1 Samuel 14:24-35

Unwise zeal and moral obtuseness.

The facts are—

1 . Saul by a rash vow causes great distress among the people and diminishes the fruits of victory.

2 . Jonathan, unawares, takes food contrary to his father's prohibition, and on being informed of the truth, deplores the unwisdom of the vow.

3 . As a consequence of the enforced exhaustion, the people at the close of the day violate the ceremonial law by a voracious meal of flesh unduly prepared.

4 . Saul, professing to be shocked at their sin, provides means by which the offence may be avoided, and raises an altar unto the Lord. The turn in affairs brought on by Jonathan's heroism was most welcome to Saul, as it seemed to be the return of the prosperity which had received a check in his own sin at Gilgal. There had been no expressions of sincere penitence, nor, as far as the narrative gives light, any effort to regain former relationships to Samuel. The impulsive rush from the inquiring priest to join in the pursuit revealed a state of mind which at once accounts for the curse pronounced on any one who should dare to take food. The facts included in the section before us furnish a conspicuous instance of unwise zeal and moral obtuseness.

I. UNWISE ZEAL . The zeal of Saul was conspicuous enough. As in the case of Joshua ( Joshua 8:8-13 ), there was an intense desire to put into a single day all the exertion possible in order to make the victory over God's enemies more complete. There was clearly in his mind an idea that he was doing God service (verse 33). But the unwisdom of the zeal is equally conspicuous; for it prevented, by the physical weakness induced, the very end designed (verses 29, 30): it caused pain and annoyance to an obedient people, who, while submissive, must have lost some respect for their monarch's judgment; it exposed the best man of the day to a great peril, and the people to a strong temptation to commit excess. Unwise zeal may be considered variously.

1 . As reform. It assumes diverse forms according to the circumstances of the case.

2 . As to origin. Saul's unwise zeal arose from his impulsive temperament not being chastened and regulated by a diligent use of the counsel which was always available to him as king from God. This radical error accounts for the ill-balanced judgment which could not see the effect of a long fast on physical energy, for the rash utterance, for the eager springing at the first chance to escape from the helpless position consequent, on recent transgression, and for the egotistical reference to avenging his own enemies. The origin of unwise zeal in most instances is connected with deficient waiting upon God. The knowledge of men may be defective, their temperament may be impulsive, their prevision of a low grade, their self-regulation a matter of emotional pressure rather than of reason; and yet if such men would, remembering their obvious imperfections, devoutly wait on God for his guidance, and seek daily grace to govern themselves, they would avoid many blunders in practice. Imperfectly balanced men will never do work in life perfectly. We must lay to our account a large proportion of foolish deeds in Christian and secular enterprise. The calming, enlightening power of devotion is not fully recognised.

3 . As to consequences. In Saul's case, as already indicated, it induced trouble and pain to his people, interfered with the most perfect success of Jonathan's effort (verses 29, 30), lowered himself in the eyes of his subjects as a king deficient in judgment, and, by exercise, intensified the defective qualities which gave rise to it. We have here a summary of what always attends unwise zeal. Every foolish display of energy, even in a good cause, brings distress to those who have the interests of religion and humanity at heart. Being a waste of power, and therefore a violation of the moral and social laws by which God brings the highest results to pass, it impedes the subjugation of evil to good. and the final triumph of God's kingdom. The world is suffering still from erratic courses, destitute of sound judgment, pursued in the name of religion; from a concentration of energy on superficial instead of on radical evils; and from an undue application of resources to the curative methods, in frequent oversight of the preventive.

II. MORAL OBTUSENESS . The moral obtuseness of Saul's character had manifested itself in his evident inability to see at Gilgal. ( 1 Samuel 13:8-10 ) the stupidity of seeking to please God by an act of worship which itself was a violation of his explicit commands. Character becomes more fixed as time passes on; and here we see Saul so morally obtuse as not to perceive that, while condemning a ceremonial offence on the part of the people (verse 33), he was unconscious of the folly of his own conduct, and of the moral offence both of laying on the people a serious hindrance to victory and of preferring his own wild impulse to the counsel of Jehovah. Moral obtuseness may be regarded in reference to—

1 . Its causes—e.g. inherited dulness of conscience, imperfectly formed moral discrimination in early years, growing habituation to formal religious acts, the influence of a low state of public morality, and postponement of sincere repentance after known transgressions.

