Sermon 38: 1 Samuel 11:6-10

6. And the Spirit of God leapt upon Saul, when he heard these words, and his anger burned greatly. 7. And taking a yoke of oxen, he cut them in pieces and sent them throughout all the borders of Israel by the hand of messengers, saying: Whoever shall not go out and follow Saul and Samuel, so shall it be done to his oxen. The fear of the Lord therefore fell on the people, and they went out as one man. 8. And he counted them at Bezek, and the children of Israel were three hundred thousand, and the men of Judah thirty thousand. 9. And they said to the messengers who had come: Thus shall you say to the men who are at Jabesh of Gilead: Tomorrow you shall have salvation, when the sun grows hot. The messengers therefore came and reported to the men of Jabesh, who rejoiced. 10. And they said: Tomorrow we will come out to you, and you shall do to us whatever pleases you.

In yesterday's sermon we taught that Saul, although already adorned by the Lord with necessary gifts for the function of his office, was nonetheless increased with the gifts of the Spirit for accomplishing a matter that surpassed all human strength: so that in him God himself had to work. Here therefore we hear that Saul was inflamed with vehement anger; for the people, vehemently moved by the words of the messengers, were weeping, but no one came to Saul to expostulate. God therefore wished to make manifest that Saul's election to the royal dignity was not vain and empty. That vehement affection therefore for bringing aid to the besieged inhabitants of Jabesh, with which Saul burned, was the effect of divine grace in Saul when the Spirit of God leapt upon him.

From which it follows that anger is not always to be placed in vice. Although it must be granted that since our affections are too vehement, there is always something in them to be reprehended; yet if we look at the affections as they are by nature, they are not in themselves to be reckoned vicious, except insofar as moderation is not preserved in them. And surely what else is anger but a vehement affection by which we are stirred up to hate and flee evil? And it ought to have place in those to whom God has handed over the power of the sword, and committed the care of punishing wicked men, such as the seditious, adulterers, and others convicted of similar crimes; so that those who sit at the helm of affairs cannot perform their office unless somehow stirred and impelled by some sting of anger. And this kind of anger is tolerable, provided that, as we have said, it does not go beyond the bounds of moderation. Therefore this measure must be employed, and we must take the greatest care lest we indulge our affections, by which we may be overcome.

Therefore, although we have a just occasion of being angry, our affection nevertheless must be good. But since our affections are not in our power, this could not be done by us, unless God works in us. For men cannot moderate themselves so as not to always be carried beyond their bounds. Let us then learn to distinguish natural affections from the vices that flow from excess; for, as concerns our nature, if we wished to retain that integrity and purity in which we were first created by God himself, it is certain that nothing would be in us except utterly pure and right, since it is said even of the very animals that God created nothing that was not good. But, alas, by man's fall we have been made strangers to God; and thus, despoiled of every good, so that even what was in itself good has been corrupted and vitiated, because all our senses have been disturbed.

Hence let us learn that the passions and affections by which we are led and moved by nature are not in themselves evil but tend to virtue. Yet although we rest on good foundations and principles, not for that reason are we free from fault and vice, because we never preserve the measure in our actions which we ought. Let us therefore take this lesson from these words, in which Saul is said to have been moved with vehement anger, and indeed not by himself but impelled by the Holy Spirit.

What is next narrated, that he cut the oxen into pieces, indicates that Saul did not spare his own resources to advance with all his strength the public cause to whose protection he was called. For it was much for a rustic man to divide a yoke of oxen into pieces; but the constitution of affairs and the time demanded that Saul do this. Behold therefore Saul pouring out his goods for the common utility for the defense of which he had been called by God. For he saw that the city of Jabesh was in the highest danger, and he had to fear lest it come into the power of the enemy, since the supreme confusion of affairs and the destruction of that city would bring on, and the slaughter of two tribes, from which the unbelievers would have taken occasion to puff themselves up and arrogantly insult the people of God.

Therefore Saul, not ignorant for what he had been called by God, and what the reason of his office demanded, sent those parts of his oxen throughout all Israel. But this edict could seem unusual and barbarous, by which individuals are called to the relief of the city, with the addition of a threat of penalty, that their herds would be cut into pieces if they did not obey. Which was just as if he were declaring that he would treat as enemies those who had been slow in bringing aid to their brothers, and... ...would expose them to plunder, that they might be despoiled of their goods and cattle. The edict would indeed seem barbarous, were it not that we attend to the time of war and the supreme crisis of affairs: that the measure that can be employed in tranquil and peaceful affairs is not the same; but leaders and commanders are forced even unwillingly to severity. For example, in the heat of war, if one stationed on a watchtower does not keep watch when through him it stands that the citizens are not coming into danger, he is deservedly punished with capital punishment, who otherwise might have been punished by a money fine, or whose fault might even have been overlooked, because the reason of the time and war demands it. Thus it is by no means to be wondered at that Saul dealt with them so severely. For unless he had used such threats, and inflicted terror on individuals, he would not have been recognized as king by the greatest part of the populace, and accordingly each one would have studied to flee danger. For the enemies themselves were aggressors, and accordingly they could be seen to surpass in strength and exceed in number of soldiers. Then we know how zealous each one is for retaining ease and tranquility at home; and especially if war must be waged at one's own expense, and life exposed to dangers, there is no one who would not gladly avoid this condition.

Therefore we see Saul rightly excused from the circumstances of time and affairs, because he ordered individuals to be armed with such severe threats to bring help to the besieged people of Jabesh. But let us pray to God that he foster our peace and tranquility, lest we be forced to flee to such violent remedies. For the same thing happens here as in lethal diseases, in which when salvation seems desperate, anything is tried at any risk that otherwise in lesser diseases would have no place. Therefore since wars and the tumults of war are like diseases by which we are brought to despair, and in which those remedies must be applied which ought rather to displease, let us recognize the singular benefit of God when he gives the power of using milder laws; and let us pray earnestly that according to his goodness he never permit us to fall into such great disturbance of affairs.

Moreover, this also is to be noted: that often the wickedness of men and the circumstances of times impel the magistrate to severity and terror. For with crimes growing — here, for instance, sprouting thefts; there, adulteries; elsewhere, usuries and rapines — so that they can no longer be restrained by any force, it is necessary that punishments and tortures also grow. Finally, since this anger of Saul is attributed to a special motion of the Holy Spirit, and that act by which he sent the divided oxen throughout all the borders of Israel, with terrible threats added unless they should arm themselves at his edict, there is nothing further for us to carp at. For, as I said, with sufficiently manifest reasons it appears that Saul's act was in itself laudable, because, not ignorant of the office received from God, he used royal authority in giving the edict. For he wisely foresaw that those not yet accustomed to such commands would neglect the orders, unless they were terrified by threats and called to duty. Therefore, since those severe orders of Saul have an excellent end, with closed mouth let us look up to God's work.

