1 Samuel 14:6

1Sa 14:6 And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised: 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.

Ver. 6. Unto the garrison of these uncircumcised.] Strangers to the covenant, and therefore we shall the sooner prevail against them. By the consideration of the sacraments we should strengthen our faith against all adverse power; this being one special use of them.

It may be that the Lord will work for us.] A promise God had made, that Saul should save them out of the hand of the Philistines; {1Sa 9:16} but whether at this time, and by this means, he submitteth to God’s holy will, saying, "It may be that the Lord," &c., which is not spoken by way of doubting, saith Pellican, but of praying and exciting himself and his armour bearer to trust in God all-sufficient. {a}

for there is no restraint to the Lord.] He is magnus in magnis, nec parvus in minimis, {b} and hath promised to help his people "with a little help," {Dan 11:34} that through weaker means they may see his greater strength.

{a} Magis orantis quam trepidantis affectu.

{b} August.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Sa_14:6

There is no restraint to the Lord, to save by many or by few.

Jonathans faith

1. This faith of Jonathan was reasonable. Some think faith mere assumption, or the result of ignorance. It is not so. Faith rests on reason. We know we can do nothing of ourselves in an emergency like that which had overtaken the children of Israel. We know God has infinite power, and He has said that He will help those who trust Him. He has the power and He is willing, then is it not in reason to trust Him?

2. Jonathan believed that it was the height of wisdom to give God the opportunity to reveal His mighty arm. God needs our faith. God is necessary to us, and we, in a sense, are necessary to God. We need God that we may have ground for our faith, and He needs our faith to call out His help. We trust too much in ourselves. Said one to me, the churches are growing so weak. I would to God that they were weak enough to lean on God. I do not doubt that there are church members who can get up at five oclock, swing in and out with the multitude at Moody and Sankeys meetings, but how few are willing to go up alone against the Philistines. There is an inspiration in a multitude, but it is not always the inspiration that comes through faith in God. The Philistines commenced slaying each other. So it often is when God comes down to help the Church, sinners assist the work in their confusion. Then the Israelites who had hid in caves, when they saw that the army of the Philistines had met disaster, helped on the victory. When God manifests His power, backsliders return. Every man can do something in the Churchs work.

3. Remember, lastly, that if such faith and such labour glorified God, then they can do it again. Is the Church in straitened circumstances? Are the enemies clamorous? There is need of the faith of Jonathan and of his armour bearer. Give God an opportunity, by trusting in Him, to reveal His strength. Defeat comes through a lack of faith. Let no ones heart be faint. (Metropolitan Pulpit.)

God and we

Richter says that we should all make as much of ourselves as can be made out of the stuff. The stuff we are made of may be particularly poor, for we know that we have been able to make little or nothing out of it. Suppose we take it to its Maker and ask Him to do something with it? On the keystone of a bridge over a stream in a beautiful Scotch parish are the words, God and We, teaching all who read them that nothing can be built without the help of the great Architect. It is so with the edification or building up of ourselves. It is not God alone, which would mean human idleness; or We alone, which would mean human presumption; or We and God, which would be almost blasphemy; but God and We.

Divine and human cooperation

We may often be cheered by this recollection of a beautiful reciprocity in things human and Divine. If God promises His unfailing help to us. He has also conditioned much of the success of His cause on our help rendered to it. Sun, moon, and stars are mutual helpers in sustaining the equilibrium of Natures forces. When the earth, sun, and moon join their attractions in a right line the tides rise to the full; but when these worlds exert their forces at right angles then the tides sink to their lowest. So when we place ourselves in the right attitude of harmony with the Divine powers, then we exert the most beneficent influence. The Divine Spirit is the great and all-sufficient source of help for human souls. Science gives us a beautiful illustration. A strong man cannot very long hold up a heavy weight. His arm grows weary and he feels weak. But if a current from a magnetic battery or an electric machine be applied to the tired arm the muscles instantly regain strength, and the weight is held up with ease. So it is with the invisible current of the Divine power of the Spirit applied to our weary souls. (Christian Commonwealth.)

