Sermon 48: 1 Samuel 14:18-22

18. And Saul said to Ahijah: Bring near the ark of God (for the ark of God was there in that day with the children of Israel). 19. And while Saul was speaking to the priest, a great tumult arose in the camp of the Philistines, and grew gradually and resounded more clearly. 20. Therefore Saul cried out, and all the people who were with him, and they came to the place of battle: and behold, the sword of each one was turned against his neighbor, and there was a very great slaughter. 21. But also the Hebrews who had been with the Philistines yesterday and the day before, and had gone up with them in the camp, returned to be with Israel who was with Saul and Jonathan. 22. And all the Israelites who had hidden

themselves on Mount Ephraim, hearing that the Philistines had fled, joined themselves with their own in battle. 23. And the Lord saved Israel that day, and the battle reached as far as Beth-aven. 24. And the men of Israel were associated together that day; and Saul adjured the people, saying: Cursed be the man who eats bread until evening, until I am avenged on my enemies. And no one of the people ate bread. 25. And all the common people of the land came into a wood, in which there was honey on the surface of the field. 26. And so the people, having entered the wood, saw the honey flowing, but no one put his hand to his mouth, for the people feared the oath. 27. But Jonathan had not heard when his father adjured the people, and he extended the tip of the rod he had in his hand and dipped it into the honeycomb, and turned his hand to his mouth, and his eyes were enlightened. 28. And one of the people answered and said: Your father bound the people with an oath, saying, Cursed be the man who eats bread today (and the people had grown faint). 29. And Jonathan said: My father has troubled the land; you yourselves see how my eyes have been enlightened, because I tasted a little of this honey. 30. How much more if the people had eaten of the spoil of their enemies which they found, would not the slaughter among the Philistines have been greater? 31. Therefore they struck the Philistines that day from Michmash to Aijalon, and the people grew very faint. 32. And turning to the spoil, they took sheep, and oxen, and calves, and slaughtered them on the ground, and the people ate them with the blood. 33. And they reported to Saul, saying that the people had sinned against the Lord by eating with the blood; and he said: You have transgressed; roll a great stone here to me now. 34. And Saul said: Disperse yourselves among the people, and tell them to bring to me each one his ox and his ram, and slaughter them on this stone, and eat, and you will not sin against the Lord by eating with the blood. So all the people that night brought each man his ox in his hand, and slaughtered them there.

In yesterday's sermon we heard that Saul, when after mustering his army he had noticed that Jonathan had gone out from the camp with his armor-bearer, began -- having called the priest -- to flee to God. But it was in the greatest peril, although previously he had had leisure for it and had a sufficiently great opportunity for fleeing to God; but as long as he had leisure, we said he had been more negligent in seeking the Lord. Now indeed too late, the opportunity having passed, he thinks of invoking God; therefore God, having taken vengeance on that contempt, did not grant his wish, nor did he respond to the priest, so that Saul had to advance into battle anxious and doubtful in mind and ignorant of the outcome.

It is well known into what straits those are cast whose right counsel fails them in difficult and dangerous matters. Therefore Saul paid the merited penalty for not invoking God at the opportune time. For although he had the priest present and the ark of God, which is said to have been with the children of Israel that day, and therefore seemed to have everything necessary for invoking God, God nevertheless suddenly snatched him to battle, and indeed quite anxious and worried. For what could he hope, who was engaging with a small band of soldiers against a numerous army? And who thought Jonathan to be in the worst place, ignorant in what direction he had turned, and received no revelation from the Lord whether he was alive or dead, or had come into the power of the enemies over whom they were triumphing? In short, God denies him this consolation in the present.

From which we learn that, when God gives us the power to inquire of his will, we should never procrastinate, but with all zeal and alacrity apply ourselves to this, so that we may be led into the right way, and walk in it under his auspices with brave spirit. Nor should we doubt that he will respond to us when we seek him according to his will, and will fulfill what was once said through the prophet Isaiah: 'Seek the Lord while he is near; seek him while he may be found.' Therefore let us answer God when he calls us, and not turn a deaf ear. When he commands us to walk, let us hear, and not grow lazy with weary feet, but quickly approach him, that we may find him while he is near, and they are days of salvation. Indeed, the prophet warns the faithful to find God while he reveals himself to us; but in turn he so avenges contempt of himself that those who seek salvation do not find it, because they neglected the occasion offered them by God and did not attend to the time of finding God.

We therefore should learn first of all from this that we should desire that God's preaching of the gospel be received by us with eager mind, and that the offered benefit be greatly esteemed by us. How necessary this is, the present times sufficiently testify. For, I ask, by what storms and tempests do we see the world being shaken today? How many utterly blind men do we see wandering here and there without hope of salvation or of the way to obtain salvation? With how many impious and blasphemous voices do we hear the air resounding? In short, how many do we see fluctuating, uncertain, at every breath of the wind? And all these things can fall upon us. For the devil daily stirs up new sects and seeds of error and discords, and the whole world boils, with many crossing over to Epicureanism. Indeed, since there is so great confusion of things pertaining to religion, with so much greater care and greater zeal and alacrity must God's will be sought, and we must beware lest we become deaf to God's admonitions, lest too late afterward we cry out to the Lord. On the contrary, let us not doubt that at the opportune time God, when called upon by us, will respond, and will abundantly teach us what will be useful to us.

It follows next that Jonathan struck twenty men at the very first attack, and that this was the first slaughter of the enemies. But Saul, making an attack on the enemies, was followed by most of the Israelites — both those who were mixed with the Philistines themselves and those who had hidden in caves and caverns; all of them, I say, ran together to Saul. That some are said to have been among the Philistines is not to be understood as if some had defected to the Philistines, but that, the region having been occupied by the Philistines, many oppressed there were hiding. Thus the Israelites were mixed with the Philistines, and did not even dare to move a foot, though death threatened their throats.

The Philistines, however, long stunned, were finally struck with such great terror that they killed each other with mutual wounds. The Israelites mixed among them, perceiving their panic, and that so great an error had been sent into them by God that they were striking each other and each one was with drawn sword against another, took courage, and joined to the rest of the Israelites, made an attack on the enemies, terrified and stabbing each other.