Next follows that the fear of the Lord fell upon the whole people. A statement worthy of careful observation, by which it is signified that God conciliated authority for Saul, so that at the first voice of a rustic man and herdsman the entire people was gathered, God working it, up to three hundred thousand men. But let us weigh those words: Whoever does not come after Saul and Samuel. When he makes mention of himself, there is no doubt that he wished to be honored in that condition and dignity, namely the royal dignity to which he had been called by God. For although he was leading his herds and living in his former way of life, yet he had been chosen and designated by anointing king of the Israelites; which decree God had made known and willed to be ratified by many. And although the greatest part despised him, yet he gave the honor due to the Lord his God, when he uses the authority he had received from him to compel the people. Therefore from his example let those who sit at the helm of public affairs and are set over law, learn to do their office boldly and from the heart. For it often happens that they come into contempt, and the peoples strive to shake off their yoke; but if they recognize that they have been raised to this rank of honors not by chance or fortune, but by God's will and act, it becomes them to do with great and present mind the office to which they are called.

But who does not know that this order is heavenly ordained? It is true indeed that all these inferior things are ruled and governed by God's providence; yet he claims to himself this special care of this order, of which kind are, for instance, all kingdoms, principalities, every state and magistrates, and ministers of justice: they are God's works, in which we can contemplate his presence and glory. Since these things are so, all who are called to the dignity of supreme magistracies ought to bring this mind, that they should resolve that they will never be deserted by God, who has called them to this office, but rather will be confirmed in their dignity even though all be unwilling, contumacious, and rebellious, whatever they at length contrive to overthrow that dignity. Therefore one called to some office ought not to look back at himself or his former condition of life, but know that since he is approved by God, he will also use authority granted by the Lord, provided however that he is not puffed up with any ambition or pride. For that fervor and vehemence of Saul was joined with humility and the highest modesty, as we saw above. For when he had been designated king by the Lord himself in the gathering of the whole people, he could have abused his right and power and forced the contumacious into order, and burdened the people with tributes and taxes... ...and commend himself by pomp and magnificent display, or even exercise tyranny and rage against the people. But on the contrary he returned to feeding his flocks in the fields, and content with his former life, was unwilling to be burdensome to anyone. From which it is sufficiently clear how great Saul's modesty was when constituted in such great dignity. Therefore when we see him suddenly burst out in anger, and bring terror by his name, so that he might strike each one and compel them to duty — namely, the reverence and honor due to himself — there is no doubt that he had regard for his calling, and studied to render it venerable, and casting his hope and all his confidence on God alone, had it as his purpose to discharge the duty and office committed to him.

For this reason he associates Samuel with himself in this matter as a colleague, that he may openly make it clear that his kingdom is approved by God, which God had openly preached through the mouth of his prophet. For although the approval was sufficiently evident, yet his especial foundation was this: that since Samuel had had the governance of the whole people, and had long sat at the supreme helm of affairs, and had handed his office over to another, from which he had spontaneously abdicated, openly testifying that God was giving and setting Saul as king over the people, his proclamation should be like a divine decree spread among the multitude as if by the sound of a trumpet. Therefore the presence of Samuel the prophet brought the greatest authority to Saul's reign above all other things.

Meanwhile it must be observed how beautifully Saul joined Samuel as colleague to himself: which had he done perpetually, he would never have been rejected by God, as we shall see happened to him afterwards. For Saul here makes manifest the highest conjunction of the royal dignity with the gift of prophecy, which would indeed cleave together by mutual bond, so that they would never be torn apart unless men through contumacy withdrew themselves from God's power and refused to bear his yoke, and bore themselves so insolently that they could not be retained in office by any bonds. Therefore let us recognize that God so rules the helms of this world that he wills there to be kings and princes and magistrates, and others of first dignity, who would preside over the rest and bear the sword which they would use as God commanded them.

And in turn let us know that another spiritual government is constituted by God in the church, namely the preaching of his Word, to which all should subject themselves and against which no rebellion should be tolerated; but that men of every condition should permit themselves to be ruled by it as sheep by a shepherd, whose voice alone they should hear, and follow wherever he calls. Therefore those two orders constituted by God do not contradict each other, as fire and water are contrary to each other; but, as I said, they are so joined that, if one is removed, the other vehemently labors. Just as if someone were to gouge out an eye from someone, from whose gouging-out the other is necessarily greatly affected, and even all the other members of the whole body; or with an arm cut off from the body, the other necessarily greatly labors, and accordingly cannot suffice alone for the labor of both.

Therefore it is certain that Saul, in associating Samuel with himself as God's prophet and as a teacher to set forth the doctrine of salvation, entered into the best society — just as on the contrary, when he separated himself from him and dared to attempt anything without him, we shall see that he conducted everything unhappily and was abominable, since here he is greatly honored by God. For there is added next: The fear of God fell on the people. Therefore Saul's efforts would have been in vain unless God had turned the minds of individuals to obedience to him. The same is preached of Nebuchadnezzar, namely that the entire East trembled before him, so great was his majesty and power. Because God had elevated him to such great dignity, and, to make place for his decree, had cast fear of him not only on men but on the beasts of the fields and the birds of the air. And yet there is no reason in beasts or birds; but by those words God signified that he would bring all the elements and all created things into order and subject them to him whom he had raised to the rank of some supreme dignity, so that no force in the whole world, however great, could put a hindrance to his decree. What is preached of Nebuchadnezzar, certainly is said of all kings, princes, magistrates, and men of first dignity. For when peoples submit themselves to them, receive law from them, finally obey their word, and allow themselves to be judged and condemned by them, it is certain by divine motion and instinct, since otherwise they would never subject themselves to others.

For we know what innate ambition exists in individual men, and how desirous each is of dominion: so that it is utterly contrary to our nature to subject our necks to another's domination. On the contrary, when men render true obedience and subjection due to kings and magistrates, it is the most certain testimony and indication of what is here said, that the fear of God has fallen upon us; for otherwise men would refuse to be subject to other men, unless God restrains that contumacy innate in all men, and changes the heart, so that they subject themselves not to a mortal man but to the hand of the powerful God, as if appending the mark of his presence in such persons, in whom he commands honor to be paid to himself, and the supreme commander to be acknowledged.

