Sermon 103: 1 Samuel 30:1-8

1. And when David and his men had come to Ziklag on the third day, the Amalekites had made a raid upon the south country and upon Ziklag, and had smitten Ziklag and burned it with fire: 2. And had taken captive the women that were therein, from the least even to the greatest: and they had not slain any, but had carried them off, and went on their way. 3. So when David and his men came to the city, and found it burned with fire, and their wives and their sons and their daughters taken captive, 4. David and the people who were with him lifted up their voices and wept until their tears failed in them. 5. For the two wives of David also had been taken captive, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite. 6. And David was very greatly distressed: for the people wished to stone him, because the soul of every man was bitter for his sons and for his daughters: but David strengthened himself in the Lord his God. 7. And he said to Abiathar the priest, the son of Ahimelech: Bring near to me the ephod. And Abiathar brought the ephod near to David. 8. And David inquired of the Lord, saying: Shall I pursue these troops, and shall I overtake them, or not? And he said to him: Pursue, for without doubt you shalt overtake them, and shalt rescue the prey.

In the following history what we taught in the previous one will more clearly appear: that God has in his power the times and opportunities of helping his own. For if David had remained longer in the camp of the Philistines, as Achish seemed to demand, he would have lost his two wives with all his belongings, with the city of Ziklag, which he had received from Achish, captured and burned by the Amalekites, and would have had no hope of recovering his wives. And meanwhile occasion would have been offered to King Achish of detecting David's character, and on that account of pursuing him with deadly hatred. Therefore it appears that David was placed in the greatest straits, and was occupied in the highest crisis. But what way of escape from these so many and so great difficulties appears? If we look at external means, his very enemies were those who wished him to be killed by their soldiers. For the hatred with which the Philistines pursued David was the cause that he was dismissed with a certain ignominy. For even the king professes that he recognized him as faithful to himself, yet he is dismissed by him not without disgrace. But God's wonderful providence came to the aid of his servant in distress. And this affliction did not happen to him by chance, but was a correction sent upon him by God, or a certain testing of his patience. For God does not always punish his own when testing them on account of sins, but has many other causes with himself, although often unknown to us. For God uses afflictions, [or] as a medicine by which his own may be more and more cast down and humbled, or as an antidote or amulet by which they may be taught to keep themselves in their duty, or also wishes to exercise their patience, which is made conspicuous to us especially by Job's example. Therefore it can be that God did not wish to punish David's sins by sending such great affliction, although in even the most just and perfect he finds sufficiently ample matter for judgment, if by the highest right he deals with them. But, as I said before, sometimes he tests his children's patience, not imputing sins to them: but only tests them whether they are ready for his service, and to venerate his most sacred name in the greatest calamities and straits. Therefore the hand of God smote David, when he willed his wives and all his goods to be snatched away, and to come into such desolation that no place seemed left for consolation. But meanwhile God shows that David, patiently bearing these adversities, was at length to be restored by the Lord. Indeed David, in the opinion of men, had already suffered much, but it was necessary for him still to wrestle with this difficulty before he was sent into possession of the kingdom.

Let us therefore learn, when afflicted in many ways and yet seeing no end of miseries, but rather coming into new difficulties, so that we have to pass through midst of fires and through midst of waves, nevertheless to fortify our mind and bravely sustain whatever events, and even through rocks, through fires, through deserts, through pathless places at last, to follow God who calls; nor let us think past calamities sufficient, as though God ought to be content with them: since it is placed in the power of God alone to judge what is useful and expedient for us, and to measure out our portion to us, just as Scripture often, not without...

*[Footnote: See whether it should be read: as.]*

...cause compares the calamities which are sent by God upon the faithful to a draught which God himself pours out according to his will. By which simile we are taught that our strengths are known to God, and that he measures out to us only as much as he knows to be expedient. Therefore as much as God shall have poured in must be drunk peaceably, just as David goes before us as an example, who indeed was no more of earth nor of steel than we, but a man subject to human passions, and no less fragile than we; the witnesses of which are the tears of which mention is here made, that we may easily recognize that they were not feigned. For he not only weeps, but also, as one greatly afflicted and dismayed, wails; and yet we have seen before that he was furnished with the notable gifts of the Holy Spirit. But although God rules his children by his Holy Spirit, he does not make them of inhuman affections, that they should feel nothing and be moved by nothing, but he wills them to be so exercised that they may conquer in fighting. Among the heathen, the Stoics especially, who wished to seem the bravest, considered the constancy of a brave man to consist in this, that the brave man be terrified by nothing, never weep, never groan, but remain undaunted and unmoved against any insults of fortune, as they called it: and therefore they said that to weep was most disgraceful. Indeed I confess that those who exceed measure deserve condemnation, and also that our passions, too violent, exceed measure, since we are corrupted by sin, and therefore are vicious. But if you ask whether it is permitted to a man to be sad when he is afflicted by the Lord's hand, and someone should say it is not permitted, I say that the answer is insolent. So let us observe that God endows his faithful with fortitude and magnanimity, not such as makes them blocks, or harder than Marpesian rock, so as to perceive neither good nor evil, and to laugh at adverse events, but so that their patience may obtain victory against any temptations whatever. That victory, moreover, is not won without struggle. Therefore it cannot be that the faithful do not always feel some struggle within themselves when something adverse happens to them, and the evils by which they are oppressed are bitter, indeed the heavier they are, the heavier torment also they feel, which calls forth both tears and groans: but meanwhile these affections ought to be so tempered that we nevertheless invoke God in our greatest difficulties, and although we cannot rejoice altogether, yet may soothe our grief with some consolation. But if we cannot obtain this from ourselves at the first stroke, let us patiently await the outcome from God, who will bring matter for joy: for the victory of our calamities is placed in prayers and orations: for otherwise our suspended arms would lie useless. But just as a brave soldier, when he goes to battle, puts on a coat of mail and takes up a helmet and shield, and is equipped with the rest of the arms necessary for battle, lest unarmed by his sloth and cowardice he perish, so we, exercised by various calamities and about to fight with various temptations, ought to be armed with the Christian panoply, and to fight with prayers and supplications, relying on which it is certain that we shall overcome all adversities.

