Sermon 49: 1 Samuel 14:35-40

35. And Saul built an altar to the Lord, and then for the first time began to build an altar of the Lord. 36. And Saul said: Let us fall upon the Philistines by night, and lay them waste until morning dawns, and let us not leave a man of them. And the people said: Do whatever seems good in your eyes. And the priest said: Let us approach here to God. 37. And Saul consulted God: Shall I pursue the Philistines? Will you deliver them into the hand of Israel? But he did not answer him on that day. 38. And Saul said: Bring all the chiefs of the people here, and know and see by whom this sin has happened today. 39. As the Lord, the savior of Israel, lives, even if it has been done by Jonathan my son, he shall surely die. To which no one of all the people contradicted him. 40. And he said to all Israel: Separate yourselves into one part, and I with Jonathan my son will be in the other part. And the people answered Saul: Do what seems good in your eyes.

In the previous sermon we heard of Saul's piety, who restrained the people from sinning against the law by eating animals with blood, and conducted himself bravely in that deed. Here it is added that he built an altar to the Lord for sacrificing -- which in itself is praiseworthy. But it is added that Saul built that first altar. Some indeed think that by these words it is signified that this was the first altar built by Saul. But it is certain that there ought to have been only one altar in the Israelite people. Therefore if anyone should say that Saul built more, or began to build because there were then none, this will not agree well with what was said above, since Saul had already performed the sacred rite while waiting for Samuel's coming -- which, as we said before, could not be done without an altar.

Therefore it must be concluded that this was not the first altar constructed by Saul; and the contrary also appears. For we saw before that he was at quite a distance from the Philistines, and somewhat fearing their multitude had contained himself within the camp. But now he is said to have pursued them until night, and struck them with notable slaughter from Michmash to Aijalon. Therefore it appears that the altar was constructed in no other place than where he had already sacrificed; nor was it different from that earlier one of which mention was made before.

How then shall we say these words are to be understood, that Saul built it, and built this first? Namely, we shall say that he built it for endurance. For we easily gather that some special construction is being noted. For if he had built the altar of polished stones, it is well known to anyone that he would have sinned gravely in this respect, because it was expressly cautioned that no one should build such an altar. The reason was at hand: lest the people invent for themselves new cults and devotions,

by which the truth and simplicity of the sacrifices would be corrupted: each one turning aside to new rites which they had devised for themselves, and serving God according to their own will, and instituting new forms of divine worship. Therefore if Saul had built a new altar, he could have excused the deed with no excuse, because he would have built an altar against the will of the supreme lawgiver, and led the people into error and superstition. And so although Saul had proposed to himself a good purpose for building this altar, namely a solemn thanksgiving for the victory obtained, which he professed had come to him from heaven: yet he ought to have sacrificed only by heaping together some stones and clods in passing, so that after the sacrifice was made the gathered material might be scattered, lest any traces of the altar remain for the future. Therefore if Saul built such an altar, he is rebuked in this place for building an altar whose structure remained like that of a building: which could afterwards be transferred to abuse and superstitions. From which it appears how greatly we ought to take care that we leave no occasion for posterity to wander from the right way and to depart from the simplicity of the divine word. For men are by nature too inclined to superstition: and having obtained some liberty, they rush into every sin. Therefore singular prudence and caution must be applied here, lest any rites be introduced into the church by which the worship of God could be corrupted, and men led away from true religion into vain superstitions, so that men might fashion for themselves a new religion and depart from the simplicity of the divine word. And so much for the building of this altar.