Here it should be observed not only that terror was sent upon them by God, but also such great stupor and dizziness that they were deprived of every sense, and were more stupid and crueler than wild beasts. For although wild beasts terrified by danger flee, they nevertheless do not tear each other apart — which we see happened to those of whom we are speaking. But that God's terror fell upon them does not follow that God feared them; for it is so far from their having recognized the power under which they were cast down, that on the contrary they do not cease to tear his majesty with blasphemous voices. But indeed they must fear God whether they will or no, even gnashing their teeth, even if they do not know him. For so great panic invaded their minds that they thought they were perishing with the mountains falling on their heads. And we see this is the vengeance on the wicked who refuse to submit themselves to God: that although they strive to cast off all knowledge of God's majesty, they are nevertheless struck with the fear and horror of God. And although they do not acknowledge that infinite majesty to which all must be subject, nevertheless terrified by some blind apprehension of divine power, they fear even their own shadow, and with no one pursuing them they nevertheless flee in fear. And so God avenges the blind arrogance of those who transform themselves into idols, and strive by their pride to cast down his power and glory.

It is necessary therefore that those mad men who have disdained to submit themselves to God, and who make light of his power and might, be so beaten that they are terrified by nothing, and struck by their own shadow, by which God's power had played them false, so that they are carried about anxious and uncertain, and flee with no one pursuing. From which we should learn that we must fear God, so that being persuaded of his help we may retain the most invincible constancy in a thousand perils of death. For this is the reward of the faithful who walk in the fear of God, and depend on his nod and providence, and fear to recede from his will and commandments, and hate the sin still dwelling in us. Therefore if any fear should invade the faithful, God strengthens those who waver, and confirms them against any dangers, so that even if heaven, earth, all the elements, and finally all created things should conspire against them and their salvation, they nevertheless remain undaunted.

This is conspicuous from the example of the Philistines, whom God struck not only with some terror but with so great panic that they lost all sense of reason and judgment — as we read in the book of Judges, that when Gideon was preparing battle against the Midianites with four hundred soldiers, whose army was equipped with many thousands of men, the war was concluded with no great labor; for when the Israelites only displayed lamps, sounded the blast of trumpets, stood in their place, and shouted, 'The sword of the Lord and of Gideon!', the Midianites destroyed each other with mutual wounds, as if struck with panic frenzy.

Just as therefore at that time God brought forth such an extraordinary work for the liberation of his people, so also it is now narrated about Saul that no great forces were needed to break the enemies, who were broken of their own accord, struck with such great frenzy that they made an attack against themselves, and destroyed each other with mutual wounds. So great was the confusion and disturbance of affairs that each one drew his sword against his brother. From which it appears that God not only enervates the minds of those who previously seemed most bold, but even turns them to fury and madness.

And thus God is accustomed to avenge the enemies who have conspired against his church, by snatching their senses from them and casting panic terror upon them, so that when they have been prepared to make an attack with all their forces upon the wretched, and have breathed nothing but bloody slaughter, and have promised themselves great triumphs and have sung victory, they bring destruction upon themselves and rage against themselves with savage frenzy. And this the Lord predicted through the prophet Zechariah — namely, that he would bring it about that iron should strike the anvil; that is, those who would attack his people with wicked counsels and contrivances and threaten ultimate destruction, would be struck with so great panic that even unwillingly they would turn the iron upon themselves.

And doubtless the preservation of the church at this time is wonderful and miraculous in every way. For who but God restrained the fury of those who thirsted for our slaughter and blood? — so much so that with swords already drawn they were about to attack, and were ready to chop wood for burning the faithful. Indeed, the church seemed already to be snatched away to slaughter. And the conspiring enemies were held together by the closest bond of conspiracy among themselves, and were planning a triumph over us when slain and crushed, with their jaws ready to swallow the wretched. But behold, a sudden frenzy sent by God so impelled them that they tore each other to pieces; and God turned their conspiracy upon their own heads, with the peace and tranquility of the church preserved — which nevertheless, as I said, was as a sheep destined for slaughter. A miracle without doubt manifest, in which we may most clearly contemplate the goodness of our God toward his own. Nor were the enemies struck down and put to flight by the Lord only once or twice, but we see the same is done daily. And indeed not without reason does the prophet say: The kingdom of our Lord Jesus Christ will be spiritual.

Therefore, when enemies arise against the church to whom the wretched faithful are unequal in resisting and sustaining, because the enemies are very strong and very numerous and most fully equipped with all those engines and apparatus of war by which we would be overwhelmed in a moment, those memorable deeds of God must be called to memory — such as was the victory over the Midianites, by which God snatched his people from imminent danger without earthly means; such also as the victory over the Philistines, which we are now treating in this passage. And let these things suffice; from which let us learn so to walk in the fear and obedience of God, that we stir up mutual concord by the bond of faith, and foster true and right brotherhood toward one another; and since we have obtained this grace from God, that we are reckoned in the number of his sons, let us repay the same toward our neighbors. And so let us be bound together by the unity of faith, that this may be the bond of mutual conjunction; that each may help the other with eager spirit, and let us strive with one consent toward God who calls us, and vie in doing good to our neighbors. By this means we may have a sure and indelible mark that we are received by God into his people, and that he who is the God of peace and concord truly dwells in us.

Let us pass to what follows. Saul is said to have bound the people with an execration, saying: Cursed be the man who eats bread until evening. By the name 'bread' any food is understood. Therefore he curses all those who would taste any food before night, because he wished to pursue the Philistines and put to death whomever he might meet. Jonathan meanwhile, the author and beginning of the victory, being absent, had not heard that execration — since he was mixed in with the enemies. Therefore since he had not heard his father adjuring the people, in passing he dipped the tip of his staff into a honeycomb, and put it to his mouth; for that land was most fertile in honey. Nor in those regions is there as much labor concerning the rearing of bees as in these. For bees of their own accord make their combs either in cliffs or in hollow trees, so that not without reason the land of Israel is commended for its fruitfulness in milk and honey.

