Sermon 105: 1 Samuel 30:21-31

21. And David came to the two hundred men who, being weary, had stayed behind, who had not been able to follow David, and whom he had ordered to remain at the brook Besor: who came out to meet David, and the people who were with him: and David, drawing near to the people, greeted them peaceably. 22. And every wicked and iniquitous man of those men who were with David answered, saying: Because they did not come with us, we will not give them anything of the spoil which we have rescued: but let his wife and his sons suffice for each one, and when they have received them let them depart. 23. But David said: You shall not do so, my brothers, with these things which the Lord has delivered to us, and has kept us, and has given the robbers who broke out against us into our hands: 24. Nor shall any one hear you on this matter: for the share of him who goes down to battle and of him who remains with the baggage shall be equal, and they shall divide alike. 25. And it has been done so from that day, and afterwards established and prescribed, and as a law in Israel until this day. 26. So David came to Ziklag, and sent gifts of the spoil to the elders of Judah his neighbors, saying: Receive a blessing of the spoil of the enemies of the Lord: 27. To those who were in Bethel, and to those who were in Ramoth toward the south, and to those who were in Jattir, 28. And to those who were in Aroer, and to those who were in Siphmoth, and to those who were in Eshtemoa, 29. And to those who were in Bachal, and to those who were in the cities of Jerameel, and to those who were in the cities of the Kenites, 30. And to those who were in Hormah, and in the lake of Asan, and to those who were in Athach, 31. And to those who were in Hebron, and to the rest who were in those places in which David and his men had dwelt.

It is now to be considered by us how David used the victory over the Amalekites granted to him, and what thanks he gave to God. In the first place, then, we hear that David returned to those two hundred men whom he had ordered to remain at the brook, and that they came out to meet David: and David, approaching them, greeted them peaceably. From which it appears that these had not stopped at the brook, far from blows, out of cowardice and timidity, but compelled by necessity, as we saw before. For if they had been conscious of any cowardice in themselves, they would in no way have dared to come to meet David or any of his companions: but rather, suffused with some shame, or rebellious from contumacy, they would have withdrawn. But they come to meet them as friends with whom they had not refused to undergo any dangers, but by whom they had been ordered to remain in that place, as is expressly noted. And although I confess that the cause was their weariness, yet it gave no occasion for rejecting them or separating them from the rest of the troops as cowardly: besides which they had guarded the baggage and impedimenta, and had occupied the passage, so that if the enemies had made an attack on that side, they could have warded them off, or even brought reinforcements to David if he had been in a worse position. Finally, we see that they did not withdraw of their own accord from duty: yet it follows that many of David's companions did not acknowledge this, but wished to deal with them more iniquitously, refusing to share a part of the spoil with them: which occasion was given for the manifestation of David's justice and equity, who wished to do injustice to no one, but conducted himself with fidelity toward all so far as in him lay.

