Camps of Israel and of the Philistines - Jonathan and his Armor- bearer - Panic among the Philistines, and Flight - Saul's Rash Vow - The "Lot" cast at Ajalon - Cessation of the War. (1 SAMUEL 13:15-14:46)

WHEN, after Samuel's departure, Saul with his six hundred men marched out of Gilgal, he found the Philistines occupying the range at Michmash which he had formerly held. With such weak following as he could command, it was wise on his part to take up a position in the "uttermost part of Gibeah" (14:2), that is, as we gather from the context, to the north of the town itself, and on the outskirts of Geba* and its district (13:16). Geba is only about an hour and a quarter north of Gibeah. We may therefore suppose Saul's camp to have been about two miles to the north of the latter city, and to have extended towards Geba. His head-quarters were under a pomegranate tree at a place called Migron - probably a "land-slip;" and there, besides his principal men, he had the then occupant of the high-priesthood, Ahiah,** the son of Ahitub, an elder brother of Ichabod, "wearing an ephod," or discharging the priestly functions.

* Our Authorised Version erroneously corrects, "Gibeah," apparently following the LXX.

** This Ahiah, or rather Achijah ("brother,"friend of Jehovah"), is supposed to be the same as Achimelech ("brother,"friend of the King," viz., Jehovah), 1 Samuel 22:9, etc. Ewald (Gesch., 2., 585, Note 3) regards the two names as interchangeable, like Elimelech and Elijahu. Keil suggests that Achimelech may have been a brother of Achijah.

From Geba itself Michmash, which lay on the opposite ridge, was only divided by the intervening Wady-es-Suweinit. How long the Israelites had lain in that position we are not informed. But we are told that "the spoilers," or rather "the destroyers,"went out of the camp of the Philistines in three bands" (13:17), - one "facing" in a north-easterly direction by Ophrah towards the district of Shual, the "fox-country," the other "facing" westwards towards Bethhoron, and the third south-eastwards, "the way to the district that overlooketh the valley of Zeboim" ("raveners,"* viz., wild beasts) "toward the wilderness" (of Judah).

* The Chaldee paraphrast has "serpents" - this valley being supposed to have been their lurking-place. But I have taken the more general meaning of the term.

Thus the only direction left untouched was south and south-west, where Saul and Jonathan held the strong position of Gibeah-Geba. If the intention had been to draw them thence into the open, it failed. But immense damage must have been inflicted upon the country, while a systematic raid was made upon all smithies, so as to render it impossible not only to prepare weapons, but so much as to have the means of sharpening the necessary tools of husbandry.

In these circumstances it is once more the noble figure of Jonathan which comes to the foreground. Whatever fitness he might have shown for "the kingdom," had he been called to it, a more unselfish, warm-hearted, genuine, or noble character is not presented to us in Scripture than that of Jonathan. Weary of the long and apparently hopeless inactivity, trustful in Jehovah, and fired by the thought that with Him there was "no hindrance to save, by much or by little," he planned single-handed an expedition against the Philistine outpost at Michmash. As he put it, it was emphatically a deed of faith, in which he would not take counsel either with his father or with any of the people, only with God, of Whom he would seek a sign of approval before actually entering on the undertaking. The sole companion whom he took was, as in the case of Gideon (Judges 7:9, 10), his armor- bearer, who seems to have been not only entirely devoted to his master, but like-minded. In the Wady-es-Suweinit, which, as we have seen, forms "the passage" between the ridge of Geba, where Jonathan was, and that of Michmash, now occupied by the Philistines, were the two conical heights, or "teeth of rock," called Bozez and Seneh. One of these, as we gather from the text, faced Jonathan and his armor-bearer toward the north over against Michmash. This we suppose to have been Bozez, "the shining one," probably so called from its rocky sides and top. It is figuratively described in the text as cast* like metal. Here, on the top of a sharp, very narrow ledge of rock, was the Philistine outpost. The "tooth of rock" opposite, on which Jonathan and his armor-bearer "discovered" themselves to their enemies, was Seneh, "the thornlike," or "pointed," or else "the tooth."**

* Samuel 14:5, literally, "the one tooth poured" - "or a pillar" - "towards the north before" (or "over against") "Michmash."

** Dean Stanley supposes the name to be derived from a thorn-bush on the top of the eminence. But it may simply mean the "thorn-like," or more probably, "the pointed."

All around there was thick wood, or rather forest (14:25), which stretched all the way towards Bethel (2 Kings 2:23, 24). Standing on the extreme point of Seneh, the Philistines would probably only see Jonathan, with, at most, his armor-bearer; but they would be ignorant what forces might lurk under cover of the trees. And this was to be the sign by which Jonathan and his companion were to discern whether or not God favored their enterprise. If, when they "discovered" themselves to the Philistines, these would challenge them to stay and await their coming over to fight, then Jonathan and his companion would forbear, while, if the challenge were the other way, they would infer that Jehovah had delivered them into their hand. The one, of course, would argue courage on the part of the Philistines, the other the want of it. What followed is graphically sketched in the sacred text. From the point of "the thorn," or "tooth of the rock," Jonathan "discovered" himself to the Philistines. This open appearance of the Hebrews was as startling as unexpected, nor could the Philistines have imagined that two men alone would challenge a post. Manifestly the Philistine post had no inclination to fight an unknown enemy; and so with genuine Eastern boastfulness they heaped abuse on them, uttering the challenge to come up. This had been the preconcerted signal; and, choosing the steepest ascent, where their approach would least be looked for, Jonathan and his armor-bearer crept up the ledge of the rock on their hands and feet. Up on the top it was so narrow that only one could stand abreast. This we infer not only from the language of the text, but from the description of what pursued. As Jonathan reached the top, he threw down his foremost opponent, and the armor-bearer, coming up behind, killed him. There was not room for two to attack or defend in line. And so twenty men fell, as the text expresses it, within "half a furrow of a yoke of field,"* - that is, as we understand it, within the length commonly ploughed by a yoke of oxen, and the width of about half a furrow, or more probably half the width that would be occupied in ploughing a furrow.