And these things are to be observed in that narrative concerning the tears and groaning of David, which at first sight would seem to have proceeded from a soft and effeminate man: but if we attend to the humanity and gentleness of David with which he was endowed by God, they will not be strange to us. For he was a man of mild and humble nature, and so, having lost his two wives, it was necessary that he be grievously afflicted. Moreover that temptation was grave, that, called by God to the hope of royal dignity, yet a fugitive from his country, he saw burned with fire by the Amalekites even the one corner which he had as his only place of refuge. By which occasion great danger was created for him among the Philistines. For if the Amalekites had complained to King Achish about David, and had accused him and his soldiers as plunderers and robbers, and if they had alleged that he had risen up not against the Philistines but against themselves his own enemies, the king of the Philistines could justly seem to have grounds to be angry with David, and to complain of the lost city which he had given as an asylum to him and his. Turning all these things in mind, David doubtless was placed in the greatest anguish, so that it should be a wonder to no one if he so bitterly lamented and wept; and we shall make more of his tears and groans than of the hardness or stupidity of many, which is yet praised by many as the highest virtue. For many digest their grief in their own mind, and gnaw at the bridle and gnash with their teeth, yet so that no tear ever flows from their eyes, so that you would call them truly brave, constant, and magnanimous, which is rather indeed contumacy and rebellion against God than fortitude or any such virtue. For such men do not cease to vent their wrath or to be angry and indignant, and they do not deign to flee to God in prayers, to seek consolation from him, and to humble themselves before him. Indeed he who is cast down afflicted before God, and confesses that he is justly punished by God, has profited much under God's rod: on the contrary, those who fret within themselves and lead a bitter life, have not yet learned what it is to submit oneself to God, do not know what it is to acknowledge human frailty and to flee to the true remedy. Therefore the tears of David are to be esteemed far more than that pertinacity and obstinacy which prevails in all unbelievers, who cannot submit themselves to God, and always being of a stiff neck, do not acknowledge the hand of God, do not think of their own infirmity that they may be made more cautious, and beg God's help. Indeed a soldier preparing himself for battle, when he is moved and thinks about himself and prepares himself to repel the enemy's attack, we do not therefore call cowardly, but rather we shall think about the future event, and when we shall have seen him advance against the enemy intrepidly and fight bravely until he obtain victory, ...we shall call him strong, and that such a victory cannot be won without virtue.

The same is the reason for those things which are here related about David. For the Spirit of God on the one hand sets before us his tears and groans, in order to show that he was subject to weakness and to all human passions; on the other hand, however, it says that David strengthened himself in the Lord his God, and did not lose heart, but in his greatest distresses fled to God, recognizing that his strength was placed in God alone — as he himself often teaches us in the Psalms. His example, therefore, is set before us to be imitated, whom we cannot deny to have been a man like us in all things; for we behold his weakness, who was vehemently moved when he saw his losses and broke forth into groans and tears. In him, then, we behold whatever can lead us to despair and to rebellion against God. These things, I say, are visible in David, all of which he meets when he strengthens himself in the Lord God. Let us therefore learn, when human passions and affections agitate us too violently and sickness clings deeply within our souls, and when things are so circumstanced that our salvation seems despaired of and no remedy appears in our evils, to flee to God, in whom alone it is certain that we shall overcome whatever is contrary to us. But that David is said to have strengthened himself in God shows that, being well aware of his frailty, he fled to the remedy. Therefore if we wish to be patient, if we desire to overcome all the afflictions sent upon us by God, let us flee from all arrogance, and from that empty opinion of ourselves which fosters in us obstinacy and stubbornness. For as long as, relying on our own strength, we wish to fight in this contest, it is certain that God will at length avenge such arrogance and cast us into utter confusion and overwhelm us with perpetual ignominy. May this precept, therefore, drive deep roots in our minds, that as often as we are exercised with various calamities, we may acknowledge that we have no strength to resist, and that we are entirely unequal to these temptations, and conscious of our weakness may approach God, by whom in this contest we may be helped and lifted up; for in him alone is placed all our strength. But whoever trusts in his own strength and considers himself sufficiently fortified by nature to resist, cannot seek help from God or be strengthened in him; on the contrary, he who confesses himself empty, who is conscious of his own weakness, and who truly flees to divine aid, will without doubt experience God as a helper, who never abandons those who submit themselves to him and give him due praise and confess him to be the author of all good things. Therefore Paul, saying, 'I can do all things,' might seem too greatly to exalt himself and to presume upon himself, but when he adds, 'through our Lord Jesus Christ who strengthens me,' he sufficiently shows that he was not becoming insolent nor lifted up by empty boasting, but acknowledging the grace he had received, that God had strengthened him as much as was needful in our Lord Jesus Christ. Now of great moment is that word which is added, 'his God'; for in this place it is not superfluous. For although God has sufficient strength in himself, yet he does not always put it forth toward all men. For how many wretched men do you see overwhelmed by calamities and despairing, who, preoccupied by their passions, receive no consolation? From which it appears that the divine power does not exert itself toward all men. Why so? Because not all flee to him as to their God. And this is the difference between the faithful and unbelievers. For although profane and worldly men frequently take up the name of God and call upon him in afflictions, and confess that all help comes from him, and would wish to be helped by him in adverse circumstances, yet they do not flee to him with that confidence which causes the faithful to be heard by the Lord; but they are rashly carried away without any true knowledge of him, except a confused and perplexed one. We, on the contrary, must learn to hold the Creator of heaven and earth as our God, if in straitened circumstances we desire to be heard and helped by him. For this reason is here added, why David was heard by God, and did not allow himself to be conquered by weakness nor to succumb to temptation — namely, because he acknowledged God to be his savior. Nor did David rashly conceive this opinion, but with true faith embraced the promises made to him by the Lord. Which promises today also God reveals — and indeed far more excellently — in his Son our Lord Jesus Christ, in whom if we acknowledge and call upon the Father himself, he promises that he will take care of our salvation and will hold us in the number of his sons. Let us therefore keep this stored deeply in mind, that the truth of God is unchangeable, and that we who call upon God with true faith will experience in fact that he is our true God and Father.