Worthy indeed are these things to be diligently considered, for many reasons. For first of all, here all magistrates are admonished that they, relying on God, should do their office, not looking at the contumacy of men who would willingly resist them, but at God, by whom... ...men are forced into order and held in duty. So let them implore God's help, by whose aid and instinct the minds of individuals are moved to render obedience. Unless magistrates fix this in their minds, it is certain that they will conduct everything confusedly and disorderly, and will be in fear at every moment, so that they are forced to relax from their right, and are terrified by the slightest movement, and fear the secession or rather rebellion of subjects: and thus they fulfill no part of their duty, and cannot perform what God exacts; finally they bring no excellence of mind to undertaking matters and fulfilling the parts of their office, unless they are persuaded that God will bend the minds of subjects, provided in turn they, as I said, retain faith, justice, equity, integrity, and a good conscience, and recognize that this is what their office demands. Therefore let this be settled: that those who are called to such offices ought to be strong and magnanimous, knowing that they will be helped by God's hand to satisfy their office.

But here in general we are admonished that those who behave contumaciously against superior magistrates wage war against God himself, with Paul as witness, and shake off all fear and reverence of his divine majesty, although they testify and swear the contrary in conceived words. For all higher power is from God; and accordingly no one can resist God's ordination without opposing himself to God and bringing in the confusion and disturbance of all things. Therefore let us learn to subject ourselves spontaneously to every legitimate magistrate and all laws sanctioned by God's command and ordination, knowing that this obedience will be pleasing to God, when we bear the yoke imposed on our necks by him. For modesty is to submit oneself spontaneously to power constituted by God. So much for these things.

Moreover, it appears from the sequence of the whole history that God here worked in some special way, by sending fear into the people. For who was Saul, at whose command the people would be terrified? He was indeed not of such great authority; for where was he found by the messengers sent from the Jabeshites? He was tarrying in the little town of Gibeah, and was returning from the fields and the plough. That was indeed a low and abject condition, and the town of Gibeah, in which he was tarrying, was small; and so it scarcely seemed sufficient for ruling a small multitude of few men, namely three or four hundred — so far was he from being held suitable for ruling so great a people, as was the whole of Judea, for moving its command. But if besides we consider that he did not employ swift horses to accomplish the matter, nor lictors, but only diligence — and indeed only such men and similar to himself, who likely would by the people, on hearing those threats, be hooted out and driven away with sticks rather than be obedient to the word.

What if besides we behold three hundred thousand men armed at the first command of one man with as great consent as if they had been one man? To which was added the tribe of Judah with thirty thousand men. When such great copies of men came spontaneously at the sole command of a rustic man, who had had no dignity, no authority, before he came to the royal dignity, we easily judge that God had sent his fear into the people; which, although it is set before us as a kind of miracle, yet ought to serve for our instruction. And accordingly it must be observed that God so possesses the minds of men that he inclines and moves them to his will, so that to some he sends fortitude and audacity, to others fear and trembling, finally when expedient he bends them to his obedience.

Moreover, by this act there came great testimony of approbation of Saul's reign, as we shall hear at greater length toward the end of the chapter, and namely from the victory which he reported over the Ammonites. But if the enemies had sought safety for themselves in flight without any defeat received, nonetheless Saul's authority would have been greatly confirmed, because the people would be moved at his voice — yet not in Saul's presence, but only with letter-bearers sent from him, of no great authority among the people, but rustic men. But thus more and more does God's work become conspicuous, who wished to procure honor and authority for that kingdom not for the sake of Saul, but for the sake of David who was to succeed him; and because the kingdom of Israel was a living image of that imperium which has been handed over to our Lord Jesus Christ for the salvation of his church.

But by far stronger reason can we judge that we, presenting voluntary obedience to God in the preaching of the Gospel, are led by divine power and the instinct of the Spirit; for it is certain that we would rather be contumacious and rebellious against it, as the daily experience of unbelievers testifies. When therefore we show ourselves docile in receiving those things which we are taught in the name of our Lord Jesus Christ, let us not think this is done by our own motion, as many imagine for themselves: that faith is from a preparation of one's heart. But so far is faith from being from a preparation of the human heart, that on the contrary by our nature we are estranged from God, and we recoil from him like wild beasts rather than placidly subject ourselves, unless God himself sculpts his fear in our hearts, by which we are led to render him the reverence due. Therefore it is necessary that, in the place of the docile people, we ourselves be admitted to subject ourselves spontaneously, and to follow him wherever he calls, and to comply with all his commands; so that we fear in any matter to offend him.

But it must be known that a far different fear is required than that of which we are speaking here. For this fear which invaded the people was a sudden commotion by which the just people rushed to arms. But in that fear... ...which we say is required in the faithful, God ought not to work for some time only, when he wishes to bring us to the obedience of his only Son, but to make living and deep roots in our hearts. Then, that fear is not pleasing to God by which we do nothing except servilely compelled, but that by which we desire spontaneously to be subject to his power, so that his worship may be one and our sole delight, our one happiness, finally our highest good — to please God, and to conform ourselves to our Lord Jesus Christ. For in the Gospel also we see God set before himself not in that incomprehensible majesty, but under the kindly and gentle name of father. And our Lord Jesus Christ gently invites us to himself with these voices: Take my yoke upon you, and learn from me that I am gentle and lowly of heart; and you will find rest for your souls. For my yoke is easy, and my burden is light. Finally we see our Lord drawing us as if placed on his shoulders to himself, and enticing us by the proposed grace and benevolence of God the Father, and inviting us to the participation of all his goods.

Therefore that fear by which we are led to embrace the gospel doctrine is not a simple fear or terror, since otherwise we would do nothing except compelled and stricken by fear, but a reverence of the divine majesty, by which, having recognized his singular benevolence and love toward us, we spontaneously subject ourselves to him and are led into his service. So much for that fear.

Next follows: Saul, having reviewed the army and counted such great copies, sent the messengers back to the Jabeshites, to bear word that on the morrow they should expect help against their enemies. And again this circumstance of time makes much for here recognizing the divine work. For the land of Israel extended quite widely, and at that time the Israelites did not have swift horses, by which the matter might be urged when sent to various parts; but by foot soldiers sent here and there by Saul, the whole matter is carried out throughout all of Israel on this side and across the Jordan. Therefore it could scarcely be credible that in such a small space of time so great a multitude of three hundred thousand men could be armed, even if we said the readiest fortifications and provisions had been made; so that we must necessarily acknowledge a divine work and miracle here.

