathan to seize sword and spear, and hurry out to an enterprise in which he could only succeed by risking his own life and destroying the lives of others. We are thus brought face to face with a strange but fascinating development of the religious spirit - military faith. The subject has received a new and wonderful illustration in our day in the character and career of that great Christian hero General Gordon. In the career of Gordon, we see faith contributing an element of power, an element of daring, and an element of security and success to a soldier, which can come from no other source. No one imagines that without his faith Gordon would have been what he was or could have done what he did. It is little to say that faith raised him high above all ordinary fears, or that it made him ready at any moment to risk, and if need be, to sacrifice his life. It did a great deal more. It gave him a conviction that he was an instrument in God's hands, and that when he was moved to undertake anything as being God's will, he would be carried through all difficulties, enabled to surmount all opposition, and to carry the point in face of the most tremendous odds. And to a great extent the result verified the belief. If Gordon could not be said to work miracles, he achieved results that even miracles could hardly have surpassed. If he failed in the last and greatest hazard of his life, he only showed that after much success one may come to believe too readily in one's inspiration; one may mistake the voice of one's own feeling for the unfailing assurance of God. But that there is a great amount of reality in that faith which hears God calling one as if with audible voice, and goes forth to the most difficult enterprises in the full trust of Divine protection and aid, is surely a lesson which lies on the very surface of the life of Gordon, and such other lives of the same kind as Scripture shows us, as well as the lives of those military heroes of whom we will speak afterwards, whose battle has been not with flesh and blood, but with the ignorance and the vice and the disorder of the world. One is almost disposed to envy Jonathan, with his whole powers of mind and body knit up to the pitch of firmest and most dauntless resolution, under the inspiration that moved him to this apparently desperate enterprise. All the world would have rushed to stop him, insanely throwing away his life, without the faintest chance of escape. But a voice spoke firmly in his bosom, - I am not throwing away my life. And Jonathan did not want certain tokens of encouragement. It was something that his armour-bearer neither flinched nor remonstrated. But that was not all. To encourage himself and to encourage his companion, he fixed on what might be considered a token for them to persevere in one alternative, and desist in another. The token was, that if, on observing their attempt, the Philistines in the garrison should defy them, should bid them tarry till they came to them, that would be a sign that they ought to return. But if they should say, "Come up to us," that would be a proof that they ought to persevere. Was this a mere arbitrary token, without anything reasonable underlying it? It does not seem to have been so. In the one case, the words of the Philistines would bear a hostile meaning, denoting that violence would be used against them; in the other case they would denote that the Philistines were prepared to treat them peaceably, under the idea perhaps that they were tired of skulking and, like other Hebrews ( 1 Samuel 14:21 ), wishing to surrender to the enemy. In this latter case, they would be able to make good their position on the rock, and the enemy would not suspect their real errand till they were ready to begin their work. It turned out that their reception was in the latter fashion. Whether in the way of friendly banter or otherwise, the garrison, on perceiving them, invited them to come up, and they would "show them a thing." Greatly encouraged by the sign, they clambered up on hands and feet till they gained the top of the rock. Then, when nothing of the kind was expected, they fell or the garrison and began to kill. So sudden and unexpected an onslaught threw the garrison into a panic. Their arms perhaps were not at hand, and for anything they knew, a whole host of Hebrews might be hastening after their leaders to complete the work of slaughter. In this way, nearly twenty Philistines fell in half an acre of ground. The rest of the garrison taking to flight seems to have spread a panic among the host. Confusion and terror prevailed on every side. Every man's sword was against his fellow. "There was trembling in the host, in the field, and among the people; the spoilers and the garrison, they also trembled, and the earth quaked; so it was a very great trembling. Whether this implies that the terror and discomfiture of the Philistines was increased by an earthquake, or whether it means that there was so much motion and commotion that the very earth seemed to quake, it is not very easy to decide; but it shows how complete was the discomfiture of the Philistines. Thus wonderfully was Jonathan's faith rewarded, and thus wonderfully, too, was the unbelief of Saul rebuked. Seen from the watch-tower at Gibeah, the affair was shrouded in mystery. It seemed as if the Philistine troops were retreating, while no force was there to make them retreat. When inquiry was made as to who were absent, Jonathan and his armour-bearer alone were missed. So perplexed was Saul, that, to understand the position of affairs, he had called for Ahiah, who had charge of the ark (the Septuagint reads, "the ephod"), to consult the oracle. But before this could be done, the condition of things became more plain. The noise in the host of the Philistines went on increasing, and when Saul and his soldiers came on the spot, they found the Philistines, in their confusion, slaughtering one another, amid all the signs of wild discomfiture. Nothing loath, they joined in harassing the retreating foe. And as the situation revealed itself others hastened to take part in the