Jonathan therefore, having dipped the tip of his staff in the honeycomb, sucked a little; he, having been informed by one of the people of his father's execration, replied: 'But my father has troubled the land, for you have seen how my eyes have been enlightened, because I tasted a little of this honey.' As if he were saying: 'My weakened strength had troubled the sight of my eyes.' For we know from experience that excessive abstinence breaks and weakens the strength, and therefore one who has labored too much fasting also loses the power of his eyes. Therefore, he says, my eyes, after I have tasted this honey, are enlightened — as if he were saying, life has been restored to me; I was dying from weakness, but now with my strength restored, having tasted a little honey, I live. And if the people had freely eaten today of the spoil of their enemies, what would have sufficed to repair their strength, they would have pursued the enemies with greater spirit and strength. Indeed, the father's severity in this respect was excessive.

Nevertheless the people, pursuing the enemies, struck them from Michmash to Aijalon, and inflicted a notable slaughter, and brought back a memorable victory by which salvation was won for the whole people. But what that execration of Saul accomplished, we shall see a little later, since these things cannot be treated today. Meanwhile it is certain that Jonathan's complaint was just, that with too much severity his father had bound the people by oath. Indeed, generals must often retain soldiers in their duty by unusual laws; otherwise great confusion of things and disturbance would result in the camp, unless soldiers were held by strict laws. But by this example we are taught not to bind anyone rashly with execrations.

For a single soldier killed by a king or general would be more tolerable, even if undeserved, than the execration of one or more. For although someone is killed by the order of the general, God can nevertheless have mercy on him; but how great a thunderbolt is any execration with God's name invoked? I admit, indeed, that one who rashly abuses God's name draws every kind of curse upon his own head; but it is also certain that on his side there is nothing left undone but that all those devoted to execration should perish without remission. Therefore if Saul had forbidden under penalty of death that anyone taste food before the enemies were defeated, the severity of the law could have been moderated, if there had been a legitimate excuse. For he could have acknowledged the rashness of the edict, and had the power to remit what excessive zeal and the desire of pursuing the enemy could rightly seem to have extorted. But when, with God's name invoked, he bound the people to execration, he left himself nothing in reserve; rather, as far as it lay in him, he provoked God's wrath and curse upon the entire people.

Therefore let us diligently observe that we must abstain from all malediction and execration, and restrain the impulse of the mind, lest we sin against our neighbor in any way. Indeed, he who offends his neighbor even with a finger is made guilty of murder before God, because that offense proceeds from an angry spirit and one full of hatred. But far more grave a sin is the devotion of execration than any other injury done by sword or in any other way whatever. For we display greater hatred and more lethal poison toward him whom we bind with execration with God's name invoked, than if we should threaten death to one we hate with drawn sword. Therefore, with whatever injury we afflict him, none is so atrocious and violent as when by imprecations or execrations we devote him to destruction. For those execrations betray a hatred more than diabolical and frenzied, by which we wish God to be his enemy.

And yet how widely does such corruption spread today? You hear nothing more frequently in the mouths of men than diabolical imprecations: 'May the gods destroy you!' 'May the devil take you away!' and many similar things which those pestilent tongues vomit up as they come into the mouth. But these are small things compared to those that impious men hurl against God himself, so that they dare to provoke him with insults, horrible to say and to hear, and to rise up against the sons of God so abusively, so cruelly, that they cast off all piety, and strive to overturn the kingdom of our Lord Jesus Christ and abolish his Word.

Therefore, since the impiety of mortals today is so great, we should the more attentively consider here what is said about Saul — namely, that although a great occasion seemed to have been offered him for keeping the people in their duty and humility by some severer law, he is not for that reason free from blame for binding the people with that execration, and that rashly and inconsiderately. Indeed, every oath contains an execration in itself if we fail; but these things differ greatly from each other — to bind oneself by an oath with counsel and reason to perform a duty in the future, and to devote oneself rashly to execrations which have no just foundation.

Indeed, those who devote themselves to such execrations are very guilty before God, on this account alone — that God is invoked as a witness. Indeed, it is certain that he is invoked also as a judge and avenger against ourselves, if we have done injury to our neighbors by lying. For these are usually the formulas of an oath: 'I call God as witness against my soul.' So Paul speaks. Therefore, calling God as witness, if we fail, we deserve grave punishment; but if we have rashly undertaken something with execration made, it is not in our power to fulfill that rash promise. Therefore those who rashly devote themselves to such execrations most foully profane God's name. Therefore that grave threat against those who take God's name in vain must be called to mind.

And thus much for that rash adjuration of Saul, that the people should not taste food. But on the other side, how great was Saul's levity? For the Israelites, dispersed here and there pursuing the enemies, how could they all understand this threat? — about prohibition or instruction for soldiers to be drawn up for battle, if the army is large, and they want soldiers to be informed secretly so that the camp not be alerted by the noise of trumpet or drum, they must send certain men to inform the leaders, centurions, decurions, so that each may inform his own; otherwise not even a third part of the army, scattered in various places, would understand the leader's will if it were openly proclaimed — since there is always great tumult in the camp, and frequent skirmishes in time of war.

Moreover, the Israelite people were not contained in the camp when Saul made this proclamation; therefore they could not hear the king's edict, with some pursuing the enemies in this direction, others in that. Yet meanwhile Saul binds with execration all those who would taste any food before the prescribed time. Therefore Saul's rashness is at its height, and a grave fault that no pretext can excuse from being guilty of taking God's name in vain. Indeed, even Jonathan was brought into peril of his life by that execration, with God thus avenging the rashness and arrogance of the father. Therefore Jonathan says: 'My father has troubled the land by this execration. Why so? See,' he says, 'how my eyes have been enlightened, when I tasted a little of this honey.'

Nor should it be thought that Jonathan's eyes were so enlightened as Adam and Eve's are said to have been opened, after they had eaten of the forbidden fruit, and then recognized their nakedness, of which they were ashamed -- for that exposition is utterly foreign. But they are said to have been enlightened who previously from weakness of strength were in some way going blind. From which it appears all the more how unjust and how cruel was that execration. For Jonathan had been victorious in battle, not indeed by his own strength, since accompanied by only his armor-bearer, and that one unarmed, he had attacked so many cohorts of enemies; but God had given him spirit and strength to put to flight and slay the enemies. But his father, who previously had contained himself within the camp out of fear, and had been terrified at the sight of the enemy, now displays great spirit, when he sees everything safe; and devotes the victor to execration -- the one whom God had made the chief of this victory.

