including Ahijah, who was wearing an ephod. He was the son of Ichabod's brother Ahitub son of Phinehas, the son of Eli the priest of the LORD in Shiloh. But the troops did not know that Jonathan had left. Sermons
1 Samuel 14:1-15. (GEBA, MICHASH.) Come, and let us go over unto the garrison of these uncircumcised, etc. (ver. 6). The character of Jonathan is one of the bravest, most generous: devout, and blameless in history. Of his earliest years nothing is recorded. When first mentioned he was in command of a thousand soldiers (1 Samuel 13:2), and his overthrow of the Philistine garrison in Geba was the first act of the war of independence;" but (as in the case of Moses - Acts 7:25) it failed to deliver his people from oppression. His attack upon the enemy's camp at Michmash, which is here described, resulted in victory. He inherited the physical strength and courage of Saul; but in other respects presented a contrast to his father; exemplified the best, as the latter exemplified some of the worst features of the age, and set a pattern of true heroism for all time. "What makes a hero? an heroic mind I. EXALTED ASPIRATIONS (ver. 1) which - 1. Are cherished in adverse circumstances (1 Samuel 13:22; ver. 2). Instead of being crushed by adversity, "an heroic mind" bears it patiently, rises above it, and aspires to higher things (Acts 21:13). In its midst it shines all the more brightly, like gold purified by the fire. 2. Lead to courageous projects. Jonathan often looks across the ravine between Bozez and Seneh (vers. 4, 5), and revolves in his mind how he can strike a blow at the apparently inaccessible fortress of the enemy; and at length goes forth secretly in the night or at early dawn, attended only by his armour bearer. To communicate his project to others, even if it were as yet clear to himself, would be to hinder or defeat its accomplishment. He feels called to attempt something great, and "confers not with flesh and blood." 3. Are inspired by the Divine Spirit. More of "the mind of the Lord was doubtless made known to Jonathan than to the king, notwithstanding the presence of the priest with him (ver. 3). What appears presumption to others is often to one Divinely taught the simple path of duty. II. EMINENT FAITH (ver. 6), including - 1. A firm conviction of the covenant relation of God to his people. "These uncircumcised" in opposition to Israel. Jonathan's thought was not of himself, but of his people, and of the promises and purposes of God concerning them. 2. A lofty conception of the unlimited power of God to save them. "There is no restraint to the Lord to save by many or by few" (2 Chronicles 14:11; Micah 2:7). In comparison with his might the strength of man, whether much or little, is nothing. He has often used "the weak things of the world to confound the things that are mighty" (1 Corinthians 1:27, 28), and he can do so again. Faith is shown in contemplating the power of God, and is thereby greatly increased. 3. Humble reliance on the gracious cooperation of God on their behalf. "It may be that the Lord will work for us." He is ready and able to afford help, but whether it will be given in connection with a particular course of action is, without express direction or promise, uncertain; and the indications of his will should be followed with humility, hopefulness, and confidence. "The measure of faith is the measure of God's help." "All things are possible to him that believeth." III. PRUDENT WATCHFULNESS (vers. 9, 10). 1. In contrast to reckless adventure. Faith in God gives insight into the hidden principles and tendencies of things, teaches the adoption of appropriate means, and makes men calm as well as fearless when others lose self-control, and adopt foolish and dangerous expedients (Acts 27:25, 30). 2. In ascertaining the prospects of success. If the enemy are on the alert and exhibit courage, it will be vain to expect to take them by surprise (ver. 9); but if they feel themselves secure in their position, are careless and slack, and blinded by self-confidence, "the Lord hath delivered them into the hand of Israel" (ver. 12). 3. In working wisely with a view to that end. God works by means, and not without them, and the wisest means are the most successful. IV. DARING ENERGY (vers. 11-14) in - 1. Enduring great risk. 2. Putting forth immense effort. "Jonathan climbed up on his hands and knees." It is a severe as well as a dangerous climb to reach the point where the conflict begins. 