1 Samuel 14:19

Saul's actions in this chapter further support his removal as king (1 Samuel 13:8–14; see also 15). Saul was estranged from both Samuel and his brave son Jonathan. 1 Samuel 14 foreshadows Jonathan's important role in the shift from Saul's rule to David's.

Withdraw thine hand--The priest, invested with the ephod, prayed with raised and extended hands. Saul perceiving that the opportunity was inviting, and that God appeared to have sufficiently declared in favor of His people, requested the priest to cease, that they might immediately join in the contest. The season for consultation was past--the time for prompt action was come.

We have here the prosecution and improvement of the wonderful advantages which Jonathan and his armour-bearer gained against the Philistines.
I. The Philistines were, by the power of God, set against one another. They melted away like snow before the sun, and went on beating down one another (Sa1 14:16), for (Sa1 14:20) every man's sword was against his fellow. When they fled for fear, instead of turning back upon those that chased them, they reckoned those only their enemies that stood in their way, and treated them accordingly. The Philistines were very secure, because all the swords and spears were in their hands. Israel had none except what Saul and Jonathan had. But now God showed them the folly of that confidence, by making their own swords and spears the instruments of their own destruction, and more fatal in their own hands than if they had been in the hands of Israel. See the like done, Jdg 7:22; Ch2 20:23.
II. The Israelites were hereby animated against them.
1. Notice was soon taken of it by the watchmen of Saul, those that stood sentinel at Gibeah, Sa1 14:16. They were aware that the host of the enemy was in great confusion, and that a great slaughter was made among them, and yet, upon search, they found none of their own forces absent, but only Jonathan and his servant (Sa1 14:17), which no doubt greatly animated them, and assured them that it could be no other than the Lord's doing, when there was no more of man's doing than what those two could do against a great host.
2. Saul began to enquire of God, but soon desisted. His spirit had not come down so far as to allow him to consult Samuel, though, it is probable, he was near him; for we read (Sa1 13:15) that he had come to Gibeah of Benjamin; but he called for the ark (Sa1 14:18), desiring to know whether it would be safe for him to attack the Philistines, upon the disorder they perceived them to be in. Many will consult God about their safety that would never consult him about their duty. But, perceiving by his scouts that the noise in the enemy's camp increased, he commanded the priest that officiated to break off abruptly: "Withdraw thy hand (Sa1 14:19), consult no more, wait no longer for an answer." He was very unwise indeed if (as some think) he forbade him to lift up his hands in prayer; for when Joshua was actually engaged with Amalek Moses continued still to lift up his hands. It is rather a prohibition to his enquiring of the Lord, either, (1.) Because now he thought he did not need an answer, the case was plain enough. And yet the more evident it was that God did all the more reason he had to enquire whether he would give him leave to do any thing. Or, (2.) Because now he would not stay for it; he was in such haste to fight a falling enemy that he would not stay to make and end of his devotions, nor hear what answer God would give him. A little thing will divert a vain and carnal mind from religious exercises. He that believeth will not make haste, such haste as this, nor reckon any business so urgent as not to allow time to take God along with him.
3. He, and all the little force he had, made a vigorous attack upon the enemy; and all the people were cried together (so the word is, Sa1 14:20), for want of the silver trumpets wherewith God appointed them to sound an alarm in the day of battle, Num 10:9. They summoned them together by shouting, and their number was not so great but that they might soon be got together. And now they seem bold and brave when the work is done to their hands. Our Lord Jesus had conquered our spiritual enemies, routed and dispersed them, so that we are cowards indeed if we will not stand to our arms when it is only to pursue the victory and to divide the spoil.
4. Every Hebrew, even those from whom one would least have expected it, now turned his hand against the Philistines. (1.) Those that had deserted and gone over to the enemy, and were among them, now fought against them, Sa1 14:21. Some think, they were such as had been taken prisoners by them, and now they were goads in their sides. It rather seems that they went in to them voluntarily, but, now that they saw them falling, recovered the hearts of Israelites, and did valiantly for their country. (2.) Those that had fled their colours, and hid themselves in the mountains, returned to their posts, and joined in with the pursuers (Sa1 14:22), hoping by their great zeal and officiousness, now that the danger was over and the victory sure, to atone for their former cowardice. It was not much to their praise to appear now, but it would have been more their reproach if they had not appeared. Those that are remiss and faint-hearted indeed that will not act in the cause of God when they see it victorious, as well as righteous. Thus all hands were at work against the Philistines, and every Israelite slew as many as he could, without sword or spear; yet it is said (Sa1 14:23), it was the Lord that saved Israel that day. He did it by them, for without him they could do nothing. Salvation is of the Lord.

