6. And this was just what he did now in the case of Saul. Observe, however, what a snare is immediately framed for this oath: "The army passed through a wood, that contained a nest of bees, and the nest was in front of the people, [1579] and the people came upon the nest, and went along talking." [1580] Seest thou what a pit-fall was here? A table ready spread, that the easiness of access, the sweetness of the food, and the hope of concealment, might entice them to a transgression of the oath. For hunger at once, and fatigue, and the hour, (for "all the land," it is said, "was dining)," [1581] then urged them to the transgression. Moreover, the sight of the combs invited them from without to relax the strain on their resolution. For the sweetness, as well as the present readiness of the table, and the difficulty of detecting the stealth, were sufficient to ensnare their utmost wisdom. If it had been flesh, which needed boiling or roasting, their minds would not have been so much bewitched; since while they were delaying in the cookery of these, and engaged in preparing them for food, they might expect to be discovered. But now there was nothing of this kind; there was honey only, for which no such labour was required, and for which the dipping of the tip of the finger sufficed to partake of the table, and that with secresy. Nevertheless, these persons restrained their appetite, and did not say within themselves, "What does it concern us? Hath any one of us sworn this? He may pay the penalty of his inconsiderate oath, for why did he swear?" Nothing of this sort did they think; but religiously passed on; and though there were so many enticements, they behaved themselves wisely. "The people went on talking." [1582] What is the meaning of this word "talking?" Why, that for the purpose of soothing their pain with words, they held discourse with one another.
7. What then, did nothing more come of this, when all the people had acted so wisely? Was the oath, forsooth, observed? Not even so was it observed. On the contrary, it was violated! How, and in what way? Ye shall hear forthwith, in order that ye may also thoroughly discern the whole art of the devil. For Jonathan, not having heard his father take the oath, "put forth the end of the rod that was in his hand, and dipped it in the honeycomb, and his eyes saw clearly." [1583] Observe, who it was whom he impelled to break the oath; not one of the soldiers, but the very son of him who had sworn it. For he did not only desire to effect perjury, but was also plotting the slaughter of a son, and making provision for it beforehand; and was in haste to divide nature against her own self. and what he had done aforetime in the case of Jephthah, that he hoped now again to accomplish. For he likewise, when he had promised that the first thing that met him, after a victorious battle, he would sacrifice, [1584] fell into the snare of child-murder; for his daughter first meeting him, he sacrificed her and God did not forbid it. And I know, indeed, that many of the unbelievers impugn us of cruelty and inhumanity on account of this sacrifice; but I should say, that the concession [1585] in the case of this sacrifice was a striking example of providence and clemency; and that it was in care for our race that He did not prevent that sacrifice. For if after that vow and promise He had forbidden the sacrifice, many also who were subsequent to Jephthah, in the expectation that God would not receive their vows, would have increased the number of such vows, and proceeding on their way would have fallen into child-murder. But now, by suffering this vow to be actually fulfilled, [1586] He put a stop to all such cases in future. And to shew that this is true, after Jephthah's daughter had been slain, in order that the calamity might be always remembered, and that her fate might not be consigned to oblivion, it became a law among the Jews, that the virgins assembling at the same season should bewail during forty [1587] days the sacrifice which had taken place; in order that renewing the memory of it by lamentation, they should make all men wiser for the future; and that they might learn that it was not after the mind of God that this should be done, for in that case He would not have permitted the virgins to bewail and lament her. And that what I have said is not conjectural, the event demonstrated; for after this sacrifice, no one vowed such a vow unto God. Therefore also He did not indeed forbid this; but what He had expressly enjoined in the case of Isaac, that He directly prohibited; [1588] plainly shewing through both cases, that He doth not delight in such sacrifices.
8. But the malignant demon was labouring hard now again to produce such a tragedy. Therefore he impelled Jonathan to the trespass. For if any one of the soldiers had transgressed the law, it seemed to him no great evil that would have been done; but now being insatiate of human ills, and never able to get his fill of our calamities, he thought it would be no grand exploit if he effected only a simple murder. And if he could not also pollute the king's right hand with the murder of his child, he considered that he had achieved no great matter. And why do I speak of child-murder? For he, the wicked one, thought that by this means he should compass a slaughter even more accursed than that. For if he had sinned wittingly, and been sacrificed, this would only have been child-murder; but now sinning ignorantly, (for he had not heard of the oath), if he had been slain, he would have made the anguish of his father double; for he would have had both to sacrifice a son, and a son who had done no wrong. But now to proceed with the rest of the history; "When he had eaten," it is said, "His eyes saw clearly." [1589] And here it condemns the king of great folly; shewing that hunger had almost blinded the whole army, and diffused much darkness over their eyes. Afterwards some one of the soldiers, perceiving the action, saith, "Thy father sware an oath upon all the people, saying, cursed be the man who eateth any food to-day. And the people were faint. And Jonathan said, My father hath made away [1590] with the land." [1591] What does he mean by the word, "made away with?" Why, that he had ruined, or destroyed them all. Hence, when the oath was transgressed, all kept silence, and no one dared to bring forth the criminal; and this became afterwards no small matter of blame, for not only are those who break an oath, but those also who are privy to it and conceal it, partakers of the crime.