2 . Its manifestation—e.g. in rigid external observances to the neglect of spiritual culture, combination of religious zeal with positive indulgence in immoral feelings, ease in detecting palpable offences in others with self-complacent views of one's own condition, insensibility to the truth which awakens the finer spiritual feelings of other men, and coarse treatment of the sensitive.

3 . Its danger—e.g. in being inaccessible to many of the most elevating influences, rendered more dense by every repeated exercise, and productive of a delusive self-righteousness which becomes more self-assertive in proportion as inward unholiness prevails.

4 . Its treatment—e.g. by distinct personal teaching of the most discriminating and pungent character, placing the individuals in close association with persons of fine spiritual discernment and delicacy of character as a striking foil, prompting to acts that will tend to reveal the inward incompetency, and special prayer for the quickening of the life giving Spirit.

General lessons : —

1 . Cultivate a refined moral sensibility in youth as a basis for life.

2 . Men in office need prayer for special spiritual wisdom.

3 . When sin has been committed it should be repented of at once, and special prayer made lest its inward influence be to lower the tone of feeling.

HOMILIES BY B. DALE

1 Samuel 14:1-15 . (GEBA, MICHASH.)

The heroism of Jonathan.

"Come, and let us go over unto the garrison of these uncircumcised, etc. ( 1 Samuel 14:6 ). 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

Expressed in action, in endurance proved."

I. EXALTED ASPIRATIONS ( 1 Samuel 14:1 ) which—

1 . Are cherished in adverse circumstances ( 1 Samuel 13:22 ; 1 Samuel 13:2 ). 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 ( 1 Samuel 14:4 , 1 Samuel 14:5 ), 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 ( 1 Samuel 14:3 ). What appears presumption to others is often to one Divinely taught the simple path of duty.

II. EMINENT FAITH ( 1 Samuel 14:6 ), 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 , 1 Corinthians 1:28 ), 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 ( 1 Samuel 14:9 , 1 Samuel 14:10 ).

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 , Acts 27:30 ).

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 ( 1 Samuel 14:9 ); 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" ( 1 Samuel 14:12 ).

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 ( 1 Samuel 14:11-14 ) 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 ( 1 Samuel 14:7 , 1 Samuel 14:13 ). 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 ( 1 Samuel 14:21 , 1 Samuel 14:22 ).

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 ( 1 Samuel 14:15 ), turning them against one another ( 1 Samuel 14:16 ), 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" ( 1 Samuel 14:45 )—wrought effectually through his favour and power. The day was won by Jonathan; still more by God. "So the Lord saved Israel that day" (vers 23). And to him the glory must be ascribed.—D.

1 Samuel 14:16-23 . (GIBEAH.)

Impatience in seeking Divine counsel.

"Withdraw thine hand" ( 1 Samuel 14:19 ). In order to ascertain the will of God two things are necessary:—

1 . A special method of communication. In ancient days it was "by dreams, Urim, and prophets" ( 1 Samuel 28:6 ). The Urim (light, illumination) and Thummim (perfection, completeness, truth) were symbols of some kind or other attached to or placed within the folded breastplate connected with the ephod of the high priest ( Exodus 28:30 ; Numbers 27:21 ). "The question brought was one affecting the well being of the nation, or its army, or its king. The inquirer spoke in a low whisper, asking one question only at a time. The high priest, fixing his gaze on the 'gems oracular' that 'lay on his heart,' fixed his thoughts on the light and perfection which they symbolised, on the holy name inscribed on them. The act was itself a prayer, and, like other prayers, it might be answered. After a time he passed into the new, mysterious, half ecstatic state. All disturbing elements—selfishness, prejudice, the fear of man—were eliminated. He received the insight he craved. Men trusted in his decisions, as with us men trust the judgment which has been purified by prayer for the help of the eternal Spirit more than that which grows only out of debate and policy and calculation" (Smith's 'Dic.'). "When at length a visible king reigned by Divine appointment, the counsel of the Urim and Thummim passed into the public ministry of the prophets, which modified and controlled the political organisations of the kings" ('Bible Educ.,' 4:37). We have now the written word and the guidance of the Holy Spirit.