Moreover, it is added that David not only labored greatly, terrified by the loss he had suffered, but also that the multitude which followed him thought of stoning him, which was the heap of his misfortune. For having lost his two wives, and besides also that city which he had received — exiled from his fatherland and deprived by Achish king of the Philistines of a place of consolation and refuge, and in the opinion of men destitute of all things — he had suffered evils enough; but when in addition that multitude which had followed him conspired against him, there is no doubt that he was greatly disturbed and reduced to the greatest distress. For these wretched men had never deserted him, nor had they conspired against him, as long as they had dwelt in the woods and caves among... ...wild beasts, and had endured cold and heat, and had had the imminent sword at their throats. In short, as long as they had wandered here and there in uncertain seats, they had nonetheless remained in faith with him, and had testified by deed their singular goodwill toward him, although from David's lamentations it appears that often, broken by afflictions, they had murmured and had not placed their confidence in God as they ought. Yet they had shown themselves faithful toward David. But now they not only desert him, but even think of stoning him, as the author of this evil; so that it ought not to seem wonderful to us if David's perturbation and tears and groans are here set before us. Rather, his constancy and fortitude are to be considered, which did not permit him to be so affected by such great evils and disturbed against God that he should rise up and become indignant, but caused him rather to be strengthened in the Lord.

There follows next the account: namely that David called Abiathar the priest, son of Ahimelech, and ordered him to take up the ephod and consult the Lord and inquire about his will. As regards the ephod we taught above that it was a priestly ornament which God had commanded to be taken up by the priests, and through it God to be consulted in difficult matters. For at that time the high priest was a figure and image of our Lord Jesus Christ. And since in those times God taught the people through legal figures and shadows, this ceremony had to be in use. David therefore did not call the priest by any superstition, nor order him to take up the ephod by binding the grace of God and the power of the Holy Spirit to the material ornament of the priest, but, taught by the word of God, that the priest had been given as God's interpreter and witness of the divine will and counsel, just as in the prophet Malachi chapter 2 verse 7 it is written: 'The lips of the priest preserve knowledge and the law is required from his mouth, for he is the angel of the Lord of hosts.' Which words indeed are understood of the whole rule of living well, but by which it is also signified that the priest in straitened and doubtful matters was God's interpreter and the interpreter of his will, since God himself by some singular reason revealed to him what was needful when he was invoked with true faith. For what we saw above, that to Saul inquiring of God's will no answer was given, came to pass through his own unbelief, and therefore he received from the Lord the reward he had deserved. But David inquired God's will far otherwise, since he knew that the priest had been established by God for this use; and therefore he commanded him to take up the ephod, that he might revere the priestly dignity and might inquire God's will not without prayers. For David did not, in imitation of magicians and enchanters, wish to conjure God through the ephod, but invoked him with that humility and modesty which he ought, nor did he turn aside to other gods, nor did he seek other reasons of safety; but he followed the way prescribed by the law of God. For by his example we ought to be instructed; although today we do not have singular revelations and external signs such as there were of old (and which would be useless), we ought to be content that God has declared his will to us, and as it were promulgated it with his own mouth, having sent into the lands his only Son, who is the ultimate goal of our knowledge. If therefore any difficulties befall, let us await from God the spirit of prudence and discretion — but not in any other manner than by the preaching of the gospel. Come, therefore, whatever difficulties arise, distresses and troubles by which we may be plunged as into a deep abyss, let us not flee to some mortal priest Abiathar, but to our Lord Jesus Christ, who intercedes for us before God the Father, and rent the veil of the temple so that free access to God might be open to us through him. Therefore let us flee straight to him, and, leaving aside the many windings by which many wander astray on broad bypaths, let us press on the way set before us by God. Finally, if we wish God to be propitious to us, if in our distresses and difficulties we seek his help, let us not turn aside elsewhere; and let us not, as God reproaches the Jewish people through the prophet Isaiah, limp. 'O people of Israel,' says God, 'when you have run about here and there, what have you accomplished? You have broken your legs and exhausted yourself, and yet have obtained nothing.' Therefore let us flee all vain curiosities, let us press on the way prescribed for us, and let us fix on our one Lord Jesus Christ both our eyes and all our senses, persuaded that he alone is the one by whose leading and mediation we approach God, and he in turn approaches us; and accordingly, in place of that ceremonial ephod, let us be content with the truth which is in him. For he does not borrow any dignity from elsewhere, but holds it in himself by the power of his Holy Spirit.

Since therefore we know that the fullness of all wisdom is in our Lord Jesus Christ, if such times and such a state of affairs befall that, destitute of counsel, we know not what is to be done, and there is such confusion of things that no way out of our difficulties appears, let us not doubt that God will reveal his will to us, who seek it in Christ, so far as it shall be expedient.