9. But let us see what follows; "And Saul said, Let us go down after the strangers, [1592] and spoil them. And the priest said, Let us draw near hither unto God." [1593] For in old times God led forth the people to battle; and without His consent no one dared to engage in the fight, and war was with them a matter of religion. For not from weakness of body, but from their sins they were conquered, whenever they were conquered; and not by might and courage, but by favour from above they prevailed, whenever they did prevail. Victory and defeat were also to them a means of training, and a school of virtue. And not to them only, but to their adversaries; for this was made evident to them too, that the fate of battle with the Jews was decided not by the nature of their arms, but by the life and good works of the warriors. The Midianites at least perceiving this, and knowing that people to be invincible, and that to have attacked them with arms and engines of war would have been fruitless, and that it was only possible to conquer them by sin, having decked out handsome virgins, and set them in the array, [1594] excited the soldiers to lasciviousness, endeavouring by means of fornication to deprive them of God's assistance; which accordingly happened. For when they had fallen into sin, they became an easy prey to all; and those whom weapons, and horses, and soldiers, and so many engines availed not to capture, [1595] sin by its nature delivered over bound to their enemies. Shields, and spears, and darts were all alike found useless; but beauty of visage and wantonness of soul overpowered these brave men.
10. Therefore one gives this admonition; "Observe not the beauty of a strange woman, and meet not a woman addicted to fornication. [1596] For honey distils from the lips of an harlot, which at the time may seem smooth to thy throat, but afterward thou wilt find it more bitter than gall, and sharper than a two-edged sword." [1597] For the harlot knows not how to love, but only to ensnare; her kiss hath poison, and her mouth a pernicious drug. And if this does not immediately appear, it is the more necessary to avoid her on that account, because she veils that destruction, and keeps that death concealed, and suffers it not to become manifest at the first. So that if any one pursues pleasure, and a life full of gladness, let him avoid the society of fornicating women, for they fill the minds of their lovers with a thousand conflicts and tumults, setting in motion against them continual strifes and contentions, by means of their words, and all their actions. And just as it is with those who are the most virulent enemies, so the object of their actions and schemes is to plunge their lovers into shame and poverty, and the worst extremities. And in the same manner as hunters, when they have spread out their nets, endeavour to drive thither the wild animals, in order that they may put them to death, so also is it with these women. When they have spread out on every side the wings [1598] of lasciviousness by means of the eyes, and dress, and language, they afterwards drive in their lovers, and bind them; nor do they give over until they have drunk up their blood, insulting them at last, and mocking their folly, and pouring over them a flood of ridicule. And indeed such a man is no longer worthy of compassion but deserves to be derided and jeered, since he is found more irrational than a woman, and a harlot besides. Therefore the Wise Man gives this word of exhortation again, "Drink waters from thine own cistern, and from the fountain of thine own well." [1599] And again; "Let the hind of thy friendship, and the foal of thy favours, consort with thee." [1600] These things he speaks of a wife associated with her husband by the law of marriage. Why leavest thou her who is a helpmate, to run to one who is a plotter against thee? Why dost thou turn away from her who is the partner of thy living, and court her who would subvert thy life? The one is thy member and body, the other is a sharp sword. Therefore, beloved, flee fornication; both for its present evils, and for its future punishment.
11. Perchance we may seem to have fallen aside from the subject; but to say thus much, is no departure from it. For we do not wish to read you histories merely for their own sake, but that you may correct each of the passions which trouble you: therefore also we make these frequent appeals, [1601] preparing our discourse for you in all varieties of style; since it is probable that in so large an assembly, there is a great variety of distempers; and our task is to cure not one only, but many different wounds; and therefore it is necessary that the medicine of instruction should be various. Let us however return thither from whence we made this digression: "And the Priest said, Let us draw near unto God. And Saul asked counsel of God. Shall I go down after the strangers? Wilt Thou deliver them into my hands? But on that day the Lord answered him not." [1602] Observe the benignity and mildness of God who loveth man. For He did not launch a thunderbolt, nor shake the earth; but what friends do to friends, when treated contemptuously, this the Lord did towards the servant. He only received him silently, speaking by His silence, and by it giving utterance to all His wrath. This Saul understood, and said, as it is recorded, "Bring near hither all the tribes of the people, and know and see in whom this sin hath been this day. For as the Lord liveth, Who hath saved Israel, though the answer be against Jonathan my son, he shall surely die." [1603] Seest thou his rashness? Perceiving that his first oath had been transgressed, he does not even then learn self-control, but adds again a second. Consider also the malignity of the devil. For since he was aware that frequently the son when discovered, and publicly arraigned, is able by the very sight at once to make the father relent, and might soften the king's wrath, he anticipated his sentence by the obligation of a second oath; holding him by a kind of double bond, and not permitting him to be the master of his own determination, but forcing him on every side to that iniquitous murder. And even whilst the offender was not yet produced, he hath passed judgment, and whilst ignorant of the criminal, he gave sentence. The father became the executioner; and before the enquiry declared his verdict of condemnation! What could be more irrational than this proceeding?