And so it is said that every most wicked and iniquitous man of the men who were with David said that it was not equitable that the spoil should be shared with them, but it was sufficient if they should take their wives and their sons and depart; but that David resisted this counsel and taught that this would be the highest ingratitude, hateful to God and men, that God had delivered that spoil into their hands, and that even by men's judgment the share of him who goes forth to battle and of him who remains at the baggage ought to be equal. And so David ordered the spoil to be divided equally between those who had set out to battle, and those who had remained at the baggage. But as to the fact that they are called most wicked and iniquitous men, the cause must be investigated. For no one would say at first sight that those men were such, since they seem to rest on a certain reasoning. For they do not seize what belongs to another: but they say that they made that spoil at the peril of their own life, and therefore that it is equitable that they should retain what spoil they made, and that those who had remained safely at the brook without labor should be content with the recovery of their wives and children. You would say therefore that these men, although too greedy of gain and little humane toward their comrades, are nevertheless to be excused in some manner. But the Spirit of God thinks far otherwise about them, calling them not only depraved, but also wicked and iniquitous. By which words is denoted the highest depravity and corruption, which carries one to every evil. A hard and severe judgment indeed: but one which not mortal man, but God himself has pronounced. Let then this decree be ratified, that all those who pursue their own advantages with the loss of others are impious and wicked men, whatever in the end they pretend before men, since men are clever enough at seeking various evasions, and at putting paint upon men's eyes when their own affair is in question: but whatever they pretend, the firm and irrevocable judgment of the Holy Spirit, which thinks otherwise, remains. For although in this place the matter concerns military law, yet from there a general judgment can be applied to the whole use of human life. For, by way of example, let us suppose that someone, the day before the battle was fought, posted on a watch-tower had warded off the enemies, and had also received wounds, and then a battle followed, when, half-dead and scarcely able to move himself from the place, he could not be present, who would therefore say that he should be defrauded of the fruit of victory, whose valor nevertheless is more notable than that of all the others? Indeed, would indeed be an unjust verdict, since it has even been so established in war that, when battle is joined, lest some confusion and disturbance arise, and lest the enemies make an attack upon the baggage, certain soldiers remain at the baggage and guard it. Furthermore, where the camps are, soldiers are likewise left in them as in a city, for their defense; and if these were defrauded of the booty, by what right indeed would that be done? For if it should be objected that they were not present in the battle, they would reply that they had been ordered to remain there. And so it is sufficiently clear that no right and no equity supports this reasoning, that the fruits of war should be reserved only for those who went out to battle against the enemy, so that not without reason Sacred Scripture condemns as wicked and depraved men those who, driven by avarice, wished to keep the whole booty for themselves alone. From this therefore let us learn that, when God confers some benefit upon some persons, each one ought to receive his share, unless perhaps they are so cowardly that they deserve to be cast off as rotten members; for so far are these from deserving a reward that on the contrary they are to be punished with the gravest penalties as treacherous and traitors. But where there has been no treachery, no cowardly sin, with each doing his duty and being absent from the battle by necessity or just cause, it is certain that an injury will be done unless they too come into a share of the blessing given by God. Let us therefore take care, unless we wish to be considered wicked and worthless men, and thieves and robbers before God and his angels, that we deal with our neighbors with such integrity and sincerity that public goods do not yield only to private ones, and some grow rich from the poverty of others; but let each be content with that portion which God bestows. Judging therefore from God's verdict we shall preserve mutual equity; but if we are given to plunder and rapine, we shall follow our blind affections in place of God's word, and shall never distinguish good from evil. And surely if we judged sincerely about matters, and were not moved by our own advantages or disadvantages, we would be no less zealous for our neighbors' advantages than for our own, and would cut off the way to all controversies and dissensions. With the highest zeal therefore it behooves us to inquire what from God's word is ours, and proper to us, lest we give to anyone any occasion to complain of us, and lest we unjustly despoil those whom God willed to affect with the same benefit as us. For this reason therefore the Spirit of God reproves the unbridled greed of these men with such severe words, because, having gained the booty, they wished to deprive their companions of it, that we may be taught how detestable cruelty is before God; and accordingly let us know that God cannot bear this injury, that some should grow rich by the disadvantages of others.

Moreover, when in David's troops not one or another wicked and worthless man, but many are said to have been wicked, from this let us recognize that God, in order to exercise his own, often, indeed almost always, permits that good men be mingled with evil. Therefore many wicked men were in David's army, and yet David had been designated king by sacred anointing, and was a figure of our Lord Jesus Christ, and was conducting a most just cause; but nevertheless among those four hundred soldiers by whom he is surrounded, many wicked and worthless men are found. From this let us learn that the church of God is not therefore to be condemned if on these earths it cannot be so cleansed but that the chaff is mixed with the wheat. I confess indeed that vices must always be condemned, and persons not corresponding to their calling; but yet if the wickedness of his soldiers were imputed to David, that cause which God approves would be condemned. Indeed I confess that David, if he had cherished their malice and consented to their depravity, would be no less guilty than they themselves; but when as much as he can he corrects and forbids them to do what they wished, let us recognize that he need not be guilty of sins which he did not approve and which he repressed as far as he could.