Next it follows that Saul deliberated about pursuing the enemies by night. From this his courage appears, so that it was not without reason that he had been chosen by the Lord as king. For although he had fought all day, yet he does not spare himself, nor indulge in ease: but he desires to pursue the victory, so that he might finish off the Philistines with such a slaughter that they could no longer renew war against the Israelites. A virtue certainly praiseworthy in itself: but meanwhile it becomes conspicuous in him what the virtue of men is, when they trust in their own industry or prudence and abilities: since they stumble at the very threshold: because they can and ought to undertake nothing without first invoking the name of God. Then and only then will the outcome of our plans and reasoning be happy, if God himself rules us and presides over our deliberations. Which indeed no one will obtain unless he takes refuge in God with ardent prayers, and diligently inquires his will. Therefore here some virtue and magnanimity of Saul appears, certainly worthy of its own praise: but since he did not remember to invoke God as his leader through prayers, that courage otherwise commendable in itself can only be blamed, and called recklessness rather than praiseworthy boldness: since much is detracted from the glory and honor of God by that course. Therefore we must seriously reflect about ourselves here, and each person, however much he excels in either talent, or counsel and prudence, or strength, or boldness, must take care lest he be puffed up with vain and empty glory: and lest he rashly undertake anything without first invoking the name of God: and although he may be powerful in strength, let him yet contain himself within the bounds of modesty, so that he does not go a single step, nor move a finger, unless first made certain of the will of God, by whose sole auspices he is governed. In short, let all learn to restrain themselves so in their duty that they dare nothing, attempt nothing, that he himself has not first commanded. Let Saul here be an example, deliberating about pursuing the enemies, with the people consenting and preparing to pursue the enemies. But the priest restrained and recalled him, and commanded him to inquire and explore the will of God. Moreover, as we said before, it was a special privilege granted to the people in those times, that in doubtful and uncertain matters the will of God might be explored through the ephod, and the Lord might be asked what he wished to be done. For the priest put on that sacred tunic which was called the ephod when he was about to approach God: and he stationed himself at the ark, from which God gave his answer and signified what he wished to be done. From that custom and rite, I say, the priest calls Saul back from his plan and commands him to inquire of God: so that if God declared the enemies should be pursued, they might all lean upon him, and persuade themselves that God would grant a prosperous outcome, because they had undertaken nothing except under his guidance, and had inquired his will. I confess indeed that our condition today is dissimilar: for God does not give us particular revelations about individual matters: yet this ought not to trouble us: since even a single word ought to suffice by which we are taught the will of God in the gospel of his Son, since that is far more excellent than all the other revelations we might ever desire. For even if we do not have prophecies such as existed under the law, yet we have something more, namely that perfection of doctrine in which we must rest content. For even if it no longer happens in our narrow affairs to obtain what the Israelite people had obtained, namely to inquire the will of the Lord, and for God to reveal what needed to be done: yet we obtain what is far more precious, namely the promise made to us, that God will give counsel to those who seek him in integrity and sincerity, and will direct them in all their ways: provided they take refuge in him according to the prescription of his word. For it should be observed that the Israelites did not have as clear, nor as ample and perfect instruction as we have today. For in the time of Samuel nothing but the law of the Lord had been committed to writing. But we have the books of the prophets, and the historical books, by which the government and instruction of that earlier church is taught, and finally the evangelical writings, in which the fulfillment of the divine promises is contained. Therefore these ought to satisfy us abundantly enough, so that there is no longer any need for that new grace of revelations about which we are here speaking. For if we consult the sacred scriptures, everyone will have enough instruction in them as to what he needs to do in his calling. And let what has been said thus far suffice about the difference between that ancient people's condition and our own. Meanwhile, let us learn to submit ourselves daily to the rule of God, and to compose ourselves more and more to his obedience, and in all our plans and undertakings let us remember that God must be consulted above all things. Therefore we must first make use of that weighty exhortation of the prophet Jeremiah: first that we pray to God not to permit us to undertake anything not acceptable to him: then that he grant a happy and blessed outcome to our affairs and plans. And for this reason the prophet first makes mention of the mouth of the Lord, by which name he designates the word of God: then he adds the Spirit, to admonish that God must also work and operate by the power of his Spirit, so that his word may be heard by us. For it would not suffice for us to be taught by the word of God what ought to be done, unless we also received from him illumination, judgment and reason to properly understand the doctrine he sets forth: and he exerted his power to bring about a favorable outcome of the things we expect from him. From which it appears why it happens that very often the plans and undertakings of the wisest men are overturned by the just judgment of God, because they contain much rashness and arrogance: since they neglected what was most important, namely to take refuge in God through prayers. Therefore, lest we fall into such punishments, let us take refuge in God above all things, and give ourselves wholly to him: and if perhaps some sin has been committed by us through rashness, let us at least be admonished and repent: and let us imitate Saul who goes before us as an example in this respect. For although he is greatly to be blamed in that he deliberated about pursuing the enemies without consulting the Lord, yet he afterwards provided a commendable example of singular modesty in a king: who, although a king, yet immediately obeyed the admonishing priest. From which it appears that if he sinned through some levity and inconstancy, he did not nevertheless persist stubbornly in sin. Therefore if it should happen that we are not wise enough to begin where we ought, namely to give God the honor which his word prescribes, and to give ourselves wholly to him and permit ourselves to be ruled by his Spirit: at least if it comes to memory, or we are admonished by anyone of that sin, let us not proceed contumaciously and arrogantly: but acknowledging the fault, as if barriers were placed before us, let us go no further in anything, heaping evil upon evil: but let us, admonished, conduct ourselves modestly after the example of Saul. For we see him, admonished by the priest, recognizing his levity and rashness in that he had not thought about first invoking and consulting God, stopping: and being an outstanding example of modesty.