3. Following up every advantage to the utmost. "When he came in full view of the enemy they both discharged such a flight of arrows, stones, and pebbles from their bows, crossbows, and slings that twenty men fell at the first onset, and the garrison fled in a panic." V. INSPIRING SYMPATHY (vers. 7, 13). A believing and heroic spirit begets the same spirit in others. 1. At first those with whom it comes into closest contact - it may be a single individual. 2. Afterwards a host (vers. 21, 22). 3. And their aid contributes to the general result. "The history of battles should teach us the mighty power of sympathetic relations." VI. DIVINE APPROVAL. 1. Expressed in the overthrow of the enemy - bringing them into confusion (ver. 15), turning them against one another (ver. 16), and saving Israel from their oppression, as well as in the Providential ordering of all things that contributed to it. 2. In commendation of "the spirit of faith" in which the enterprise was undertaken and carried out. 3. Recognised by all the people. "He hath wrought with God this day" (ver. 45) - wrought effectually through his favour and power. The day was won by Jonathan; still more by God. "So the Lord saved Israel that day" (ver. 23). And to him the glory must be ascribed. - D. (Footsteps of Truth.) (W. G. Blaikie, D. D.) I. WE MAY GATHER A SUGGESTION OR TWO FROM THIS PART OF SAUL'S HISTORY, FOR OUR OWN CAUTION AND ADMONITION. 1. Let us remember that this inconsiderateness, this acting from mere impulse, is commonly the result of an overweening regard to self. It was not Saul who commenced this engagement, but he could not bear not to have the most prominent place in the affair, and he must do something to make himself both seen and felt — he must make his authority evident, though the result of his decree would inevitably be the misery of his people all that day. His love for his own dear self, and the manner in which all his thoughts centred around that favourite object, are discernible in the very words of the imprecation, "Cursed be the man that, eateth any food until evening, that I may be avenged on mine enemies." Let us make the interests of others the object of our regard in all we undertake. Never let us think of ourselves without, at the same time, thinking of others too. The habit of attaching importance to others' convenience, to others' comforts, to others' feelings, will, under God, prove a great preservative against acting from mere impulse. 2. This habit, which we condemn, even though it may involve no serious consequences to others, is manifestly wrong, because it is decidedly atheistic. It affords no room for God; it makes no reference to Him. "In all thy ways acknowledge Him" is a command which needs no other basis than the simple fact that there is a God, and that we are His feeble and dependent creatures. Nehemiah was in the habit of associating God with everything, of putting Him in His proper place: Saul allowed Him perpetually to be out of sight. Hence the difference between the practice of the two men. The one acted deliberately, because he acted prayerfully; the other acted from impulse, because it was no part of his habit to recognise his dependence upon God. 3. Acting from impulse, while it often results in the infliction of mischief on others, is not less to be deprecated on account of the injury which hasty and intemperate men occasion to themselves, and chiefly in this respect — the bitter and enduring bondage into which their thoughtlessness often brings them. Think, then, before you act; pray, before you put your purpose into practice. Consider others as well as yourselves. Direct design to do wrong has slain its thousands; but the inconsiderateness of mere impulse has slain its tens of thousands. "None of us liveth to himself." II. THE NARRATIVE ALLOWS US TO DRAW SOME FEW GENERAL INFERENCES AS TO THE CHARACTER OF SAUL'S PERSONAL RELIGION AT THIS TIME. 1. It leads us to perceive how strangely partial his religion was in its operation. Saul's religion was not of a very deep character; it was of that order which allows its professor to be vastly more affected by the neglect of something outward and formal than by the indulgence, within himself, of a wrong and impious state of mind. It puts us in mind of that most thorough manifestation of hypocrisy, of which the New Testament contains the record, when the accusers and betrayers of Jesus shrunk back with sanctimonious step from the threshold of the judgment hall and would not set foot within it, "lest they should be defiled; but that they might eat the passover." And yet, though their consciences would not allow them to do this, the very same consciences, when Pilate came out to them, and declared that Jesus was innocent, presented no obstacle to their murderous cry, "Crucify him: — not this man, but Barabbas." 