There follows finally that the Lord, being consulted, answered that David should boldly pursue the enemies, and that it would come to pass that without difficulty he would overtake them, and recovering his goods would gather great spoil. We have said that David, when he had called the priest and ordered him to take up the ephod, did not arrogantly and proudly wish to subject God to himself, but with that reverence which he owed became a suppliant to God, by whom we see he was also heard. First therefore he inquired whether he should pursue the fleeing enemies; by which words he confesses himself entirely destitute of counsel, and therefore asks of the Lord what he should do, being devoid of all counsel. But... ...in this also his piety appears, who was unwilling to undertake or attempt anything without God — that is, unless permission had been obtained from God. For God often permits many things to men which nevertheless he does not approve as lawful; therefore David asks God's will, whether he approves that he pursue the fleeing enemies; and accordingly he receives an answer from God that it is approved that he pursue. Thus, on the one hand, we observe how grave the temptation was, when, destitute of all counsel, he was ignorant of what should be done; but on the other hand his modesty also is seen, when he commits himself wholly to God, and so depends on his command that he is unwilling to move even a foot without him. A virtue indeed greatly to be praised, especially in such great difficulty of affairs. Nor is it without reason that twice in the text it is repeated that David's two wives, Ahinoam the Jezreelite and Abigail, who had been the wife of Nabal the Carmelite, were taken from him, and all his fortunes — both his own and those of his comrades — were carried off by the enemies; so that the greater David's anxiety and lack of counsel in such great difficulty, the more conspicuous and illustrious is his virtue, when he patiently kept himself in obedience to God and did not move a foot without his command — which indeed was the wonderful grace of God. We therefore, taught by this example, may know how, when evils press us and passions and affections solicit us to impatience, to rise up to God, and not to move even a foot without his command, and in the greatest afflictions to seek this one remedy, that we may consult his most holy mouth. We have said, however, that today that ceremony of taking up the material ephod is not to be employed, since now it is abolished, when we have the gospel which ought to suffice. But besides that universal rule which Christ has given us in the gospel, it is by no means to be doubted that God, called upon by us at every moment, suggests right counsel and provides a remedy against growing evils, and makes us experience in fact what is taught in the Psalms, that the keeper of Israel does not slumber. Thus then is David's example to be imitated by us, that we diligently read the word of God, and turn what is written in it to our use; then, if we be destitute of counsel, and no way out of our difficulties appears, and we seem about to come into the power of enemies, that we turn ourselves to our God with burning prayers and supplications, who, it is certain, in a moment, contrary to the opinion and expectation of all, will provide counsel and strength by which we may overcome even the most powerful enemies.

Thus we see how it was here answered to David: 'Go, pursue the enemies, for you shall altogether overtake and conquer them.' Two are the heads of this answer. First, God gives David the power of pursuing the enemies. Then he adds the promise of victory. From this let us first learn diligently to inquire God's will, mindful of our frailty and weakness in all our counsels, that whatever we undertake may rest on true obedience to God; secondly, let us also expect the promise of a happy outcome, without which we could perform anything only sluggishly, and with our minds destitute of God's strength we should despond. Furthermore, we ought to be vigilant in receiving God's commands and in fulfilling them. For where God has promised something and ordered it to be done, we ought to believe with sure confidence that it will be ratified. For David, relying on God's promises, never fell from his hope, nor did the Lord ever frustrate him; and accordingly let us also hope, fleeing to him with true humility and true faith, and asking his help, that God will never frustrate us. I confess indeed that today we shall hear no voice, and we shall perceive no external sign for revealing to us God's counsel, yet God will answer and will supply counsel as much as is needful. For what is here said of David denotes no special privilege, but rather declares that the same counsel is to be expected by us, and that it is not to be doubted that God will bring us help, when we call upon him, when need be — since indeed by name he professes through the prophet that his ears are near to all who seek him in truth, and that his eyes are intent upon those who await his help. This answer therefore made to David is a sure and undoubted testimony of divine help, as often as we shall undertake nothing rashly, but shall depend wholly on God, and shall keep ourselves in his obedience. Let us not therefore today imitate the madness of many, who say indeed that they wish to follow the way prescribed by the Lord, and to know the opportunity of time, provided that God reveal his will to them by some external signs. But since God has revealed his will by his word, what need is there of more? Finally, let us not imitate hypocrites, who think God bound to them when they have not called upon him, and if they do not at once feel his help they are vehemently indignant, and even speak against him because he has not at once answered, having not been called upon by them; and they busy themselves with many things, and seek help from every quarter, but to whom in the end God does not answer — in fact in the straits of their difficulties he leaves them unheard, as we saw a little before in the example of Saul himself, who indeed inquired of God and his will in various ways, but to whom God, because he was not invoked with true faith nor with repentance, gave no answer. This doctrine therefore we must diligently meditate, and store up as a treasure in our minds, so that when we fall into temptations of this kind, we may not waver, destitute of counsel, and overcome by fear and terror — which nevertheless usually happens through the sluggishness of men, that when God exercises us with some temptation we are uncertain what to do, and fill all things with groans and outcries, but find no remedy for our evils.

For what, I pray, is our consolation and tranquility? Is it not to hope in him and to depend on his providence, and willingly to subject ourselves to his will? But how shall this be, if we have no enjoyment of him? I say, then, that we ought to store this doctrine like a treasure in our souls, so that when God exercises us with various misfortunes, we may at once flee to his mercy and goodness, and patiently await his help. Since therefore God today exercises his afflicted Church with so many and so great calamities, and so great a perturbation of things appears, what else is it than that God, as it were with the great spurs of calamities, pierces our side, that we may rise more ardently to him, and pray that he may rule us by the spirit of prudence and may with the same Spirit fortify those especially who today fight for the propagation of the gospel; that he may break the counsels of all the wicked by which they try to overthrow his Church, and may not only expose them to the mockery and abomination of all, but may also make them receive the reward they have deserved. Nor indeed do we ask that God should slacken the reins on our wretched brethren, so that, conquered by impatience, they should seek vengeance with a certain bitterness of soul — as men generally are wont to do — against their enemies; but that they should pursue the injuries with such modesty as always to have the fear of God before their eyes, and that he may not permit them sluggishly to do God's business, but may make them with ardor of soul advance the building of the Lord even against unwilling wicked men, and follow wherever God shall have called. With what zeal therefore ought we each to pray to God for those who today have undertaken the defense of so just a cause — namely the divine Majesty and his glory? For there is no doubt that our prayers are heard by God.