Next it follows that the priest, inquiring of the mouth of the Lord, did not receive an answer on that day. The words of the text are that Saul consulted God, but this is to be understood as meaning that Saul consulted God in the name of the whole people through the priest, who was the interpreter and messenger of the divine will, and the instrument through which God pronounced his judgment. For as we have often said, at that time priests held the place and rank of our Lord Jesus Christ, representing and figuring his person. Just as therefore today we are unworthy to approach God, and we need the Mediator our Lord Jesus Christ, by whose name we are pleasing to God: this was declared to the ancients in those shadows and figures, that they might raise their faith to the Mediator who would one day come. In short, the truth which we obtain today teaches us why formerly in the time of the law the priest, clothed in the priestly tunic, stood before God in the name of the whole people to receive an answer from God. For by this means men were reminded of their unworthiness: just as we too today are unworthy to appear before our Lord in our own name, we, I say, defiled with so many filths and sins, that we deservedly ought to be repelled from the sight of God by our iniquity. Therefore it is necessary that Christ our Lord be the intermediary, who may win us grace and favor with God. Furthermore, Saul, observing that God had not given an answer, immediately infers that a sin had been committed by someone, and affirms with an oath that the one shall die, whoever he may be, even if it be Jonathan his son. Therefore he ordered lots to be cast: and prayed to God that it might come out whole. The Hebrew word means perfection: but perfection here is taken to mean the declaration of the guilty party made by lot: namely when the truth of the matter sought shines forth by lot. Or we may understand perfection as when God makes manifest the iniquity of each person, so that the innocent may not suffer punishment for the guilty: and so that the innocent may not be involved in the punishments of the guilty. In short, Saul prays that God direct the lots cast: and when they were cast, he himself with his son Jonathan was caught: therefore he ordered them to cast lots between himself and his son Jonathan, so that the guilty one might be caught: and Jonathan was caught. Thus was made manifest Saul's rashness in binding the people with an oath of execration, which we discussed above. And so Jonathan objects: Is it because I merely tasted a little honey with the tip of my staff that I should die? And the people finally revoked that rash execration of Saul: For the people said to Saul, Shall Jonathan die, who has accomplished this great salvation in Israel? God forbid: as the Lord lives, shall a single hair of his head fall? For he has worked with God this day. Thus the people redeemed Jonathan so that he did not die, judging that the one whom God justified from heaven ought not to be condemned carelessly. But these things must be examined individually, so that we may draw out the necessary doctrine from each one and apply them to the purpose for which they are set forth. And first indeed, when Saul, having received no answer, concluded that God was angry, and inquired who in the people had sinned, let us recognize that he acted according to the pattern of sacred scripture. For whenever God reveals certain signs of his wrath, let us know that a day is, as it were, being declared to us by the Lord, that we should return to him: and we should diligently examine in ourselves the sins by which we have provoked his wrath against us. And often indeed, I confess, God punishes his servants not properly for their sins, but sometimes in general to compose and exercise them in modesty and humility, and to teach them by experience how necessary it is for them to take refuge in God's mercy: sometimes also to test and exercise the constancy and patience of those whom he wishes to be an example to others. Not indeed that he does not always find in even the most righteous sufficient just cause for punishing their sins, if he wished to deal with them by strict justice. But he does not deal with his own by strict justice, lest he drive them to despair, since he well knows their imperfection. Yet he wished his will to be made known to us, namely that we serve him without pretense and dissimulation, and that the fear of him take deep root in us and spread, that we might persevere in it constantly to the end. Therefore he exercises us with many evils and calamities in this world, lest, lifted up by ease and tranquility and prosperity, we stray from the right way and the sincere worship of him. And indeed although we preach that evil must be fled and God must be invoked while we enjoy favorable and prosperous circumstances: yet if God chastises with an averted countenance, we usually become greatly indignant and furious, unless this doctrine has settled more deeply into our minds, that God must be invoked especially in the most difficult circumstances. Therefore he exercises us with various afflictions, so that when we are chastised by his rods, it may not seem a new thing to us, and we may not recoil in terror from him. Therefore, when God exercises us in various ways, let us not be indignant, but let us recognize that this is done so that we may be humbled more and more before him, and brought to him. And so God often uses afflictions as antidotes if we have sinned in anything, so that in the future we may abstain from sin, and be restrained as if by a bridle: often also by them he tests our patience: which is a necessary discipline for us. For if perhaps some adversity occurs, we are affected with the greatest distress: therefore we must make use of this doctrine: that if it happens that we are treated more harshly than we see unbelievers, for whom everything goes according to their wish, who will enjoy the greatest authority and favor among men, who will abound in wealth and riches, who will seem to lack nothing for happiness: while we meanwhile labor greatly and are in the deepest distress and drink bitter potions, to the point that we fall into that temptation of which the prophet speaks, Psalm 73, that God is worshipped by pious men in vain — let us recall and make use of this doctrine: that God does not afflict us in various ways in order to reject us from himself; nor should we conclude from this that the sins of those who are more harshly afflicted and chastised in this world are greater: but on the contrary the one whom God most severely chastises is often dearest to him, and God begins his judgments with his church and with his children, in order to rouse them from the lethargy by which men, often stupefied, are turned away from God and rush willingly to their own destruction. Furthermore it should also be observed that God sometimes wishes to be glorified in our afflictions. Let those faithful martyrs of Christ be an example, whom God endowed with the greatest constancy and courage in the agony of death, invoked by them, and held their death as a most acceptable sacrifice. Therefore it should not be thought that the death which they bravely underwent for the name of Christ was some satisfaction or payment for sins. For some were overwhelmed by waves, others burned by flames, but for a far different purpose than to repay something to God for their sins. When therefore the prophets, apostles, and other martyrs suffered the most bloody death for the gospel, they ought not to have thought that by that death they were making satisfaction to God for their offenses, but rather that they were offering to God a sacrifice of the sweetest fragrance, as Paul himself speaks in the Epistle to the Ephesians. Indeed even in King Hezekiah himself this becomes apparent to us, that God, sending adversities, does not therefore punish transgressions, because enemies persecuted him while he was entirely devoted to the worship of God. For we read that King Hezekiah restored the worship of God, and strove to restore religion to its former purity: he tore down temples dedicated to idolatry and superstitions, and finally purged that land of all the pollutions by which the worship of God was corrupted. But after all these things were accomplished, what reward does he receive? Indeed such a great calamity was sent upon him by God that the total situation seemed lost. But if Hezekiah had then considered that calamity to have been sent because of his sins, he might have suspected that he had done wrong in extirpating idolatry and purging the land of all those pollutions, which that impious Rabshakeh also threw in his face. And there is no doubt that the devil would have driven him to this thought, as ungodly men are accustomed to disturb good men in every way: and to put forward a stumbling-block by which they try to persuade that snow is black. Thus that impious Rabshakeh formerly drew Hezekiah into suspicion: How would Hezekiah be heard by the Lord? Is he not the one whose high places and altars, which he held most dear, he removed? Would God hear him? Is he not his adversary? Indeed by such words that good Hezekiah could have been led away from the right path, if he had judged that he was being punished by the Lord for his sins: for he would have thought that what is approved by God's judgment was evil. Therefore it is necessary that this settle more deeply in our minds, that when evils and afflictions press upon us, we must enter into ourselves and examine ourselves, in what matter we have provoked God's wrath against us. And if our conscience convicts us, let us frankly acknowledge and confess the fault, and pray for pardon from the Lord. Indeed even if, while investigating the cause of our afflictions, we do not perceive these or those particular sins, let us know that God has far sharper eyes than we, and that we are utterly blind to our own sins: and therefore let us put a bridle on our mouth, lest we speak against the Lord's chastisements, or think that we are being wronged by him. Then indeed we must also take care not to lose heart, although we experience his hard and harsh hand against us: but rather let us hold that we are regarded by him as sons: and therefore that it is just for him to chastise those who have fallen. Furthermore let us also acknowledge that, since God wishes to govern us as sons, whatever condition he has imposed upon us, and whatever affliction he has sent, is not to be regarded as a heavy or harsh thing to be fled: but rather is to be received from God's hand with submission of spirit, that wherever he may lead, we may follow peacefully. In short, let us be persuaded that we are chastised by God as sons, when he punishes sins, even if we do not fully recognize them. And furthermore: let us know that sometimes we are afflicted by God testing our patience. And so much for those words by which Saul, when God did not answer him, ordered an inquiry as to in what matter sin had been committed that day. Indeed the Lord directed his words at that time: but in this very thing Saul gravely sinned, because he did not recognize it. For sometimes God will pretend to be far from us, although he has the greatest care for us and for our salvation. Therefore Saul drew a wrong conclusion, and that general statement was not necessary: Since God has not answered me today, there must have been a grave sin committed against the Lord. For God could have, as we said before, not answered for some other reason, as God often tests his children by delaying his help. Therefore Saul's haste was excessive. Nevertheless in this place God made his judgment valid, the reason for which we shall hear afterwards.

