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was no doubt something religious about this rash vow. At any rate the form in which
his impetuous Eastern resolve was cast, was such, and that of a kind which would
peculiarly commend itself to an Israelite like Saul. Foolish and wrong as such a vow
had been, still, as Israel had at least by their silence given consent, it lay as a heavy
obligation upon the people. However faint, none dared break the fast during that
long and weary day, when they followed the enemy as far as the western passes of
Ajalon that led down into the Philistine plains. But Jonathan had not known it, till
one told him of his father's vow after he had paused in the forest to dip his staff into
honey that had dropped from the combs of wild bees. For such an offense Jonathan
was certainly not morally responsible. Considering how small an amount of
nourishment had helped him in his weariness, he could only deplore the rashness of
his father, whose vow had, through the faintness which it entailed on the people,
defeated the very object he had sought.
At last the weary day closed in Ajalon, and with it ended the obligation upon the
people. The pursuit was stopped; and the people, ravenous for food, slew the animals
"on the ground," felling them down, and eating the meat without being careful to
remove the blood. It is true that, when Saul heard of it, he reproved the people for
the sin which this involved, and took immediate steps to provide a proper
slaughtering-place. Still this breach of an express Divine command (Leviticus 19:26)
must in fairness be laid to the charge of Saul's rash vow. Nor could the building of a
memorial-altar on the spot be regarded as altering the character of what had taken
place that day.
Night was closing around Ajalon. The place, the circumstances, nay, his very vow,
could not but recall to Saul the story of Joshua, and of his pursuit of the enemies of
Israel (Joshua 10:12, 13). His proposal to follow up the Philistines was willingly
taken up by the people, who had meanwhile refreshed themselves and were eager for
the fray. Only the priests would first ask counsel of God. But no answer came,
though sought by Urim and Thummim. Some burden must lie upon Israel, and Saul
with his usual rashness would bring it to the test with whom lay the guilt, at the same
time swearing by Jehovah that it should be avenged by death, even though it rested
on Jonathan, the victor of that day, who had "wrought this great salvation in Israel,"
nay, who "had wrought with God" that day. But the people, who well knew what
Jonathan had done, listened in dull silence. It must have been a weird scene as they
gathered around the camp fire, and the torches cast their fitful glare on those whose
fate the lot was to decide. First it was to be between all the people on the one side,
and Saul and Jonathan on the other. A brief, solemn invocation, and the lot fell upon
Saul and his son. A second time it was cast, and now it pointed to Jonathan.
Questioned by his father, he told what he had done in ignorance. Still Saul persisted
that his vow must be fulfilled. But now the people interposed. He whom God had
owned, and who had saved Israel, must not die. But the pursuit of the Philistines was
(^)