The Philistines seemed content to intimidate Israel with their tremendous show of strength, rather than to attack Saul. One man, however, is not to be intimidated. Jonathan, in the face of Philistine power and in the face of Israel's pathetic weakness and fear, decides to act apart from his father's approval or even his knowledge. Jonathan's faith is a refreshing contrast to Saul's wavering indecision. He enlists only his armor-bearer to accompany him to the garrison of the Philistines.
There is no doubt interesting spiritual instruction in Saul's remaining "under a pomegranate tree." The pomegranate is a fruit full of seeds, speaking of the great fruitfulness the nation Israel will enjoy in the future millennium of earthly blessing. Does this not tell us that, typically speaking, Saul was excusing his present laxity by falling back upon the promise of the future? it is true we should deeply appreciate the promises of God in reference to future great blessing, but this should stir us to exercise a vital faith at present bearing true witness to Him who has given us such "exceeding great and precious promises." Genuine faith does not encourage laxity, though it may have to wait for some time for God's leading.
Verse 3 tells us that Ahiah (called Ahimelech in Chapter 22:9), the grandson of Eli, was priest at this time. Yet the priesthood was of no consequence to Saul, nor did Jonathan think of consulting the priest. The priesthood had regained no power since Eli's day, and God's prophecy as to there being no old man of Eli's descendents would prove solemnly true in this case, when Saul had Ahimelech and other priests killed by Doeg the Edomite (ch.22:18).
These things are mentioned as indicating that Jonathan's faith had no encouragement from circumstances. This is further emphasized in verse 4 by the two sharp rocks that stood on either side of the passage that Jonathan chose. Bozez means "shining," indicating the apparent shining triumph of the Philistines over Israel at this time; while Seneh means "thorny," perhaps typical of Israel's suffering under the thorn-discipline of God. For Bozez was northward on the Philistine side, so that the southern sun would shine on its face, while Seneh was on the south side, toward Israel's camp.
Jonathan does not speak to his armor bearer with any brash self confidence, but with a dependence that says only, "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." The armor bearer evidently knew Jonathan well enough to have confidence in the reality of his faith, and is ready to fully back him up, telling him, "I am with thee according to thy heart."
Jonathan's plan of attack had no military strategy in it whatever. The two men come into plain view of the Philistines, who have the advantage of a height well above them. They first decide that if the Philistines tell them to stay where they are until they come down to them, they will do so, and await the result. If, however, they are told to come up to them, they will take this as a sign from the Lord that He is assuring them of victory. Of course, if some had come down to Jonathan, these would be the only ones who might be killed, but since Jonathan and his armor bearer had been invited to come up, they were then in the very midst of the camp. The Philistines speak despisingly when they see the two men, saying they have come out of the holes where they had been hiding. They think of their being no threat whatever, and tell them, "Come up to us, and we will show you a thing."
Taking this as the Lord's answer, they fearlessly climb on hands and feet, undaunted either by the steep ascent nor by the contempt of the enemy. Notice, however, that Jonathan does not say, "The Lord hath delivered them into our hand," but "into the hand of Israel." Though Israel as a whole was of no help to Jonathan, yet his heart was concerned for the true welfare of the nation rather than for himself.
They reach the crown of the hill, where the contemptuous enemy has expected to make sport of them. But they immediately attacked with a strength begotten of faith in the living God. The Philistines fall one by one before the sword of Jonathan, and his armor bearer made sure the men were killed. About twenty men were quickly dispatched in this first sudden assault. But it did not end there. Confusion was spread into the ranks of the Philistines, and the whole garrison trembled together with the companies of spoilers, apparently thinking that many Israelites had invaded the camp by some means. At the same time God fought for Israel by sending an earthquake that further confused the Philistines. Saul's watchmen, observing from a distance, were astounded to see the fighting and beating down of one another, for evidently the Philistines fought one another, not knowing who were enemies.