Meanwhile another sin of Saul is also to be examined here. For why does he inquire about a hidden sin, when that very night the people were guilty of manifest pollution and violation of the law? For even before the law was given and inscribed on tablets, it was forbidden to eat blood: a custom which had obtained from all ages. Nevertheless the famished people, neglecting God's prohibition, did not abstain from the forbidden blood: for having slaughtered cattle they ate their blood with the flesh. By which act it seemed to close for itself the way to humanity for the future: and to corrupt true religion and sincere worship of God: and to harden its heart in adulterous worship. Since therefore such great pollution had pervaded the people, why did Saul not examine himself, who had provided the cause for such great evil, but rather labored about a hidden sin to be most severely punished? Why did he bind himself by oath to exact punishment? Indeed one may rightly suspect this was done by him deceitfully: especially since he separated himself from the people: since by casting all blame on the people he hoped for immunity for himself. But it happened contrary to his expectation: for Jonathan, caught by lot, he himself was forced to condemn by his own vote. Before we examine these things, those words of Saul must be considered by us, in which he says: As the Lord lives, who preserves Israel, even if it were in Jonathan my son, he shall surely die. That oath seems to rest on a certain reason and equity, for he who is chosen as judge ought to be most holy and just, and to have no respect of persons: for all right and equity is overturned when judges are blinded either by hatred or by favor. For this reason our Lord Jesus Christ opposes these two things: right judgment, and judgment based on acceptance of persons. For if relatives and kinsmen and family connections drive toward favor, if hatred or enmities are present, the mind is so preoccupied by them that it is beside itself, and delivers God to forgetfulness. On the other hand, if hatred or favor is absent, then judgments are not entirely wicked. Therefore the greatest corruption of judgments is placed in either hatred or favor. But Saul here denies that he will spare his son: in which he displays great equity: but he precipitates judgment too much, before he has knowledge of the deed which he intends to punish with death. And indeed we see that it happened to Jonathan by divine providence, so that a more shameful mark of rashness might be branded upon Saul. Moreover, the fact that he confirms his judgment with an oath is done so that he might show he is doing nothing in pretense. For often many pour forth many words, in which there is nevertheless much pretense and hypocrisy: and many display virtue outwardly, in whose heart many vices are hidden. Therefore an oath is necessary in matters of great importance. For otherwise those frequent oaths about trivial matters are a mere profanation of the divine name, and a taking of the divine name in vain: therefore men who devote themselves to frequent oaths with sacrilegious boldness pollute the honor of God. But not so in matters of great importance, in which an oath brings authority, and is permitted by divine law. For then God, as it were, grants us the use of his name: provided we use it with reverence in things permitted and lawful. Moreover, the formula of the oath here is especially to be observed, when it is said: The Lord lives: by which it is denoted that the divine majesty is always safe and intact, even though everything here on earth is thrown into confusion. And indeed when men give themselves the power of lying and deceiving, it happens that they thus hope to escape the judgments of men, if they boldly deny the crime: and so it happens that they rashly take the name of God in vain by swearing. Yet oaths are a remedy for restraining lies and frauds, so that men may establish that, although they cannot be convicted of any crime and malice in these lands, yet they must one day appear before God the judge, by whose judgment all must stand. Therefore that life which is attributed to God is fitting for his majesty. For God does not live merely to observe what happens in the world, nor to hold dominion over created things: but rather to judge the world he has created: and to have mercy on those whom he has chosen and adopted: to render to each his right, and to punish wickedness. And this is the life attributed to God, namely that he is the judge of the whole world: that his power may be known, his goodness and wisdom may be made great, as is fitting. Therefore when the ancients formerly used these formulas of swearing: The Lord lives, they testified that they looked to the one eternal judge, and depended on him alone: and that although they might escape the judgments of men, nevertheless they could in no way avoid God's judgment, nor escape his hands, without being held guilty of their crimes. And indeed if men would properly remember these things, it is likely that they would be far more moderate and temperate in their oaths. For those who frequently take God's name and rashly have it on their lips seem most like beasts and most alien from God: whereas whenever we swear we ought to ascend to God's throne, and present ourselves before him, knowing that the oath of those who rashly invoke God's name will not go unpunished: which must be measured by the standard of the divine word. For indeed if each one would call to mind the majesty of the divine name, he would think it most shameful for God's name to be bandied about in men's mouths and tossed about like a ball, and would fear the punishments which God will one day exact from them for contempt of himself: and accordingly would be deterred from such rash oaths by the horror of divine judgment. And so much for that solemn oath of Saul, that he would spare no one, not even his son Jonathan. His oath was certainly rash, since we see afterwards that the people swore to the contrary, that not a hair of Jonathan's head would fall, and so Saul's oath was revoked by the contrary oath of the people. And so God made manifest Saul's rashness, the cause of which he ought first to have diligently inquired into and understood before judging rashly. Furthermore from this it also appears how great is the stubbornness of men sometimes, when they step outside the limits of modesty, which nevertheless Saul had recently shown, when he had acquiesced without objection to the priest's word. But now because he had been too hasty and precipitate in passing sentence, he adds evil to evil, and dooms his own son to death, as we shall see next: which was far worse and more pernicious than the former thing. Next it follows that lots were cast, and Saul prayed to God that he would give a whole result. But the matter of lots should not be rashly applied: for that method of inquiring is not customary among us. Lots are indeed cast for dividing and distributing family inheritances: but not to be employed in investigating doubtful and obscure matters: since we have no revelation in scripture that this is pleasing to God: and therefore we would not without arrogance undertake something for which no command exists. However, it is certain that lots were employed in olden times in certain extraordinary events, as we have already seen, and that method of proceeding was not condemned. Therefore Saul is not to be blamed for ordering lots to be cast at this time. For casting lots was then the last resort for uncertain matters: because the lots would never deceive. Therefore, I say, Saul is not to be accused for casting lots: but he is not on the other hand free from all blame. How so? Does he not invoke God, and is he not carried to the Lord with ardent affection? Certainly: but he is not therefore free from all blame. And God also, as it appears afterwards, sent this judgment upon him, because he had bound the people with an oath of execration in a matter that was not lawful. Therefore God permitted Jonathan to be caught by lot, so that Saul might pay the penalties of his rashness: but let us defer this discussion to the following day, to be examined more fully with God's help.

