Sermon 45: 1 Samuel 13:1-7

HOMILY XLV. CHAPTER XIII. 1. Saul was a son of one year when he began to reign, and he reigned two years over Israel. 2. And Saul chose for himself three thousand from Israel, and two thousand were with Saul in Michmash and in the hill country of Bethel, but one thousand were with Jonathan in Gibeah of Benjamin; and the rest of the people he sent away, each to his own tent. 3. And Jonathan struck the garrison of the Philistines that was on the hill, and the Philistines heard of it; then Saul sounded the trumpet throughout the whole land, saying, Let the Hebrews hear. 4. And all Israel heard it said: Saul has struck the garrison of the Philistines; and Israel also became odious among the Philistines; therefore the people were gathered together after Saul at Gilgal. 5. And the Philistines gathered themselves together to fight with Israel: thirty thousand chariots, and six thousand horsemen, and the people were as the sand which is on the seashore in multitude; they came up and encamped in Michmash, east of Beth-aven. 6. And the men of Israel, seeing that they were in distress (for the people were hard pressed), hid themselves in caves and in strongholds, and in rocks, and in towers, and in cisterns. 7. And some Hebrews crossed the Jordan to the land of Gad and Gilead; and while Saul was still in Gilgal, all the people who followed him were trembling.

Hereafter we shall see how God, mindful of his promises, had mercy on his Israelite people, and gave them victory over their enemies, by which they not only preserved their liberty but, having become far superior, even extended their dominion. Nevertheless, we shall also see in what follows that Saul's reign was by no means long-lasting, since it rested on a bad foundation -- namely, not on God's free election but on the demand of a murmuring people. There are therefore two main points to be observed here, which will appear more clearly in the course of the narrative: first, that God pardoned the people that crime of stubbornness, turning evil into good, and always defended them against their most hostile enemies, namely the Philistines; second, that this benefit was not lasting, because that kingdom whose beginning had been bad had to be abolished. Finally, we shall also see how Saul gradually fell away from the Lord, and in turn was abandoned by God, until at last his end was the worst. For he fell in battle, with his people slain and put to flight, so that the people's affairs seemed brought to the greatest peril -- because he had not only wretchedly fallen into idolatry, but as a wicked enchanter had sought counsel from the devil, and had resisted God himself in the person of Samuel. The complete infidelity of Saul, which was followed by notable rebellion, will be described hereafter, and finally the divine judgment will follow; all of which will be described and explained in their proper places in order.

Now let us consider these things: Saul was a son of one year when he began to reign, and he reigned two years. The Hebrew phrase should be noted. 'Son of one year' means that Saul had reigned one year, and elsewhere in Moses, Adam was a son of eight hundred years, Noah was a son of five hundred years. And so only the duration of Saul's reign is designated. But what follows, that he reigned two years, has greatly troubled some interpreters, since it is certain that Saul reigned longer. And specifically in the Acts of the Apostles it is said that he reigned forty years. How then will these things agree with each other? Some therefore would have these words spoken by a kind of analogy, so that he is called a son of one year when he began to reign, to mark his great simplicity, as if he appeared to be an infant of one year. And that well-known precept of our Lord is relevant: that unless we become like little children, we cannot enter the kingdom of heaven. By these words the Lord condemns all ambition, malice, deceit, fraud, and vices to which men already grown are subject. Some therefore think that Saul is being praised when he is called a son of a year, as if he were without guile and malice, and had attained angelic perfection, and had a teachable and gentle disposition, ready to listen calmly and to show himself teachable. All of which is indeed true. For we saw earlier that he did not exult or become puffed up, even though he had already been chosen, designated and approved as king; but he returned to his former rustic life, and allowed himself to be governed by Samuel, as children are accustomed to be governed by their parents. But these things do not agree with the foregoing; for the simplest sense of this text is that Saul had reigned only one year when his kingdom was confirmed, as we saw above; and then he reigned two years until the things that are to be recounted hereafter took place. And so these things are recounted to weave together the series of the history: that Saul had been chosen by God as king before he won that first victory over the enemies, and was confirmed in royal power with no one objecting; and then he reigned two years until through his son Jonathan war was renewed against the Philistines, the most deadly enemies of the Israelites.