* Both Keil and Erdmann refer for a similar feat to Sallust, Bell. Jugurth. c. 89, 90. The quotation is so far erroneous that the story is told in c. 93, 94; but the feat of the Ligurian, however magnificent, was scarcely equal to that of Jonathan. Still, the one story is certainly parallel to the other.

All this time it would be impossible, from the nature of the terrain, to know how many assailants were supporting Jonathan and his armor-bearer. This difficulty would be still more felt in the camp and by those at a little farther distance, since it would be manifestly impossible for them to examine the steep sides of Bozez, or the neighboring woods. The terror, probably communicated by fugitives, who would naturally magnify the danger, perhaps into a general assault, soon became a panic, or, as the text expresses it, a "terror of Elohim." Presently the host became an armed rabble, melting away before their imaginary enemy, and each man's sword in the confusion turned against his neighbor. At the same time the Hebrew auxiliaries, whom cowardice or force had brought into the camp of the Philistines, turned against them, and the noise and confusion became indescribable.

From the topmost height of Gibeah the outlook, which Saul had there posted, descried the growing confusion in the Philistine camp. Only one cause could suggest itself for this. When Saul mustered his small army, he found that only Jonathan and his armor-bearer were missing. But the king sufficiently knew the spirit of his son not to regard as impossible any undertaking on his part, however seemingly desperate. What was he to do? One thing alone suggested itself to him. He would take counsel of the Lord by the well-known means of the Urim and Thummim.*

* Our present textus receptus has, in 1 Samuel 14:18, two copyist's errors. The one is emendated in our Authorised Version, which reads, "with the children of Israel," instead of, as in the textus receptus, "and the children of Israel," which would give no meaning. The second error is emendated in the LXX., who seem to have had the correct text, according to which the word "Ephod" should be substituted for "ark." The letters of these two words in the Hebrew are somewhat like each other, whence the error of the copyist. The ark was at Kirjath Jearim, nor was it "brought hither" to ascertain the will of God.

But while preparations were making for it, the necessity of its employment had evidently ceased. It was not a sudden commotion, but an increasing panic among the Philistines that was observed. Presently Saul and his men, as they came to battle, found that the enemy himself had been doing their work. And now it became a rout. The Hebrews from the Philistine camp had joined the pursuers, and, as the well-known notes of the trumpet wakened the echoes of Mount Ephraim, the men who were in hiding crept out of their concealment and followed in the chase. And so the tide of battle rolled as far as Beth-aven.

But, though the battle was chiefly pursuit of the fleeing foe, already "the men of Israel were distressed," or rather "pressed," by weariness and faintness. For quite early in the day, and in the absence of Jonathan, Saul had yielded to one of his characteristic impulses. When he ascertained the real state of matters as regarded the Philistines, he put the people under a vow - to which, either by an "Amen," or else by their silence they gave assent - not to taste food until the evening, till he had avenged himself of his enemies. It need scarcely be said, that in this Saul acted without Divine direction. More than that, it is difficult to discern in it any religious motive, unless it were, that the enemies on whom Saul wished personally to be avenged were also the hereditary foes of Israel. And yet in the mind of Saul there was no doubt something religious about this rash vow. At any rate the form in which his impetuous Eastern resolve was cast, was such, and that of a kind which would peculiarly commend itself to an Israelite like Saul. Foolish and wrong as such a vow had been, still, as Israel had at least by their silence given consent, it lay as a heavy obligation upon the people. However faint, none dared break the fast during that long and weary day, when they followed the enemy as far as the western passes of Ajalon that led down into the Philistine plains. But Jonathan had not known it, till one told him of his father's vow after he had paused in the forest to dip his staff into honey that had dropped from the combs of wild bees. For such an offense Jonathan was certainly not morally responsible. Considering how small an amount of nourishment had helped him in his weariness, he could only deplore the rashness of his father, whose vow had, through the faintness which it entailed on the people, defeated the very object he had sought.

At last the weary day closed in Ajalon, and with it ended the obligation upon the people. The pursuit was stopped; and the people, ravenous for food, slew the animals "on the ground," felling them down, and eating the meat without being careful to remove the blood. It is true that, when Saul heard of it, he reproved the people for the sin which this involved, and took immediate steps to provide a proper slaughtering-place. Still this breach of an express Divine command (Leviticus 19:26) must in fairness be laid to the charge of Saul's rash vow. Nor could the building of a memorial-altar on the spot be regarded as altering the character of what had taken place that day.