Now let us bow down, etc.

Verse 35: Saul built an altar to the Lord — and this was the first altar he had built to the Lord. Verse 36: Saul said: 'Let us attack the Philistines tonight and ravage them until dawn, leaving not one man alive.' The people answered: 'Do whatever seems good to you.' But the priest said: 'Let us draw near to God here.' Verse 37: Saul asked God: 'Should I pursue the Philistines? Will You give them into Israel's hand?' But God did not answer him that day. Verse 38: Saul said: 'Come here, all you leaders of the people. Find out and see what sin has been committed today.', Verse 39: 'As the Lord who saves Israel lives, even if the guilt lies with my own son Jonathan, he must surely die.' Not one of the people said anything in response. Verse 40: He said to all Israel: 'You stand on one side, and I and Jonathan my son will stand on the other.' The people answered Saul: 'Do whatever seems good to you.'

In the previous sermon we heard about Saul's commendable act of restraining the people from sinning against the law by eating meat with blood — and he handled that situation with genuine boldness. Now we are told he built an altar to the Lord for sacrifice — which is in itself praiseworthy. But the text adds that this was the first altar Saul had built. Some interpret this to mean it was literally the first altar Saul ever constructed. But we know there was supposed to be only one lawful altar among the Israelites. If someone argues that Saul built more altars, or started building because there were none at the time, this does not fit well with what we read earlier — since Saul had already performed the sacred rite while waiting for Samuel's arrival, which as we noted could not be done without an altar.

We must therefore conclude that this was not the first altar Saul had constructed — and the evidence points the same way. We saw earlier that Saul had stayed well back from the Philistines, somewhat afraid of their numbers, containing himself within the camp. But now he is said to have pursued them until nightfall, striking them with a significant defeat from Michmash to Aijalon. It follows that the altar mentioned here was built in the same location where he had already sacrificed — and is not a different altar from the one mentioned earlier.

How then should we understand the words that Saul 'built it, and built it first'? The meaning is that he built it to be permanent. The text is clearly noting something distinctive about this particular construction. If Saul had built a polished stone altar, it is clear to anyone who knows the law that he would have sinned seriously — because it was expressly forbidden to build such an altar. The reason behind that prohibition was straightforward: to prevent the people from inventing new forms of worship and devotion,

which would corrupt the truth and simplicity of the sacrifices — with each person going off to new rites of their own devising, serving God according to their own will and creating new forms of divine worship. So if Saul had built a permanent new altar, no excuse could cover it — he would have been building against the will of the supreme lawgiver and leading the people into error and superstition. Even if Saul's intention in building the altar was good — a solemn thanksgiving for the victory, which he rightly acknowledged had come from heaven — he should only have piled together some loose stones and earth on the spot, to be scattered again after the sacrifice, leaving no trace of an altar behind. If Saul instead built a permanent altar whose structure remained standing like a building, he is rebuked here for that — because such a structure could afterward be put to wrong uses and become a source of superstition. This shows how carefully we ought to ensure that we leave no occasion for later generations to wander from the right way and depart from the simplicity of God's Word. People are by nature far too prone to superstition — and once given any opening, they rush into every kind of error. Extraordinary care and caution must therefore be applied to ensure that no rites are introduced into the church by which the worship of God could be corrupted and people drawn away from true religion into empty superstitions — so that men begin fashioning their own religion and departing from the simplicity of God's Word. So much for the building of this altar.