There follows next that David with those six hundred soldiers whom he had with him advanced to pursue the enemies. Here in the first place a miracle is to be observed in the sudden change of the spirits of those men who a little before were attacking David and were thinking of killing him because of the wives, sons and daughters and indeed all their household goods that had been lost. But now they peacefully follow David and obey his commands, who a little before were thinking of stoning him. From where, I ask, so great and so sudden a change? Surely from God favoring David, who in a moment calmed that bitterness of their spirits, and changed it for the better. We therefore, taught by this example, may know that God, when invoked by us with true faith, will prosper our affairs, and at the opportune time will bring help to us laboring, and will rout whatever is adverse to us, provided we imitate David's example as it is here set before us. For when ordered to advance, he made no delay, who would obey the divine command. We likewise ought not, after we have called upon God, to grow sluggish, but when we have asked to be ruled by his Holy Spirit, ought to follow intrepidly wherever he leads, and whatever he has shown us to be useful, and never to procrastinate or interpose any delays. From all these things it appears that God so kindles his gifts in the souls of his own that he never frustrates them. Which is most conspicuously seen by the example of David, who, trusting in God alone in his greatest difficulties, fleeing to his mercy, could not be hindered from following his will. We therefore ought so to be faithful to divine goodness and mercy, that whatever afflictions assail us we may bear them patiently, and place our confidence in him alone, leaning on his promises, and conform ourselves as much as we can to his will, and not imitate those who are tossed by every wind like reeds and, struck with terror, murmur. But let us walk before God with such humility that he himself may always go before us and show us the way, so that whatever spark of his light shall shine for us, we may willingly follow.

Now come, etc.

## HOMILIA CIV.

1. When David and his men came to Ziklag on the third day, the Amalekites had raided the Negev and Ziklag, and had attacked Ziklag and burned it with fire. 2. They had taken captive the women and all who were in it, both small and great. They killed no one, but carried them off and went their way. 3. When David and his men came to the city, they found it burned with fire, and their wives and sons and daughters taken captive. 4. Then David and the people who were with him raised their voices and wept until they had no more strength to weep. 5. David's two wives had also been taken captive, Ahinoam of Jezreel and Abigail the widow of Nabal of Carmel. 6. David was greatly distressed, for the people spoke of stoning him, because all the people were bitter in soul, each for his sons and daughters. But David strengthened himself in the Lord his God. 7. David said to Abiathar the priest, the son of Ahimelech: Please bring me the ephod. So Abiathar brought the ephod to David. 8. David inquired of the Lord: Shall I pursue after this band? Shall I overtake them? He answered him: Pursue, for you shall surely overtake and shall surely rescue.

In the account that follows, what we taught in the previous one becomes even clearer: God holds in His hands the times and opportunities for helping His own. For if David had stayed longer in the Philistine camp, as Achish seemed to want, he would have lost his two wives along with all his possessions and the city of Ziklag — which Achish had given him — captured and burned by the Amalekites, with no hope of recovering his wives. At the same time, King Achish would have had the opportunity to discover David's true character and pursue him with deadly hatred. David was therefore in the most extreme straits, caught in the most severe crisis imaginable. But what way out of so many and so great difficulties was visible? Looking at outward means: his very enemies were the ones who wanted him killed by their soldiers. The hatred with which the Philistines pursued David was the very cause of his dismissal — with a measure of dishonor. Even the king acknowledged that he recognized David as faithful to him — yet he dismissed him with an element of disgrace. But God's wonderful providence came to the aid of His servant in distress. And this affliction did not happen to David by accident — it was a correction God sent upon him, or a testing of his patience. For God does not always afflict His own because of their sins — He has many other purposes, often unknown to us. God uses afflictions as a medicine by which His own may be further humbled and brought low, or as a safeguard by which they are taught to remain faithful in their duty, or also to exercise their patience — as is most clearly illustrated by the example of Job. It may therefore be that God did not intend to punish David's sins by sending such a great affliction — though even in the most righteous and blameless He finds enough to judge if He deals with them by the strictest right. But as I said, sometimes God tests His children's patience without imputing their sins to them — simply testing whether they are ready for His service and willing to honor His most holy name even in the greatest calamities and distress. So God's hand struck David when He allowed his wives and all his goods to be taken, and reduced him to such devastation that no room for comfort seemed to remain. Yet at the same time God shows that David, bearing these adversities with patience, was ultimately to be restored by the Lord. In the opinion of others, David had already suffered a great deal — but it was still necessary for him to struggle through this difficulty before being brought into possession of the kingdom.

Let us therefore learn, when we are afflicted in many ways and see no end to our troubles — but instead fall into new difficulties, so that we must pass through the midst of flames and through the midst of waves — to steel our minds and bravely endure whatever comes. Through rocks, through fire, through deserts, through trackless places, let us follow God who calls us — and let us not think that past sufferings should be enough, as though God is obligated to be satisfied with them. For it belongs to God alone to judge what is useful and beneficial for us, and to measure out our portion to us, as Scripture often says, not without...

Note: See whether it should read: as.

...Scripture compares the calamities God sends on the faithful to a cup that God Himself pours out according to His will. By this image we are taught that God knows our strength, and measures out to us only as much as He knows is expedient. Therefore whatever God has poured in must be drunk quietly. David goes before us as our example — he was no more made of earth or steel than we are, but a man subject to human emotions, just as fragile as we are. The tears mentioned here bear witness to this, so that we can easily see they were not pretended. For he did not only weep — he wailed, as a man deeply struck and dismayed. And yet we saw earlier that he was equipped with remarkable gifts of the Holy Spirit. But although God governs His children by His Spirit, He does not make them unfeeling — unable to sense anything or be moved by anything. He wills that they be exercised in such a way that they may conquer through the fight. Among the pagans, especially the Stoics — who wanted to appear bravest of all — they held that the brave man's constancy consisted in this: that he be terrified by nothing, never weep, never groan, but stand unmoved against every blow of fortune, as they called it. And therefore they said it was deeply shameful to weep. I grant that those who go beyond all measure deserve censure, and I also grant that our emotions, when too violent, exceed proper bounds — since we are corrupted by sin, and therefore disordered. But if you ask whether a man is permitted to be sorrowful when he is struck by the Lord's hand — and someone says he is not — I say that answer is arrogant. So let us observe that God equips the faithful with courage and greatness of spirit — but not the kind that makes them wooden blocks, harder than stone, perceiving neither good nor evil and laughing at adversity. Rather, He gives them the kind of patience that wins the victory against any temptation. Victory, moreover, is not won without a fight. Therefore it cannot be that the faithful feel no struggle within themselves when something adverse happens — the evils pressing on them are bitter, and the heavier they are, the heavier the torment they feel, which calls out both tears and groans. But these emotions must be so moderated that we still call on God even in our greatest difficulties, and though we cannot fully rejoice, we still soothe our grief with some measure of consolation. And if we cannot achieve this at the first blow, let us patiently await the outcome from God, who will bring cause for joy. For the victory over our troubles lies in prayer and supplication — without prayer, our arms hang useless at our sides. Just as a brave soldier going to battle puts on armor, takes up a helmet and shield, and equips himself with all necessary weapons so that he will not perish unarmed through cowardice — so we, tested by various troubles and about to fight various temptations, must arm ourselves with the full armor of the Christian, fighting with prayers and supplications. Armed in this way, we will surely overcome every adversity.