But it may rightly be asked whether there was a just occasion for undertaking war, or whether it was undertaken rashly. And it might seem attributable to Jonathan's rashness, as young men are more impetuous and more audacious in rashly undertaking many things. Therefore it might seem that this could be ascribed to Jonathan's rashness, who, being near to the Philistine garrison soldiers, attacked them of his own accord. For we do not read that he had previously communicated his plan to his father, or had received orders from his father, or had received authorization from Samuel. But the outcome showed that this war was not disapproved by the Lord. And since it was said above that the people would recover their strength, and would be restored to full liberty, and would triumph over their enemies, from this we can gather that Jonathan did not rashly attack the Philistines; but when he observed that part of the Israelite inheritance was being occupied by the Philistines, and held by garrisons and arms, as if they wished to keep the Israelites subject to themselves as conquered people -- which was entirely contrary to God's promises, by which God had given the Israelites hope of peacefully possessing the land he had given them -- he rightly attacked those garrison soldiers, attempted to dislodge them, and seize the garrison. And indeed that Jonathan did not do this rashly appears from what follows, because not only did Saul approve his son's action, but Samuel himself also, who was like the mouth of God and the instrument of the Holy Spirit. Therefore from these things it is sufficiently clear that Jonathan ought not to have endured those garrisons that occupied the holy land which God himself had given to his people as an inheritance, by which the people were held as if captive, and were prohibited from cultivating their fields, and were forced to go into exile from their own home. Then it is said that Saul sounded the trumpet, and by his authority and command declared that those garrison soldiers had been struck. For he does not say, 'My son Jonathan started this war,' but 'Saul struck the Philistine garrison soldiers by whom we were being oppressed.' Then we see that Saul had undertaken this -- not by a command of God with Samuel as intermediary, but it had been agreed among them that if the people were to be called together at Gilgal, they would assemble there. This certainly could not happen unless God had shown himself to be the author of this war. But that the outcome of this war was finally bad, we shall see was due to Saul's fault. For although God gave the Israelites victory and openly declared that the beginning of this battle had come from himself, nevertheless the fruit of the victory was in some way sorrowful in the person of Jonathan, whom his father rashly planned to put to death, had not the people's intercession protected him. Indeed Jonathan was put in danger of his life because he had merely tasted honey from a honeycomb, dipping the tip of his staff into it, to restore his exhausted strength. But the fault was Saul's, who by his rashness brought those things about, which he then augmented by many other offenses afterward, for from that point he never ceased to heap evil upon evil. Some moreover explain that he reigned two years because after he sacrificed in Samuel's absence he was deposed, since Samuel threatened that his kingdom would not be established; and this does not seem too forced or alien to the text itself.

Therefore let this suffice for the present. Whatever happened then, and not by any rash venture of Jonathan attacking the enemy garrison -- but from this it should be observed that the people were not very faithful to the king. For after the sound of the trumpet each one was stirred and prepared to obey. But when it came to battle, before they came within sight of the enemy, they collapsed and lost heart: some fleeing into caves and caverns, others into mountains and steep crags, others into deserts, and before they had even received a blow, they passed sentence against themselves. Why so? Because they measured the strength of their enemies by human reckoning, and did not attend to what was prescribed in the law by Moses: When you must fight against enemies, do not look at whether your enemies are very well equipped and great in number; but be firmly persuaded that God will endow you with the most invincible strength and valor. Therefore if he stands on your side, beware of fearing anything, for victory is certainly promised to you. But these promises of God had slipped from their minds, and had no place among them; and they honored and revered Saul more than God himself, on whose aid and help alone they ought to have relied, even if a thousand perils of death threatened them. Therefore the most shameful flight of that people revealed the greatest ingratitude, joined with the greatest unbelief. Moreover, they are said to have been gathered again by Saul and to have taken courage, and prepared themselves as if for battle; but when they saw that Samuel had not arrived at the appointed time, struck by a new terror and as if seized by horror, they scattered and went home, and Saul was left abandoned by them. For this reason also Saul was in some way compelled to sacrifice in Samuel's absence, which was nevertheless never permitted to him. Therefore, whatever excuse he offered, he is condemned by the Lord for not patiently waiting for God's command, nor submitting himself entirely to him. Nevertheless this sin is so condemned that the kingdom is for a time still prolonged, but on the condition that it would not be a lasting possession of the kingdom, and that it would not pass to his posterity; but that he would eventually be deposed with the greatest shame and disgrace.

Here therefore we must first observe that those about to undertake war, even a just one, against enemies who provoke injuries, must look further than the first day of war. For Jonathan indeed, and the soldiers who accompanied him, had present and brave spirits, so that although few in number, and scarcely one against a thousand, such that they could not win great triumphs, they nevertheless dared to attack so numerous an army of the Philistines -- in which matter we cannot blame either Jonathan or his soldiers. But we say the people sinned gravely. For, easily roused by the sound and blast of the trumpet, the people appeared to have prepared themselves for battle, but thought nothing further. But we must remember that similitude which our Lord Jesus Christ uses, saying that the one who plans some war must sit down and calculate all the plans and costs of war before he undertakes anything. And indeed it is easy to provoke enemies; but one must take care lest, being unequal to them in strength, though we promise ourselves much at the first onset, we are nevertheless terrified at the sight of them, and shamefully put down those spirits we formerly bore, and lose heart when it comes to hand-to-hand combat. For it usually happens -- and this must be carefully noted -- that those who seemed bravest before seeing the enemy finally collapse like drunken men. For well-drunk men are accustomed to display great bravery, so that no greater force seems possible, to the point that they threaten to touch and strike heaven itself with their horns, and to equal themselves to the greatest kings and monarchs. But if on the following day they have exhaled their drunkenness, they are seen to be the most timid of all; or if, still stupefied, they are awakened, they fall into the greatest terrors. Therefore we should know that such turbulent impulses are to be utterly avoided, and our emotions must be moderated, lest we be carried beyond measure; but we should look further than what surrounds us -- namely, we should diligently consider whether the outcomes of our plans will be similar to their beginnings. Though they may seem to favor us at first, we must nevertheless beware lest some small and trivial success drag with it a great evil in the future. About these things we must think seriously every day, so that we may be held back as if by reins, lest raising our heads too high, we be cast down all the more shamefully and make a more notable ruin.