Next we are told that Saul deliberated about pursuing the enemy by night. His courage here is evident — and not without reason had the Lord chosen him as king. Having already fought all day, he did not spare himself or reach for comfort, but pressed to pursue the victory, wanting to inflict such a decisive defeat on the Philistines that they could never again threaten Israel. A virtue that is certainly praiseworthy in itself — yet at the same time it reveals what human virtue is when it relies on its own skill, prudence, and ability: it stumbles right at the threshold. No one can rightly undertake anything without first calling on the name of God. Only when God Himself governs us and presides over our planning will our plans have a good outcome. And no one will obtain that unless he flees to God with earnest prayer and diligently seeks His will. So we see a kind of virtue and boldness in Saul here, worthy of its own credit — but since he did not think to call on God as his guide through prayer, that otherwise admirable courage deserves criticism and should be called rashness rather than praiseworthy boldness. It robs God of His glory and honor. We must seriously reflect on this ourselves. No matter how gifted a person is in talent, planning, wisdom, strength, or boldness, he must take care not to puff himself up with empty pride. He must not rashly undertake anything without first calling on God's name. Even if he is powerful in strength, he must hold himself within the bounds of modesty — not taking a single step or moving a finger unless he has first made certain of God's will, under whose guidance alone he is governed. In short, everyone must restrain himself in his calling so that he dares nothing and attempts nothing that God has not first commanded. Let Saul be the example here: deliberating about pursuing the enemy, with the people agreeing and ready to give chase. But the priest stopped him and called him back — commanding him to inquire and seek God's will. As we noted before, it was a special provision given to that people in those times: in doubtful and uncertain matters, the will of God could be sought through the ephod. The priest would put on the sacred vestment called the ephod and stand before the ark, from which God would give His answer and make known what was to be done. From that custom and rite, the priest called Saul back from his plan and commanded him to seek God — so that if God declared the enemy should be pursued, they could all lean on that assurance, confident that God would grant a good outcome, since they had undertaken nothing except under His guidance. I acknowledge that our situation today is different: God does not give us specific revelations about individual matters. But this should not trouble us — a single word by which God teaches us His will in the Gospel of His Son is more than sufficient. That word is far more excellent than any additional revelations we might desire. Even though we do not have prophecies of the kind that existed under the law, we have something better: the perfection of doctrine in which we must be content. Even if we can no longer inquire of the Lord in the specific way the Israelite people did — receiving a direct revelation about what needed to be done — we have something far more precious: the promise that God will give counsel to those who seek Him in integrity and sincerity, and will direct all their ways, provided they take refuge in Him according to His Word. We should also note that the Israelites did not have as clear, complete, or perfect instruction as we have today. In Samuel's time, only the law of the Lord had been put in writing. But we have the books of the prophets, the historical books showing how the earlier church was governed and instructed, and finally the Gospel writings — in which the fulfillment of all God's promises is contained. These ought to satisfy us more than abundantly, so that we have no further need for the special grace of ongoing revelations. If we consult the sacred Scriptures, everyone will find sufficient instruction for what he needs to do in his own calling. Let what has been said suffice about the difference between that ancient people's condition and our own. Meanwhile, let us learn to submit ourselves daily to God's rule, to shape ourselves more and more to His obedience, and in all our plans and undertakings to remember that God must be consulted above all things. Let us therefore make use of the weighty call of the prophet Jeremiah: first, to pray that God not allow us to undertake anything that is not acceptable to Him; then, to ask that He grant a blessed and fruitful outcome to our plans. For this reason the prophet first mentions 'the mouth of the Lord' — by which he means God's Word — and then adds 'the Spirit,' to remind us that God must also work by the power of His Spirit so that His Word is truly heard by us. It is not enough to be taught by God's Word what ought to be done — we also need the illumination, judgment, and understanding He alone gives to rightly grasp His teaching. And we need Him to exert His power to bring about the outcomes we are hoping for from Him. This is precisely why the carefully laid plans of even the wisest men are so often overturned by God's just judgment — because those plans contain much rashness and arrogance, since their authors neglected the most important thing: taking refuge in God through prayer. Therefore, to avoid such consequences, let us flee to God above all things and give ourselves fully to Him. And if we should sin through rashness, let us at least be corrected and repent — imitating Saul, who gives us a commendable example in this respect. For even though Saul is greatly to be blamed for deliberating about pursuing the enemy without consulting the Lord, he afterward gave a praiseworthy example of unusual modesty — that even as king, he immediately obeyed the priest who rebuked him. This shows that even if he sinned through some lightness and inconsistency, he did not stubbornly persist in it. So if it ever happens that we are not wise enough to begin where we should — giving God the honor His Word requires and committing ourselves fully to be ruled by His Spirit — then at least when it is brought to our attention, or someone admonishes us of the fault, let us not press on arrogantly and stubbornly. Acknowledging the error, as if a barrier had been placed in our way, let us stop rather than heap evil upon evil. Let us, admonished, conduct ourselves with humility after Saul's example. For we see that when the priest rebuked him, Saul recognized his lightness and rashness in not first seeking God — and he stopped. He gives us here an outstanding example of humility.