2 . A proper spirit of inquiry—humility, sincerity, faith, patience, and perseverance. Saul "inquired of the Lord" ( 1:1 ; 20:27 ; 1 Samuel 10:22 ), but not in a right manner, impatiently breaking off his inquiry before the answer came, and commanding the priest to desist from pursuing it. In like manner many persons begin to pray, and forthwith cease, instead of "continuing instant in prayer;" ask, and wait not to receive; call upon God under the pressure of trouble, and neglect to do so when it has passed away. Such impatience in seeking to "understand what the will of the Lord is"—

I. ARISES FROM UNDUE CONCERN ABOUT SECONDARY MATTERS .

1 . The need of human effort, as if nothing else were necessary to success ( Psalms 23:1-6 :16, 17; Psalms 127:1 , Psalms 127:2 ).

2 . The gain of earthly honour or other advantages. Saul was eager to obtain, beyond everything else, the glory of a victory over his enemies.

3 . The loss of a favorable opportunity. But "there is no time lost while we are waiting God's time. It is as acceptable a piece of submission to the will of God to sit still contentedly when our Lord requires it as to work for him when we are called to do it" (M. Henry).

II. PROVES SINFUL INDIFFERENCE TO THE HIGHEST OBJECT .

1 . Inappreciation of its worth. Men often imagine that their own wisdom and strength are sufficient, and that it can be done without.

2 . Indisposition to bow to its authority. They love to have their own way.

3 . Incredulity as to its communication at the right time and in the right manner. They disbelieve the promises as well as reject the conditions of obtaining them.

III. EXHIBITS RECKLESS DISREGARD OF THE LORD HIMSELF . By—

1 . Seeking him in an insincere, inconsistent, and hypocritical manner, which the cessation of prayer plainly shows ( Job 27:10 ).

2 . Preferring personal and immediate convenience to his honor, and desiring his help only in so far as it may be conducive to self-interest.

3 . Disobedience to his will ; for to act without the knowledge of that will when it may be obtained is a manifest act of disobedience ( Isaiah 30:1 ).

IV. INVOLVES DISASTROUS CONSEQUENCES .

1 . Destitution of the highest counsel and aid.

2 . Unpreparedness for duty and conflict.

3 . A course of recklessness, sin, trouble, and humiliation ( 1 Samuel 14:24 , 1 Samuel 14:37 , 1 Samuel 14:39 , 1 Samuel 14:44 , 1 Samuel 14:45 ). "Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually" ( Hosea 12:6 ). "I will hear what God the Lord will speak," etc. ( Psalms 85:8 ).—D.

1 Samuel 14:24-46 . (MICHMASH, AJALON.)

Rashness.

"Cursed be the man that eateth any food until evening," etc. ( 1 Samuel 14:24 ). Rashness is often a cause of trouble; and some persons might profitably ponder the advice once given by the town clerk of Ephesus, "Do nothing rashly" ( Acts 19:36 ). It is also, sometimes, very sinful, as it was in Saul. Whilst pursuing the Philistines, and wishing to exterminate them, he imposed a solemn oath upon the people not to take food until the evening under penalty of death. This rash oath was followed by two others of a similar nature ( 1 Samuel 14:39 , 1 Samuel 14:44 ), all indicating the recklessness and wilfulness of his course. His concern for the law ( 1 Samuel 14:33 , 1 Samuel 14:34 ), his erection of an altar ( 1 Samuel 14:35 ), his asking counsel of God before going to spoil the enemy by night ( 1 Samuel 14:37 ), his eagerness to ascertain by lot the cause of the silence of the oracle ( 1 Samuel 14:41 ), were not an exhibition of genuine piety; they were rather a substitute for it, and the fruits of an unsanctified, blind, and passionate zeal; and the death of the noble Jonathan, if it had taken place, would have completed his folly and sin. Consider his rashness as—

I. REVEALING A WRONG STATE OF MIND .

1 . Inconsideration. His oath was uttered without deliberation ( Ecclesiastes 5:2 ). He did not consider whether it was according' to the will of God, nor what its consequences might be. He did not afterwards reflect how far the transgressions of others and the silence of Heaven might be due to his own fault, and he did not apparently recognise his fault when plainly set before him.