2. Even in the discharge of properly religious duties Saul was tardy and dilatory; and when, at last he was found doing that which was right he appeared to act, quite as much as when he did wrong, from mere impulse. That it should never have entered his mind to build an altar to God before, this was the point on which the Spirit of God directed that the sacred historian should pronounce emphatically. How keenly significant is that parenthetical sentence — "The same was the first altar which he built to the Lord!" It seems to say to us, God notices when you build the first altar, when you first set it up, whether it be in the secret chamber or in the family. He knows the date of each secret religious transaction, keeps account when it was done, add how long an interval transpired before it was entered upon. 3. It was of a kind which allowed him to put God on one side, when he was too busy to attend to Him. Real, religion will ever put God first — first, as the Object whose glory is sought; and first, as the Being on whose aid we must, in the spirit of humble dependence, rely. The multiplication of duties and engagements in this busy world may sometimes press heavily upon the religious professor; but at such seasons they really serve as tests of character. If he be truly what he professes to be, his sincerity will be seen in this, that he will not allow his busiest cares to interfere with fellowship with God. 4. It does not appear to have been characterised by the slightest self-suspicion, end there is constantly to be detected throughout a singular want of humility. It never seems to have entered his thoughts that he could, by any possibility, have been in the wrong; but he was most ready to suppose that anyone else might be to blame. In the right direction of the lots as they were cast, it was the evident design of God to bring out to view the evil of Saul inconsiderateness. He was the only culpable person, and God made that fact evident. Now, one would have thought; that if anything could have brought him to a sense of his error, it would have been the discovery that his rash decree and oath had implicated his own son, Jonathan, in liability to suffering and death. But, no! he did not see it; he would not see it. Our indignation rises when we hear him say, "God do so and more also: for thou shalt surely die, Jonathan;" and we are ready to exclaim, "What! another oath? Has not one done mischief enough? cannot you see it? do you not feel it?" Nothing can exceed the hardening influence of that professed religion which leaves a man unsuspicious and ignorant of himself. (J. A. Muller.) Though Samuel could not spare time to seek the mind and will of God, he would follow the devices of his own heart, and lean to his own understanding. He made a rash vow. He stands here as a warning to me and you When we have been very much pressed with business or hurried with distress, how short have we been in prayer! how remiss in seeking the Lord! And then, when our conscience was a little uneasy, we have tried to quiet it with some foolish resolutions, thereby bringing ourselves into bondage and sin. As if the more to expose the folly of Saul's vow, the wearied and worn Israelites come to a wood where delicious food was ready to drop into their mouths; they might almost have eaten as they ran. Ah, Israel! how kindly would your heavenly, your rejected King, have supplied and refreshed you, while the king whom you have chosen does but distress and oppress you. A soldier of Jesus knows what it is after climbing some craggy rock, and after many a hard struggle with his enemies, to get a taste of that precious word which is sweeter than honey to his mouth (Psalm 119:103). His downcast eyes are lightened — he again sees him who is invisible — he is satisfied with marrow and fatness, and praises his God with joyful lips. The poor people became extremely faint for want of food; and as soon as ever the set time was expired, they flew upon the spoil, and, ravenous as they were, did eat, with the blood, thus breaking a direct command of God, while they had so scrupulously kept the commandment of a man God had commanded them not to eat the blood of the sacrifices: probably this