Therefore in this history as in a mirror we may contemplate the condition of those who rashly undertake many things, that we may learn to be wise and keep ourselves in our duty. For we observe that upon hearing the blast of the trumpet, the Israelite people flocked together to Saul in a great rush, and indeed were most ready for battle, as if they wanted nothing but to engage the enemy hand to hand. But when they caught sight of the immense multitude of Philistine enemies who had encamped in that place, with thirty thousand chariots and six thousand horsemen and the rest of the immense multitude of foot soldiers, like the sand on the seashore, they were vehemently terrified and dismayed, so that they gradually slipped away one by one and returned home. Thus it was not even necessary for the enemy to come to battle against them, terrified and routed by the mere sight, nor to labor in pursuing those who, terrified by the mere sight of the enemy, were voluntarily melting away and seeking safety in flight.

Since these things are set before our eyes, let us learn not to go beyond the bounds of modesty, and not to boast of our bravery when placed far from the conflict and blows, lest when it comes to hand-to-hand combat we scatter, struck by fear. But let us foresee every outcome in advance, and even fear things that seem safe, lest we be caught unprepared and overwhelmed as by something new and unusual that we have never considered. Moreover, from this we should also observe what human dispositions are like, when it is said that the Israelites were terrified by the mere sight of the Philistines. For we always turn our eyes to these lower and perishable things, and if something seems to smile upon us and favor us at first, we are immediately carried away, and think haughtily and insolently of ourselves. On the other hand, if something more serious threatens, we immediately collapse and dissolve like water. In short, as the appearance of things varies, we change more unstably than Proteus -- now dissolving with fear, now carried away by the prospect of cheerful events. If the world smiles on us, if it soothes us with flattery, if we are furnished with strength to resist enemies, we observe no limit, and we reveal our innate malice and perversity; in short, we are driven about by audacity and arrogance like lunatics. From all of which it appears that whatever we set before ourselves, we make into idols, and adore the created things that God had given us as aids. Yet we are not introducing a Stoic apathy. For we should rejoice in prosperous things, enjoy pleasant ones, and contemplate God's favor in them; but in such a way that we always rise up to God, and look upon him alone, turning our eyes away from these lower and earthly things. For the reason we often fall short of our hope is that we rob God of his due honor. Hence it happens that if threats are presented, if dangers press upon us, if we lack leaders, if necessary fortifications are lacking, if anything at all is wanting, we are immediately struck with fear, we lose heart, and despair as though it were already all over for us. This we may contemplate as in a mirror in this history. For the Israelites were suddenly convoked, and bearing great spirits seemed to demand battle before seeing the enemy, and promised themselves an easy victory. But when they came in sight of the enemy, suddenly stricken by their multitude and broken in strength, they lost heart. Therefore with all the greater zeal we should apply our mind to that promise set forth by Moses, of which we spoke above -- namely, since we are firmly persuaded that we have been adopted by God as his people, and have been assured that we shall be safe and secure under his protection, provided we invoke him in truth, let us give him this honor: that we rest in him alone and depend upon him, firmly persuaded that his aid will be far more powerful than all the forces of our enemies, even if the whole world with its united forces should rise up against us -- indeed, even if heaven and earth should conspire against us. Therefore our eyes must be turned away from all these earthly things, whether prosperous or adverse, and directed to him, so that by faith we may overcome all things.

For the threats presented and the dangers threatened are very similar to the great storms and tempests by which men are usually tossed on the open sea. For if the weather is cloudy and stormy, we suddenly collapse. Why? Because we cannot behold the splendor of the sun, since we lack the wings by which we might fly above the clouds themselves. But the case of looking upon God is far different. For as our faith rests on his Word, so it also reaches all the way to heaven itself. And for this reason the apostle Paul in the Epistle to the Hebrews applies the similitude of an anchor. For even if the time is turbulent and the sea stormy, so that neither heaven nor earth is visible, and the bottom of the sea cannot even be found, nevertheless an anchor is cast, so that with it thrown out the ship is held fast and secured against storms and tempests. So the apostle advises the faithful to cast the anchor of their faith not into these earthly and perishable things, but into heaven itself, so that it may reach all the way to God himself. For through God's Word we are raised above the world itself, to contemplate with living faith and embrace the remedy of our salvation.

This therefore we must fix more deeply in our minds, so that whatever adversities press upon us, whatever enemies rise up against us, whatever threats they level, and our salvation seems to be despaired of, we may nevertheless not cease to place our hope in God. Since therefore God through his Word promises that he will never fail us, let us rest in his promises. And so it will come about that we fear imminent dangers indeed, but not beyond measure, and that we always be of brave spirit, since our help is placed in God, in whom alone, acknowledging our weakness, we find rest. Therefore although we are weak, we shall never be cast down by any adversities, for God himself sustains those who totter, as John teaches us in his first epistle.

Let us pass on to what follows, in which Saul is said to have remained at Gilgal and there waited for Samuel for seven days. What is mentioned here about Gibeah of Saul was opposite Beth-aven, which place was not so named previously, but rather Bethel (let this be said in passing), and the name had been given by Jacob, as the history is well enough known. But here, on account of what happened afterward, the Spirit of God speaks of Beth-aven. For because the people there turned to idolatry, although in imitation of Jacob's example they feigned the worship of God -- which they rather held in mockery -- the prophets called that place, which Jacob had formerly named Bethel, that is, the house of God, because of that notable vision he had at that place, as it is written in Genesis chapter 23, Beth-aven, so that they might teach that Jacob's descendants had most wickedly drawn Jacob's act into a precedent, by erecting an altar at the place where he had had the vision. For they ought to have obeyed God's commands, who had prohibited them from thereafter building any altar for him according to their own judgment and will, since it was God's right to impose the law on them and to demand the honor due to himself. God indeed had commanded them to build a temple on Mount Zion; but the people sacrificed at Bethel, and therefore the prophets say that house of Bethel would hereafter be called Beth-aven, that is, house of iniquity.