2 . Insincerity. "It did not proceed from a proper attitude toward God, but was an act of false zeal in which he had more regard to himself and his own kingly power than to the cause of the kingdom of Jehovah" (Keil).

3 . Vainglory. "That I may be avenged on mine enemies." "In this prohibition there was a secret pride and misuse of power, for he desired to force, as it were a complete victory, and then appropriate the glory of it to himself."

II. IMPOSING A NEEDLESS BURDEN upon others. Once and again it is said "the people were faint" ( 1 Samuel 14:28 , 1 Samuel 14:31 ). They were exhausted with severe and prolonged exertion, famished with hunger, and unable to continue the pursuit. Their suffering was great, their power diminished, their temptation strong. But Saul had thought only of himself. Rulers should seek the welfare of their subjects rather than their own glory; and all men should consider the effect of their resolutions, promises, and commands on other people, and use their influence over them for their good.

III. OCCASIONING GRIEVOUS SIN in them ( 1 Samuel 14:32-35 ). They avoided one offence only to commit another with a rashness equal to that of Saul himself ( Genesis 9:4 ; Deuteronomy 12:16 ; Le Deuteronomy 3:17 ; Deuteronomy 7:1-26 :27). He censured and checked them. Would that he had also censured and checked himself! But men who severely condemn the faults of others are often blind to their own, even when the former reflect and are occasioned by the latter ( Psalms 19:12 , Psalms 19:13 ). The altar, erected doubtless with a view to the presentation upon it of thank offerings for the victory, was still more needed for the sin offerings (expiatory) which ought to have been offered on behalf both of ruler and people (Le 1 Samuel 4:13 , 1 Samuel 4:22 ).

IV. IMPERILLING INNOCENT LIFE . Not having heard the oath, Jonathan, in unconsciously violating it ( 1 Samuel 14:27 ), was morally blameless. Yet his act could not be passed by with due regard to the great name in which the people had been adjured. It interrupted Divine communications ( 1 Samuel 14:37 ), and resulted in his being chosen by the lot ( 1 Samuel 14:42 ). Again Saul should have been led to consider his own error as its cause, and a trespass or guilt offering might have sufficed (Le 1 Samuel 5:4 ). To inflict the "curse" would be wholly unjust, as is implied in Jonathan's simple, mild, and submissive remonstrance ( 1 Samuel 14:43 ). But Saul's last oath was more reckless than his first; it was ignorant and wilful, showed more concern about the literal fulfilment of his word than humble and faithful obedience to a higher will, and brought him to the brink of a great crime.

"Take then no vow at random: ta'en in faith

Preserve it; yet not bent, as Jephthah once,

Blindly to execute a rash resolve,

Whom better it had suited to exclaim,

'I have done ill,' than to redeem his pledge

By doing worse" (Dante, 'Par.' 5.).

V. BRINGING DEEP HUMILIATION ( 1 Samuel 14:45 ). The ominous silence of the people ( 1 Samuel 14:39 ) is followed by their unanimous and resolute voice, in which reason and justice, conscience and God, speak with irresistible might. They set their will in opposition to his, and he is compelled to submit. His purpose is frustrated. "The son is raised above the father, and the people above the king." But although his sin is now forced home upon him, of voluntary submission there is no sign. Rashness and self-will are sure to meet with a check, and happy is he who lays to heart the lesson which it teaches.

VI. DEFEATING ITS OWN AIMS . ( 1 Samuel 14:46 ). "My father hath brought disaster on the land," etc. ( 1 Samuel 14:29 , 1 Samuel 14:30 ; Joshua 7:25 ). The completeness of the overthrow of the enemy is marred. The opportunity of inflicting a fatal blow upon them is lost. "And there was sore war against the Philistines all the days of Saul" ( 1 Samuel 14:52 ). That which begins in rashness ends in disappointment and grief.—D.