Of course Saul was perplexed, and his perplexity was not relieved by finding that, of his own army, only Jonathan and his armor bearer were missing. He called for Ahiah the priest, that he should bring the ark, no doubt with the intention of inquiring of God. But as he was talking with Ahiah, the increasing noise in the Philistines' camp so excites him that he tells Ahiah, "Withdraw thine hand." He is virtually saying. "We don't need God's direction now: the noise of the battle decides the matter for us."
Bringing his army with him to the scene of battle, Saul finds that the Philistines are fighting against each other. Also Hebrews who had been among the Philistines, whether captives or disloyal because of fear, now took sides with Israel. Other Israelites who had hid themselves became brave on hearing of the defeat of the enemy, and joined the ranks of the pursuers. But it was clear for anyone who had eyes to see that it was not man, but the Lord Himself who saved Israel that day.
However, a most untimely element is interjected by the selfish pride of Saul. He had nothing to do with the rout of the Philistines, but pronounces a curse on any of his soldiers who eat food that whole day until evening, in order, as he says, "that I may be avenged on mine enemies." How did he expect them to be sustained for the conflict? This is the same principle as that of telling the Lord's servant he is to concentrate on fighting the Lord's battles, and no to feed on the Word of God before doing so! One does not need to spend ALL his time eating, but if he does not digest the truth of God's Word he will be less effective in Christian warfare.
The people were greatly distressed by the cruel prohibition of Saul as regards eating food, but they did refrain from eating. However, in coming to a wooded area they found honey on the ground and dropping, evidently from a tree. To have eaten a little of this energizing food would have taken practically none of their time but though God had made the food easily obtainable, Saul's arbitrary command denied it to them. This is the same legal attitude of the Pharisees in criticizing the Lord for allowing His disciples to eat grain on the sabbath day (Luke 6:1-2). The Lord's answer shows God's heart of faithful care for men when they are hungry; for David and his men were allowed even to eat the showbread, which was not lawful under normal conditions (vs.3-4). But in his rigid legality, Saul did not even pretend to be acting for God, but for his own satisfaction in being avenged on his enemies.
Jonathan had been acting for God at the time Saul had pronounced his prohibition, so that he was not there to hear it. With the end of his rod he dipped honey from a honeycomb. In eating it, his eyes were enlightened, which certainly involves a revival of strength. Honey is typical of the ministry of the Word of God. Just as the worker bees digest the nectar before storing the honey for the use of all the hive, so believers, meditating on the Word, digest it before presenting it to others in ministry. A little of this sweetness can be a wonderful stimulation to strengthen the souls of saints for conflict. Is it not often the case that our eyes are enlightened by only a little God-given ministry from one who has himself digested the truth that he ministers?
Then Jonathan is told of the curse his father had pronounced. But added to this is the pertinent notice, "and the people were faint." Jonathan discerns that his father had troubled the land. His own eating of the honey proved his father wrong. He rightly replies therefore that if the people had been allowed to eat of the spoil of the enemy, they would have had strength to accomplish a much greater victory. The distance they traversed that day was between fifteen and twenty miles, if their rout had been direct, which likely it was not since engaged in battle on the way. Of course they were extremely faint when the evening came.
As soon as Saul's curse was lifted at evening, the people killed and ravenously ate the animals they had taken as spoil, not taking time to drain the blood from them, according to the commandment of God. This was reported to Saul, who was insensible to the fact that he himself had occasioned this disobedience to God, telling the people, "Ye have transgressed," and requiring them to roll a great stone to him, evidently upon which to slaughter the animals. Then the order was circulated among the people to bring their animals to Saul and kill them there, making sure the blood was shed. He could be meticulous in matters of this kind, while in other matters, just as serious, he could calmly ignore the rights of God.
At this time Saul built his first altar to the Lord. But why did he do so? Was it not because he had been avenged on HIS enemies? It was not for the sake of God's own glory among His people Israel but rather because he thought God had backed up his own self-importance in this victory. Is this not mere childish reasoning?
He becomes quite bold when he knows the Philistines are defeated, and proposes that they pursue them by night to accomplish what had been hindered by his senseless interdict. The people were not enthusiastic, telling him to do what seemed good to him. How different were their words to those of Jonathan's armor bearer in verse 7: "I am with thee according to thy heart." In this case the priest was apparently doubtful, and suggested that they inquire from God.
