1 Samuel 14:30

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.

all they of the land came to a wood; and there was honey--The honey is described as "upon the ground," "dropping" from the trees, and in honeycombs--indicating it to be bees' honey. "Bees in the East are not, as in England, kept in hives; they are all in a wild state. The forests literally flow with honey; large combs may be seen hanging on the trees as you pass along, full of honey" [ROBERTS].

We have here an account of the distress of the children of Israel, even in the day of their triumphs. Such alloys are all present joys subject to. And such obstructions does many a good cause meet with, even when it seems most prosperous, through the mismanagement of instruments.
I. Saul forbade the people, under the penalty of a curse, to taste any food that day, Sa1 14:24. Here we will suppose, 1. That as king he had power to put his soldiers under this interdict, and to bind it on with a curse; and therefore they submitted to it, and God so far owned it as to discover, by the lot, that Jonathan was the delinquent that had meddled with the accursed thing (though ignorantly), on which account God would not be at that time enquired of by them. 2. That he did it with a good intention, lest the people, who perhaps had been kept for some time at short allowance, when they found plenty of victuals in the deserted camp of the Philistines, should fall greedily upon that, and so lose time in pursing the enemy, and some of them, it may be, glut themselves to such a degree as not to be fit for any more service that day. To prevent this, he forbade them to taste any food, and laid himself, it is likely, under the same restraint. And yet his making this severe order was, (1.) Impolitic and very unwise; for, if it gained time, it lost strength, for the pursuit. (2.) It was imperious, and disobliging to the people, and worse than muzzling the mouth of the ox when he treads out the corn. To forbid them to feast would have been commendable, but to forbid them so much as to taste, though ever so hungry, was barbarous. (3.) It was impious to enforce the prohibition with a curse and an oath. Had he no penalty less than an anathema wherewith to support his military discipline? Death for such a crime would have been too much, but especially death with a curse. Though superiors may chide and correct, they may not curse their inferiors; our rule is, Bless, and curse not. When David speaks of an enemy he had that loved cursing perhaps he meant Saul, Psa 109:17, Psa 109:18.
II. The people observed his order, but it had many inconveniences attending it. 1. The soldiers were tantalized; for, in their pursuit of the enemy, it happened that they went through a wood so full of wild honey that it dropped from the trees upon the ground, the Philistines having perhaps, in their flight, broken in upon the honeycombs, for their own refreshment, and left them running. Canaan flowed with honey, and here is an instance of it. They sucked honey out of the rock, the flinty rock (Deu 32:13); yet, for fear of the curse, they did not so much as taste the honey, Sa1 14:25, Sa1 14:26. Those are worthy of the name of Israelites that can deny themselves and their own appetites even when they are most craving, and the delights of sense most tempting, for fear of guilt and a curse, and the table becoming a snare. Let us never feed ourselves, much less feast ourselves, without fear. 2. Jonathan fell under the curse through ignorance. He heard not of the charge his father had given; for, having bravely forced the lines, he was then following the chase, and therefore might justly be looked upon as exempted from the charge and intended in it. But it seems it was taken for granted, and he himself did not object against it afterwards, that it extended to him, though absent upon so good an occasion. He, not knowing any peril in it, took up a piece of a honey-comb, upon the end of his staff, and sucked it (Sa1 14:27), and was sensibly refreshed by it: His eyes were enlightened, which began to grow dim through hunger and faintness; it made his countenance look pleasant and cheerful, for it was such as a stander-by might discern (Sa1 14:29): See how my eyes have been enlightened. He thought no harm, nor feared any, till one of the people acquainted him with the order, and then he found himself in a snare. Many a good son has been thus entangled and distressed, in more ways than one, by the rashness of an inconsiderate father. Jonathan, for his part, lost the crown he was heir to by his father's folly, which, it may be, this was an ill omen of. 3. The soldiers were faint, and grew feeble, in the pursuit of the Philistines. Jonathan foresaw this would be the effect of it; their spirits would flag, and their strength would fail, for want of sustenance. Such is the nature of our bodies that they soon grow unfit for service if they be not supplied with fresh recruits. Daily work cannot be done without daily bread, which our Father in heaven graciously gives us. It is bread that strengthens man's heart; therefore Jonathan reasoned very well, If the people had eaten freely, there would have been a much greater slaughter (Sa1 14:30); but, as it was, they were very faint, too much fatigued (so the Chaldee), and began to think more of their meat than of their work. 4. The worst effect of all was that at evening, when the restraint was taken off and they returned to their food again, they were so greedy and eager upon it that they ate the flesh with the blood, expressly contrary to the law of God, Sa1 14:32. Two hungry meals, we say, make the third a glutton; it was so here. They would not stay to have their meat either duly killed (for they slew the cattle upon the ground, and did not hang them up, as they used to do, that the blood might all run out of them) or duly dressed, but fell greedily upon it before it was half boiled or half roasted, Sa1 14:32. Saul, being informed of it, reproved them for the sin (Sa1 14:33): You have transgressed; but did not, as he should have done, reflect upon himself as having been accessory to it, and having made the Lord's people to transgress. To put a stop to this irregularity, Saul ordered them to set up a great stone before him, and let all that had cattle to kill, for their present use, bring them thither, and kill them under his eye upon that stone (Sa1 14:33), and the people did so (Sa1 14:34), so easily were they restrained and reformed when their prince took care to do his part. If magistrates would but use their power as they might, people would be made better than they are with more ease than is imagined.
III. On this occasion Saul built an altar (Sa1 14:35), that he might offer sacrifice, either by way of acknowledgment of the victory they had obtained or by the way of atonement for the sin they had been guilty of. The same was the first altar that he built, and perhaps the rolling of the great stone to kill the beasts on reminded him of converting it into an altar, else he would not have thought of it. Saul was turning aside from God, and yet now he began to build altars, being most zealous (as many are) for the form of godliness when he was denying the power of it. See Hos 8:14, Israel has forgotten his Maker, and buildeth temples. Some read it, He began to build that altar; he laid the first stone, but was so hasty to pursue his victory that he could not stay to finish it.

