1 Samuel 13:3

King James Version (KJV)

And Jonathan smote the garrison of the Philistines that was in Geba, and the Philistines heard of it. And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear.

Adam Clarke
Bible Commentary

Jonathan smote - He appears to have taken this garrison by surprise, for his men had no arms for a regular battle, or taking the place by storm. This is the first place in which this brave and excellent man appears; a man who bears one of the most amiable characters in the Bible.

Let the Hebrews hear - Probably this means the people who dwelt beyond Jordan, who might very naturally be termed here העברים haibrim, from עבר abar, he passed over; those who are beyond the river Jordan: as Abraham was called עברי Ibri because he dwelt beyond the river Euphrates.

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Albert Barnes
Notes on the Whole Bible

This was the first act in the war of independence, and probably the first feat in arms of the young hero Jonathan.

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Matthew Henry
Concise Bible Commentary

Saul reigned one year, and nothing particular happened; but in his second year the events recorded in this chapter took place. For above a year he gave the Philistine time to prepare for war, and to weaken and to disarm the Israelites. When men are lifted up in self-sufficiency, they are often led into folly. The chief advantages of the enemies of the church are derived from the misconduct of its professed friends. When Saul at length sounded an alarm, the people, dissatisfied with his management, or terrified by the power of the enemy, did not come to him, or speedily deserted him.

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SDA Bible Commentary (limited)
Volume 1-7

3. The garrison. Heb. neá¹£ib, “pillar,” “prefect,” “deputy,” “garrison,” or “post.” Commentators have generally felt that the meaning “prefect,” or “governor,” should be understood here as being more in harmony with the context (but see PP 616). In Gen. 19:26 neá¹£ib is rendered “pillar,” and in 1 Kings 4:19 and 2 Chron. 8:10 as “officer” or “officers.”

Geba. About 4 mi. (6.4 km.) northeast of this Gibeah is Wadi Medineh, a great crack in the surface of the earth, hardly noticeable even a short distance from the brink. Its sides rise as impassable precipices, hundreds of feet in height. On the southwest side of the wadi is Geba, and 1 3/4 mi. (2.8 km.) to the northeast across this wadi lies the town of Michmash, on a tableland some 700 ft. (213.4 m.) lower than the district around Gibeah (Tell el-FÅÂ«l). The land to the east of Michmash slopes gently for some distance, making good farming land, and there is a clear view of the approach from Jericho. Bethel is about 6 mi. (9.6 km.) north of Gibeah and more than 100 ft. (30.5 m.) higher than Gibeah.

Michmash would command the main road from Jericho and the Jordan valley to Bethel, and the chief highway running north from Jerusalem to Shechem. Saul posted his son Jonathan and a third of the armed soldiery at Gibeah, while, with two thirds of the company, he guarded the approach to Bethel and Gibeah from the east. This would be the most likely road the Ammonites would take should they seek to avenge themselves on Saul for his victory at Jabesh-gilead. He did not anticipate trouble from the west, for there was peace with the Philistines (ch. 7:13).

The Philistines. Although the Philistines were not at war with Israel, they nevertheless maintained posts in the hills, such as the one at Geba southwest of Michmash, across the wadi from it and over 200 ft. higher. The word neá¹£ib, translated “garrison,” comes from the verb naá¹£ab, “to take one’s stand,” “to be stationed,” that is, by appointment or in the line of duty. Not far away, at Ramah (see on ch. 1:1), was a school of the prophets organized by Samuel. Evidently Samuel tried to counter the heathen Philistine influence by placing his school nearby, hoping thus to draw the people back to the worship of Jehovah. If only the influence of the prophetic school had permeated the individual lives of the inhabitants of Geba, so that the Philistines could see the true import of God’s salvation, bloody warfare might have been averted and many Philistines might have accepted God, even as Naaman the Syrian did in later years (2 Kings 5).

Let the Hebrews hear. The noun “Hebrew,” used of the Hebrew people, occurs only 35 times in the entire Bible, 31 times in the OT and 4 times in the NT. Of the 31 OT references, 16 occur in connection with Israel’s stay in Egypt and 5 in connection with this war against the Philistines (chs. 13 and 14). In contrast, the word “Israel” is used hundreds of times in the Scriptures, and the question arises as to why such a contrast should occur in these two instances. But one fact is clear. The term “Hebrew” is always used by foreigners or by Israelites when speaking of themselves to foreigners. It is now generally believed that “Hebrew” was the common name by which the Israelites were known to their neighbors (see on Gen. 10:21; 14:13). Pharaoh and his people seem to have used both names interchangeably (see Ex. 1:16; 5:2; 14:5; etc.; see also on 1 Sam. 13:7).

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Ellen G. White
Spiritual Gifts, vol. 4a, 68-70

When the Philistines, with their large army, prepared to make war with Israel, then the people were afraid. They had not that confidence that God would appear for them as before they had wickedly demanded a king. They knew that they were but a handful, compared with the armies of the Philistines, and to go out to battle with them seemed to be certain death. They did not feel as secure as they thought they should in possession of their king. In their perplexity they dared not call upon God, whom they had slighted. The Lord said to Samuel, They have not rejected you, but me, by desiring a king. 4aSG 68.1

Now, these men who had been valiant, and a terror to their numerous enemies, were afraid to go out against the Philistines to battle. They had their king, but did not dare to trust in him, and they felt that they had chosen him before the Strength of Israel. When they were brought into this perplexing condition, their hearts fainted. The people scattered, in their distress, and hid themselves in caves, and in thickets, and in high places, and in pits, as though escaping from captivity. Those who ventured to go with Saul followed him trembling. He was in great perplexity, as he saw that the people were scattered from him. He anxiously awaited the promised coming of Samuel; but the time expired, and he came not. God had designedly, detained Samuel, that his people might be proved, and might realize their sin, and how small was their strength, and weak their judgment and wisdom without God. 4aSG 68.2

In their calamity they repented that they had chosen a king. They had possessed greater courage and confidence while they had God-fearing rulers to instruct and lead them, for they obtained counsel direct from God, and it was like being led by God himself. Now, they realized that they were commanded by an erring king, who could not save them in their distress. Saul had not a high and exalted sense of the excellence and terrible majesty of God. He had not a sacred regard for his appointed ordinances. With an impetuous spirit because Samuel did not appear at the appointed time, he rushed before God presumptuously, and undertook the sacred work of sacrifice. While equipped for war, he built the altar and officiated for himself and the people. This work was sacredly given to those appointed for the purpose. This act was a crime in Saul, and such an example would lead the people to have a low estimate of the religious ceremonies and ordinances sanctified and appointed of God, prefiguring the sinless offering of his dear Son. God would have his people have a holy regard and sacred reverence for the sacrificial work of the priests, which pointed to the sacrifice of his Son. 4aSG 69.1

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Cross References

the garrison