Strength in quiet assurance

Pelopidas, when informed that the number of the enemy was double that of his own army, replied: So much the better. We shall conquer so many the more. His intelligent self-possession was more than a thousand spears. The battle of Gilboa was lost before Saul began it. In quietness and confidence shall be your strength. (E. P. Thwing.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Sa 14:6. The garrison of these uncircumcised — So he calls them, to strengthen his faith by this consideration, that his enemies were enemies to God; whereas he was circumcised, and therefore in covenant with God, who was both able and engaged to assist his people. It may be — He speaks doubtfully; for though he felt himself stirred up by God to this exploit, and was assured that God would deliver his people, yet he was not certain that he would do it at this time, and in this way. That the Lord will work — Great and wonderful things. There is no restraint to the Lord to save by many or few — From this it appears that Jonathan had a true faith in the power of God, being fully persuaded that he could do every thing, and needed not the help or co-operation of natural causes.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

14:6 pagans (literally uncircumcised): A disdainful term for enemies of Israel (see also 17:36; 31:4). • Perhaps: Jonathan had no guarantee of survival, but he was certain that God could grant them victory despite the odds. Victory was in God’s hands; Jonathan offered himself as an instrument God could use. • many warriors or only a few: Jonathan knew what Gideon had learned many years earlier (see Judg 7:2-8).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

To wit, the Philistines.

Or, none can let the Lord.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

it may be that the Lord will work for us--This expression did not imply a doubt; it signified simply that the object he aimed at was not in his own power--but it depended upon God--and that he expected success neither from his own strength nor his own merit.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Let us go over] Moved, doubtless, by a Divine impulse.

There is no restraint to the Lord] This is a fine sentiment; and where there is a promise of defense and support, the weakest, in the face of the strongest enemy, may rely on it with the utmost confidence.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) And Jonathan said.—This companion in arms answered to the esquire of the knight of the middle ages. Gideon, Joab, David, and others of the famous Israelite warriors, were constantly accompanied in a similar manner by an armour-bearer.

Come, and let us go over.—Although in this history of the great deed of Jonathan there is no mention of the “Spirit of the Lord” having come upon him, as in the case of Gideon (Jdg_6:34), Othniel (Jdg_3:10), Samson, and others—who, in order to enable them to accomplish a particular act, were temporarily endowed with superhuman strength and courage and wisdom—there is no shadow of doubt but that in this case the “Spirit of the Lord” descended on the heroic son of Saul. All the circumstances connected with this event, which had so marked an influence on the fortunes of Israel, are evidently supernatural. The brave though desperate thought which suggested the attack, the courage and strength needful to carry it out, the strange panic which seized the Philistine garrison, the utter dismay which spread over the whole of the Philistine forces, and which caused them to fly in utter confusion before the small bands of Israelites, all belong to the same class of incidents so common in the earlier Hebrew story, when it is clear that the Glorious Arm of the Eternal helped them in a way it helped no other peoples.

The term “uncircumcised” is commonly applied to the Philistines, and to other of the enemies of Israel. It is used as a special term of reproach. The enmity between Philistia and Israel lasted over a long period, and was very bitter.

It may be that the Lord will work for us.—These words explain the apparent recklessness of Jonathan’s attempt. It was Another who would fight the armed garrison on those tall peaks opposite, and bring him safely back to his people again.

For there is no restraint to the Lord to save by many or by few.—“O Divine power of faith, which makes a man more than men. The question is not what Jonathan can do, but what God can do, whose power is not in the means, but in Himself. There is no restraint in the Lord to save by many or by few. O admirable faith in Jonathan, whom neither the steepness of the rocks nor multitude of enemies can dissuade from such an assault.”—Bishop Hall.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. these uncircumcised] A frequent epithet of abhorrence for the Philistines. Here it has a special significance, for it indicates that Jonathan’s hope of success was based on the reflection that the Philistines stood in no covenant-relation to Jehovah, as Israel did.