Moreover, that a time is said to have been prescribed to Saul by Samuel, according to which Saul was to wait, might seem strange, and Saul might seem to have been frustrated in his expectation. For why did Samuel, if it was ordained by God, not arrive at the prescribed time? Certainly a very great failure appears here, and one that seems attributable to Samuel alone. And indeed someone might say that he had even abused the name of prophet to deceive Saul, and thus exposed God's name to be torn apart by the blasphemous voices of men. For when God proclaims something through the prophets, it must be fulfilled in reality, so that God may not seem to have spoken in vain, and no scruple may be cast into the minds of men. But we must recall what often occurs in the sacred writings -- namely, that God often tests the patience of his people, when he does not appear to bring them help as suddenly as they had hoped, or as they had persuaded themselves, or even when he seems in some way to contradict his own Word. For example, in the prophet Isaiah God says that he had thought of helping us before we cried out to him. This promise pertains to the faithful of our time, as our Lord Jesus Christ himself testifies, who pronounced this very thing with his own sacred mouth. God therefore shows by those words that he will be favorable and propitious to all his faithful, and that he will not wait until their groans reach him and they are brought into mortal danger; but he asserts that he will go before them. Elsewhere he says that as soon as they cry out to him, he will have his hand most ready to help them. And in another place he also professes that he will have a most attentive ear for the prayers of the faithful. If we collect together all these promises that occur throughout the sacred Scriptures, we shall easily judge that God will not wait until we fall into the greatest difficulties and straits before we petition him with prayers and implore his help.

But experience teaches us that quite the opposite happens, since brought to the extreme peril of life, from morning to evening, and a thousand times a day we cry out to God, imploring his help, and languishing and almost fainting we cry aloud, and yet the day passes without help, and God seems not to have heard our prayers. Indeed, as evils increase, he seems rather to have withdrawn from us and, instead of helping, to have cast us into mortal peril. But we must know that by these means the patience of the faithful is being tested. Yet God is not thereby contrary to himself. If this is properly understood by us, it will seem by no means strange what is recounted here -- namely, that Samuel ordered Saul to wait for him, and yet did not come as quickly as Saul had persuaded himself. But it is certain that Samuel did not fail in his promises, for he came on the seventh day, as he had predicted, though not at the hour at which he was expected.

And this must be carefully observed. For it is most certain that God never delays, nor allows the opportunity to slip away, but always brings us timely help, as he himself knows it to be necessary. Therefore the prophet Habakkuk once said: He who is to come will come and will not delay -- namely, if we look at what pertains to our salvation and fulfill our duty. For the prophet says in the same place: If he delays, wait for him. Therefore if we can restrain our senses and keep them within the bounds of patience, and wait for God to govern and work by his providence, we must be firmly persuaded that he will never fail us, nor delay his help. But if we give place to our impatience, we shall always think God is delaying. For unless at every single moment we invoke him and feel his help, we shall always reckon that he is making delay, and we shall be tormented in extraordinary ways.

And we see that this happened to the Israelite people and to Saul, in whom as in a mirror or living image we can contemplate the things we have said above -- namely, that God, if we look to him, never fails us, but always brings timely help, since it is certain that he anticipates our prayers. But how shall we look to God unless he himself opens our eyes and goes before us by the power of his Holy Spirit? For so Scripture speaks, teaching that the Spirit of God causes us to flee to God as to a father and cast all our cares and anxieties upon him. And the apostle Paul in Romans chapter 8 exhorts the faithful to this meditation on God's grace, when he says that the Spirit intercedes for us with unspeakable groanings. Indeed, from this it is clear enough that we are always anticipated by God, although he may seem far away to human senses and outward appearance.

Therefore, although God may seem to hide his face, or to be drowsing, or to turn his back, or to forget us, it is nevertheless certain that we have already been seen and heard by him; otherwise we would perish at every moment. For who does not know the wiles of the devil, who always lies in wait for us and in a moment casts down and crushes those who are prostrate in the strength of both body and soul? For he is that roaring lion, as Peter says, always prowling about and seeking whom he may devour. But we are so weak that, if I may say so, we scarcely seem like flies compared to him. Therefore it is necessary that our prayers be heard first and that we be anticipated by God -- but not according to our own reason, sense, and judgment, as Saul wished.

Samuel certainly did not fail him. For he had ordered himself to be waited for until the seventh day, when he had promised he would come. But on that day, though awaited, he did not come. Indeed, that day had not yet passed. But Saul, along with the people, grows weary and suspects that Samuel is not going to come; and so he is struck with a kind of stupor and horror, and anxious in spirit, he undertakes to offer a burnt offering. His fall from mere distrust is therefore conspicuous. For he ought to have known that God presides over and rules days and months, and would therefore have prolonged that day, as we read happened in the days of Joshua, rather than break his given word. What then prevented him from waiting the full day until it had passed? He certainly had great occasion for doubt and fear, with the people gradually slipping away; but he should have resorted to the ordinary remedy -- namely, prayers by which he would ask God to hasten Samuel's arrival; and whatever happened, faith should have been given to God's words, and he should not have doubted that Samuel would be present at the appointed and opportune time; and therefore he should not have feared being deceived if he gave his trust to God.