Nor do impious or malignant men have occasion to call into doubt what is said here. For contemners of God, in order to lessen the credibility and authority of the holy Scriptures, are accustomed to say these things are impossible. Why so, indeed? Because they measure God's works by their own sense. But is it fitting for men to bring God's works to their own grasp and the measure of their wit? Indeed, I confess, God grants us some knowledge of his ordinary works, and we have some apprehension of them. But often it surpasses all our intellect and reason and prudence, as is manifest in all miracles, in which his admirable power is to be adored; and here we must give him this honor, that we confess it is incomprehensible. For we will never receive his miracles with the reverence with which we should, unless we first acknowledge our own ignorance and blindness. For if we wished to inquire into God's works from our senses, and especially in this fact of which we are speaking, it is certain that divine works, as far as in us lay, would be cheapened and depreciated. Therefore let us learn to lift our senses above the world, and be carried away in admiration, if we wish to adore and venerate as is fitting the divine power that he himself displays in miracles.

These things therefore are to be observed in this place, when we see that before the seventh day, which had been declared by the enemies, Saul gathered such great copies (namely three hundred thirty thousand men), reviewed them, conveyed them across the Jordan, and brought aid to the besieged Jabeshites who were quite far removed. Since these things were so quickly accomplished beyond men's opinion, it is sufficiently clear that the admirable work of God is here to be adored by us. As David in the Psalms teaches that the power of God by which we are governed is such as ought to bring horror and stupor to those beholding.

Moreover, hence it must be observed that God's power is not contained and limited by any usual means and methods, but God can perfect his work in a moment, as it shall seem good to him, so much so that they seem to us dreams rather than things accomplished, as the Psalm teaches. And this is worthy of singular observation. For although the sacred letters everywhere teach that God will never fail us, and our salvation is laid up in him, and his hand is sufficiently powerful to rescue us a thousand times each day from the danger of death, yet we scarcely rest, unless we have sought here and there means by which he will accomplish our salvation, and they have come into our eyes. Since therefore we mostly try to limit and circumscribe God's power by means that come to our senses, all the more must we be on guard, when God rescues us by unwonted means from dangers, lest we inquire how this happens; but let us know that his strength and power are infinite, and indeed let us not restrict them to any one work, but in all things whatever we conceive in mind let us look upon the same.

Therefore since the holy Scriptures everywhere teach us that God in preserving his church follows a method far removed from all sense, let us place all hope in him, and acquiesce placidly in him, so that, whenever those dangers attack which threaten utter destruction, fleeing to God and soliciting him with supplicating prayers, we may know that we can be rescued from dangers in admirable ways, that is, by methods and reasons unknown to us, which the very enemies cannot even think or imagine. And so much for this fact, and for the doctrine to be drawn from it, when in such a brief space of time so great a multitude of armed men was gathered. But on the other side we have here a notable testimony that God had blinded Nahash, the king and commander of the Ammonites. For unless God had struck both the leader and his army with stupor, they could have inquired from the messengers what was promised to the Jabeshites, what hope of help and aid appeared. But this ambitious man and insatiable gulf promised himself an easy victory, and fed empty hopes, since he had routed a small army, and persuaded himself that the borders of his dominion would be extended far and wide. For he promised himself everything as easy and downhill: that if any auxiliary forces should come to bring help to the besieged, he would easily defeat them, and after that slaughter would more easily pursue the victory and enjoy what was won. Therefore, swollen with avarice and ambition, like a raging boar he casts himself headlong into the nets, or like a greedy fish rushing onto the hook he sinks his tooth deep. Such was that king of the Ammonites whom God had struck with stupor of mind, and blinded with desire of enlarging and far propagating his domain. For he counts the surrender of that town as small; but if the people should be too slow and remiss in bringing help, all those tribes would spontaneously surrender themselves to him afterwards, and with the auxiliary forces conquered (if any should come), he could easily put the remaining tribes under his yoke.

From this let us learn to flee such cowardice and arrogance, which is certain to be cursed by God. Moreover, since God is watching for our salvation, let us not become slothful on that account, and slacker in faith; but rather let us be more and more stirred up, and seriously thinking of ourselves, fleeing to God with vows and ardent prayers, let us seek his help. For, as I said, all arrogance brings a curse with itself, and is an impediment that prevents us from fleeing to God, and just so much separates us from him. Therefore we must watch, and beware lest we grow lazy through sloth; and especially that we be not carried away and blinded by our own desires — of which kind this unbeliever supplies us an example in this passage.

But yet a more certain testimony of his blindness sent by God follows, when the Jabeshites, by messengers sent to him, signified to him that on the morrow they would go out to him, that they might do to them as it would seem good in their eyes. The morrow was the day prescribed by Saul, when in the heat of the sun he would bring help. Therefore Nahash, relying on his words and secure about gouging out the eyes of individual citizens, just as he had threatened to dig out each one's right eye, that he might brand them with a mark of perpetual ignominy — or rather, indeed it would extend to the whole Israelite people, that he might attack God's name itself. Behold what counsels he turns over in mind, what triumphs he promises himself, what trophies. But the madman does not feel that this security will be the cause of his own ruin and destruction. Hence let us therefore acknowledge that the more securely the enemies of God and the gospel insult his wretched children, and take greater courage, and the more they are blinded and snatched away by their own thoughts, the nearer they are to their own destruction. For if, by way of example, some wall should swell out and lean, it will indeed seem thicker and grosser; but yet that swelling shows it to be nearer to ruin and ruin. Truly the impious are not unlike such walls, whose swelling and arrogance shows that ruin is near. Therefore when we behold them spewing forth their fury, let us not, terrified by fear, lose heart; but let us look to the Lord for the highest confusion of them shortly to come.

Moreover, here it is rightly asked whether it was lawful for the Jabeshites thus to deceive the enemies by tricks. For there was manifest deceit, and an evil end of the words by which through messengers they promised surrender. They had agreed on a truce of some days for sending messengers to friends to ask help. But now, with the messengers returned, they dissimulate the hope of help; they accuse the slothfulness of brothers and friends in bringing aid; they pretend surrender, and feign themselves ready to bear the punishments which they had threatened of having their eyes gouged out, as if conquered, and thus deceive the enemies. But we know that nothing is to be done in pretense but openly and candidly all things must be done. Therefore the Jabeshites seem to be seriously reprehended here, because they imposed upon Nahash by pretending that they were fleeing to his mercy and ready to surrender, on the stated conditions.