fray. Those Hebrews that had come for protection within the Philistine lines now turned against them, all the more heartily perhaps because, before that, they had had to place their feelings so much under restraint. And the Hebrews that lay hid in caves and thickets and pits, when they saw what was going on, rushed forth to join in the discomfiture of the Philistines. What a contrast to the state of things that very morning! - the Israelites in helpless feebleness, looking with despair on the Philistines as they lay in their strong- hold in all the pride of security, and scattered defiant looks and scornful words among their foes; now the Philistine garrison surprised, their camp forsaken, their army scattered, and the only desire or purpose animating the remnant being to escape at the top of their speed from the land of Israel, and find shelter and security in their native country. "So the Lord saved Israel that day; and the battle passed over unto Bethaven." And thus the faith of Jonathan had a glorious reward. The inspiration of faith vindicated itself, and the noble self-devotion that had plunged into this otherwise desperate enterprise, because there was no restraint to the Lord to save by many or by few, led thus to a triumph more speedy and more complete than even Jonathan could have ventured to dream of. None of the judges had wrought a more complete or satisfactory deliverance; and even the crossing of the Red Sea under Moses had not afforded a more glorious evidence than this achievement of Jonathan's of the power of faith, or given more ample testimony to that principle of the kingdom of God, which our Lord afterwards enunciated, "If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence unto yonder place; and it shall remove; and nothing shall be impossible unto you." This incident is full of lessons for modern times. First, it shows what wide and important results may come from individual conviction . When an individual heart is moved by a strong conviction of duty, it may be that God means through that one man's conviction to move the world. Modesty might lead a man to say, I am but a unit; I have no influence; it will make very little difference what I do with my conviction, whether I cherish it or stifle it. Yet it may be of just world-wide importance that you be faithful to it, and stand by it steadfastly to the end. Did not the Reformation begin through the steadfastness of Luther, the miner's son of Eisleben, to the voice that spoke out so loudly to himself? Did not Carey lay the foundation of the modern mission in India, because he could not get rid of that verse of Scripture, "Go ye into all the world, and preach the Gospel to every creature"? Did not Livingstone persevere in the most dangerous, the most desperate enterprise of our time, because he could not quench the voice that called him to open up Africa or perish? Or to go back to Scripture times. A Jewish maiden at the court of the great king of Persia becomes the saviour of her whole nation, because she feels that, at the risk of her life, she must speak a word for them to the king. Saul of Tarsus, after his conversion, becomes impressed with the conviction that he must preach the Gospel to the Gentiles, and through his faithfulness to that conviction, he lays the foundation of the whole European Church. Learn, my friends, everyone, from this, never to be faithless to any conviction given to you, though, as far as you know, it is given to you alone. Make very sure that it comes from the God of truth. But don't stifle it, under the notion that you are too weak to bring anything out of it. Don't reason that if it were really from God, it would be given to others too. Test it in every way you can, to determine whether it be right. And if it stands these tests, manfully give effect to it, for it may bear seed that will spread over the globe. Second, this narrative shows what large results may flow from individual effort . The idea may not have occurred for the first time to someone; it may have been derived by him from another; but it has commended itself to him, it has been taken up by him, and worked out by him to results of great magnitude and importance. Pay a visit to the massive buildings and well-ordered institutions of Kaiserswerth, learn its ramifications all over the globe, and see what has come of the individual efforts of Fliedner. Think how many children have been rescued by Dr. Barnardo, how many have been emigrated by Miss Macpherson, how many souls have been impressed by Mr. Moody, how many orphans have been cared for by Mr. Müller, how many stricken ones have been relieved in the institutions of John Bost. It is true, we are not promised that every instance of individual effort will bring any such harvest. It may be that we are to be content with very limited results, and with the encomium bestowed on the woman in the Gospel, "She hath done what she could." But it is also true that none of us can tell what possibilities there are in individual effort. We cannot tell but in our case the emblem of the seventy-second Psalm may be verified, "There shall be an handful of corn in the earth on the top of the mountains; the fruit thereof shall shake like Lebanon, and they of the city shall flourish like grass of the earth." Lastly, we may learn from this narrative that the true secret of all spiritual success lies in our seeking to be instruments in God's hands, and in our lending ourselves to Him, to do in us and by us whatever is good in His sight. Thus it was eminently with Jonathan. "It may be that the Lord will work for us; for there is no restraint to the Lord to save by many or by few." It was not Jonathan that was to work with some help from God; it was the Lord that was to work by Jonathan. It was not Jonathan's project that was to be carried out; it was the Lord's cause that was to be advanced. Jonathan had no personal ends in this matter. He was willing to give up his life, if the Lord should require it. It is a like consecration in all spiritual service that brings most blessing and success. Men that have nothing of their own to gain are the men who gain most. Men who sacrifice all desire for personal honour are the men who are most highly honoured. Men who make themselves of no reputation are the men who gain the highest reputation. Because Christ emptied Himself, and took on Him the form of a servant, God highly exalted Him and gave Him a name above every name. And those who are like Christ in the mortifying of self become like Christ also in the enjoyment of the reward. Such are the rules of the kingdom of heaven. "He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal" 1 Samuel 14:24 And the men of Israel were distressed that day: for Saul had adjured the people, saying, Cursed be the man that eateth any food until evening, that I may be avenged on mine enemies. So none of the people tasted any food. CHAPTER XX SAUL’S WILFULNESS. 