Therefore it is sufficiently clear how unjust and how cruel was that curse of Saul joined with execration, by which, besides God's name being injured, the greatest injury was also inflicted on the innocent Jonathan, who deserved far otherwise — namely, the highest praise from angels and men themselves. Nevertheless God is said to have saved his people. From which we learn that although Saul offended in many ways, and Jonathan came into mortal peril through that edict of Saul, from which he was unwilling to depart, God nevertheless wished to turn evil into good, the good which the people had previously demanded a king tumultuously; and to confirm the kingdom out of mercy on the people, who had persuaded themselves that all their happiness was placed in the king. For the king in Israel was a type and image of the kingdom of our Lord Jesus Christ, in whom alone all our salvation, joy, happiness, and glory is placed. God therefore wished to give some taste or sign to the people of his future grace according to his promises in the person of Saul — but only for a time. For finally a horrible confusion and desolation followed, but it happened thus, so that David might be established as the beginning of that promise, and the people might flee to him, until his kingdom should be at peace.

Behold therefore how and why God preserved his people: because, namely, what he had promised through Samuel, that he would show mercy to them and free them from the tyranny of the enemies. In short, this passage shows that the strength of God alone appeared to be that which tamed and conquered the Philistines; and the affairs of the Israelite people would have been desperate had not help been sent from heaven, which was utterly required for the salvation of the church. And it makes very much for the instruction of all the faithful, that no one should glory in his own strength and industry — as neither should this deed be ascribed to Jonathan's bravery, but all praise should be attributed to the power and providence of God alone, who brought the battle to this outcome.

And this doctrine is very necessary. For although the heathen confessed that the happiness of men, and all faculties — such as counsel, prudence, wisdom, and finally all good things — are sent from heaven, they nevertheless took away from God the glory and honor they had previously attributed to him, and transferred it to created things. And indeed, I admit, they did not know the true God, but enveloped the divine majesty under their idols, of which, as I said, they did not have a perfect knowledge. But the divine power even unwillingly extorted this confession from them. For it was on the lips of all this saying when generals were elected: that the outcomes of wars were uncertain, but the victory was from heaven; and many similar things.

But indeed when the enemies were defeated, the generals triumphed with the soldiers. And specifically the prophet Habakkuk reproached such men, that after they had sacrificed to their idols, they then sacrificed to their net. So you see unbelievers in external appearance and with plausible words giving thanks to God for many benefits; and yet inwardly ascribing all praise to themselves, and rejoicing and glorying in themselves about glorious deeds done. Indeed, such is the wickedness of men and their proneness to rob God of the honor due, and to ascribe to themselves the things owed to God. Therefore here we should observe the words of the prophet, that God saved his people: by which the Israelites were taught to ascribe all the praise of this victory to God alone, and to hope well for the future. As if the prophet were exhorting the people in these words: 'Come, recognizing that this happiness has come about by God's benefit, let us know that we are dear to him and in his protection, and therefore not only is salvation to be hoped for at this time, but also to be expected for the future. For his hand is not shortened; and he himself spontaneously stirs us up and invites us to ask for necessary things, by which his singular care and solicitude for us is conspicuous.'

But on the other hand, we must beware lest by our fault we set up some bars by which his liberality is impeded from reaching us. For the prophet Isaiah also, rebuking the people, says that this impedes and delays God's help. Therefore it is by no means strange if often in the most straitened circumstances we are not heard, because by our malice we have alienated ourselves from God. Therefore we must take pains not to alienate God from us, and we should not doubt that his hand is strong enough to advance our help; and rather we should hope that just as he once helped his people in narrow circumstances, he will make us also experience the same; and just as Israel beheld his glory, so let us too behold it — for he never so closes his ears that they cannot be penetrated by the cries of his own who invoke him in truth.

Next follows that the people, pursuing the enemies, having grown faint, turned to the spoil — which it is likely was huge, for so many thousands of men had to bring with them many fortifications and a great supply of provisions. Therefore the wearied and famished people began to eat the slaughtered sheep and oxen with the blood, since out of hunger and labor they wished to restore strength greatly weakened. Therefore the impatience of hunger causes them, eating meat with blood without counsel and reason, to sin against God's commandment. Hearing this, Saul ordered them to abstain from food until the slaughtered animals had cast forth their blood; afterward, according to God's prescription, with the blood let out, he gave them permission to eat. Then it is said that there for the first time he built an altar to the Lord.

First, regarding that transgression of the law, we should observe that God had expressly forbidden by his law that the people should eat blood; the reason for which is added: that he himself holds our life as precious. And indeed before the law was given, this precept was in use. For God, after the flood, having given to Noah and all his family the power of using created things for food, not only bread and herbs, but also every kind of animal, nevertheless added: that they should not eat blood. The end of this precept we see was no other than to deter them from cruelty. But if it is established that they were to abstain from all cruelty even toward beasts, then much more from all injury toward neighbors. For the life both of man and beast is said to be in the blood -- the life, I say, which is called animal, by which we live. For the soul is far superior, and our life is separated from that animal life, therefore that light of which Paul speaks consists in the soul, by which we are distinguished from the rest of the animals devoid of all reason and intellect. This, I say, is especially our life, never to perish, since it is immortal; but we have a certain life common with the beasts, which consists in this, that we are subject to all natural necessities, and we desire food, drink, sleep, and similar things -- which life is called sensitive and substantial.

Moreover, when life is said to be in the blood, we are thus taught to abhor all savagery and cruelty, even toward the beasts themselves. Indeed, it was permitted to eat the flesh of animals, but those whose blood had been poured out, which it was not lawful for anyone even to taste, lest by tasting blood one should seem to be transformed into a beast. Now we are not subject to this law, because God wanted to instruct that ancient people with these rudiments which befitted children; but its truth and substance remained. Therefore, whenever Scripture forbids violence, force, slaughters, and similar injuries, let us know that we ought to abominate them with such great horror that when we hear of even a drop of blood spilled, we ought to shudder and groan -- since God wanted the ancient people to pour out the blood even of beasts, that they might be trained to gentleness and humanity toward one another.

And indeed in itself it was not so wicked to eat blood, but the end and purpose of the commandment increased the crime. Therefore here the people are said to have sinned gravely by eating blood. For it is not only about the ceremony here, and about external observation alone, but about the end and substance of the legal ceremony to which God especially looked. As if God were saying that by this law as by a rein he wished to restrain men, that some might deal with others without injury and without fraud.