But this question is not to be treated more subtly. For there is that old proverb: There is no faith or piety in men who follow the camp; and it is certain that God tolerates many things in war that are pretended and done deceitfully, which would in no way be borne in common life. For if anyone pretends one thing and does another, he will deservedly be condemned for treachery. But in time of war it is lawful to feign flight, that with greater force the line, having turned, may make an attack on the enemies; and so the pretense of flight will be that the enemies may be caught off guard and disordered. Finally, the reasoning of peace and war is not the same; yet this principle must always be retained: truth and rectitude must always be observed, because every lie displeases God. Now there is a lie when the mind is to deceive a neighbor either by deeds or by words, or some pretense underlies. In time of war also it must be noted that faith given is to be kept, and God will take vengeance on the perjured and those who break faith. Meanwhile not every pretense is to be condemned, just as the Jabeshites here act with pretense and prudence. For they would have created an evil for themselves had they made Nahash more certain of the help promised. For the irritated enemies could have...

...stirred themselves up to fight bravely, and prepared to receive the auxiliary forces. Therefore the Jabeshites were prudent, when, dissimulating the hoped-for aid, they say with guile that they will come into the power of the enemies, and will suffer the gouging out of their eyes, and whatever shall seem good to the enemies they will bear. Therefore we can judge that this guile was not given them as a vice, because they not only dissimulated what they knew, but feigned the very contrary, since they were not bound to give themselves to their enemies as prey, and there was no mutual communication with them, nor any contract in which faith had been given on both sides.

Now then come, etc.

6. The Spirit of God rushed upon Saul when he heard these words, and his anger burned greatly. 7. Taking a yoke of oxen, he cut them in pieces and sent them throughout all the territory of Israel by the hand of messengers, saying: 'Whoever does not go out and follow Saul and Samuel, so shall it be done to his oxen.' The fear of the Lord fell on the people, and they went out as one man. 8. He counted them at Bezek: the men of Israel were three hundred thousand, and the men of Judah thirty thousand. 9. They said to the messengers who had come: 'Say this to the men of Jabesh-gilead: Tomorrow you will have deliverance, when the sun is hot.' The messengers came and reported this to the men of Jabesh, and they rejoiced. 10. They said: 'Tomorrow we will come out to you, and you may do to us whatever seems good to you.'

In yesterday's sermon we taught that Saul, though already equipped by God with the gifts necessary for his office, was given a further outpouring of the Spirit to accomplish what surpassed all human strength — for God Himself had to work through him. Here we hear that Saul was inflamed with intense anger. The people had been moved to tears by the messengers' report, but no one had come to Saul to take action. God therefore willed to demonstrate that Saul's election to royal dignity was not empty. That intense, burning zeal to bring rescue to the besieged inhabitants of Jabesh-gilead was the effect of God's grace working in Saul when the Spirit of God rushed upon him.

From this it follows that anger is not always a vice. We must grant that because our emotions run too strong, there is always something in them that needs correction. Yet if we look at the emotions as God created them by nature, they are not in themselves vicious — only when moderation is not maintained in them. What is anger, after all, but an intense emotion by which we are stirred to hate and resist evil? It has a proper place in those to whom God has given the power of the sword and the responsibility of punishing the wicked — those guilty of sedition, adultery, and similar crimes. Those who hold the reins of authority cannot perform their office unless they are moved and energized by some measure of righteous anger. This kind of anger is acceptable, provided — as we have said — it does not go beyond the bounds of moderation. So this restraint must be exercised, and we must take the greatest care not to indulge our emotions in ways that overcome us.

Even when we have just cause for anger, our emotion must still be good — governed by a right purpose. But since our emotions are not in our own control, this cannot be achieved by us unless God works within us. Human beings cannot moderate themselves well enough to stay within proper limits. Let us therefore learn to distinguish natural emotions from the vices that come from excess. If we had retained the integrity and purity in which God first created us, everything in us would have been utterly pure and right — for God created even the animals good. But through the fall of humanity we have been estranged from God, and stripped of every good. Even what was good in itself has been corrupted and distorted, because all our faculties have been thrown into disorder.

Let us therefore understand that the emotions and impulses that move us by nature are not evil in themselves — they tend toward virtue. Yet even when we rest on sound foundations and good principles, we are not free from fault and failure, because we never maintain the proper measure in our actions. Let us take this lesson from the words that say Saul was moved with intense anger — not by himself, but driven by the Holy Spirit.

The next detail — that Saul cut the oxen into pieces — shows that he did not spare his own property in advancing the public cause he had been called to defend with all his strength. For a man of rural life, sacrificing a full yoke of oxen was a significant cost. But the situation and the moment demanded it. Here is Saul giving up his own goods for the common good — the good he had been called by God to protect. He saw that Jabesh-gilead was in extreme danger and had to prevent it from falling into enemy hands, for the collapse and destruction of that city would have brought disaster on two entire tribes. Unbelievers would have seized the opportunity to arrogantly mock and humiliate the people of God.

Saul, well aware of why God had called him and what his office required, sent the pieces of his oxen throughout all Israel. The edict might seem unusual and even harsh — calling individuals to the relief of a besieged city under threat that their own livestock would be cut to pieces if they refused. This was essentially a declaration that anyone slow to help his brothers would be treated as an enemy and exposed to plunder. The edict would indeed seem barbarous — if we ignore the conditions of war and the urgency of the crisis. The measures appropriate in peaceful times are not the same as those required in extreme emergencies, and leaders are sometimes forced into severity even when they would prefer otherwise. In wartime, for example, a sentry who abandons his post and thereby puts citizens in danger deserves capital punishment — whereas the same fault in peacetime might warrant only a fine or might even be overlooked. The nature of war demands it. It is therefore no wonder that Saul dealt with the situation so firmly. Without such threats — without striking fear into every individual — he would not have been recognized as king by most of the people, and each man would have sought to avoid danger. After all, the enemy was the aggressor and appeared stronger in both force and numbers. And we know how attached people are to peace and ease at home — especially when war must be fought at one's own expense and with one's own life at risk. Almost no one would willingly accept such conditions.

We see, then, that the circumstances of the time and the situation fully justify Saul for calling men to arms under such severe threats in order to rescue the besieged people of Jabesh-gilead. But let us pray to God that He preserve our peace and tranquility, so that we are never forced to resort to such extreme measures. The situation here is like a life-threatening illness: when recovery seems hopeless, physicians try anything — even treatments that would be completely out of place for a minor ailment. Since wars and the chaos of war are like deadly diseases that drive people to desperation, where remedies must be applied that should ordinarily be avoided, let us recognize what a singular gift from God it is when He allows us to live under milder laws. And let us pray earnestly that in His goodness He never allow us to fall into such severe disorder.