command was given to keep up a lively remembrance that it was blood, even the blood of Jesus only, that could atone for sin. Saul puts a stop to this, and, with a further show of devotion, — builds an altar unto the Lord Alas, poor Saul! thou art not the only one of whom it will be said, "He did many things, but left undone the one thing needful." Though this oath of Saul was so rash and foolish, yet how sacred is an oath with our God. Though only one, and he the well beloved Jonathan, had broken it. and that too ignorantly, still God must avenge a broken oath. Oh, righteous Father! what a warning, what a word of comfort is here! Poor swearer! it has a dark side for thee. Will God thus remember, thus take notice of a curse? And wilt thou dare to curse thyself, thy wife, thy children, thy neighbour, thy cattle, thine eyes, thy limbs, and then say, "Tush, God hath forgotten?" Instead of profiting by the trouble that his rash oath had already brought, upon the people, Saul adds yet another, saying, "As the Lord liveth, which sayeth Israel, though it be in Jonathan, my son. he shall surely die." The people, wiser than the headstrong king, rescue the well-beloved Jonathan, giving him, in a few words, as high a character as can be given of a worm. "He hath wrought with God." To walk with God, and to work with God, should just form the summary of a believer's life and occupation. It is not confined to one or two of his children, but this honour have all his saints.(Helen Plumptre.) Cursed be the man that eateth any food until evening. It is plain enough, this refusing the people time for eating that they might swiftly pursue, was really a pernicious saving of time; was really a hindrance rather than a help. For, through lack of food, the people became so exhausted that they could not pursue. This bad saving of time is but an illustration of the sort of time-saving many of us are frequently at in these last years of the nineteenth century! How frequently young people make such bad saving of time when they refuse themselves the food of preparation for future service, by using the time of their youth in too great devotion to other things. The young man in business whose attention is on the simple getting through anyhow with his duty, is making this bad saving of time. The young woman whose chief care is society rather than thoroughness and deftness in the knowledges and services that specially belong to women, is making such bad saving of her time. They set Michael Angelo at carving a statue in snow. Lost time for the great sculptor, for the statue being finished could only melt. Such as these are carving statues out of snow, and poor ones at that.2. How frequently people make such bad saving of time when, like Saul refusing to let the people take time for eating, they refuse to take time for the duty next them, and use that time in dreaming about or dreading the duty. 3. How frequently people make bad saving of time by refusing to seize the present time for becoming Christians, using the time meanwhile for the pursuit of other things. (Wayland Hoyt, D. D.) People Abiel, Abner, Ahiah, Ahijah, Ahimaaz, Ahinoam, Ahitub, Amalek, Amalekites, Ammonites, Benjamin, Eli, Ichabod, Ishui, Israelites, Jonathan, Kish, Malchishua, Melchishua, Merab, Michal, Ner, Phinehas, SaulPlaces Aijalon, Beth-aven, Bozez, Edom, Geba, Gibeah, Michmash, Migron, Moab, Seneh, Shiloh, ZobahTopics Ahiah, Ahijah, Ahi'jah, Ahitub, Ahi'tub, Aware, Bearing, Brother, Didn't, Eli, Ephod, Ichabod, I-chabod, Ichabod's, I-chabod's, Ich'abod's, Idea, Jonathan, Lord's, Phinehas, Phin'ehas, Priest, Shiloh, Wearing, WoreOutline 1. Jonathan goes and miraculously smites the Philistine's garrison15. A divine terror makes them beat themselves 17. Saul, not staying the priest's answer, sets on them 21. The captivated Hebrews, and the hidden Israelites, join against them. 24. Saul's unadvised adjuration hinders the victory 31. He restrains the people from eating blood 35. He builds an altar 37. Jonathan, taken by lot, is save by the people 47. Saul's victories, strength, and family Dictionary of Bible Themes 1 Samuel 14:2Library The Roman Pilgrimage: the Miracles which were Wrought in It. [Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour, … H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Jonathan, the Pattern of Friendship Of Antichrist, and his Ruin: and of the Slaying the Witnesses. A Divine Cordial Ramah. Ramathaim Zophim. Gibeah. 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