No otherwise must we judge concerning the Christian church, in which if we see hypocrites mixed with the sons of God, and wicked men, some given to avarice, others full of frauds and deceits, others greedy for vengeance, others arrogant and cruel, covering their malice with God's name, let it not seem to us new and strange; for in all ages the church has had the same condition. Nevertheless all our effort must be given that pollutions of this kind may be removed from the assembly of the faithful, and the church of God be cleansed, lest by our negligence in restraining vices it become rather a sty of swine than the altar of God; and meanwhile let us patiently bear what we cannot correct -- for it is as it were an incurable disease -- when wicked men are mingled with God's sons. Nevertheless we are admonished that God must be entreated by prayers not to impute that corruption to his church, so that those striving for sincerity and integrity may be involved in the same punishment with the criminal and wicked men. For when the condition of the church is said to be such that it is forced always to bear many hypocrites, it does not however follow that the reins are to be loosened to evil. For the history is well known of that plague which befell the whole Israelite people on account of the wickedness of one Achan. For on account of one man's sacrilege the wrath of God was kindled against the whole people, by the very narration of which history we ought to be moved and tremble at the severity of the divine judgments. But the only remedy that remains is the invocation of the divine name, since today the same thing can happen to us which we see Daniel also predicted in the time of Darius, namely that the church of God would come into such desolation that it would seem to be ruined, but that God would have mercy on it, he says; and although its beginning be small, that there would yet be in it many fraudulent men who in their face simulate piety, but in their heart cherish impiety. So in these times, in which God is restoring his church, it is certain that many come into the church and profess themselves defenders of the gospel, whose mind however is not sincere, since some are led by a certain ambition, others by some fervor, while there are in them no living roots of divine knowledge. This is testified by the avarice of some, the ambition of others, the lust for vengeance of others, from which we may rightly fear horrible confusion if God should deal with us by the strictest right. Therefore, since these things are so, let us with ardent prayers call upon God, that according to his clemency he may bury our defects and sins, and open up to us a way of removing pollutions of this kind, so that before his face we may be found pure and unspotted, and that whatever there is, he may so kindly bear our infirmities that the cause of the gospel be not endangered by the fault of men of this kind.

Moreover, David rebukes these soldiers rather lightly, because he had to take account not only of those seditious men who wished to snatch the booty from their companions, but also of others whom, being provoked, he wished to placate. For although only a part of the army was pursuing this cause, it was nevertheless to be feared that the others might be corrupted; just as it often happens that, in a great multitude of men, when some part has been shaken and has departed from equity, many rashly cross over to this side, and the same happens to them as to plague, which in a moment creeps far and wide. David therefore wished not only to refute those who were wicked, but feared lest others should pass over to their opinion; and by this reasoning those wretched men who from exhaustion had stopped at the brook among the baggage would be deprived of their right, while the others maintained their opinion by force. For this reason therefore David addressed them so gently, besides the fact that he did not have power over them, except insofar as they voluntarily submitted themselves to him. For David was indeed, as I said before, a legitimate king, but yet before Saul's death he did not hold royal power, and therefore did not have the power of commanding. Therefore he had to retain in their duty by friendly and gentle words those whom he could not by the authority of a judge. Moreover, David argues against them with two reasons, of which the first is that they would be ungrateful toward God if they alone retained the booty which God by his beneficence seemed to have made common to all. For to whom was the victory given? Indeed to David, but yet in such a way that this benefit was common to all, since God had willed that they recover their wives, children, and fortunes. Since this benefit was common to those six hundred, why did those wicked men claim it for themselves alone? David therefore says it would be the highest ingratitude toward God if those four hundred should draw to themselves alone the benefit which God had conferred on all, not permitting that the enemies should take the booty away with them, and thus also resist God himself. And we have already taught before that, when God confers some benefit on some multitude, each one from greatest to least ought to come into a share of the benefit; and if any are defrauded of it, and by some specious pretext defrauded of their right, this is just as if one should snatch from God himself what he bestows by his beneficence. Hence therefore the general doctrine must be drawn, that, after the example of David, when God gives his gifts into our care, each of them should be made partakers; and so let us share with our neighbors, lest we be devoted to our own advantages, and lest avarice draw us away from duty; but let us, attributing to God the benefits received, recognize that they have been entrusted to us in such a way that we are to dispense them according to his will, and apply them to those uses which he has commanded. The other reason rests on human judgment, when he says: 'Will anyone listen to you about this speech?' By which words he indicates that he would be condemned by all to whom the report of this deed should reach. Nor indeed has Sacred Scripture handed these things down in vain in its records; for this is the best remedy against excessive greed, that each one should have regard for his reputation. I confess indeed that we ought to abstain from evil not by this reason alone, since it does not suffice for avoiding reproach to display before men an appearance of righteousness, while before God having a depraved heart. For many hypocrites abstain from evil only from fear of shame and modesty, whom yet God does not therefore approve. Therefore we must abstain from evil not only that we may be praised before men and approved by their judgment, but many other reasons present themselves at the same time also to be considered. For it is certain that those to whom some deed does not pertain will judge more equitably about the matter than those who are preoccupied by passions, since either gain or loss are like a veil by which the eyes are blinded so as not to see what is right, and the senses so as not to judge sincerely. Since therefore each one is blinded either by his own advantage, or by some other reason, and in his own cause no one is a fair judge, but is plainly blind, other judges must be given who may judge without affection and passion. This therefore is what David willed when he said: 'Who will listen to you in this matter?' As if to say, no one will praise this deed, that our companions should be empty, while we grow rich with great booty. Who, I say, will not condemn this deed? Who will not call them worse than brutes, who will not call them more rapacious than wolves? Therefore he wished to retain them in duty not only by shame, but also to remove from their minds every prejudice in their own cause. For each one is eloquent in his own cause and explores a thousand reasons as if to prove just what nevertheless is most unjust.