We should also note that the wickedness of men and the conditions of the times often force magistrates to resort to severity and intimidation. When crimes multiply — theft spreading here, adultery there, fraud and robbery elsewhere — until no ordinary force can contain them, punishments must increase accordingly. Finally, since this anger of Saul is specifically attributed to a special working of the Holy Spirit, and since the act of dividing the oxen and sending them throughout Israel with fearful threats was inspired by God, there is nothing left for us to criticize. As I said, there is ample reason to conclude that Saul's action was in itself praiseworthy — he was fully aware of the office God had given him, and he exercised royal authority in issuing the edict accordingly. He wisely foresaw that people not yet accustomed to such commands would disregard them unless they were shaken by threats and summoned to duty. Since these firm commands of Saul served an excellent end, let us look up to God's work and say nothing against it.

Next we read that the fear of the Lord fell on all the people. This statement deserves careful attention. It tells us that God established Saul's authority so completely that at the first word of this rustic herdsman, the entire people was gathered — by God's working — to the number of three hundred thousand men. Let us weigh the words: 'Whoever does not come after Saul and Samuel.' When Saul mentions himself by name, he clearly intended to be honored in the rank to which God had called him — the royal dignity. Though he was still tending his herds and living as before, he had been chosen and designated king of Israel by anointing, a decree God had made public and ratified through many events. Even though the majority had despised him, Saul gave proper honor to the Lord his God by using the authority he had received from Him to summon the people. Let those who hold public authority and stand over the law learn from his example to perform their duty boldly and wholeheartedly. They will often face contempt, and people will strive to throw off their authority. But if they recognize that they have been raised to their position not by chance or fortune but by God's will and act, it is fitting that they carry out their calling with courage and resolution.

Who could doubt that this order of authority is divinely ordained? It is true that all earthly affairs are governed by God's providence. But He claims a special care for this particular order — kingdoms, principalities, every form of civil government, magistrates, and ministers of justice. These are God's works, and in them we can behold His presence and glory. Since this is so, all who are called to the dignity of high office should carry this conviction: God, who has called them to their position, will not abandon them. He will uphold their dignity even when people are hostile, defiant, and rebellious, regardless of what schemes are devised to undermine it. Therefore someone called to an office should not look back at himself or his former way of life, but should know that since God has approved him, he will also exercise the authority the Lord has granted — provided he is not infected with ambition or pride. For Saul's forcefulness and intensity were paired with humility and genuine modesty, as we saw above. When he had been publicly designated king before the whole people, he could have abused his power: he could have forced the resistant into line, loaded the people with taxes, promoted himself through magnificent display, or even turned tyrant. Instead, he returned to feeding his flocks in the fields, content with his former life, unwilling to burden anyone. This makes Saul's modesty all the more remarkable given the great dignity he had been given. So when we see him suddenly break out in anger, striking awe by the force of his name and compelling people to their duty — that is, to the reverence and honor his office deserved — there is no doubt that he had fixed his eyes on his calling, worked to make it worthy of respect, and, casting all his hope and confidence on God alone, set himself to discharge the office and duty entrusted to him.

For this reason he joined Samuel with himself in this matter as a partner — to make plain that his kingdom had God's approval, which God had publicly declared through the mouth of His prophet. This approval was already clear enough. But Saul's deepest foundation of authority was this: Samuel had governed the whole people, had sat at the helm of affairs for a long time, had voluntarily handed over his office to another, and had openly testified that God was giving and setting Saul as king over the people. Samuel's proclamation therefore rang out among the people like a divine decree sounded by trumpet. Above all else, the presence of Samuel the prophet lent the highest authority to Saul's reign.

We should also notice how beautifully Saul joined Samuel with himself as a colleague. If he had maintained this partnership continuously, he would never have been rejected by God — as we will later see that he was. Saul here demonstrates the perfect union of royal authority with the prophetic gift. These two things naturally belong together and ought to be inseparable — unless men through stubbornness withdraw themselves from God's authority, refuse to bear His yoke, and conduct themselves so insolently that no bond of duty can hold them in place. Let us therefore recognize that God so governs the affairs of this world that He wills there to be kings, princes, and magistrates — men of first authority who preside over others and bear the sword as God commands them.

And alongside this, let us understand that God has also established a spiritual government in the church — the preaching of His Word. To this all people must submit; no rebellion against it is to be tolerated. People of every rank should allow themselves to be governed by it as sheep by a shepherd, hearing only his voice and following wherever he calls. These two orders established by God do not contradict each other the way fire and water are contrary to each other. As I said, they are so united that if one is removed, the other suffers greatly. It is like gouging out one eye — the loss of it greatly affects the other, and the whole body suffers. Or like cutting off an arm — the remaining arm is greatly burdened and cannot alone do the work of two.

It is therefore certain that Saul, in joining Samuel to himself as God's prophet and as a teacher to proclaim the doctrine of salvation, entered into the best possible partnership. By contrast, when he later separated himself from Samuel and dared to act independently, we will see that everything he did went badly — whereas here he was greatly honored by God. For the text adds: 'The fear of God fell on the people.' Saul's efforts would have been entirely in vain unless God had turned each person's heart toward obedience. The same is said of Nebuchadnezzar — that the entire East trembled before him, so great was his majesty and power. God had elevated him to such dignity and, in order to fulfill His own purposes, had cast fear of him not only on men but on the wild animals and birds of the air. Animals and birds have no reason, yet those words show that God would bring all created things into order and make them subject to the one He had raised to supreme dignity — so that no force in the whole world, however great, could obstruct His decree. What is said of Nebuchadnezzar applies in principle to all kings, princes, magistrates, and men of high authority. When peoples submit to them, receive law from them, obey their commands, and allow themselves to be judged and ruled by them — this happens through a divine impulse. Without God's working, no one would ever submit to the authority of another.

We know the ambition that lives in every human heart — how intensely each person desires mastery over others. It is utterly contrary to our nature to bow our necks under another's authority. Therefore when people render the true obedience and submission owed to kings and magistrates, it is the surest proof of what is described here — that the fear of God has fallen on them. Without this, people would refuse to submit to other people. Only God's restraining of our inborn defiance, and His changing of the heart, makes us subject ourselves — not merely to a mortal person, but to the hand of the mighty God, who marks His own presence in the persons He has appointed, and in whom He commands honor to be paid to Himself.