Moreover, from this it appears that Saul still retained some fear of God, who was gravely offended by such a sin of the people. But nevertheless his sin remains, that he bound the people with execration. For what, I ask, was the fruit or outcome of it? The wretched people were weakened with hunger and their strength broken; but if they had come upon a morsel of bread or other food, they would not have dared to touch it. Indeed, if Saul had prudently weighed with himself the outcome of that execration, he would not have been so rash. For, as we see, to avoid the execration he led the people into a worse evil; and Jonathan himself was put in danger of his life, which without the people's intercession he would have lost. But God wished by the people's intercession to remedy so great an evil, as we saw before, and as we shall further pursue afterward.

Now before God, etc.

Thus the codex; read: Saul.

Verse 18: Saul said to Ahijah: 'Bring the ark of God here' — for the ark of God was there with the Israelites that day. Verse 19: While Saul was still speaking with the priest, a great uproar arose in the Philistine camp and kept growing louder. Verse 20: Saul and all the men with him shouted and rushed to the battle — and there they saw every man's sword turned against his neighbor. There was a very great slaughter. Verse 21: The Hebrews who had previously been with the Philistines and had gone out with them to camp now turned back to side with the Israelites who were with Saul and Jonathan. Verse 22: All the Israelites who had hidden

in the hill country of Ephraim heard that the Philistines were fleeing, and they also joined their own people in the pursuit. Verse 23: So the Lord saved Israel that day, and the battle spread as far as Beth-aven. Verse 24: The men of Israel were hard pressed that day, and Saul put the people under a solemn oath: 'Cursed be any man who eats food before evening, before I have taken vengeance on my enemies.' So none of the people ate. Verse 25: The whole army came to a forest where honey was dripping on the ground. Verse 26: When the people entered the forest they saw the honey dripping, but no one put his hand to his mouth — because they feared the oath. Verse 27: Jonathan had not heard his father put the people under the oath. He reached out the tip of the staff he was holding, dipped it in the honeycomb, and raised his hand to his mouth — and his eyes became bright. Verse 28: Then one of the soldiers spoke up: 'Your father strictly charged the people with an oath, saying, Cursed is any man who eats food today.' And the people were exhausted. Verse 29: Jonathan said: 'My father has made trouble for this land. See for yourselves how my eyes lit up when I tasted just a little of this honey.', Verse 30: 'How much better it would have been if the people had eaten from the enemy's plunder today — would the defeat of the Philistines not have been even greater?' Verse 31: They struck down the Philistines that day from Michmash to Aijalon, and the people were utterly exhausted. Verse 32: They rushed on the plunder, taking sheep, cattle, and calves, and slaughtered them on the ground. The people ate them with the blood. Verse 33: Word was brought to Saul: 'The people are sinning against the Lord by eating with the blood.' He said: 'You have broken faith. Roll a large stone to me here at once.' Verse 34: Saul said: 'Go out among the people and tell everyone to bring me his ox or his sheep, and slaughter it here, and eat — and you will not sin against the Lord by eating with the blood.' So that night every man brought his animal and they slaughtered them there.

In yesterday's sermon we heard that when Saul, after counting his men, discovered that Jonathan had gone out of camp with his armor-bearer, he finally called the priest and turned to God. But this came at the moment of greatest crisis — though he had previously had plenty of leisure and more than enough opportunity to seek God. We noted that as long as he had that opportunity, he had been careless about pursuing it. Now, with the opportunity gone and the moment too late, he finally thought to call on God. Because of that neglect and contempt, God did not grant his request and did not respond through the priest — and Saul had to go into battle anxious, uncertain, and ignorant of the outcome.

Everyone knows the desperate situation of those whose good judgment abandons them in the middle of a crisis. Saul paid the fitting penalty for not seeking God when the time was right. Although he had the priest present and the ark of God with him — everything seemingly needed to inquire of God — God yanked him into battle anyway, deeply anxious and troubled. What could he hope for? He was engaging a vast army with a tiny band of men. He had no idea where Jonathan had gone, no word from the Lord about whether Jonathan was alive or dead or had fallen into enemy hands. In short, God withheld from him even this small comfort.

From this we learn that when God gives us the ability to seek His will, we must never put it off — but with full zeal and eagerness apply ourselves to it, so that we may be led in the right way and walk in it under His guidance with a courageous spirit. We need not doubt that He will answer when we seek Him according to His will. As the prophet Isaiah once said: 'Seek the Lord while He may be found; call on Him while He is near.' So when God calls, let us answer — not turning a deaf ear. When He calls us to walk, let us hear and not drag our feet, but quickly come to Him while He is near and while days of salvation are still open. The prophet warns the faithful to find God while He reveals Himself to us. But He repays contempt in kind: those who neglect the opportunity God offers — who fail to attend to the time of finding Him — will later seek salvation and not find it.

From all of this we should learn, first and foremost, to receive God's preaching of the Gospel with an eager heart and to prize the gift that is offered to us. How necessary this is, our present times make abundantly clear. What storms and upheavals are shaking the world today? How many completely blind men are we watching wander about with no hope of salvation and no idea how to find it? How many impious and blasphemous voices are filling the air? How many are we seeing tossed about, uncertain, ready to be moved by every gust of wind? All of this can come down on us as well. The devil is daily stirring up new sects, sowing seeds of error and division, and the whole world is in ferment — with many drifting into outright Epicureanism. Given so much confusion in matters of religion, we must seek God's will with all the more care, zeal, and eagerness. We must beware of going deaf to God's warnings — lest we later cry out to the Lord when it is too late. Instead, let us be confident that when we call on God at the right time, He will answer — and will teach us abundantly what is good for us.

The text then tells us that Jonathan struck down about twenty men in the first attack — and that was the beginning of the rout. Saul pressed the attack on the enemies, and most of the Israelites rallied to him — those who had been living under Philistine occupation and those who had hidden in caves and caverns. All of them came running to join Saul. The ones said to have been 'among the Philistines' should not be understood as having defected to the enemy. Rather, the Philistines had occupied the territory, and many Israelites who were trapped there had been hiding and laying low. They had been mixed in among the Philistines and had not dared to move a muscle, even though death was threatening their throats.