The text continues: the priest inquired of the Lord, but received no answer that day. When the text says that Saul consulted God, we should understand that Saul consulted God on behalf of the whole people through the priest — who was the interpreter and messenger of the divine will, and the instrument through which God gave His answer. As we have often noted, the priests in that era held the place and rank of our Lord Jesus Christ, representing and foreshadowing His person. Just as today we are unworthy to approach God directly and need the Mediator, our Lord Jesus Christ — in whose name we are accepted before God — so in those times God showed the same truth to the ancients through shadows and figures, to raise their faith toward the Mediator who would one day come. This is why, under the law, the priest clothed in the sacred vestment stood before God on behalf of the whole people to receive His answer. It was a reminder of human unworthiness — just as we today are unworthy to appear before God in our own name, defiled with so many sins and impurities that we deserve to be driven from His presence. Christ our Lord must therefore be the Mediator who wins us grace and favor with God. Observing that God had given no answer, Saul immediately concluded that someone had sinned and declared under oath that whoever it was must die — even if it were his own son Jonathan. He then ordered lots to be cast and prayed that the truth might come out clearly. The Hebrew word used means 'perfection' — meaning the full declaration of the guilty party through the lot: when the truth of the matter becomes clear by the casting of lots. Or we may take 'perfection' to mean God making the guilty party's iniquity manifest, so that the innocent are not punished for the guilty. In short, Saul prayed that God would direct the lots. When they were cast, Saul and Jonathan together were identified — so lots were cast between the two of them, and Jonathan was caught. This brought to light Saul's rashness in binding the people under that solemn curse — the matter we discussed above. Jonathan objected: am I to die simply because I tasted a little honey with the tip of my staff? And the people finally revoked Saul's rash curse: 'Shall Jonathan die — Jonathan who accomplished this great victory for Israel? God forbid! As the Lord lives, not a single hair of his head shall fall, for he has worked with God today.' The people rescued Jonathan so that he did not die, reasoning that the one whom God had justified from heaven should not be carelessly condemned. But let us examine these things one by one, drawing from each the necessary teaching. First: when Saul received no answer and concluded that God was displeased and that someone had sinned, let us recognize that he was following the pattern of Scripture. Whenever God shows signs of His wrath, it is as if He is announcing a day of reckoning — calling us to return to Him and carefully examine ourselves to find the sins by which we have provoked His anger. I acknowledge, however, that God does not always afflict His servants specifically because of their sins. Sometimes He sends afflictions in general — to bring them to modesty and humility, to teach them from experience how necessary it is to flee to His mercy. Sometimes He tests and exercises the constancy and patience of those He wishes to hold up as examples to others. Not that God cannot always find just cause to punish even the most righteous, if He chose to deal with them by strict justice. But He does not deal with His own by strict justice, lest He drive them to despair — for He knows well their imperfection. Yet He desires to make His will known: that we serve Him without pretense and disguise, that the fear of Him take deep root in us and spread, and that we persevere in it constantly to the end. So He exercises us with many troubles and calamities in this world — lest ease, tranquility, and prosperity lift us up and cause us to stray from the right path and the sincere worship of Him. We can preach that evil must be fled and God must be called upon while things are going well — yet when God turns away His face and chastises us, we usually become greatly angry and resentful, unless this teaching has settled deep enough in our minds: that God must be called upon especially in the most difficult circumstances. He therefore exercises us with various afflictions so that when His rod strikes us, it does not come as a shock and we do not recoil from Him in terror. When God exercises us in various ways, then, let us not be resentful — but let us recognize that He does this to humble us more and more before Him and draw us to Himself. God often uses afflictions as medicine when we have sinned — to hold us back from future sin, as if by a bridle. He also uses them to test our patience, which is a discipline we need. When some adversity strikes, we are thrown into the greatest distress. We must therefore use this teaching: if it happens that we are treated more harshly than unbelievers who seem to get everything they want — who enjoy great authority, abundance of wealth, and appear to lack nothing for happiness — while we labor in deep distress and drink bitter cups, to the point of falling into the temptation the psalmist describes in Psalm 73, thinking it is in vain to worship God — let us recall and hold to this: God does not afflict us in order to reject us. We should not conclude that those who suffer most severely in this world are the greatest sinners. On the contrary, the one whom God chastises most severely is often the one most dear to Him. God begins His judgments with His church and His children — to rouse them from the stupor by which people, when dulled, turn from God and rush willingly to their own destruction. It should also be noted that God sometimes wishes to be glorified through our afflictions. Let the faithful martyrs of Christ be an example — men and women whom God strengthened with extraordinary constancy and courage in the agonies of death, whom He heard, and whose death He received as a most acceptable sacrifice. We must not think that the death they bravely endured for Christ's name was any kind of payment or satisfaction for sins. Some were overwhelmed by waves, others burned by flames — but for a far different purpose than to repay God for their sins. When prophets, apostles, and other martyrs suffered bloody deaths for the Gospel, they were not making satisfaction to God for their offenses. They were offering Him a sacrifice of the sweetest fragrance, as Paul himself says in Ephesians. We see this even in King Hezekiah: God sent adversity on him not to punish his sins, but while he was entirely devoted to God's worship. Hezekiah had restored true worship, torn down temples built for idolatry and superstition, and purged the land of all the corruptions of God's worship. After accomplishing all of this, what was his reward? God sent such a great calamity on him that the situation seemed completely lost. Had Hezekiah then concluded that the calamity came because of his sins, he might have suspected that he had done wrong in destroying the idols and purging the land — exactly the accusation that the wicked Rab-shakeh flung at his face. No doubt the devil would have pushed him in this direction — as ungodly men are accustomed to disturb good men in every way, putting a stumbling block before them and trying to make them believe that black is white. Rab-shakeh tried to plant exactly this suspicion in Hezekiah: how would God hear him — is he not the one who tore down the high places and altars? Would God hear such a man? Is God not his enemy? Such words could have driven good Hezekiah completely off course, if he had believed that the Lord was punishing him for his sins — for then he would have concluded that what God's judgment actually approves was evil. We must therefore let this settle deep in our minds: when troubles and afflictions press on us, we must enter into ourselves and examine in what way we have provoked God's anger. If our conscience convicts us, let us honestly acknowledge and confess the fault and ask pardon from the Lord. But even if, while searching for the cause of our afflictions, we do not identify any particular sin, let us remember that God's eyes are far sharper than ours and that we are utterly blind to much of our own sin. Let us therefore put a bridle on our mouths and not speak against the Lord's chastisements or think that He is treating us unjustly. We must also take care not to lose heart even when we experience His heavy and hard hand against us — but rather hold that He regards us as sons, and that it is right for Him to chastise those who have fallen. Furthermore, since God chooses to govern us as sons, whatever condition He has placed us in and whatever affliction He has sent is not something heavy or harsh to be fled — but is to be received from God's hand with a submissive spirit, following wherever He leads in peace. In short, let us be persuaded that when God punishes sins — even sins we do not fully recognize — He is chastising us as a father chastises his children. And we must also know that sometimes God afflicts us to test our patience. So much for Saul's words when God did not answer him — leading him to demand an inquiry into what sin had been committed that day. God did indeed confirm His judgment at that time — but in this very matter Saul sinned gravely, because he did not recognize it. God sometimes pretends to be far away even when He has the greatest care for us and our salvation. Saul therefore drew the wrong conclusion — his sweeping declaration was not justified: 'Since God has not answered me today, a grave sin must have been committed against the Lord.' God could have withheld an answer for another reason entirely, as He often tests His children by delaying His help. Saul's haste was therefore excessive. Nevertheless, God in this instance chose to confirm Saul's judgment — the reason for which we will hear afterward.