This then is the remedy Saul should have had against distrust. For Scripture teaches that our salvation is placed in hope and silence, just as on the contrary the unbelieving tremble when they sense some danger threatening them, not accustomed to flee to God, because they place all their trust in perishable and earthly things. Let Ahab be a witness, who upon hearing the report of the enemy's approach is wholly struck with fear, and shakes like trembling leaves on a tree, yet does not flee to God his helper. But the faithful must be so persuaded of God's promises that fear is joined with hope and confidence. For we should observe what Isaiah says: that divine help must be awaited in silence, that is, calmly and peacefully, which by whatever means he judges most fitting, he will finally cause us to experience. Therefore Saul's sin is clear enough from these things, which, however, we cannot pursue further at present. Therefore let us apply our mind to this one thing: that we give place to God's truth, so that he may advance his work by whatever steps and means he sees fit to employ, and that we do not by our intemperance and unbelief, a vice innate in us, rush his work forward. But let us rather learn to place our faith in him in such a way that we never depart from him, nor waver and fluctuate here and there, but rest in him alone.

Sermon 45. Chapter 13. Verse 1: Saul was one year old in his reign when he became king, and he reigned two years over Israel. Verse 2: Saul chose 3,000 men from Israel — 2,000 were with Saul in Michmash and in the hill country of Bethel, and 1,000 were with Jonathan in Gibeah of Benjamin. The rest of the people he sent home, each to his own tent. Verse 3: Jonathan attacked the Philistine garrison at the hill, and the Philistines heard about it. Then Saul blew the trumpet throughout the land, saying, 'Let the Hebrews hear.' Verse 4: All Israel heard that Saul had struck the Philistine garrison and that Israel had become odious to the Philistines. The people were therefore called up to join Saul at Gilgal. Verse 5: The Philistines assembled to fight Israel — 30,000 chariots, 6,000 horsemen, and troops as numerous as the sand on the seashore. They came up and camped at Michmash, east of Beth-aven. Verse 6: When the men of Israel saw that they were in serious trouble — because they were pressed hard — they hid in caves, strongholds, rocks, towers, and cisterns. Verse 7: Some Hebrews crossed the Jordan to the land of Gad and Gilead. Meanwhile, Saul was still at Gilgal, and all the people who followed him were trembling with fear.

In what follows we will see how God, faithful to His promises, showed mercy to the people of Israel and gave them victory over their enemies — a victory that not only preserved their freedom but greatly extended their territory. Yet we will also see that Saul's reign was far from lasting, since it rested on a bad foundation — not on God's free choice, but on the clamoring demand of a rebellious people. Two main themes will emerge as the story unfolds. First, God pardoned the people's stubborn sin, turning evil into good, and consistently defended them against their most dangerous enemies — the Philistines. Second, this blessing was not permanent, because a kingdom whose beginning had been corrupt had to be brought to an end. We will also see how Saul gradually drifted away from the Lord and was in turn abandoned by God, until his end was the most wretched of all. He died in battle, with his army slaughtered and put to flight, leaving the people's affairs in the greatest crisis — because he had not only fallen into shameful idolatry but had also, like a wicked sorcerer, sought counsel from the devil and resisted God Himself in the person of Samuel. The full account of Saul's faithlessness — followed by outright rebellion — will be described in due course, and God's judgment will follow. All of this will be presented and explained in its proper order.

Now let us examine the text: 'Saul was one year old in his reign when he became king, and he reigned two years.' The Hebrew expression is worth noting. 'Son of one year' means that Saul had been reigning for one year — just as elsewhere in Moses, Adam is called 'a son of eight hundred years' and Noah 'a son of five hundred years.' The phrase simply indicates the duration of Saul's reign. But the statement that he reigned two years has puzzled many interpreters, since it is clear that Saul actually reigned much longer — the book of Acts says he reigned forty years. How do these statements fit together? Some interpreters take the phrase by analogy, saying that calling him 'a son of one year' when he began to reign describes his great simplicity and innocence — as if he were as pure and uncomplicated as a one-year-old child. This connects with the Lord's well-known teaching that unless we become like little children, we cannot enter the kingdom of heaven — condemning all the ambition, malice, deceit, and dishonesty that grown people are prone to. On this reading, calling Saul 'a son of a year' is a compliment: he was without guile or malice, had something like the perfection of a teachable spirit, was willing to listen quietly and be instructed. All of this is indeed true of Saul at this early stage. We saw earlier that even after being chosen, designated, and confirmed as king, he did not grow proud or puffed up — he returned to his humble country life and allowed himself to be guided by Samuel, as children are guided by their parents. But this interpretation does not fit well with what precedes it. The simplest reading of the text is that Saul had been reigning for one year when his kingship was formally confirmed, as we noted earlier — and then he reigned two more years before the events about to be recounted took place. The passage is simply tying together the sequence of events: Saul had been chosen by God as king before winning his first victory over the enemy, he was then confirmed in royal power without any objection from the people, and then he reigned two years until his son Jonathan renewed the war against the Philistines — Israel's most dangerous enemies.