For this reason therefore, when our loss or gain is concerned, we must abstain from our own judgment, and defer judgment to others who see more clearly, and a bridle must be put on our affections, lest, even if we seem just before men, conscience however before God should accuse us of being polluted; so that not without reason David, by these two reasons -- namely the divine judgment, and then human opinion -- attempted to retain his soldiers in duty as a model to be imitated. For following this way we shall never err; and although we may be allowed to sin with impunity without witnesses, and accordingly without fear of infamy or disgrace, yet by the fear of God alone we shall be retained in duty; provided we allow ourselves to be ruled by his word, and have it fixed deep within our soul that God will never permit what is repugnant to his will to remain lasting and unavenged. Let us therefore as much as we can beware of all vain evasions, persuaded that God searches the hidden recesses of the human heart, and uncovers their malice. Furthermore, let us think that we are blind in our own cause, and indulge ourselves; but the judgment of others is far different; and therefore let us restrain our desires by this as by another bridle. For if we are condemned by the verdicts of men, what kind of judgment of God do we think will fall upon us? Therefore, if we diligently weigh the matter itself without any regard for ourselves, room will be left for equity, and like the rays of the sun it will illuminate our consciences. Furthermore, we must look to the judgment of men concerning us not only with this end, lest we be affected by shame having been condemned by their votes, but most of all that we be no offense to anyone, just as Paul rightly admonishes us to procure good not only before God but also before men, that no one may be able to speak ill of us; nor be wounded by a bad example, nor that the name of God be exposed to be torn by the blasphemous voices of men. Just as today we see the papists and the enemies of truth always lying in ambush, and exploring every occasion of slandering with curses the doctrine of salvation and tearing the name of our Lord Jesus Christ; therefore it behooves us to be the more vigilant, lest we offer them any occasion of offense which they seek. For this reason therefore also we must fear the judgments and verdicts of men concerning us, that we may be retained in duty, and renounce our own foolish opinion, by which we are usually blinded; and the devil is ingenious in finding many reasons by which to overwhelm the unwary; and we are surrounded on all sides by many enemies who explore our actions; then we must rise to the divine judgment, and diligently weigh what is permitted by his word, and consider what equity commands, lest against the innate principles of right and equity we sin.

Then there follows in the context: That this statute remained from this day on among the people, that those who had remained at the baggage should share the booty equally with those who had taken part in the battle. But we need not dwell long on these matters; what has been said above will suffice; therefore let us pass to what follows, in which we hear that David sent of that booty to the elders of Judah his friends, saying: Behold for you a gift of the booty of the enemies of Jehovah. David, using this protestation, testified that he was bestowing of his own which he had legitimately acquired, namely from the spoils of the enemies of God and of the Israelite people, and not from unjust booty and rapine. For you may see many liberal, indeed prodigal in distributing and bestowing what they have acquired unjustly and by evil arts; but others must not be despoiled in order that you may clothe others. And surely we are not ignorant that an alms which is a species of charity is not pleasing to God, if the wealth has been gained by evil arts, frauds, and rapines. Therefore, when we see those in the papacy enriched by frauds and rapines, then setting up many shrines and yearly sacred rites, let us know that, although they may seem to rest upon some good foundation, they nevertheless most displease God, and whatever they have offered is foul in his sight. Why so? Namely because they seem to wish to make God a partaker of their rapines and crimes; and a sharer of their blasphemies, perverting all right and equity. Truly blasphemy joined with iniquity is huge. Therefore if we offer to God gifts from things ill-gotten, it is certain that they will not only be unpleasing, but those offering them will be rejected by God, and condemned by the votes of men themselves.