The Philistines, who had been stunned for a time, were at last seized with such overwhelming terror that they began cutting each other down with their own weapons. The Israelites living among them saw the chaos — that God had sent such a spirit of confusion into the enemy that they were slaughtering each other, every man's sword drawn against his neighbor — and they took courage. They joined with the rest of the Israelites and fell on the terrified, self-destructing enemy.

We should note here not only that God sent terror upon the Philistines, but that He sent such a stunning panic on them that they were stripped of every faculty of reason and judgment — behaving more wildly than wild animals. Even wild animals, when terrified by danger, flee — but they do not tear each other apart. That, however, is exactly what happened here. The fact that God's terror fell on them does not mean they recognized the power that was crushing them. On the contrary, they never stopped tearing God's majesty apart with their blasphemous voices. But they were forced to fear God whether they wanted to or not — gnashing their teeth, even without knowing Him. Such panic invaded their minds that it was as if mountains were falling on their heads. We see here the vengeance on the wicked who refuse to submit to God: even though they strive to cast off all awareness of His majesty, they are still struck by fear and dread of God. Even though they do not acknowledge that infinite majesty to which everyone must bow, they are terrified by a blind, unidentified apprehension of divine power — they fear their own shadow and flee in panic when no one is pursuing them. This is how God avenges the blind arrogance of those who set themselves up as idols and try by their pride to tear down His power and glory.

Those mad men who have despised God and made light of His power and might must therefore be struck in precisely this way — terrified by nothing, undone by their own shadow, played for fools by the very power of God — so that they go about anxious and uncertain, fleeing when no one is chasing them. From this let us learn to fear God rightly — so that, being persuaded of His help, we may hold an unshakeable constancy in the face of a thousand deadly dangers. This is the reward of the faithful who walk in the fear of God, depend on His direction and providence, dread departing from His will and commands, and hate the sin that still dwells in them. So when fear assails the faithful, God strengthens those who are wavering and fortifies them against every danger — so that even if heaven, earth, all the elements, and every created thing were to conspire against them and their salvation, they remain undaunted.

The example of the Philistines makes this plain. God struck them not just with ordinary fear but with such total panic that they lost all rational judgment — just as we read in Judges, when Gideon was preparing to fight the Midianites with a band of 400 soldiers against a much larger army. The war was won with almost no effort: when the Israelites simply uncovered their lamps, blew their trumpets, stood their ground, and shouted, 'The sword of the Lord and of Gideon!' — the Midianites destroyed each other with their own swords, as if seized by a frenzied madness.

Just as God worked that extraordinary act for His people's deliverance in Gideon's day, so now the story of Saul shows that no great force was needed to break the enemy — they fell apart on their own, seized by such a frenzy that they attacked each other and cut each other down. The confusion and disorder were so complete that every man drew his sword against his brother. This shows that God not only drains the courage out of those who were formerly the most bold, but can turn them to sheer madness.

This is how God is accustomed to repay enemies who conspire against His church: He strips away their reason and sends a panic upon them, so that men who were prepared to attack the helpless with all their forces — who breathed nothing but bloody slaughter, who promised themselves great triumphs and were already singing of victory — turn destruction upon themselves and rage against each other in savage frenzy. The Lord foretold this through the prophet Zechariah: He would make iron strike the anvil — that is, those who attacked His people with wicked plans and threatened them with utter destruction would themselves be struck with such panic that they would turn their weapons on each other against their own will.

The preservation of the church at this time is in every way wonderful and miraculous. Who but God restrained the fury of those who were thirsting for our slaughter and blood — men who had their swords already drawn and were ready to stack wood for burning the faithful? The church seemed already dragged off to slaughter. The conspiring enemies were bound together in the tightest alliance, planning to celebrate their triumph over us once we were dead and crushed, with their jaws already open to swallow the helpless. But suddenly God sent such a frenzy upon them that they tore each other to pieces. He turned their own conspiracy on their own heads — and the peace and safety of the church was preserved, though the church had looked like a sheep led to slaughter. This was a manifest miracle in which we can most clearly see the goodness of our God toward His own. Nor has the Lord struck down and routed His enemies only once or twice — we see the same thing happening day after day. And it is not without reason that the prophet says the kingdom of our Lord Jesus Christ will be spiritual.

When enemies rise up against the church and the faithful have no human means of resisting them — because the enemies are powerful, numerous, and fully equipped with every instrument of war that could overwhelm us in an instant — those memorable acts of God must be called to mind. Such as the victory over the Midianites, where God rescued His people from immediate danger without earthly weapons. Such as the victory over the Philistines that we are discussing in this passage. Let these things be enough for now. From them let us learn to walk in the fear and obedience of God — stirring up harmony among ourselves by the bond of faith and cultivating genuine brotherhood with one another. Since we have received from God the grace of being counted among His children, let us extend the same to our neighbors. Let us be bound together by the unity of faith as the bond of our fellowship — each one helping the other with eager willingness, pressing forward together toward God who calls us, and competing in doing good to our neighbors. By this we will have a sure and permanent mark that God has received us into His people, and that He who is the God of peace and harmony truly dwells among us.

Let us move to what follows. Saul is said to have bound the people under a solemn curse: 'Cursed be the man who eats bread before evening.' By 'bread' any food is meant. So he cursed all who tasted any food before nightfall, because he wanted to pursue the Philistines and kill every one he could catch. Jonathan, meanwhile — the one who had started and made the victory possible — had been absent and did not hear the curse, since he was still engaged among the enemy. Not having heard his father put the people under oath, he casually dipped the tip of his staff into a honeycomb as he passed by and put it to his mouth. The land of Israel was exceptionally rich in honey. In that region, keeping bees required far less labor than in other places. Bees there naturally made their combs in cliff faces or hollow trees without any tending — which is precisely why the land of Israel was rightly praised as a land flowing with milk and honey.