A fair question arises: was there a legitimate reason to go to war here, or was this undertaken recklessly? One might think it could be blamed on Jonathan's impulsiveness, since young men tend to be bolder and more prone to rushing into action. Jonathan attacked the Philistine garrison on his own initiative — we read nothing about him consulting his father beforehand or receiving orders from Saul or authorization from Samuel. But the outcome showed that God did not disapprove of this war. Since it was established earlier that the people would regain their strength, be restored to full freedom, and triumph over their enemies, we can conclude that Jonathan did not attack rashly. He saw that part of Israel's God-given inheritance was being occupied by the Philistines, held under armed garrison as though they intended to keep Israel permanently subjugated — which was entirely contrary to God's promises. God had given Israel the hope of peacefully possessing the land. Jonathan was therefore right to attack those soldiers and drive them from the garrison. That Jonathan did not act rashly is also clear from what follows: not only did Saul approve his son's action, but Samuel himself approved it — Samuel who served as God's mouthpiece and the instrument of the Holy Spirit. It is therefore clear that Jonathan was right not to tolerate those garrisons occupying the holy land God had given His people as their inheritance — garrisons that were holding the people as though they were prisoners, preventing them from farming their own fields and forcing them into exile from their homes. Saul then sounded the trumpet and declared by his authority that the Philistine garrison had been struck. He did not say, 'My son Jonathan started this war,' but rather, 'Saul has struck the Philistine garrison that was oppressing us.' We also see that Saul undertook this not by a direct command from God through Samuel, but by a prior arrangement — that if the people were to be summoned, they would gather at Gilgal. This arrangement itself could not have existed unless God had shown Himself to be behind this war. The fact that the war ended badly, however, we will see was entirely Saul's fault. Although God gave Israel victory and openly showed that the beginning of this battle had come from Him, the fruit of that victory was in some ways bitter — particularly in the case of Jonathan, whom his father rashly planned to execute, and who was only saved by the people's intercession. Jonathan had been put in mortal danger simply for tasting honey from a honeycomb, dipping the tip of his staff into it to restore his exhausted strength. The fault was Saul's — his rashness caused this, and he went on to compound it with many additional offenses. From that point on, he never stopped adding evil upon evil. Some interpreters also explain the 'two years' by arguing that after Saul sacrificed without Samuel's authorization, he was effectively removed from the throne — since Samuel threatened that his kingdom would not be established. This interpretation does not seem too forced or out of step with the text itself.

Let that suffice for now. Whatever happened regarding Jonathan's attack on the garrison, something more important deserves our attention: the people were not particularly faithful to their king. At the sound of the trumpet, everyone was stirred and ready to obey. But when it actually came to battle — before they had even caught sight of the enemy — they lost heart and collapsed. Some fled into caves and caverns, others into mountains and rugged cliffs, others into the wilderness. Before a single blow had landed, they had already given up on themselves. Why? Because they measured the enemy's strength by human calculation alone and forgot what Moses had prescribed in the law: when you face your enemies, do not look at how well-equipped or numerous they are. Be firmly convinced that God will give you strength and courage that cannot be overcome. If God stands on your side, have no fear — victory is already promised to you. But these promises of God had slipped completely from their minds. They put more trust in Saul than in God Himself — on whose help and power alone they should have relied, even if a thousand deadly dangers surrounded them. The people's shameful flight revealed both the deepest ingratitude and the greatest unbelief. They are then said to have gathered again under Saul and taken fresh courage, preparing as if for battle — but when Samuel did not arrive at the appointed time, a new panic seized them. They scattered and went home, leaving Saul standing alone. This abandonment was part of what pushed Saul to sacrifice in Samuel's absence — something he had no right to do. Whatever excuse he offered, God condemned him for it: he had not patiently waited for God's command, nor submitted himself fully to God. Even so, this sin was judged in such a way that his reign was allowed to continue for a time — but under the condition that his kingdom would not be permanently his and would not pass to his descendants. He would eventually be removed from power in utter shame and disgrace.

Here we must first observe that anyone planning to go to war — even a just war against enemies who have provoked harm — must think further ahead than just the first day. Jonathan and the soldiers with him showed real courage: though they were vastly outnumbered — hardly one man against a thousand — they dared to attack the great Philistine army. We cannot fault Jonathan or his soldiers for that. But the people sinned seriously. When the sound of the trumpet rang out, they responded eagerly and seemed ready for battle — but they gave no thought to what lay ahead. We should remember the comparison our Lord Jesus Christ makes: the man who plans to fight a war must first sit down and carefully calculate all his plans and costs before he does anything. It is easy to provoke enemies. But you must take care that you are not overmatched — that the confidence you feel at the first charge does not give way to terror when you actually face the enemy, causing you to abandon the bold spirit you had and lose heart in close combat. It commonly happens — and this deserves careful attention — that those who seemed the bravest before seeing the enemy crumble like drunk men when the enemy appears. Drunk men put on great displays of bravery: nothing seems too powerful for them; they boast they could reach the heavens, that they are a match for the mightiest kings and conquerors. But the next morning when the drinking wears off, they turn out to be the most timid of all. Or if they are wakened while still groggy, they fall into a panic. We must therefore avoid these wild surges of emotion and keep our feelings in check, not letting them carry us to extremes. We must look further than what is immediately in front of us and carefully consider whether the outcomes of our plans will match their beginnings. Even when things seem to be going well at first, we must be on guard lest a small early success drags a great disaster behind it. These things must be thought through seriously and in advance — so that we hold ourselves back as if by reins, not lifting our heads too high, lest we fall all the more shamefully and make a more spectacular ruin.