For this reason Scripture commands us each to drink from his own fountain, the streams of which run down to the needy. By which simile that wise Solomon signified that each one ought to be content with what God bestows on us, and that booty, rapines, frauds, and avarice are to be guarded against. Therefore if we possess justly what we can sincerely profess to have received from God, then truly we shall be able to give alms, and exercise liberality toward our neighbors, which God will hold as pleasing sacrifices. On this occasion therefore David said the gifts which he sent to the elders were spoils justly taken from the enemies of God's people, with God himself granting the victory and arming against them, so that the war waged against the enemies of God's church which they were striving to destroy was most just. Therefore he was not zealous for his own advantages, did not wish to increase his estate by force and rapine, but received from God's hand whatever he had. Many indeed on the contrary are wont to give thanks to God when they have increased their estate by evil arts, and among the rest even princely men are distinguished by these titles: by the grace of God prince of this or that region, which they have nevertheless seized either by ambition or avarice without right. Far otherwise David: but since with God himself as leader he had engaged with the enemies, he refers also the spoils taken from the enemies and the booty as accepted from God.

Moreover, we ought not to think the recitation empty of those to whom David is said to have sent these gifts individually, of all of whom, although their names are not enumerated, the cities in which they dwelt are nevertheless designated, sufficient to show that the multitude of them was great. Furthermore the names of the various regions, although not far apart, present to us as in a living image how many friends he had, and in how many places he had been a fugitive, which doctrine is far more useful for us than it would seem on the surface. For there is no doubt at all that David had been wretched for a long time, and had wandered in various places, most like a little bird which can nowhere fix its foot firmly. Now however, when he had obtained the victory, he called to mind those straits in which he had long been involved, and how familiarly and honorably he had been received by his friends; and therefore they are expressly named, and 'all the places in which David had dwelt, he himself with his men.' From which it is manifest that David's patience was exercised and tested in various ways, and indeed that he had suffered far more than we comprehend in our minds. And surely it was a testimony of a grateful spirit, when he distributed a part of the booty to his friends, whose kindnesses toward himself he was recalling. Whereas on the contrary, do we not see many ungrateful men, who having been received and helped by friends in adverse circumstances, if they then enjoy prosperous things, wish those by whom they have been benefited extinguished, that they themselves may be carried by the clouds, and may seem to need no help and aid from anyone? But David conducted himself far otherwise, who was not ashamed to confess that he had needed the help and aid of others, and in straitened circumstances had been helped by them; and giving thanks to God for the benefits received from him, he commemorates by name the friends raised up for him by him. This gratitude of soul therefore he willed to testify not only by words but also by gifts, bestowing on his friends a part of the spoils which God had given him; by whose help and favor he had been relieved in straits. Let us learn not to be ungrateful toward those who in uncertain and afflicted circumstances brought us aid and helped us with their resources, when God shall have willed us to enjoy prosperous and successful things. Then let us consider David's afflictions and various wanderings, that we may learn patience when God shall have willed to test us, so that on earth no rest, no leisure, or tranquility appears, but here and there afflicted with various calamities we are held in hatred, let us nevertheless know that we do not approach the hundredth part of those afflictions which David endured. And therefore we must with ardent vows pray that strength be supplied to us by God, that he may grant patience and perseverance, so that not only for one year or another year, but to the very end of however long life is, we may persevere; and whatever afflictions assail us, let us not refuse to subject ourselves to God's will. Moreover, if David was mindful of benefits received from mortals, and returned thanks: what thanks ought we to give to God, by whom we are aided not only once or twice, but from whom we have received life itself, and from whom we have been rescued from a thousand dangers, and from whom we receive every day so many and so great benefits, that their number far exceeds the hairs of our head, as the prophet says? Therefore let us celebrate the name of God with due praises, whether we use prosperous or adverse things; and whatever good things befall us, let us refer them to him alone as received, and let us persevere in the celebration of his name.