These things deserve careful attention for several reasons. First, all magistrates are reminded here that they must do their duty by relying on God — not looking at the stubbornness of people who would gladly resist them, but looking to God, by whom those people are brought into order and held to their duty. Let magistrates therefore call on God for His help, by whose aid and working the hearts of individuals are moved to render obedience. Unless magistrates fix this firmly in their minds, they will conduct everything in confusion and disorder. They will be afraid at every turn, forced to back down from their authority, terrified by the slightest unrest, and constantly dreading the defection or outright rebellion of those under them. In this state, they fulfill no part of their duty and cannot do what God requires of them. They will bring no courage to the great tasks and responsibilities of their office — unless they are persuaded that God will bend the hearts of their subjects, provided that they in turn maintain faith, justice, fairness, integrity, and a clear conscience, and recognize that these are what their office demands. Therefore let this be settled: those called to such offices must be strong and courageous, knowing that God's hand will help them to carry out their responsibilities.

But here we are also given a general warning: those who stubbornly defy legitimate magistrates are, as Paul testifies, making war on God Himself. They are shaking off all fear and reverence for His divine majesty — even if they swear otherwise with their lips. For all authority is from God, and no one can resist God's ordained order without opposing God Himself and bringing confusion and disorder into everything. Let us therefore learn to submit ourselves willingly to every legitimate magistrate and to all laws authorized by God's command and ordinance, knowing that this obedience is pleasing to God when we bear the yoke He has placed on us. To submit willingly to authority established by God is an act of genuine humility. So much for these things.

From the full account of this story, it is clear that God was at work in a special way here by sending fear into the people. Who, after all, was Saul, that the people should tremble at his command? Where had the messengers from Jabesh-gilead even found him? He was staying in the small town of Gibeah, returning from the fields and the plow. That was a humble and obscure situation. Gibeah was a small town. A man in such a position would barely seem capable of governing a few hundred people, let alone ruling the entire nation of Judah and commanding it to arms. And beyond that, Saul did not employ swift horses or official officers to carry out his command — only ordinary men, much like himself, who might well have been jeered away with sticks when delivering such bold threats.

And yet — consider that three hundred thousand men came to arms at the first command of this one man, with such unity it was as if they were a single person, with the tribe of Judah adding thirty thousand more. When such an enormous force came willingly at the sole command of a rustic man who had held no dignity or authority before his elevation to the throne, we can only conclude that God had sent His fear upon the people. Though this is presented to us as something like a miracle, it is meant for our instruction. We must observe that God so possesses the hearts of people that He bends and moves them to His will — giving courage and boldness to some, fear and trembling to others, and in each case shaping them to His obedience when He sees fit.

Through this event, great confirmation was given to Saul's reign — which we will hear about more fully toward the end of this chapter, especially when we come to his victory over the Ammonites. But even if the enemies had simply fled without a battle being fought, Saul's authority would still have been greatly strengthened — because the people had responded to his voice. And they had responded not with Saul present among them, but at the word of ordinary messengers with no standing of their own, ordinary men from the countryside. All of this makes God's work all the more visible: He willed to secure honor and authority for that kingdom — not for Saul's sake, but for the sake of David who would succeed him, and because the kingdom of Israel was a living image of the dominion that has been given to our Lord Jesus Christ for the salvation of His church.

We have even stronger reason to judge that when we voluntarily submit to God in the hearing of the Gospel, we are being led by divine power and the working of the Spirit. Left to ourselves, we would much rather be defiant and rebellious against it — as the daily experience of unbelievers confirms. So when we find ourselves teachable and willing to receive what is taught in the name of our Lord Jesus Christ, let us not imagine this comes from our own natural inclination. Many people tell themselves that faith begins with the heart preparing itself. But faith does not come from any such preparation. On the contrary, by nature we are estranged from God — we recoil from Him like wild animals rather than submitting quietly to Him, unless God Himself engraves His fear in our hearts, by which we are moved to render Him the reverence He deserves. It is therefore necessary that we be brought to the place where we submit willingly, follow Him wherever He calls, and comply with all His commands — fearing to offend Him in any matter.

But we must understand that a very different kind of fear is required from the fear we have been speaking of here. The fear that came upon the people in this story was a sudden compulsion that drove them to take up arms. The fear that God must work in the faithful is not for a moment only — when He brings us to obedience to His Son — but must take deep and living root in our hearts. And the fear that pleases God is not one that moves us to serve Him only under compulsion. It is a fear that leads us to desire to be subject to His authority — so that His worship becomes our one delight, our happiness, and our highest good: to please God and to conform ourselves to our Lord Jesus Christ. In the Gospel, God does not present Himself in His incomprehensible majesty, but under the kind and gentle name of Father. And our Lord Jesus Christ gently invites us to Himself: 'Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.' We see our Lord drawing us to Himself as if carrying us on His shoulders, and drawing us by the grace and kindness of God the Father, inviting us to share in all His blessings.

Therefore the fear by which we are led to embrace the teaching of the Gospel is not simple terror. If it were only terror, we would serve God only under compulsion and out of dread. Rather, it is a reverence for the divine majesty — and having recognized His extraordinary love and goodness toward us, we willingly submit to Him and are drawn into His service. So much for that fear.

Next we read that after Saul had reviewed the army and counted such a great number, he sent messengers back to the people of Jabesh-gilead with the news that they should expect help against their enemies the following day. The timing here again makes God's working unmistakably clear. The land of Israel was quite large, and at that time the Israelites had no swift horses to speed the messengers to various parts. Yet Saul's foot messengers carried the entire call to arms through all Israel — on both sides of the Jordan. It is scarcely credible that in so short a time such a vast number of three hundred thousand men could be armed and assembled — even if every preparation had already been made. We must therefore acknowledge that a divine miracle is at work here.

Those who are impious or hostile to Scripture have no legitimate grounds for dismissing what is recorded here. Contemners of God typically say such things are impossible, in order to undermine the credibility and authority of Scripture. Why do they say this? Because they measure God's works by their own understanding. But is it appropriate for people to reduce God's works to the scale of their own mental capacity? I freely acknowledge that God gives us some knowledge of His ordinary works, and we can grasp them to some extent. But His works often surpass all our understanding and reason — as is evident in all miracles, in which His admirable power is to be adored. In the face of miracles, we must honor Him by confessing that they are beyond our comprehension. We will never receive His miracles with the reverence they deserve unless we first acknowledge our own ignorance and blindness. If we try to judge God's works by our own limited perception — especially in the kind of event we are discussing — we will inevitably diminish and cheapen them. Therefore let us learn to lift our minds above the world and be carried into wonder — if we truly wish to adore and honor the divine power He displays in miracles.

