Memory Verse … It may be that the Lord will work for us, for nothing can hinder the Lord from saving, whether by many or by few (1 Samuel 14.6).
We have considered many times the centrality of faith in the Christian’s life. Indeed, it is one of the five “solas” of the 16th century Protestant Reformation (sola Scriptura, sola fide, solus Christus, sola gratia, soli Deo Gloria). Frequently the application of faith in the Christian’s life is reduced to an absurdly simplistic aphorism; such as “just let go and let God” or “just let God take control of your life.” Such suggestions diminish the biblical meaning of faith. As though a person could live life on autopilot.
This misunderstanding is not new. Voltaire, an 18th century critic of the Christian church, satirized the Christian mindset in his book Candide. The mentor of the protagonist Doctor Pangloss claimed that “All is for the best, in the best of all possible worlds.” Essentially, no matter what happens this is the best of all possible outcomes because this is exactly what God wants to happen.
Of course, the Bible says nothing of the sort. For example, Titus 2.11-14 makes mincemeat of such a blasé attitude – you are accountable for the choices you make. God gives faith to his children, and they are responsible to live by faith. Paul wrote: So we are always of good courage. We know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight (2 Corinthians 5.6-7). James, probably the brother of Jesus and a leader in the Jerusalem church, declares an authentic life of faith is evidenced in action: What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? … So also faith by itself, if it does not have works, is dead (James 2.14, 17). Living by faith requires a deliberate and active response to God’s steadfast love. The story of Jonathan and his armor bearer fighting the Philistines at Michmash is a model for this kind of faith.
There was an ongoing military conflict taking place between Israel and the Philistines. The Philistines had the upper hand. They dominated the Mediterranean coastal area between Egypt and Gaza. During the period of the Judges (ca. 400 years) there had been a number of military encounters with the Israelites (e.g. Judges 15). Military and political conflict between these two groups escalated as the theocracy of the Judges drew to a close with the judgeship of Samuel. Continued incursion of Philistines into Israelite territory demanded a resolution to this conflict. Up to this point Israel’s military response to Philistia had been mixed and could hardly be assessed as successful. Samson had a victory or two (Judges 16) and Samuel had restrained the army of Philistia at Mizpah (1 Samuel 7). Yet, the Ark of the Covenant had been captured at the battle of Aphek and the shrine at Shiloh was destroyed (1 Samuel 4). That the Ark was subsequently returned to Israel had nothing to do with their military dominance (1 Samuel 6) but was a result of a plague inflicted by God upon the Philistines. At the time of Saul’s anointing as Israel’s king the Philistines probably controlled Esdraelon, the coastal plain, the Negeb, and much of the hill-country. Moreover, 1 Samuel 13.19-22 indicates that the Philistines controlled the distribution of iron and had prohibited the Israelites from owning weapons. The vast Israelite army mentioned in 1 Samuel 11.8-11 had dwindled to a fraction of its original size, and Saul’s depleted army of 600 soldiers were now scarcely a match for a Philistine force numbering in the thousands. Moreover, keep in mind that his meager band was woefully ill-equipped for battle. Only Saul and Jonathan had metal weapons.
Given the seemingly insurmountable odds against them, it is astonishing that Jonathan would conspire with his armor bearer to slip away from the camp to reconnoiter the enemy’s position. Jonathan was a man grounded in his faith in God’s faithfulness. Even in the most complicated situations he maintained a clear vision of God’s sovereign design for Israel. Consequently, when relationships between his father and his friend were conflicted, he was able to act with honor and integrity because his primary loyalty never changed. Jonathan never put his own preservation or interests ahead of his obligation to do that which was right or to serve those whom he loved. Jonathan’s ability to trust God to deliver the Philistines into his hands, even though the odds were ten to one, is an exemplary model of biblical faith.
Clearly, such faith is commended in Scripture. Jonathan had a faith like his friend David who taunted Goliath with the words: All those gathered here will know that it is not by sword or spear that the Lord saves; for the battle is the Lord’s, and he will give all of you into our hands (1 Samuel 17.47). Indeed, his taunt was all the more pointed and his faith all the greater because the Israelites had neither spears nor swords.
At times, you may become discouraged fearing the exigencies of your life will not be resolved in a favorable way. Such was the case for Habakkuk, who foresaw the imminent Chaldean invasion. Yet he declared: I heard and my heart pounded, my lips quivered at the sound; decay crept into my bones, and my legs trembled. Yet I will wait patiently for the day of calamity to come on the nation invading us. Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the Lord, I will be joyful in God my Savior. The sovereign Lord is my strength; he makes my feet like the feet of a deer; he enables me to go on the heights (Habakkuk 3.16-19; cp. Psalm 44). These are the words of faith in action.