1 Samuel 14:24-51 . THAT Saul was now suffering in character under the influence of the high position and great power to which he had been raised, is only too apparent from what is recorded in these verses. No doubt he pays more respect than he has been used to pay to the forms of religion. He enjoins a fast on his people at a very inconvenient time, under the idea that fasting is a proper religious act. He is concerned for the trespass of the people in eating their food with the blood. He builds the first altar he ever built to God. He consults the oracle before he will commit himself to the enterprise of pursuing the retreating enemy by night. He is concerned to find the oracle dumb, and tries to discover through whose sin it is so. For a ceremonial offence, committed by Jonathan in ignorance, he fancies that God's displeasure has come down on the people, and he not only insists that Jonathan shall die for this offence, but confirms his decision by a solemn oath, sworn in the name of God. All this shows Saul plunging and floundering from one mistake to another, and crowning his blunders by a proposal so outrageous that the indignation of the people arrests his purpose. The idea that the work of the day shall be wound up by the execution of the youth through whom all the wonderful deliverance has come, and that youth Saul's own son, is one that could never have entered into any but a distempered brain. Reason seems to have begun to stagger on her throne; the sad process has begun which in a more advanced stage left Saul the prey of an evil spirit, and in its last and most humiliating stage drove him to consult with the witch of Endor. But how are we to explain his increase of religiousness side by side with the advance of moral obliquity and recklessness? Why should he be more careful in the service of God while he becomes more imperious in temper, more stubborn in will, and more regardless of the obligations alike of king and father? The explanation is not difficult to find. The expostulation of Samuel had given him a fright. The announcement that the kingdom would not be continued in his line, and that God had found a worthier man to set over His people Israel, had moved him to the quick. There could be no doubt that Samuel was speaking the truth. Saul had begun to disregard God's will in his public acts, and was now beginning to reap the penalty He felt that he must pay more attention to God's will. If he was not to lose everything, he must try to be more religious. There is no sign of his feeling penitent in heart. He is not concerned in spirit for his unworthy behaviour toward God. He feels only that his own interests as king are imperiled. It is this selfish motive that makes him determine to be more religious. The fast, and the consultation of the oracle, and the altar, and the oath that Jonathan shall die, have all their origin in this frightened, selfish feeling. And hence, in their very nature and circumstances, his religious acts are unsuitable and unseemly. In place of making things better by such services, he makes them worse; no peace of God falls like dew on his soul; no joy is diffused throughout his army; discontent reaches a climax when the death of Jonathan is called for; and tranquility is restored only by the rebellion of the people, rescuing their youthful prince and hero. Alas, how common has this spirit been in the history of the world 1 What awful tragedies has it led to, what slaughter of heretics, what frightful excesses disgraceful to kings, what outrages on the common feelings of humanity! Louis XIV. has led a most wicked and profligate life, and he has ever and anon qualms that threaten him with the wrath of God. To avert that wrath, he must be more attentive to his religious duties. He must show more favour to the Church, exalt her dignitaries to greater honour, endow her orders and foundations with greater wealth. But that is not all. He must use all the arms and resources of his kingdom for ridding the Church of her enemies. For twenty years he must harass the Protestants with every kind of vexatious interference, shutting up their churches on frivolous pretexts, compelling them to bury their dead by night, forbidding the singing of psalms in worship, subjecting them to great injustice in their civil rapacity, and at last, by the revocation of the edict that gave them toleration, sweeping them from the kingdom in hundreds of thousands, till hardly a Protestant is left behind. What the magnificent monarch did on a large scale, millions of obscurer men have done on a small. It is a sad truth that terror and selfishness have been at the foundation of a great deal of that which passes current as religion. Prayers and penances and vows and charities in cases without number have been little better than premiums of insurance, designed to save the soul from punishment and pain. Nor have these acts been confined to that Church which, more than any other, has encouraged men to lock for saving benefit to the merit of their own works. Many a Protestant, roused by his conscience into a state of fright, has resolved to be more attentive to the duties of religion. He will read his Bible more; he will pray more; he will give more; he will go to church more. Alas, the spring of all this is