All of this must be kept in view when we see that before the seventh day the enemies had declared, Saul gathered an army of three hundred and thirty thousand men, reviewed them, led them across the Jordan, and brought relief to the besieged people of Jabesh-gilead — who were quite far away. Since all of this was accomplished so quickly, far beyond any human expectation, God's wonderful work is unmistakably present here and deserves our reverence. As David teaches in the Psalms, the power of God by which He governs us is such that it ought to fill those who behold it with awe and wonder.

We must also observe from this that God's power is not confined to ordinary means and methods. He can complete His work in an instant, however He sees fit — so that the results seem to us more like a dream than an accomplished reality, as the Psalm teaches. This is worth particular attention. Although Scripture everywhere teaches that God will never fail us, that our salvation is held safely in Him, and that His hand is fully able to rescue us from mortal danger a thousand times each day — still, we can hardly rest unless we can see for ourselves the specific means by which He will accomplish our salvation. Since we constantly try to limit and confine God's power to the means we can see with our own eyes, we must be all the more on guard: when God rescues us by extraordinary means, we must not demand to know exactly how. Instead, let us know that His strength and power are infinite — and not restrict them to any particular form of action, but look for the same power in everything.

Since Scripture everywhere teaches that God preserves His church by methods far beyond what our senses can perceive, let us place all our hope in Him and rest quietly in Him — so that whenever dangers arise that threaten total destruction, we flee to God and implore Him with earnest prayers, knowing that He can rescue us in marvelous ways: by methods and reasons entirely unknown to us, which even our enemies cannot conceive or imagine. So much for this event and the doctrine to be drawn from it — that in so brief a time so vast an army was assembled. But on the other side of this story we have clear evidence that God had blinded Nahash, the king and commander of the Ammonites. If God had not struck both the leader and his army with a kind of stupor, they could easily have interrogated the messengers about what help was promised to the people of Jabesh-gilead and what hope of relief had appeared. But this ambitious and insatiable man promised himself an easy victory and nourished empty hopes — he had already routed a small army and convinced himself that his territory would soon expand far and wide. He expected everything to be easy: if any relief force came to help the besieged, he would defeat them without difficulty, and after that victory he could press forward and seize everything. So, swollen with greed and ambition, like a raging boar he plunged headlong into the net, or like a greedy fish rushing onto a hook he buried his teeth deep. Such was this king of the Ammonites: God had struck him with mental stupor and blinded him with desire to expand and extend his domain. He considered the surrender of that one town too small a prize. If the Israelites were too slow to bring help, all the remaining tribes would surrender themselves to him anyway — and if any relief forces did come, he could defeat them and then easily subjugate the rest.

Let us learn from this to flee the arrogance that God will certainly curse. And since God is watching over our salvation, let us not become lazy in faith because of that — but rather be stirred up all the more. Let us examine our hearts honestly, flee to God with vows and earnest prayers, and seek His help. For all arrogance carries a curse with it and becomes a barrier that keeps us from fleeing to God — it separates us from Him by that same distance. Therefore we must stay alert and guard against growing spiritually lazy. Above all, we must beware of being swept away and blinded by our own desires — as this unbeliever in this passage warns us by his example.

A still clearer testimony of his God-sent blindness follows when the people of Jabesh-gilead sent word to Nahash that they would come out to him the next day to do whatever seemed good to him. The next day was the very day Saul had set — when he would bring help at the heat of the day. Nahash, taking them at their word and assuming with confidence that he would soon be gouging out every citizen's right eye as he had threatened — branding them with perpetual shame and thereby attacking the name of God Himself — was busy turning over his plans in his mind, counting his triumphs, and imagining his trophies. The fool did not realize that this very sense of security would be the cause of his own ruin. Let us therefore acknowledge that the more securely the enemies of God and the Gospel insult His suffering people, the more boldly they carry on, and the more thoroughly they are blinded by their own schemes — the closer they are to destruction. If a wall begins to bulge and lean outward, it may look thicker and more solid than ever — but that very swelling reveals how close to collapse it is. The wicked are just like such a wall: their swelling and arrogance signals that ruin is at hand. So when we see them pouring out their fury, let us not lose heart in fear. Instead, let us look to the Lord and wait for their imminent downfall.

A question is rightly raised here: was it lawful for the people of Jabesh-gilead to deceive their enemies by this trick? There was obvious deception in the message they sent through their messengers, pretending surrender. They had negotiated a truce for several days to send messengers to their brothers for help. Now, with the messengers returned, they concealed the hope of help. They complained of how slow their brothers had been to respond, pretended to surrender, and feigned readiness to accept the threatened punishment of having their eyes gouged out — as if they had given up — thereby deceiving the enemy. We know that nothing should be done by pretense — all things must be done openly and honestly. The people of Jabesh-gilead therefore seem open to serious criticism here, because they deceived Nahash by pretending to flee to his mercy and accept his terms.

But this question does not need to be pressed too far. There is the old saying that strict good faith and piety have no place among soldiers in the field. It is certain that God tolerates many things in war — acts of feinting and deception — that would be completely unacceptable in ordinary life. In everyday life, if someone pretends one thing and does another, he rightfully deserves to be condemned as treacherous. But in wartime, it is permissible to fake a retreat so that the line, turning back, may strike the enemy with greater force — the feigned flight is a tactic to catch the enemy off guard and break their formation. The rules of peace and war are simply not the same. Yet one principle must always hold: truth and integrity must be maintained, because every genuine lie displeases God. A lie occurs when the intent is to deceive a neighbor — whether through deeds, words, or some pretense. Even in war it must be noted that an oath or pledge given must be kept, and God will punish oath-breakers and those who violate their word. But not every act of concealment or misdirection is to be condemned — as the people of Jabesh-gilead demonstrate here with prudent action. They would have caused themselves great harm by informing Nahash of the promised relief.

For if the enemy had known, he would have roused his forces to fight with greater fury and prepared a proper defense against the relief army. The people of Jabesh-gilead therefore acted wisely: by concealing their expectation of help, they gave the deceptive message that they would submit to the enemy and endure whatever he demanded — even the gouging out of their eyes. We can therefore conclude that this act of concealment was not a moral fault on their part. They did not merely withhold what they knew — they appeared to say the opposite. But they were not obligated to hand themselves over to their enemies as prey, since there was no mutual agreement between them, and no binding pledge or covenant had been established on either side.

Now then come, etc.