While Saul talked unto the priest - Before he had made an end of consulting him, the increasing noise of the panic-struck Philistines called his attention; and finding there was no time to lose, he immediately collected his men and fell on them.

And it came to pass, while Saul talked with the priest,.... With Ahiah about bringing the ark, and inquiring before it:

that the noise that was in the host of the Philistines went on, and increased; the shrieks and cries of those that were beat down and trampled upon, and were bruised and wounded; and indeed the cry of the whole host, being alarmed with the enemy being upon them, or among them; and it seems that not only their motions could be seen, but the noise of them heard at this distance:

and Saul said unto the priest, withdraw thine hand; from putting on the ephod, or opening the breastplate of Urim and Thummim, or placing the ark in a proper position, to inquire before it, or from lifting up both hands in prayer for direction. Saul by the noise he heard concluded the army of the Philistines was routed, and therefore there was no need to consult the Lord, and he had no leisure for it; no time was to be lost, the advantage was to be taken directly, and the enemy pursued, to complete the victory. The Jews look upon this as a piece of profaneness in Saul, as no doubt it was, and reckon it one of the sins for which his kingdom was not prolonged (o).

(o) Vajikra Rabba & Midrash Tillim apud Abarbinel in loc.

Trouble not thyself in putting on the breastplate, with the ephod, to inquire of God; for I now plainly discern the matter; the business calls not for prayer, but for action. But if it did so, there was the more need of God’ s direction and blessing, that they might act with more success. Herein therefore he shows his impatience in waiting upon God; his hypocrisy, in pretending to religion; and yet his profaneness, in neglecting and despising it.