Now then, come, etc.

## HOMILIA CVI.

21. Then David came to the two hundred men who had been too exhausted to follow him and whom he had left at the brook Besor. They came out to meet David and the people who were with him. When David came near to the people, he greeted them. 22. But every evil and worthless man among those who had gone with David said: Because they did not go with us, we will not give them any of the spoil that we have recovered, except that each man may take his wife and his children and go. 23. But David said: You shall not do so, my brothers, with what the Lord has given us. He has kept us and given into our hands the raiding party that came against us. 24. Who would listen to you in this matter? For the share of the one who goes down to the battle shall be the same as the share of the one who stays by the baggage. They shall share alike. 25. And it has been so from that day forward. He made it a statute and an ordinance for Israel to this day. 26. When David came to Ziklag, he sent part of the spoil to his friends, the elders of Judah, saying: Here is a gift for you from the spoil of the enemies of the Lord. 27. It went to those in Bethel, to those in Ramoth of the Negev, to those in Jattir, 28. to those in Aroer, to those in Siphmoth, to those in Eshtemoa, 29. to those in Racal, to those in the cities of the Jerahmeelites, to those in the cities of the Kenites, 30. to those in Hormah, to those in Bor-ashan, to those in Athach, 31. and to those in Hebron, and to all the places where David and his men had roamed.

We must now consider how David used the victory over the Amalekites that God had granted him, and how he gave thanks to God. First, we hear that David returned to the two hundred men he had ordered to stay at the brook — they came out to meet him, and David, coming toward them, greeted them warmly. From this it is clear that these men had not stopped at the brook out of cowardice or timidity, but because necessity forced them, as we saw before. For if they had been conscious of any cowardice, they would never have dared to come out and meet David or any of his companions. Instead they would have withdrawn, ashamed or sullen. But they came out to meet them as friends — men who had not refused to share any danger with them, but had been specifically ordered to remain at that place, as the text expressly notes. I grant that the cause of their staying behind was exhaustion — but this gave no reason for rejecting them or cutting them off from the rest of the troops as cowards. Beyond that, they had guarded the baggage and supplies and held the crossing, so that if enemies had attacked from that direction, they could have repelled them — or even brought reinforcements to David if things had gone worse. In the end, we see that they had not left their post on their own initiative. And yet many of David's companions refused to acknowledge this — they wanted to treat them unjustly, refusing to share any of the plunder with them. This occasion served to reveal David's justice and fairness: he was determined to do wrong to no one, and acted with integrity toward all, as far as it was in his power.