But God gave no answer to Saul's questioning. Certainly He had a wise reason for this, and allowed matters to develop just as He did in order to show Saul that he would not be able to do as he pleased just because he was king. It was necessary that Saul should be shown up as being wrong before the people. If he had taken this to heart, his ensuing history might have been different, but he ignored many danger signs that God put in his way.
Saul decided that God did not answer him because someone had sinned; so he adopted the method of Joshua in the case of Achan (Joshua 7:16-18) in finding the offender; but ignored the question of the tribes: rather he put all the people on one side and only himself and Jonathan on the other. He must have strongly suspected Jonathan, for he declared that if the sin was in Jonathan he would surely die. Actually his own prohibition had been sin. Jonathan's eating of the honey was not sin at all. But God did not bring matters out in this way. Rather, in response to the casting of lots, God had Jonathan taken, in accordance with Saul's idea of what sin was.
In answer to Saul's demand as to what he had done, Jonathan did not even mention that he had not been present when Saul uttered his curse, but acknowledged that he had tasted a little honey with the end of his rod, and adds that for this he must die. In Achan's case, he had stolen and hid some valuable goods, knowing full well of GOD'S curse upon Jericho (Joshua 8:20-21). Jonathan, being hungry, had eaten food that God had graciously put in his way. It was a perfectly normal and right thing to do. But Saul considered his foolish curse to be as serious as God's curse; and though Jonathan had been ignorant of it, Saul uses God's name to back up his cruel declaration that Jonathan must die.
However, God speaks through the people, who discern that Saul is breaking the bounds of honor and righteousness. They strongly insist that Jonathan, who had wrought for God in this great salvation of Israel, must not suffer on account of what was only his father's arrogance. They rescued Jonathan from so unjust a sentence. In this way God used the occasion for the humiliation of Saul before the people. Men very commonly use their position of authority just to get their own way, but God knows how to bring such men down, as He did with Nebuchadnezzar (Daniel 4:29-33).
Of course at this time Saul retained no energy and little influence with the people to further press the pursuit of the Philistines, and the Philistines returned home, not anxious either to initiate further warfare at the time.
However, in Saul's taking the kingdom, we read in verse 47 of his fighting against five different enemies of Israel. Moab (meaning "what father?") speaks of the sensual, opulent, easy-going religion that settles down in smug self-complacency (Jeremiah 48:11). Ammon (meaning "peoplish") is typical of false, satanic doctrine that gives the people the honor that belongs only to God. Its king was Nahash ("a serpent" --2 Samuel 10:1-2).
Edom means the same as Adam ("red earth"), and pictures simply man in the flesh. Zobah means "a station" or "standing", apparently indicating the religious pride of having "arrived" at the ultimate end. The Philistines (meaning "wallowers") speak of formal religion with its mass of ritual in which men become swamped. However, Saul is not said to have defeated them, but only to have "vexed them."
On the other hand, because the Amalekites were spoiling Israel, Saul gathered an army and smote them, delivering Israel out of their hands. Amalek means "licking up," and speaks of the lusts of the flesh which continually threaten the people of God. Saul was given power from God to defeat that enemy, though in the next chapter he would not fully carry out God's judgment against Amalek and later on it was an Amalekite who reported to David that he had killed Saul (2 Samuel 1:6-8).
Verse 49 tells us that Saul had three sons, Jonathan being evidently the eldest: Ishbosheth (Ishui) figures for a time in later history: of Melchi-shua we read very little. Two daughters are also mentioned, of whom we shall hear again. Nothing is told us of his wife except her name and her father's name, Ahimaaz. It seems doubtful that this was the same man who was a messenger for David, for Saul's father in law would likely be too old to be a runner at the time of the history of 2 Samuel 17:17; 2 Samuel 18:19-29. At this time, however, Saul's uncle (Abner) was captain of Saul's host. The names of his father and grandfather are mentioned. The Philistines were (at least for Saul) the major enemies, and war continued with them throughout Saul's reign. He never did fully subdue them. He always watched for strong men to add to his force.