These observations apply to the account of David's tears and groaning, which at first glance might seem to come from a soft and weak man — but if we recognize the human tenderness and gentleness God had given David, they will not seem strange at all. He was a man of gentle and humble nature, and so, having lost his two wives, it was inevitable that he would be deeply grieved. Moreover, the temptation was severe: called by God to the hope of royal dignity, yet a fugitive from his homeland, he now watched the one corner of the world that served as his only refuge being burned to the ground by the Amalekites. This also created great danger for him among the Philistines. For if the Amalekites had reported to King Achish about David — accusing him and his soldiers of being plunderers and raiders, and claiming he had attacked not the Philistines but their own enemies — the king of the Philistines would have had apparent grounds to be furious with David and complain about the ruined city he had granted as a refuge to David and his people. Turning all these things over in his mind, David was certainly in the deepest anguish — and no one should be surprised if he lamented and wept so bitterly. I for one value his tears and groaning far more than the hardheadedness or numbness that many praise as the highest virtue. Many people swallow their grief internally, gnawing on their frustration and grinding their teeth — never letting a tear fall from their eyes, so that you might call them truly brave, constant, and great-hearted. But this is really contumacy and rebellion against God, not fortitude or any such virtue. Such people never stop venting their wrath and staying angry and indignant — they do not stoop to flee to God in prayer, seek consolation from Him, or humble themselves before Him. The one who is cast down before God and confesses that God's punishment is just has made great progress under God's rod. But those who fume inwardly and live bitter lives have not yet learned what it means to submit to God — they do not know what it is to acknowledge human frailty and flee to the true remedy. David's tears are therefore worth far more than the stiff-necked stubbornness of all unbelievers, who cannot submit to God, always holding their heads high, refusing to acknowledge God's hand, giving no thought to their own weakness so as to grow more careful, and never asking God for help. A soldier who is preparing for battle — who is stirred up and weighs the situation and prepares himself to repel the enemy — we do not on that account call him a coward. We wait to see what comes, and when we watch him advance against the enemy without flinching and fight bravely until he wins the victory, ...we will call him strong, and say that such a victory could not have been won without genuine courage.

The same principle applies to what is recorded here about David. The Spirit of God on one hand shows us his tears and groaning, to make clear that he was subject to weakness and all human emotions. On the other hand, Scripture says David strengthened himself in the Lord his God — he did not lose heart, but in his greatest distress fled to God, recognizing that his strength lay in God alone. This is what he himself often teaches us in the Psalms. His example is therefore set before us to imitate. We cannot deny that he was a man like us in every respect — we see his weakness plainly, how deeply moved he was when he saw his losses and broke out in groaning and tears. In him, then, we see everything that could lead a person to despair and rebellion against God. All of this is visible in David — and he meets all of it by strengthening himself in the Lord God. Let us therefore learn, when human passions and emotions agitate us too strongly and grief clings deep within our souls — when things are so desperate that salvation seems impossible and no remedy for our troubles can be seen — to flee to God, in whom alone we can be certain to overcome everything that is against us. That David is said to have strengthened himself in God shows that, being fully aware of his own weakness, he fled to the remedy. Therefore if we want to be patient — if we want to overcome all the troubles God sends — let us flee from all arrogance and from that empty confidence in ourselves that breeds stubbornness and rebellion. For as long as we insist on fighting this battle in our own strength, God will eventually judge that arrogance and cast us into complete confusion, burying us in lasting disgrace. Let this principle therefore sink deep roots in our minds: whenever we are tested by various calamities, let us acknowledge that we have no strength to resist, that we are entirely unequal to these temptations, and in our awareness of weakness let us come to God, who can help and lift us up in this fight — for all our strength lies in Him alone. But whoever trusts in his own strength and considers himself sufficiently equipped by nature to resist cannot seek help from God or be strengthened in Him. On the contrary, whoever confesses that he is empty — whoever is conscious of his own weakness and truly flees to divine help — will without doubt find God to be a helper who never abandons those who submit themselves to Him, give Him due honor, and confess Him to be the source of all good. Therefore Paul, when he says, 'I can do all things,' might seem to be boasting and presuming on himself — but when he adds, 'through Christ who strengthens me,' he makes clear that he is not being arrogant or inflated with empty boasting, but is acknowledging the grace he had received: that God had strengthened him through our Lord Jesus Christ as much as was needed. The phrase that follows deserves special attention: 'his God.' This is not superfluous here. For although God has all strength in Himself, He does not always exert it toward all people. How many wretched people do you see overwhelmed by calamities and in despair — consumed by their own emotions, finding no consolation? This shows that God's power does not work itself out toward everyone. Why not? Because not everyone flees to Him as their God. This is the difference between the faithful and unbelievers. Ungodly and worldly people often invoke God's name and call on Him in trouble, confessing that all help comes from Him and wishing He would help them in hard times. Yet they do not flee to Him with the kind of trust that causes the faithful to be heard by the Lord — they rush to Him without any true knowledge of Him, with nothing but a vague and confused idea. We, on the other hand, must learn to hold the Creator of heaven and earth as our God if we want to be heard and helped by Him in times of difficulty. This is why David was heard by God and did not allow himself to be overcome by weakness or give in to temptation — because he acknowledged God as his savior. Nor did David arrive at this conviction carelessly — he embraced with true faith the promises the Lord had made to him. These same promises God reveals today — and far more fully — in His Son our Lord Jesus Christ. If we acknowledge the Father and call upon Him in the name of Christ, God promises to care for our salvation and count us among His children. Let us therefore keep this stored deep in our hearts: God's faithfulness is unchangeable, and we who call upon God with true faith will find in experience that He is indeed our true God and Father.