His eyes were enlightened - Hunger and fatigue affect and dim the sight; on taking food, this affection is immediately removed. This most people know to be a fact.

How much more, if haply the people had eaten freely today of the spoil of their enemies which they found?.... That is, had they been, allowed eat freely of the provisions, of bread, wine, &c. they found in the enemy's camp, they would have been much more refreshed and strengthened than it could be supposed he was with eating a little honey; if that had had such an effect upon him, of what service would a full meal have been to the people?

for had there not been now a much greater slaughter among the Philistines? the people would have had more strength to smite them, and would have pursued them with greater ardour and swiftness, and so have made a greater slaughter among them than they had; he intimates that Saul's end would have been better answered by suffering the people to eat, than by forbidding them.

Saul's precipitate haste. - Sa1 14:24. The men of Israel were pressed (i.e., fatigued) on that day, sc., through the military service and fighting. Then Saul adjured the people, saying, "Cursed be the man that eateth bread until the evening, and (till) I have avenged myself upon mine enemies." יאל, fut. apoc. of יאלה for יאלה, from אלה, to swear, Hiphil to adjure or require an oath of a person. The people took the oath by saying "amen" to what Saul had uttered. This command of Saul did not proceed from a proper attitude towards the Lord, but was an act of false zeal, in which Saul had more regard to himself and his own kingly power than to the cause of the kingdom of Jehovah, as we may see at once from the expression וגו נקּמתּי, "till I have avenged myself upon mine enemies." It was a despotic measure which not only failed to accomplish its object (see Sa1 14:30, Sa1 14:31), but brought Saul into the unfortunate position of being unable to carry out the oath (see Sa1 14:45). All the people kept the command. "They tasted no bread." ולא־טעם is not to be connected with ונקּמתּי as an apodosis.
Sa1 14:25
"And all the land (i.e., all the people of the land who had gathered round Saul: vid., Sa1 14:29) came into the woody country; there was honey upon the field." יער signifies here a woody district, in which forests alternated with tracts of arable land and meadows.
Sa1 14:26
When the people came into the wood and saw a stream of honey (or wild or wood bees), "no one put his hand to his mouth (sc., to eat of the honey), because they feared the oath."
Sa1 14:27
But Jonathan, who had not heard his father's oath, dipped (in the heat of pursuit, that he might not have to stop) the point of his staff in the new honey, and put it to his mouth, "and his eyes became bright;" his lost strength, which is reflected in the eye, having been brought back by this invigorating taste. The Chethibh תראנה is probably to be read תּראנה, the eyes became seeing, received their power of vision again. The Masoretes have substituted as the Keri תּארנה, from אור, to become bright, according to Sa1 14:29; and this is probably the correct reading, as the letters might easily be transposed.
Sa1 14:28-30
When one of the people told him thereupon of his father's oath, in consequence of which the people were exhausted (העם ויּעף belongs to the man's words; and ויּעף is the same as in Jdg 4:21), Jonathan condemned the prohibition. "My father has brought the land (i.e., the people of the land, as in Sa1 14:25) into trouble (עכר, see at Gen 34:30): see how bright mine eyes have become because I tasted a little of this honey. How much more if the people had eaten to-day of the booty of its enemies, would not the overthrow among the Philistines truly have then become great?" כּי אף, lit. to this (there comes) also that = not to mention how much more; and עתּה כּי is an emphatic introduction of the apodosis, as in Gen 31:42; Gen 43:10, and other passages, and the apodosis itself is to be taken as a question.