found in no humiliation for sin before God, no grief at having offended the Father, no humble desire to be renewed in heart and conformed to the image of the First-born! And the consequence is, as in the case of Saul, that things go, not from bad to better, but from bad to worse. There is no peace of God that passeth all understanding; there is no general rectification of the disordered faculties of the soul; there is no token of heavenly blessing, blessing to the man himself and blessing to those about him. A more fiery element seems to come into his temper; a more bitter tone pervades his life. To himself it feels as if there were no good in trying to be better; to the world it appears as if religion put more of the devil into him. But it is all because what he calls religion is no religion; it is the selfish bargain-making spirit, which aims no higher than deliverance from pain; it is not the noble exercise of the soul, prostrated by the sense of guilt, and helpless through consciousness of weakness, lifting up its eyes to the hills whence cometh its help, and rejoicing in the grace that freely pardons all its sin through the blood of Christ, and in the gift of the Holy Spirit that renews and sanctifies the soul. The first thing that Saul does, in the exercise of this selfish spirit, is to impose on the people an obligation to fast until the day be over. Any one may see that to compel fasting under such circumstances was alike cruel and unwise. To fast in the solitude of one's chamber, where there is no extra wear and tear of the bodily organs, and therefore no special need for recruiting them, is comparatively safe and easy. But to fast amid the struggles of battle or the hurry of a pursuit; to fast under the burning sun and that strain of the system which brings the keenest thirst; to fast under exertions that rapidly exhaust the thews and sinews, and call for a renewal of their tissues - to fast in circumstances like these involves an amount of suffering which it is not easy to estimate. It was cruel in Saul to impose a fast at such a time, all the more that, being commander-in-chief of the army, it was his duty to do his utmost for the comfort of his soldiers. But it was unwise as well as cruel; with energies impaired by fasting, they could not continue the pursuit nor make the victory so telling. Perhaps he was under the influence of the delusion that the more painful a religious service is, the more is it acceptable to God. That idea of penance does find a place in our natural notions of religion. Saul, as we have seen, grew up with little acquaintance with religious persons and little knowledge of Divine things; and now that perforce he is constrained to attend to them, it is no wonder if he falls into many a serious error. For he probably had no idea of that great rule of God's kingdom, "I will have mercy, and not sacrifice." The folly of Saul's order became apparent when the army came to a wood, where, as is common enough in the country, a stream of wild honey poured out, probably from the trunk of a hollow tree. Stretching out his rod or spear, Jonathan fixed it in a piece of the comb, which he transferred with his hand to his mouth. Immediately "his eyes were enlightened;" the dull feeling which settles on the eyes amid fatigue and hunger disappeared; and with the return of clear vision to his eyes, there would come a restoration of vigour to his whole frame. When told for the first time of the order which his father had given, he showed no regret at having broken it, but openly expressed his displeasure at its having ever been imposed. "Then said Jonathan, My father hath troubled the land. See, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. How much more if haply the people had eaten freely to-day of the spoil of their enemies which they found I for had there not been a much greater slaughter among the Philistines?" We must bear in mind that Jonathan was a true man of God. He had set out that morning in his wonderful exploit in the true spirit of faith and full consecration to God. He was in far nearer fellowship with God than his father, and yet so far from approving of the religious order to fast which his father had given, he regards it with displeasure and distrust. Godly men will sometimes be found less outwardly religious than some other men, and will greatly shock them by being so. The godly man has an unction from the Holy One to understand His will; he goes straight to the Lord's business; like our blessed Lord, he finishes the work given him to do while the merely religious man is often so occupied with his forms, that, like the Pharisees, he neglects the structure for which forms are but the scaffolding; in paying his tithes of mint, anise, and cumin, he omits the weightier matters - justice, mercy, and truth. But the evil caused by Saul's injudicious fast was not yet over. The obligation to fast lasted only till sunset, and when the day was ended, the people, faint and ravenous, flew upon the spoil - sheep, oxen, and calves - and devoured them on the spot, without taking time or pains to sever the blood from the flesh. To remedy this, Saul had a great stone placed beside him, and ordered the people to bring every man his ox or his sheep, and slay them on that stone, that he might see that the blood was properly drained from the flesh. Then we gather from the marginal reading of 1 Samuel 14:35 that he was proceeding to erect with the stone an altar to God, but that he did not carry this purpose completely into effect, because he determined to continue the pursuit of the Philistines. He saw how much recruited his troops were by their food, and he therefore determined to make a new assault. If it had not been for the unwise order to fast given early in the day, if the people had been at liberty to help themselves to the honey as they passed it, or to such other refreshments as they found in their way, they would have been some hours earlier in this pursuit, and it would have been so much the more effectual. It would seem, however, that the priest who was in attendance on Saul was somewhat