one, of course, would argue courage on the part of the Philistines, the other the want of it. What followed is

graphically sketched in the sacred text. From the point of "the thorn," or "tooth of t he rock," Jonathan

"discovered" himself to the Philistines. This open appearance of the Hebrews was as startling as

unexpected, nor could the Philistines have imagined that two men alone would challenge a post. Manifestly

the Philistine post had no inclination to fight an unknown enemy; and so with genuine Eastern boastfulness

they heaped abuse on them, uttering the challenge to come up. This had been the preconcerted signal; and,

choosing the steepest ascent, where their approach would least be looked for, Jonathan and his armor-

bearer crept up the ledge of the rock on their hands and feet. Up on the top it was so narrow that only one

could stand abreast. This we infer not only from the language of the text, but from the description of what

ensued. As Jonathan reached the top, he threw down his foremost opponent, and the armor-bearer, coming

up behind, killed him. There was not room for two to attack or defend in line. And so twenty men fell, as the

text expresses it, within "half a furrow of a yoke of field ,"134 - that is, as we understand it, within the length

commonly ploughed by a yoke of oxen, and the width of about half a furrow, or more probably half the width

that would be occupied in ploughing a furrow.

All this time it would be impossible, from the nature of the terrain, to know how many assailants were

supporting Jonathan and his armor-bearer. This difficulty would be still more felt in the camp and by those

at a little farther distance, since it would be manifestly impossible for them to examine the steep sides of

Bozez, or the neighboring woods. The terror, probably communicated by fugitives, who would naturally

magnify the danger, perhaps into a general assault, soon became a panic, or, as the text expresses it, a

"terror of Elohim." Presently the host became an armed rabble, melting away before their imaginary enemy,

and each man's sword in the confusion turned against his neighbor. At the same time the Hebrew auxiliaries,

whom cowardice or force had brought into the camp of the Philistines, turned against them, and the noise

and confusion became indescribable.

From the topmost height of Gibeah the outlook, which Saul had there posted, descried the growing

confusion in the Philistine camp. Only one cause could suggest itself for this. When Saul mustered his small

army, he found that only Jonathan and his armor-bearer were missing. But the king sufficiently knew the

spirit of his son not to regard as impossible any undertaking on his part, however seemingly desperate.

What was he to do? One thing alone suggested itself to him. He would take counsel of the Lord by the well-

known means of the Urim and Thummim.  135

But while preparations were making for it, the necessity of its employment had evidently ceased. It was not a

sudden commotion, but an increasing panic among the Philistines that was observed. Presently Saul and his

men, as they came to battle, found that the enemy himself had been doing their work. And now it became a

rout. The Hebrews from the Philistine camp had joined the pursuers, and, as the well-known notes of the

trumpet wakened the echoes of Mount Ephraim, the men who were in hiding crept out of their concealment

and followed in the chase. And so the tide of battle rolled as far as Beth-aven.

But, though the battle was chiefly pursuit of the fleeing foe, already "the men of Israel were distressed," or

rather "pressed," by weariness and faintness. For quite early in the day, and in the absence of Jonathan,

Saul had yielded to one of his characteristic impulses. When he ascertained the real state of matters as

regarded the Philistines, he put the people under a vow - to which, either by an "Amen," or else by their

silence they gave assent - not to taste food until the evening, till he had avenged himself of his enemies. It

need scarcely be said, that in this Saul acted without Divine direction. More than that, it is difficult to

discern in it any religious motive, unless it were, that the enemies on whom Saul wished personally to be

avenged were also the hereditary foes of Israel. And yet in the mind of Saul there 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