We are also told that David not only struggled greatly under the grief of his losses, but that the crowd of men who followed him were now talking about stoning him — the crowning blow of his misfortune. Having lost his two wives, and along with them the city that had been given to him as a home — exiled from his homeland, stripped by Achish of his one place of refuge and consolation, apparently destitute of everything — he had already suffered more than enough. But then the very men who had followed him conspired against him, and there is no doubt this drove him to the deepest distress. These wretched men had never abandoned him or turned against him while they had been living in the wilderness and caves among... ...wild animals, enduring cold and heat with a sword constantly threatening their throats. In short, as long as they had wandered from place to place with no settled home, they had remained loyal to him and had shown through their actions a remarkable devotion to David — though David's own laments suggest that, worn down by suffering, they had often grumbled and had not trusted God as they should have. Yet they had remained faithful to David. But now they not only abandoned him — they were ready to stone him, blaming him as the cause of their disaster. It should not surprise us, then, to see David's distress, tears, and groaning described so vividly here. What must be noted, rather, is his constancy and courage — which did not allow him, despite such overwhelming troubles, to turn against God in anger and rise up in bitterness. Instead, he strengthened himself in the Lord.

Next comes the account of David calling Abiathar the priest, the son of Ahimelech, and ordering him to bring the ephod and seek the Lord's will. As for the ephod, we taught earlier that it was a priestly garment which God had commanded the priests to wear when He was to be consulted in difficult matters. At that time the high priest was a type and image of our Lord Jesus Christ. And since in those days God taught His people through the legal types and shadows, this ceremony had its proper place. David therefore did not call the priest out of superstition, nor order him to take up the ephod thinking that God's grace and the power of the Holy Spirit could somehow be bound to a physical priestly garment. Rather, taught by God's Word, he knew that the priest had been given as God's interpreter — the representative of God's will and counsel — as it is written in Malachi 2:7: 'For the lips of a priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the Lord of hosts.' These words apply to the whole rule of godly living, but they also signify that the priest in difficult and uncertain matters was God's interpreter of His will — since God Himself revealed what was needful to him through some particular means when he was called upon with true faith. The fact that Saul received no answer when he inquired of God's will — as we saw earlier — happened because of his own unbelief, and he therefore received from the Lord the reply he deserved. David, however, inquired of God's will in a completely different way. He knew that the priest had been appointed by God for this purpose — and therefore he commanded him to take up the ephod, so that he might honor the priestly office and inquire of God's will with prayer. David was not trying to conjure God through the ephod the way sorcerers and enchanters work. He called on God with the humility and reverence that was fitting, did not turn to other gods, did not seek any other source of safety — he followed the path God's law prescribed. His example instructs us. Although today we do not have the unique revelations and external signs that existed in those days — nor would they be useful — we should be content that God has declared His will to us, as if announcing it from His own mouth, by sending His only Son into the world: the final and complete revelation of our knowledge. Therefore, when difficulties arise, let us seek from God the spirit of wisdom and discernment — but only through the preaching of the Gospel. Come then, whatever difficulties and troubles arise — by which we may be plunged as into a deep abyss — let us not flee to some earthly priest like Abiathar, but to our Lord Jesus Christ, who intercedes for us before God the Father and who tore the veil of the temple so that through Him we have free access to God. Let us flee straight to Him, setting aside the many detours by which so many go wandering off on broad side paths, and press on along the way God has set before us. Finally, if we want God to be favorable to us, if in our troubles and difficulties we seek His help, let us not turn aside elsewhere. Let us not do as God rebukes Israel through the prophet Isaiah — limping between two options. 'O Israel,' says God, 'in all your running about, what have you accomplished? You have worn yourself out and broken your legs — and yet gained nothing.' Therefore let us flee all vain curiosity, press on along the path laid down for us, and fix both our eyes and all our attention on our one Lord Jesus Christ — persuaded that He alone is the One through whose leading and mediation we draw near to God, and God draws near to us. In place of that ceremonial ephod, let us be content with the truth that is in Him. For He does not borrow His dignity from anywhere else — He holds it in Himself by the power of His Holy Spirit.

Since we know that all the fullness of wisdom is in our Lord Jesus Christ, when such times come and circumstances are such that we are without counsel, not knowing what to do, and everything is so confused that no way out of our difficulties appears — let us not doubt that God will reveal His will to those who seek it in Christ, as far as it is good for them to know.

Finally, the Lord answers David's inquiry: he should boldly pursue the enemies, and it would happen that without difficulty he would overtake them and recover his goods along with great plunder. We have said that when David called the priest and ordered him to bring the ephod, he was not arrogantly trying to put God at his disposal — he approached God as a suppliant with the reverence owed to Him. And we see that God heard him. First, he asked whether he should pursue the fleeing enemies. By this very question he confesses that he is completely without counsel and therefore asks the Lord what he should do. But his piety also appears here... ...in that he was unwilling to undertake or attempt anything without God — without first obtaining God's permission. For God often permits people to do things He does not actually approve as right. Therefore David asked God whether He approved of pursuing the fleeing enemies — and he received the answer that God approved. On one hand, then, we see how severe the temptation was: without any counsel, he did not know what to do. On the other hand, his humility is also visible: he commits himself entirely to God and depends so fully on His command that he will not move a single step without Him. This is a virtue greatly to be praised — especially in the midst of such extreme difficulty. Nor is it without purpose that David's two wives — Ahinoam the Jezreelitess and Abigail, the former wife of Nabal the Carmelite — are mentioned twice in the text, along with the fact that all his fortunes, his own and those of his comrades, had been carried off by the enemies. The more helpless and without counsel David was in such a situation, the more remarkable and praiseworthy his virtue — that he held himself calmly in obedience to God and would not move without His command. This was truly the wonderful grace of God at work. From this example, then, let us learn how — when troubles press in and emotions and passions tempt us toward impatience — to rise to God and not move without His command. In our greatest troubles, let us seek this one remedy: to consult His most holy Word. We have said, however, that today the ceremony of taking up the physical ephod is not to be used, since it has been abolished now that we have the Gospel, which ought to be sufficient. But beyond that universal rule Christ has given us in the Gospel, we must not doubt that God, called upon at any moment, suggests right counsel, provides a remedy against growing evils, and causes us to experience in practice what the Psalms teach: that the Keeper of Israel does not sleep. This, then, is how David's example is to be followed by us: diligently read God's Word and apply what is written there to our own lives. Then, when we are without counsel, when no way out of our difficulties appears and we seem about to fall into the power of our enemies, let us turn ourselves to our God with earnest prayers and supplications. He will certainly — in an instant, contrary to everyone's opinion and expectation — provide the counsel and strength by which we may overcome even the most powerful enemies.