Flight and defeat of the Philistines. - Sa1 14:16. The spies of Saul at Gibeah saw how the multitude (in the camp of the Philistines) melted away and was beaten more and more. The words והלם ויּלך are obscure. The Rabbins are unanimous in adopting the explanation magis magisque frangebatur, and have therefore probably taken הלם as an inf. absol. הלום, and interpreted הלם according to Jdg 5:26. This was also the case with the Chaldee; and Gesenius (Thes. p. 383) has adopted the same rendering, except that he has taken הלם in the sense of dissolutus, dissipatus est. Others take הלום as adverbial ("and thither"), and supply the correlate הלם (hither), so as to bring out the meaning "hither and thither." Thus the lxx render it ἔνθεν καὶ ἔνθεν, but they have not translated ויּלך at all.
Sa1 14:17
Saul conjectured at once that the excitement in the camp of the Philistines was occasioned by an attack made by Israelitish warriors, and therefore commanded the people: פּקדוּ־נא, "Muster (number) now, and see who has gone away from us;" and "Jonathan and his armour-bearer were not there," i.e., they were missing.
Sa1 14:18
Saul therefore resolved to ask God, through the priest Ahiah, what he should do; whether he should go out with his army against the Philistines or no. But whilst he was talking with the priest, the tumult in the camp of the Philistines became greater and greater, so that he saw from that what ought to be done under the circumstances, and stopped the priest's inquiring of God, and set out with his people without delay. We are struck, however, with the expression in Sa1 14:18, "Bring hither the ark of God," and the explanation which follows, "for the ark of God was at that time with the children of Israel," inasmuch as the ark was then deposited at Kirjath-jearim, and it is a very improbable thing that it should have been in the little camp of Saul. Moreover, in other cases where the high priest is spoken of as inquiring the will of God, there is no mention made of the ark, but only of the ephod, the high priest's shoulder-dress, upon which there were fastened the Urim and Thummim, through which inquiry was made of God. And in addition to this, the verb הגּישׁה is not really applicable to the ark, which was not an object that could be carried about at will; whereas this verb is the current expression used to signify the fetching of the ephod (vid., Sa1 23:9; Sa1 30:7). All these circumstances render the correctness of the Masoretic text extremely doubtful, notwithstanding the fact that the Chaldee, the Syriac, and Arabic, and the Vulgate support it, and recommend rather the reading adopted by the lxx, προσάγαγε τὸ Ἐφούδ· ὅτι αὐτὸς ἦρεν τὸ Ἐφοὺδ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐνώπιον Ἰσραήλ, which would give as the Hebrew text, ישׂראל לפני ההוּא בּיּום האפוד נשׂא הוּא כּי האפוד הגּישׁה. In any case, וב'ני ישׂראל@ at the end of the verse should be read ישׂ לבני or לפני, since וּ gives no sense at all.
Sa1 14:19
"It increased more and more;" lit. increasing and becoming greater. The subject וגו וההמון is placed absolutely at the head, so that the verb ויּלך brev eh is appended in the form of an apodosis. ידך אסף, "draw thy hand in" (back); i.e., leave off now.
Sa1 14:20
"And (i.e., in consequence of the increasing tumult in the enemy's camp) Saul had himself, and all the people with him, called," i.e., called together for battle; and when they came to the war, i.e., to the place of conflict, "behold, there was the sword of the one against the other, a very great confusion," in consequence partly of terror, and partly of the circumstance alluded to in Sa1 14:21.
Sa1 14:21-22
"And the Hebrews were with the Philistines as before (yesterday and the day before yesterday), who had come along with them in the camp round about; they also came over to Israel, which was with Saul and Jonathan." סביב means distributed round about among the Philistines. Those Israelites whom the Philistines had incorporated into their army are called Hebrews, according to the name which was current among foreigners, whilst those who were with Saul are called Israel, according to the sacred name of the nation. The difficulty which many expositors have found in the word להיות has been very correctly solved, so far as the sense is concerned, by the earlier translators, by the interpolation of "they returned:" תבוּ (Chald.), ἐπεστράφησαν (lxx), reversi sunt (Vulg.), and similarly the Syriac and Arabic. We are not at liberty, however, to amend the Hebrew text in this manner, as nothing more is omitted than the finite verb היוּ before the infinitive להיות (for this construction, see Gesenius, Gramm. 132, 3, Anm. 1), and this might easily be left out here, since it stands at the beginning of the verse in the main clause. The literal rendering would be, they were to be with Israel, i.e., they came over to Israel. The fact that the Hebrews who were serving in the army of the Philistines came over to Saul and his host, and turned their weapons against their oppressors, naturally heightened the confusion in the camp of the Philistines, and accelerated their defeat; and this was still further increased by the fact that the Israelites who had concealed themselves on the mountains of Ephraim also joined the Israelitish army, as soon as they heard of the flight of the Philistines (Sa1 14:22).
Sa1 14:23
"Thus the Lord helped Israel that day, and the conflict went out beyond Bethaven." Bethaven was on the east of Michmash, and, according to Sa1 14:31, the Philistines fled westwards from Michmash to Ajalon. But if we bear in mind that the camp of the Philistines was on the eastern side of Michmash before Bethaven, according to Sa1 13:5, and that the Israelites forced their way into it from the south, we shall see that the battle might easily have spread out beyond Bethaven, and that eventually the main body of the enemy might have fled as far as Ajalon, and have been pursued to that point by the victorious Israelites.