Jonathan dipped the tip of his staff in the honeycomb and tasted a little. When one of the soldiers informed him of his father's curse, Jonathan replied: 'My father has made trouble for this land. You can see for yourselves how my eyes have come alive because I tasted a little of this honey.' He was saying: 'My strength had been so depleted that it was even affecting my eyesight.' We know from experience that extreme fasting breaks and weakens physical strength, and that a person exhausted from going without food loses clarity of vision as well. So Jonathan said: after tasting this honey, my eyes are bright again — as if to say: I had life restored to me; I was fading from weakness, but now a little honey has brought my strength back and I am alive again. If the people had been allowed to eat freely from the enemy's plunder today — just enough to repair their strength — they would have pursued the enemy with far more vigor and force. In this respect, the father's severity was excessive.

Nevertheless, the people kept pursuing the enemy and struck them all the way from Michmash to Aijalon — inflicting a notable defeat and winning a memorable victory that brought salvation to the whole people. What Saul's rash oath actually accomplished we will see a little further on, since we cannot cover that today. For now, it is clear that Jonathan's complaint was just: his father had bound the people under oath with excessive harshness. Generals must often hold soldiers to their duty by strict rules — without such discipline, great disorder and confusion in the camp would result. But Saul's example teaches us not to bind anyone rashly under a solemn oath.

A soldier unjustly executed on a king's or general's order is a lesser evil than a solemn curse pronounced against one or more people. Even a wrongly executed soldier can still receive God's mercy. But how terrible is a curse pronounced in God's name? Granted, the person who rashly abuses God's name brings every kind of curse back on his own head. But there is also this: as far as the one who curses is concerned, he has left no room for anything other than the complete destruction of those he has cursed. If Saul had simply decreed the death penalty for anyone who ate before the enemy was defeated, he could have softened the strictness of that law if a legitimate excuse arose. He could have admitted the rashness of the order, and the fact that excessive zeal in pursuing the enemy had produced it could rightly have served as grounds for pardon. But by invoking God's name and binding the people under a solemn curse, he left himself no room to retreat — and as far as he was able, he called down God's wrath and curse on the whole people.

Let us therefore carefully observe that we must refrain from all cursing and imprecation, and hold back the impulse of our minds so that we do not sin against our neighbors in any way. Even someone who offends his neighbor with a careless gesture is guilty of murder before God — because such offense flows from a spirit of anger and hatred. But the act of cursing another is far more serious than any other injury done by sword or by any other means. When we bind someone under a curse with God's name invoked, we display greater hatred and more lethal venom than if we threatened death to an enemy with a drawn sword. Of all the injuries we can inflict on a person, none is more atrocious or violent than a solemn curse — because such a curse reveals a hatred more than diabolical, wishing God Himself to be that person's enemy.

And yet how widespread is this corruption today? Nothing is more common on people's lips than diabolical curses: 'May the gods destroy you!' 'May the devil take you away!' and all manner of similar things that pestilent tongues vomit up as they come to mind. But even those are small compared to the curses that godless men hurl against God Himself — daring to assail Him with insults too horrible to speak or hear, and rising up against the children of God so abusively and cruelly that they throw off all piety and strive to overturn the kingdom of our Lord Jesus Christ and abolish His Word.

Given the extent of human impiety today, we should pay all the more attention to what is said about Saul — namely, that even though a real occasion seemed to warrant using a stricter law to keep the people in order and humility, he is not therefore free from blame for binding the people rashly and thoughtlessly under a solemn curse. Every oath contains within it an implicit curse on oneself if we fail to keep it — but there is a great difference between thoughtfully binding oneself under oath to fulfill a duty, and rashly calling down curses that have no legitimate foundation.

Those who pronounce such curses are gravely guilty before God for this reason above all: God is invoked as a witness. More than that — He is invoked as a judge and avenger against us if we have wronged our neighbors through falsehood. The typical formula of an oath is: 'I call God as witness against my own soul' — which is how Paul speaks. So when we call God as witness, if we fail we deserve severe punishment. And when we rashly make a pledge under a curse, we often put ourselves in a position where we cannot possibly fulfill what we rashly promised. Those who rashly bind themselves to such curses therefore profane God's name in the most shameful way. That grave warning against taking God's name in vain must be called to mind.

So much for Saul's rash oath that the people must not eat. But consider also how poorly thought through it was from a purely practical standpoint. The Israelites were scattered across the landscape in pursuit of the enemy — how were they all supposed to hear this command? When an army is large and commanders need to pass instructions to soldiers without alerting the enemy by trumpet or drum, they must send messengers to officers, who pass the word to their subordinates, who in turn inform their men. Without this chain of communication, not even a third of an army scattered across the field will hear the commander's orders — the noise and movement of battle are simply too great.

The Israelite people were not assembled in the camp when Saul made this proclamation — they were scattered, pursuing the enemy in every direction. They simply could not have heard the king's decree. Yet Saul bound all of them under a curse for eating before the appointed time. Saul's rashness here reached its peak — and it is a serious offense that no excuse can free from the charge of taking God's name in vain. Indeed, even Jonathan was brought to the edge of death by that curse — God thereby avenging the rashness and arrogance of the father. And so Jonathan said: 'My father has made trouble for this land with this curse. Why? See how my eyes have come alive when I tasted just a little of this honey.'

We should not take Jonathan's 'enlightened eyes' in the same sense as when Adam and Eve's eyes were said to be opened after eating the forbidden fruit — recognizing their nakedness and being filled with shame. That interpretation is completely foreign to this passage. Rather, 'enlightened' here means that eyes which had been going dim from weakness and exhaustion became clear again. This makes the cruelty and injustice of the curse all the more apparent. Jonathan had been victorious in battle — not by his own strength, since he had attacked so many enemy companies accompanied only by his armor-bearer, and that one unarmed. God had given him the spirit and strength to rout and slay the enemies. But his father — who had been sitting inside the camp out of fear, terrified at the sight of the enemy — now, when everything was safe, suddenly displayed great boldness. And the man he chose to curse was the very one God had made the hero of the victory.

It is therefore clear how unjust and how cruel was Saul's curse and solemn oath — which not only injured God's name but also inflicted the gravest harm on innocent Jonathan, who deserved the very opposite: the highest praise from both angels and men. Nevertheless the text says God saved His people. From this we learn that although Saul sinned in many ways, and Jonathan was brought to the edge of death by Saul's edict — from which Saul was unwilling to relent — God still chose to turn evil into good. He confirmed the kingdom out of mercy toward the people, who had convinced themselves that all their happiness depended on having a king. For the king in Israel was a type and image of the kingdom of our Lord Jesus Christ, in whom alone all our salvation, joy, happiness, and glory rests. So God gave the people a foretaste and pledge of His future grace in the person of Saul, according to His promises — but only for a time. In the end, a terrible ruin followed — but it happened in this way so that David might be established as the beginning of the fulfillment of that promise, and the people might turn to him until his kingdom found peace.