We see then what was answered to David: 'Go, pursue the enemies — you will certainly overtake and conquer them.' This answer has two parts. First, God authorizes David to pursue the enemies. Then He adds the promise of victory. From this let us first learn to seek God's will carefully in all our plans — mindful of our own weakness — so that whatever we undertake may rest on genuine obedience to God. Second, let us also expect the promise of a good outcome, because without it we could only act sluggishly, our minds without God's strength and ready to give up. Furthermore, we must be diligent both in receiving God's commands and in carrying them out. For when God has promised something and commanded it to be done, we must believe with firm confidence that He will make it good. David, relying on God's promises, never fell from his hope, and the Lord never disappointed him. Let us hope in the same way — fleeing to God with true humility and true faith, asking for His help — and God will never disappoint us. I grant that today we will hear no audible voice and perceive no outward sign revealing God's counsel. Yet God will answer and supply as much counsel as is needed. For what is said here about David marks no special privilege belonging to him alone. Rather, it declares that the same counsel is to be expected by us — we must not doubt that God will bring help when we call on Him in times of need. For He expressly declares through the prophet that His ears are near all who seek Him in truth, and that His eyes are fixed on those who await His help. This answer given to David is therefore a sure and undoubted testimony of divine help — for as often as we undertake nothing rashly but depend entirely on God and keep ourselves in His obedience, we will find the same. Let us not imitate the foolishness of many today who say they want to follow the Lord's way and know the right timing — provided that God first reveals His will to them through some outward sign. But since God has revealed His will in His Word, what more is needed? Finally, let us not imitate hypocrites who think God is obligated to them even when they have not called on Him — and who, if they do not immediately feel His help, are furious with Him and speak against Him for not answering them, though they had not even called on Him. They occupy themselves with many things and seek help from every direction, but God in the end does not answer them. In the midst of their troubles He leaves them unheard — as we saw just before in the example of Saul himself, who inquired of God's will in various ways, but to whom God gave no answer because he was not calling on God with true faith and repentance. Therefore we must meditate diligently on this teaching and store it up as a treasure in our minds — so that when we fall into trials of this kind we are not left wavering without counsel, overwhelmed by fear and terror. This is what typically happens through people's own laziness: when God tests them with some trial, they do not know what to do and fill everything with groans and outcries, but find no remedy for their trouble.

For what, I ask, is our consolation and peace of mind? Is it not to hope in God and depend on His providence, and willingly to submit ourselves to His will? But how will this be possible if we have no real experience of Him? I say, therefore, that we must store this teaching as a treasure in our souls — so that when God tests us with various misfortunes, we may immediately flee to His mercy and goodness and patiently await His help. Since God today is testing His afflicted church with so many and so great calamities, and such great turmoil is visible everywhere — what is this but God pressing our side with the sharp spurs of affliction, to drive us to rise more earnestly to Him? Let us pray that He would govern us by the spirit of wisdom, and by that same Spirit strengthen above all those who today are fighting for the spread of the Gospel — that He would shatter the plots of all the wicked who are trying to overthrow His church, not only exposing them to the mockery and contempt of all, but making them receive the punishment they deserve. Nor do we ask God to loosen the reins of our suffering brothers so that they, conquered by impatience, would seek vengeance out of bitterness against their enemies — as people commonly do. Rather, let them pursue the wrongs done to them with such godly restraint that they always have the fear of God before their eyes. Let God not permit them to handle His business sluggishly, but make them press forward with zeal in building the Lord's work even against the resistance of the wicked, following wherever God calls. With what earnestness, then, should each of us pray to God for those who today have taken up the defense of so just a cause — the honor and glory of the divine Majesty? There is no doubt that our prayers are heard by God.

We read next that David set out with the six hundred soldiers he had and advanced to pursue the enemies. Here we must first observe a remarkable change: the very men who a short time before had been attacking David and talking about killing him — because of the wives, sons and daughters and all the household goods they had lost — now followed him peacefully and obeyed his commands. From where, I ask, did such a great and sudden change come? Surely from God's favor toward David — God in an instant calmed their bitterness of spirit and transformed it. From this example we may learn that God, when we call upon Him with true faith, will prosper our affairs and bring help at the right moment to those who are struggling — routing everything that stands against us — provided we imitate David's example as it is set before us here. When commanded to advance, he made no delay — he was ready to obey God's command. We likewise must not grow sluggish after calling on God. When we have asked to be governed by His Spirit, we must follow intrepidly wherever He leads, and do whatever He has shown to be useful — never procrastinating or putting things off. From all of this it appears that God so kindles His gifts in the souls of His own that He never disappoints them. This is most clearly seen in David's example — trusting in God alone in his greatest difficulties, fleeing to His mercy, he could not be stopped from following God's will. We too must therefore be faithful to God's goodness and mercy: bearing whatever afflictions assail us with patience, placing our confidence in Him alone, leaning on His promises, conforming ourselves as much as we can to His will — and not imitating those who are tossed like reeds by every wind, and who, struck with terror, do nothing but grumble. Let us instead walk before God with such humility that He Himself always goes before us and shows us the way, so that whatever spark of His light shines for us, we may willingly follow.

Now come, etc.

## HOMILIA CIV.