Now faith is being sure of what we hope for and certain of what we do not see (Hebrews 11.1). This is the God who gave Jonathan confidence. The God of Jonathan is our God. He is with us and he is mighty to save (cp. Zephaniah 3.17: The Lord your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing).
This misunderstanding is not new. Voltaire, an 18th century critic of the Christian church, satirized the Christian mindset in his book Candide. The mentor of the protagonist Doctor Pangloss claimed that “All is for the best, in the best of all possible worlds.” Essentially, no matter what happens this is the best of all possible outcomes because this is exactly what God wants to happen.
Of course, the Bible says nothing of the sort. For example, Titus 2.11-14 makes mincemeat of such a blasé attitude – you are accountable for the choices you make. God gives faith to his children, and they are responsible to live by faith. Paul wrote: So we are always of good courage. We know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight (2 Corinthians 5.6-7). James, probably the brother of Jesus and a leader in the Jerusalem church, declares an authentic life of faith is evidenced in action: What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? … So also faith by itself, if it does not have works, is dead (James 2.14, 17). Living by faith requires a deliberate and active response to God’s steadfast love. The story of Jonathan and his armor bearer fighting the Philistines at Michmash is a model for this kind of faith.
There was an ongoing military conflict taking place between Israel and the Philistines. The Philistines had the upper hand. They dominated the Mediterranean coastal area between Egypt and Gaza. During the period of the Judges (ca. 400 years) there had been a number of military encounters with the Israelites (e.g. Judges 15). Military and political conflict between these two groups escalated as the theocracy of the Judges drew to a close with the judgeship of Samuel. Continued incursion of Philistines into Israelite territory demanded a resolution to this conflict. Up to this point Israel’s military response to Philistia had been mixed and could hardly be assessed as successful. Samson had a victory or two (Judges 16) and Samuel had restrained the army of Philistia at Mizpah (1 Samuel 7). Yet, the Ark of the Covenant had been captured at the battle of Aphek and the shrine at Shiloh was destroyed (1 Samuel 4). That the Ark was subsequently returned to Israel had nothing to do with their military dominance (1 Samuel 6) but was a result of a plague inflicted by God upon the Philistines. At the time of Saul’s anointing as Israel’s king the Philistines probably controlled Esdraelon, the coastal plain, the Negeb, and much of the hill-country. Moreover, 1 Samuel 13.19-22 indicates that the Philistines controlled the distribution of iron and had prohibited the Israelites from owning weapons. The vast Israelite army mentioned in 1 Samuel 11.8-11 had dwindled to a fraction of its original size, and Saul’s depleted army of 600 soldiers were now scarcely a match for a Philistine force numbering in the thousands. Moreover, keep in mind that his meager band was woefully ill-equipped for battle. Only Saul and Jonathan had metal weapons.
Given the seemingly insurmountable odds against them, it is astonishing that Jonathan would conspire with his armor bearer to slip away from the camp to reconnoiter the enemy’s position. Jonathan was a man grounded in his faith in God’s faithfulness. Even in the most complicated situations he maintained a clear vision of God’s sovereign design for Israel. Consequently, when relationships between his father and his friend were conflicted, he was able to act with honor and integrity because his primary loyalty never changed. Jonathan never put his own preservation or interests ahead of his obligation to do that which was right or to serve those whom he loved. Jonathan’s ability to trust God to deliver the Philistines into his hands, even though the odds were ten to one, is an exemplary model of biblical faith.
Clearly, such faith is commended in Scripture. Jonathan had a faith like his friend David who taunted Goliath with the words: All those gathered here will know that it is not by sword or spear that the Lord saves; for the battle is the Lord’s, and he will give all of you into our hands (1 Samuel 17.47). Indeed, his taunt was all the more pointed and his faith all the greater because the Israelites had neither spears nor swords.
At times, you may become discouraged fearing the exigencies of your life will not be resolved in a favorable way. Such was the case for Habakkuk, who foresaw the imminent Chaldean invasion. Yet he declared: I heard and my heart pounded, my lips quivered at the sound; decay crept into my bones, and my legs trembled. Yet I will wait patiently for the day of calamity to come on the nation invading us. Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the Lord, I will be joyful in God my Savior. The sovereign Lord is my strength; he makes my feet like the feet of a deer; he enables me to go on the heights (Habakkuk 3.16-19; cp. Psalm 44). These are the words of faith in action.
Now faith is being sure of what we hope for and certain of what we do not see (Hebrews 11.1). This is the God who gave Jonathan confidence. The God of Jonathan is our God. He is with us and he is mighty to save (cp. Zephaniah 3.17: The Lord your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing).
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