In this account we can see, as if in a mirror, the condition of those who rush into things rashly — so that we may learn to be wise and keep to our duty. When the trumpet sounded, the people of Israel flocked eagerly to Saul, rushing forward in great numbers, seemingly ready for battle and eager to engage the enemy hand to hand. But when they caught sight of the vast Philistine army that had encamped there — 30,000 chariots, 6,000 horsemen, and a foot army as numerous as sand on the seashore — they were seized with terror and dismay and began slipping away one by one to go home. The enemy did not even need to engage them in battle. Routed by the mere sight of the Philistines, the Israelites voluntarily dissolved and fled to safety on their own.

Since this is set before our eyes, let us learn not to overstep the bounds of modesty — not to boast of our courage when we are far from the conflict and the blows — lest when it actually comes to close combat, we scatter in fear. We must think ahead and anticipate every possible outcome, even fearing things that appear safe, so that we are not caught unprepared and overwhelmed by something we never considered. We should also observe something about human nature in the fact that the Israelites were terrified by the mere sight of the Philistines. We always fix our eyes on the visible, earthly things around us. When something seems to favor us at first, we are immediately swept up in it and begin thinking too highly of ourselves. But when something threatening appears, we instantly collapse and dissolve like water. In short, we change as the circumstances change — more unstable than Proteus — now melting away in fear, now carried away by some cheerful prospect. When the world smiles on us, flatters us, and gives us apparent strength, we have no restraint. We reveal our innate wickedness and perversity and are driven like madmen by arrogance and audacity. All of this shows that whatever we set our eyes on, we make into an idol — worshipping the created things that God gave us merely as aids. But we are not recommending the stoic ideal of having no emotions at all. We should rejoice in prosperity, enjoy good things, and see God's kindness in them — but always in a way that we rise up to God and keep our eyes on Him alone, turning away from these earthly and temporary things. The reason we so often fall short of our hope is that we rob God of the honor due to Him. So when threats arise, when dangers press in, when leaders fail us, when fortifications are lacking, when anything at all is missing — we are immediately terrified, we lose heart, and despair as if it were already all over. We can see this plainly in this account. The Israelites were suddenly summoned and, full of bold enthusiasm, seemed to be demanding battle before they had even seen the enemy, promising themselves an easy victory. But the moment they caught sight of the enemy, they were instantly struck by the size of the army, their strength gave way, and they lost heart. With all the more urgency, then, we must direct our minds to that promise which Moses set before the people — the one we mentioned above. Since we are firmly persuaded that God has adopted us as His people and has assured us that we are safe and secure under His protection when we call on Him in truth, let us give Him this honor: that we rest in Him alone and depend entirely on Him, firmly convinced that His help will be far more powerful than all the forces of our enemies — even if the whole world combined its strength against us, even if heaven and earth itself conspired against us. Our eyes must therefore be turned away from all earthly things — whether prosperous or threatening — and directed to God alone, so that by faith we may overcome everything.

The threats and dangers that confront us are very much like the fierce storms and tempests that toss sailors on the open sea. When the weather turns dark and stormy, we suddenly lose heart. Why? Because we cannot see the sun through the clouds — and we lack the wings that would carry us above those clouds. But looking to God is a very different matter. Our faith rests on His Word — and for that reason it reaches all the way to heaven itself. This is why the apostle Paul in Hebrews uses the image of an anchor. Even when the sea is churning and the storm is raging — when neither sky nor ground is visible and the sea floor cannot be reached — an anchor is thrown out, and the ship is held fast against wind and waves. In the same way, Paul urges the faithful to cast the anchor of their faith not into earthly and perishable things, but into heaven itself — all the way to God. Through God's Word we are lifted above the world itself, to see and embrace the remedy of our salvation with living faith.

This must be fixed more deeply in our minds, so that whatever adversity presses upon us — whatever enemies rise up, whatever threats they make, however hopeless our situation looks — we never stop placing our hope in God. Since God promises through His Word that He will never fail us, let us rest in His promises. Then it will be that we feel the weight of imminent dangers, but not beyond measure — and that we always keep a courageous spirit, because our help rests in God, in whom alone, recognizing our own weakness, we find true rest. Though we are weak, no adversity will ever bring us down completely — for God Himself sustains those who are faltering, as John teaches us in his first epistle.

Let us move on to what follows, where Saul is said to have remained at Gilgal and waited there for Samuel for seven days. The mention of Gibeah of Saul being opposite Beth-aven deserves a brief note. This place was not always called Beth-aven — it was formerly called Bethel, the name Jacob gave it, a story well known from the history. But the Spirit of God here uses the name Beth-aven on account of what happened there afterward. Because the people turned to idolatry in that place — imitating Jacob's example in outward form while actually mocking the worship of God — the prophets renamed it. Jacob had originally called it Bethel, meaning 'house of God,' because of the remarkable vision he had there, as recorded in Genesis. But because Jacob's descendants had wickedly used Jacob's act as a precedent for erecting their own unauthorized altar, the prophets called the place Beth-aven, meaning 'house of iniquity.' The people were obligated to obey God's commands. God had forbidden them from building altars wherever they pleased — it was His right to set the terms and demand the honor due to Him. God had commanded that a temple be built on Mount Zion, but the people were sacrificing at Bethel — and therefore the prophets declared that Bethel would henceforth be called Beth-aven: house of wickedness.