The most wicked and worthless among David's men said it was not fair to share the plunder with those who had stayed behind — it was enough that they could take their wives and children and go. But David resisted this and said it would be the height of ingratitude toward God: God had delivered that plunder into their hands, and even by ordinary human standards the share of the man who goes to battle and the share of the man who stays with the baggage ought to be equal. So David ordered the plunder to be divided equally between those who had fought and those who had stayed with the supplies. Now why does Scripture call these men wicked and worthless? We need to look at this carefully. At first glance, one might not think them such bad people — their argument has a certain logic to it. They did not take what belonged to someone else. They said they had won the plunder at the risk of their own lives, and it was therefore right that they keep it — while those who had stayed safely at the brook without any labor should be content with the recovery of their wives and children. One might say, therefore, that while these men were too greedy and lacking compassion toward their comrades, they could be excused to some degree. But the Spirit of God judges them very differently — calling them not merely depraved but wicked and worthless. These words denote the deepest corruption of character — the kind that carries a person toward every kind of evil. A harsh and severe verdict, certainly — but one pronounced not by a mortal but by God Himself. Let this verdict stand firm: all who pursue their own advantage at others' expense are ungodly and wicked — whatever excuses they put forward before people. People are clever enough at finding evasions and whitewashing things when their own interest is at stake. But whatever they pretend, the firm and irrevocable judgment of the Holy Spirit, which thinks otherwise, stands. Although the immediate issue here is military law, the general principle applies across all of human life. Consider, for example, a soldier who the day before the battle kept watch from a tower, drove back the enemies, and received wounds in the process — and then when the battle came the next day, being barely able to move, he could not be present. Would anyone say he should be deprived of the fruits of victory, when his valor was actually more notable than everyone else's? That would be plainly unjust. Moreover, in military practice it has always been established that when battle is joined, certain soldiers remain to guard the baggage — to prevent confusion and to keep enemies from attacking the supplies. If those soldiers were cut out of the plunder, on what basis would that be done? If someone objected that they were not in the battle, they would rightly reply that they had been ordered to stay there. It is therefore entirely clear that neither right nor equity supports the argument that the fruits of war should go only to those who fought, excluding all others. It is not without reason that Scripture calls those men wicked and depraved who, driven by greed, wanted to keep the whole plunder for themselves. From this let us learn that when God bestows a benefit on a group of people, each person should receive his share — unless some have been so cowardly as to deserve to be cut off as rotten members. Such people deserve not a reward but the harshest punishment as traitors. But where there has been no treachery, no cowardly failure, and each has done his duty — and a person was absent from battle only by necessity or just cause — it is certain that an injustice is done if they are not included in the blessing God has given. Let us therefore take care — unless we wish to be counted wicked and worthless before God and His angels, and to be judged thieves and robbers — that we deal with our neighbors with such integrity and honesty that public goods do not serve only private ends, and that some do not grow rich from others' poverty. Let each be content with the portion God provides. If we judge by God's verdict, we will maintain mutual fairness. But if we give ourselves over to plunder and greed, we will follow our blind passions instead of God's Word and will never distinguish good from evil. And if we judged honestly — not swayed by our own advantage or disadvantage — we would be just as eager for our neighbors' benefit as for our own, and would cut off the path to all disputes and quarrels. We must therefore be diligent in seeking from God's Word what is truly ours and rightly belongs to us — so that we give no one cause to complain against us, and do not wrongly deprive those whom God willed to bless along with us. For this reason the Spirit of God rebukes the out-of-control greed of these men with such stern words — because, having won the plunder, they wanted to rob their companions of it — so that we might learn how hateful such cruelty is before God, and know that God cannot tolerate some people growing rich by stripping others.

Notice also that in David's army it was not just one or two wicked and worthless men — many of them are described as wicked. From this let us recognize that God, in order to test His own people, often — indeed almost always — permits good people to be mixed together with evil ones. Many wicked men were in David's army, and yet David had been designated king by sacred anointing, was a type of our Lord Jesus Christ, and was fighting for the most just of causes. And yet among those four hundred soldiers surrounding him, many wicked and worthless men are found. From this let us learn not to condemn the church of God simply because on this earth it cannot be so thoroughly cleansed that the chaff is entirely separated from the wheat. I grant that vices must always be condemned and individuals who do not live up to their calling must be held to account. But if the wickedness of his soldiers were imputed to David, then a cause that God approves would stand condemned. I also grant that David would have been no less guilty than they, had he encouraged their malice and consented to their corruption. But since he corrected them and forbade them from what they wanted, as far as he was able — let us recognize that he cannot be held responsible for sins he did not approve and repressed as much as lay in his power.

We must judge the Christian church the same way. If we see hypocrites mixed in with the sons of God — wicked people, some consumed by greed, others full of fraud and deceit, others thirsting for revenge, others arrogant and cruel, all covering their wickedness under the name of God — let us not think this new or strange. The church has faced the same condition in every age. Nevertheless we must give every effort to removing corruptions of this kind from the assembly of the faithful and cleansing God's church — lest our negligence in restraining vice turn it into a sty of pigs rather than an altar of God. Meanwhile, let us patiently bear what we cannot correct — for it is like an incurable disease — when wicked people are mixed among God's children. Yet we are warned to ask God in prayer not to impute that corruption to His church, so that those who are striving for sincerity and integrity would not be caught up in the same punishment as the criminal and wicked. For even though it may be said that the church will always have to bear many hypocrites, it does not follow that the reins should therefore be loosened and evil allowed to run free. The account is well-known of the plague that fell on the entire Israelite people because of the wickedness of one Achan. On account of one man's sin God's wrath was kindled against the whole people — and that account alone ought to move us and make us tremble at the severity of God's judgments. The only remedy remaining is to call on God's name. For today the same thing can happen to us that Daniel also predicted in the time of Darius: that the church of God would come to such a state of desolation that it would seem to be ruined — but God would have mercy on it. And though its beginning may be small, there will be within it many deceitful people who display piety on their face while harboring wickedness in their hearts. So in our own times, as God is restoring His church, it is certain that many come into the church and profess themselves defenders of the Gospel whose hearts are not sincere. Some are motivated by ambition, others by a kind of excitement, while there are no living roots of genuine knowledge of God in them. This is shown by the greed of some, the ambition of others, the thirst for revenge in others — from which we have every right to fear terrible disorder if God were to deal with us by the strictest standard of justice. Since these things are so, let us call on God with earnest prayer — that in His mercy He would cover our defects and sins, and open for us a way to remove these corruptions, so that before His face we may be found pure and spotless. And whatever remains of our weakness, let Him bear it so graciously that the cause of the Gospel is not endangered by the failures of such people.