This is why and how God preserved His people — because He had promised through Samuel that He would show them mercy and free them from the tyranny of their enemies. In short, this passage shows that it was God's power alone that tamed and defeated the Philistines. The Israelites' situation would have been completely hopeless without help from heaven — which was absolutely necessary for the salvation of the church. This is a most instructive point for all the faithful: no one should take pride in his own strength and resourcefulness. Even Jonathan's bravery must not receive the credit — all praise must be given to the power and providence of God alone, who brought the battle to this outcome.

This teaching is very necessary. Even the pagan nations confessed that human success and all human faculties — wisdom, counsel, prudence, and every good thing — come down from heaven. Yet they then took away from God the glory they had just given Him and transferred it to created things. Granted, they did not know the true God, but wrapped the divine majesty up in their idols — a majesty they never truly understood. And yet God's power wrested even this confession from them against their will. It was the common saying on everyone's lips whenever generals were chosen: that the outcome of wars is uncertain, but victory comes from heaven — and many similar acknowledgments.

But when the enemy was actually defeated, the generals celebrated the triumph with their soldiers as though it were their own achievement. The prophet Habakkuk rebuked exactly such men, saying that after sacrificing to their idols, they then sacrificed to their own net — taking personal credit for what the gods had supposedly given them. We see the same pattern in unbelievers today: they make a show of giving thanks to God for great blessings, speaking plausible words — yet inwardly they ascribe all the praise to themselves and take personal pride and glory in what they have done. Such is the wickedness of people, and such is their tendency to rob God of His honor and claim for themselves what belongs to Him. The words of the text — 'God saved His people' — were meant to teach the Israelites to give all the credit for this victory to God alone, and to take hope for the future from it. It is as if the inspired writer were urging the people: 'Come, recognizing that this blessing came by God's grace, let us know that we are dear to Him and under His protection. Therefore not only is salvation to be hoped for now, but expected in the future as well. His hand is not shortened — and He Himself is reaching out to invite us to ask for what we need, showing His remarkable care and concern for us.'

But on the other side, we must take care not to put up barriers through our own fault that block His generosity from reaching us. The prophet Isaiah also rebukes the people by saying that their own sins hinder and delay God's help. It is therefore not surprising if, in our most desperate circumstances, we sometimes are not heard — because our own wickedness has driven a wedge between us and God. Let us take care not to alienate God from us, and let us not doubt that His hand is strong enough to bring us help. Let us rather hope that just as He once helped His people in desperate straits, He will let us experience the same — and just as Israel saw His glory, so may we also see it. For He never closes His ears so completely that the cries of His own people, calling on Him in truth, cannot reach Him.

The text then tells us that the people, exhausted from pursuing the enemy, turned to the plunder — which was likely enormous, since tens of thousands of men would have brought with them massive supplies and provisions. The weary, famished people began to eat slaughtered sheep and cattle with the blood still in them, since in their exhaustion and hunger they desperately needed to restore their severely depleted strength. The impatience of hunger caused them to eat meat with blood without careful thought, sinning against God's commandment. When Saul heard this, he ordered them to wait until the slaughtered animals had fully bled out — and afterward, in accordance with God's prescription, with the blood properly drained, he gave them permission to eat. And it is noted that this was the first time Saul built an altar to the Lord.

Regarding the people's transgression of the law, we should observe that God had expressly forbidden in His law that the people eat blood — adding the reason that He considers our life precious. This precept was already in use before the law was given. After the flood, when God gave Noah and his family permission to eat every kind of created thing — not only bread and herbs but every kind of animal — He nevertheless added: they must not eat blood. The purpose of this precept was simply to restrain cruelty. If they were required to hold back from cruelty even toward animals, how much more were they required to avoid all injury to their neighbors. For the life of both man and beast is said to be in the blood — the animal life, the life by which we physically live. The soul, of course, is something far higher. Our deepest life is separate from this animal life — it is what Paul calls the light within us, which distinguishes us from other creatures that lack reason and understanding. This higher life — the soul — is our true life, immortal and never perishing. But we also share a kind of life with the animals: subject to natural needs, desiring food, drink, sleep, and similar things. This is called the sensitive and bodily life.

When Scripture says that life is in the blood, it is teaching us to recoil from all savagery and cruelty — even toward animals. People were permitted to eat the flesh of animals, but only after the blood had been poured out. It was not lawful to taste the blood itself — lest tasting blood transform a person, in some sense, into a beast. We are not bound by this ceremonial law today, because God was instructing that ancient people by means suited to children. But the truth and substance behind it remains. So whenever Scripture forbids violence, force, bloodshed, and similar injuries, let us understand that we must abominate them with such horror that even the mention of a drop of blood spilled should make us shudder and groan — since God required even animal blood to be poured out in order to train His people in gentleness and humanity toward one another.

In itself, eating blood was not an extreme wickedness — but the purpose and intent behind the commandment made the violation serious. This is why the people are said to have sinned gravely by eating with the blood. The concern here is not merely about the ceremony or outward observance, but about the underlying purpose and substance of the legal ceremony — which is what God was chiefly looking at. It is as if God were saying that by this law, as by a rein, He intended to hold people back from harming and defrauding one another.

This passage also shows that Saul still retained some fear of God, since he was genuinely troubled by the people's sin. But his own sin remains unchanged: he was the one who had bound the people under the curse. What was the actual outcome of that curse? The wretched people had been weakened and depleted by hunger — but even when food was right in front of them, they did not dare touch it. If Saul had thought through the consequences of that oath beforehand, he would not have been so hasty. As we can see, trying to avoid the curse drove the people into a worse evil. And Jonathan himself was brought to the edge of death — and would have died if the people had not intervened. But God chose to use the people's intercession to correct that great harm, as we saw earlier and will follow up on further ahead.

Now before God, etc.

Thus the codex; read: Saul.