there is no restraint to the Lord to save by many or by few] See ch. 1Sa_17:46-47; Jdg_7:4; Jdg_7:7; 2Ch_14:11, and the noble words of Judas Maccabaeus before the battle of Beth-horon (1Ma_3:16-21): “With the God of heaven it is all one to deliver with a great multitude or with a small company; for the victory of battle standeth not in the multitude of an host; but strength cometh from heaven.” These were among the heroes who “through faith waxed valiant in fight, turned to flight the armies of the aliens” (Heb_11:34).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jonathan said to the young man that bare his armour,.... A second time, as Abarbinel thinks; the young man giving no answer to him the first time, perhaps through fear, he repeats it, and enlarges upon it for his encouragement:

come, and let us go over unto the garrison of these uncircumcised; as these Philistines were, whereas several of the other nations, though Heathen, were circumcised; as the Edomites, Arabians, and others; and this Jonathan observes to the young man, in hope that they being such the Lord would deliver them into their hand:

it may be that the Lord will work for us; a sign, as the Targum, a miracle, as indeed he did; and of which Jonathan was persuaded in his own mind, though he did not choose to express himself in a confident way; not knowing in what manner, and whether at this time the Lord would appear, and work salvation and deliverance; and yet had a strong impulse upon his mind it would be wrought, and therefore was encouraged to try this expedient:

for there is no restraint to the Lord to save by many or by few; he is not limited to numbers, and can easily work salvation by a few as by many. It is no difficult thing to him to save by few, nor can anything hinder him, let the difficulties be what they will, when he has determined to deliver his people.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

It is remarkable that the epithet “uncircumcised,” used as a term of reproach, is confined almost exclusively to the Philistines. (Compare 1Sa 17:26, 1Sa 17:36; Jdg 14:3; Jdg 15:18, etc.) This is probably an indication of the long oppression of the Israelites by the Philistines and of their frequent wars.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Uncircumcised. The Hebrews looked upon the Gentiles as unclean and they, in their turn, spoke of the Jews in the most contemptuous manner. (Calmet) --- It may. Literally, "if perchance." (Haydock) --- This does not express any doubt. The hero found himself impelled to undertake this work, but he knew not by what means God would crown it with success. He therefore prays to him in this manner, as Abraham’s servant had done, Genesis xxiv. 12. He does not tempt God no more than Gedeon and Moses, who begged that the Lord would manifest his will by miracles. (Calmet) --- Few. These words are often repeated, (2 Paralipomenon xiv. 11., and 1 Machabees iii. 18,) and were verified, chap. xvii. 47., and Judges vii. 4. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

These uncircumcised; so he calls them, partly in contempt, and principally to strengthen his faith by this consideration, that his enemies were enemies to God, and without any hope in God, or help from him; whereas he was circumcised, and therefore in covenant with God, who was both able and engaged to assist his people.

It may be; he speaks doubtfully; for though he found and felt himself stirred up by God to this exploit, and was assured that God would deliver his people, yet he was not certain that he would do it at this time, and in this way.

The Lord will work, to wit, great and wonderful things.

There is no restraint to the Lord; there is no person nor thing which can hinder God from thus doing.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. No restraint to the Lord to save by many or by few — Jonathan was confident in the arm of Jehovah. He seems to have made this adventure a subject of prayer, as Abraham’s servant did the matter about which his master had sent him. Gen_24:12.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Uncircumcised. An epithet of dislike almost confined to the Philistines. But underneath the whole speech of Jonathan lies the conviction of the covenant relation of Israel to Jehovah, of which circumcision was the outward sign. Notice also Jonathan"s humble reliance upon God. It may be that Jehovah will work for us, etc.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Uncircumcised - So he calls them, to strengthen his faith by this consideration, that his enemies were enemies to God; whereas he was circumcised, and therefore in covenant with God, who was both able, and engaged to assist his people. It way be - He speaks doubtfully: for tho' he felt himself stirred up by God to this exploit, and was assured that God would deliver his people; yet he was not certain that he would do it at this time, and in this way. Work - Great and wonderful things.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

his young armor bearer

This was a teenage boy who was responsible for caring for his master's weapons of war. See how you translated this in 1 Samuel 14:1.

uncircumcised fellows

a derogatory term used for non-Jewish men

work on our behalf

"work for our support" or "help us"

nothing can stop Yahweh from saving

This double negative can be stated in positive form. AT: "Yahweh can save" (See: Double Negatives)

by many or by few people

These extremes also include everything in between. AT: "by any number of people" (See: Merism)

everything that is in your heart

Here "heart" refers to Jonathan's desires. AT: "everything that you desire to do" (See: Metonymy)

translationWords

circumcise

Yahweh

save

heart

obey

command

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.