Meanwhile another sin of Saul must be examined here. Why was he inquiring after some hidden sin, when that very night the people had committed a clear and visible violation of the law? Even before the law was written on tablets, the prohibition against eating blood was well established — an ancient and universal custom. Yet the famished people, ignoring God's prohibition, had not restrained themselves from eating the forbidden blood — they slaughtered cattle and ate the blood along with the flesh. By this act they were closing off for themselves the path to genuine humanity and true worship — hardening their hearts against God. So when such widespread pollution had spread through the people, why did Saul not examine himself — he who had provided the cause of so great an evil — but instead busied himself hunting for some hidden sin to punish with the utmost severity? Why did he bind himself with an oath to exact punishment? One could rightly suspect some dishonesty here — especially since he separated himself from the people, hoping that by shifting all the blame onto them he might secure immunity for himself. But things turned out contrary to his expectations: Jonathan was caught by lot, and Saul was forced to condemn his own son by his own words. Before we examine that, we must consider the words of Saul's oath: 'As the Lord lives, who saves Israel, even if it were Jonathan my son, he must surely die.' This oath seems to rest on a certain reasonable foundation. A judge ought to be impartial and completely just, showing no favoritism — for all fairness is overturned when judges are swayed by either hatred or preference. Our Lord Jesus Christ Himself draws the contrast between right judgment and judgment based on who someone is. When family connections press toward favoritism, when hatred or enmity are present, the mind is so occupied by them that it loses itself and forgets God entirely. When neither hatred nor favoritism is at work, judgments are not entirely corrupt. The greatest corruption of justice therefore lies in either hatred or favoritism. Saul here declares he will not spare even his own son — in which he shows impressive impartiality. But he rushes to judgment far too quickly, before even knowing what the offense was that he intended to punish with death. We see that by divine providence it fell out that Jonathan was caught — to brand Saul with an even more glaring mark of rashness. The fact that Saul confirms his judgment with an oath is so that he might show he is acting without pretense. Many people pour out many fine words that are full of pretense and hypocrisy — displaying virtue on the outside while harboring many vices within. In serious matters, an oath is therefore necessary. Frequent swearing about trivial things, by contrast, is a mere profanation of God's name — taking it in vain. Those who develop the habit of swearing constantly and carelessly pollute God's honor. But in matters of great importance, an oath carries real authority and is permitted by God's law. In those cases, God in a sense grants us the use of His name — provided we use it with reverence, in things that are lawful and right. The formula of this oath especially deserves attention: 'The Lord lives.' This affirms that the divine majesty is always safe and intact, even when everything on earth is in confusion. When people give themselves permission to lie and deceive, they often hope to escape human justice by boldly denying guilt — and so they rashly take God's name in vain through swearing. Yet oaths serve as a remedy against lies and fraud: they declare that even if a person cannot be convicted in any human court, he must one day stand before God the Judge, whose verdict covers everything. The life attributed to God in this formula is fitting for His majesty. God does not live merely to observe what happens in the world or to hold dominion over created things — He lives to judge the world He has made, to show mercy to those He has chosen and adopted, to render each person his due, and to punish wickedness. The life attributed to God means that He is the judge of all the world — that His power should be recognized, His goodness and wisdom honored as they deserve. When the ancients swore 'As the Lord lives,' they were testifying that they looked to the one eternal Judge and depended on Him alone — and that even if they escaped human courts, they could in no way escape God's judgment or His hands without being held guilty of their crimes. If people truly remembered these things, they would be far more restrained in taking oaths. Those who frequently and carelessly have God's name on their lips act more like animals than people and show themselves entirely out of touch with God. Whenever we take an oath, we ought to ascend in our minds to God's throne and present ourselves before Him, knowing that the oath of those who rashly invoke His name will not go unpunished. Our oath-taking must be measured by the standard of God's Word. If each person recalled the majesty of the divine name, he would find it most shameful to have God's name tossed about in careless speech like a ball, and would fear the punishment God will one day exact for contempt of Him — and would therefore be restrained from rash swearing by the very horror of divine judgment. So much for Saul's solemn oath that he would spare no one — not even Jonathan. His oath was certainly rash, since we see afterward that the people swore the opposite — that not a hair of Jonathan's head would fall — and so Saul's oath was overturned by the people's contrary oath. God thus exposed Saul's rashness: he had condemned without first carefully inquiring into and understanding the cause. This also shows the remarkable stubbornness that men can fall into when they overstep the bounds of modesty — the very modesty Saul had recently shown when he quietly submitted to the priest's word. But now, having been too hasty and reckless in passing sentence, he adds evil to evil and condemns his own son to death — as we will see next. That was far worse and more destructive than the earlier mistake. The text then tells us that lots were cast and Saul prayed to God to give a clear result. The use of lots, however, must not be applied rashly. That method of inquiry is not customary among us. Lots are indeed used for dividing family inheritances — but not for investigating doubtful and obscure matters, since we have no Scripture telling us that God is pleased with this. To undertake something for which no command exists would be presumptuous. Yet it is clear that lots were used in certain extraordinary circumstances in ancient times — as we have already seen — and that method was not condemned. Saul therefore cannot be blamed for ordering lots to be cast in this situation. Casting lots was then the final resort in uncertain matters, since lots would not deceive. So Saul is not to be accused for casting lots — yet he is not entirely free from blame. How so? Does he not invoke God and turn to the Lord with earnest feeling? Certainly — but he is not therefore free from all blame. As will appear afterward, God sent this judgment on him because he had bound the people under a solemn curse in a matter that was not lawful. God therefore permitted Jonathan to be caught by lot, so that Saul would pay the penalty for his rashness — but let us defer this discussion to the next day, to be examined more fully with God's help.

Now let us bow down, etc.