It might seem strange that a specific time was set for Saul by Samuel, and that Samuel apparently failed to arrive when expected. One might ask: if it was ordained by God, why didn't Samuel come at the appointed time? On the surface this looks like a serious failure — one that could only be blamed on Samuel. Someone might even say that Samuel had abused his prophetic title to mislead Saul, thereby exposing God's name to be torn apart by people's blasphemous objections. When God speaks through His prophets, what He says must come true — otherwise God appears to have spoken in vain, and doubt is cast into people's minds. But we must remember something that occurs frequently in Scripture: God often tests the patience of His people by not bringing help as quickly as they hoped or expected — and sometimes by appearing, in a sense, to contradict His own Word. For example, in Isaiah God says that He thought of helping us even before we cried out to Him. This promise applies to His faithful in our own time, as our Lord Jesus Christ Himself confirmed with His own words. God is saying that He will be favorable and kind to all His faithful people — that He will not wait until their cries reach Him and they are brought to the edge of death, but that He will go before them. Elsewhere He says that the moment they call out to Him, His hand will be ready to help them. In yet another place He promises to listen closely to the prayers of the faithful. If we gather all these promises scattered throughout Scripture, we would easily conclude that God will not wait until we are in the most desperate extremity before responding to our prayers.

Yet experience teaches us that the opposite often seems to be happening. We are brought to the very edge of death, we cry out to God morning and evening, a thousand times a day, imploring His help, growing faint and barely holding on — and yet the day passes with no relief, and God seems not to have heard us. In fact, as the troubles increase, He seems to have withdrawn from us and, instead of helping, to have plunged us into even greater danger. But we must understand that by these means God is testing the patience of the faithful. In doing this, He is not contradicting Himself. Once we understand this properly, what is recounted here will not seem strange at all — that Samuel told Saul to wait for him, and yet did not come as quickly as Saul had counted on. Samuel did not break his promise. He came on the seventh day, as he had said — just not at the exact hour Saul was expecting.

This must be carefully observed. It is absolutely certain that God never delays or lets the right moment slip by — He always brings help at the right time, as He Himself knows is needed. The prophet Habakkuk once declared: 'He who is coming will come and will not delay' — that is, if we look to what pertains to our salvation and fulfill our duty. The prophet adds in the same passage: 'If he delays, wait for him.' So if we can hold our emotions within the bounds of patience and wait for God to work and govern by His providence, we can be firmly persuaded that He will never fail us or be late in bringing help. But if we give in to impatience, we will always think God is taking too long. Unless we sense His help at every single moment, we will assume He is dragging His feet, and we will torment ourselves endlessly.

We see exactly this happen to the Israelite people and to Saul — and in them, as in a mirror, we can see what we have been saying: that if we look to God, He never fails us but always brings timely help, since He already anticipates our prayers before we pray them. But how do we look to God unless He Himself opens our eyes and goes before us by the power of His Holy Spirit? Scripture teaches exactly this — that the Spirit of God moves us to flee to God as a Father and to cast all our cares and anxieties on Him. The apostle Paul in Romans 8 directs the faithful to this meditation on God's grace, saying that the Spirit intercedes for us with groanings too deep for words. From this it is plain enough that God always goes before us — even when He seems far away to our human senses and outward appearances.

So even when God seems to hide His face, or to be asleep, or to have turned away, or to have forgotten us — it is still certain that He has already seen and heard us. If He had not, we would perish at every moment. Who does not know the schemes of the devil, who lies in wait for us constantly and can instantly crush those who are already weak and broken in body and soul? Peter says he is like a roaring lion, always prowling around seeking someone to devour. We are so weak that, if I may say it plainly, we are hardly like flies compared to him. It is therefore necessary that our prayers be heard first — that God anticipate us — but not on our own terms, according to our own reason and timing, as Saul wanted.

Samuel certainly did not fail Saul. He had told Saul to wait for him until the seventh day — that was when he promised to come. And on that day he had not yet come. The day had not yet ended. But Saul — along with the people — grew weary and began to suspect that Samuel was not going to arrive. Seized by a kind of panic and horror, anxious in spirit, he decided to offer a burnt offering himself. His downfall stems clearly from a failure of trust. He should have known that God governs days and months — that He would sooner have extended that day, as He did in the days of Joshua, than allow His given word to be broken. What was stopping Saul from waiting out the rest of that day? He certainly had good reason to be anxious as the people slipped away one by one — but the proper remedy was at hand: prayer. He should have asked God to hasten Samuel's arrival. Whatever happened, he should have trusted God's word and not doubted that Samuel would come at the right and appointed time. If he had given his trust to God, he had no reason to fear being deceived.

That is the remedy Saul should have turned to against his distrust. Scripture teaches that our salvation rests in hope and quiet waiting. The unbelieving, by contrast, tremble at the first sign of danger — because they are not used to fleeing to God and place all their trust in earthly and perishable things. Consider Ahab: upon hearing that the enemy was approaching, he was completely overwhelmed with fear, shaking like leaves trembling in a tree — yet he never fled to God for help. The faithful, however, must be so convinced of God's promises that fear is always joined with hope and confidence. Isaiah teaches that God's help must be awaited in silence — that is, calmly and peacefully. In whatever way He judges best, God will eventually make His help felt. Saul's sin is therefore clear from all of this — though we cannot pursue it further at present. Let us instead focus our minds on this one thing: that we give place to God's truth, allowing Him to advance His work by whatever steps and means He sees fit, and that we not rush His hand by our impatience and unbelief — a vice that is native to us. Let us learn to place our faith in Him in such a way that we never turn away from Him, never waver and drift, but rest in Him alone.