David rebuked these soldiers with considerable gentleness, because he had to account not only for the troublemakers who wanted to rob their companions, but also for the others whom, being inflamed, he wanted to calm. Even though only part of the army was pushing this position, there was real danger that others would be swept along — as it so often happens in large groups: when one faction has broken away from what is right, many others rashly cross over to that side, just as a plague spreads quickly once it takes hold. David therefore wanted not only to refute the wicked but to prevent the others from going over to their view — because if that happened, those exhausted men who had stayed by the baggage would be robbed of their rightful share by the force of the majority's opinion. For this reason David spoke to them gently — and also because he did not yet have full authority over them except insofar as they voluntarily submitted to him. As I said before, David was indeed the legitimate king — but before Saul's death he did not hold royal power and therefore could not command. He had to keep his men in order with friendly and gentle words, since he lacked the authority of a judge. David argued against them with two reasons. The first was that they would be ungrateful to God if they alone kept the plunder that God's generosity seemed to have made common to all. To whom was the victory given? To David — but in such a way that the benefit was shared by all, since God willed that they all recover their wives, children, and goods. Since this benefit was shared by all six hundred, why were those wicked men claiming it for themselves alone? David therefore said it would be the height of ingratitude toward God if those four hundred were to take for themselves alone a benefit God had given to all — not allowing the enemies to keep the plunder — and thereby resist God Himself. As we have already taught: when God confers a benefit on a group, everyone from the greatest to the least ought to have a share. If anyone is cheated of it and deprived of their right under some plausible pretext, it is as though someone were snatching away from God Himself what He was bestowing by His kindness. From this, therefore, the general lesson must be drawn: following David's example, when God places His gifts in our keeping, each person should be made a partaker of them. Let us share with our neighbors and not be consumed by our own advantage. Let us not allow greed to pull us from our duty — but recognizing that the benefits we have received come from God, let us understand they have been entrusted to us to be distributed according to His will and applied to the purposes He has appointed. David's second argument rested on ordinary human judgment: 'Will anyone listen to you about this?' By these words he indicated that anyone who heard what they were proposing would condemn them. Scripture has not handed down these things pointlessly — for this is one of the best restraints on excessive greed: that each person consider their reputation. I grant that we ought to abstain from evil not for this reason alone — it is not enough to display an appearance of righteousness before people while harboring a corrupt heart before God. Many hypocrites abstain from evil only out of fear of shame and disgrace, and God does not on that account approve them. We must therefore abstain from evil not only to be praised before people and approved by their judgment — many other reasons present themselves at the same time. It is certain that those who have no personal stake in the matter will judge more fairly about it than those who are consumed by their own passions. Either gain or loss acts like a veil that blinds the eyes to what is right and prevents honest judgment. Since each person is blinded by his own advantage or by some other interest — and no one is a fair judge in his own case, being simply blind — other judges must be consulted who can evaluate without passion or bias. This is exactly what David meant when he said: 'Who will listen to you about this?' As if to say: no one will praise the idea of leaving our companions with nothing while we grow rich with great plunder. Who, I ask, will not condemn this? Who will not call those men worse than brutes — more ravenous than wolves? He therefore wanted to keep them in their duty not only through shame, but also to remove from their minds the self-interested bias that blinds judgment in one's own case. For each person is eloquent in defending himself and can find a thousand arguments to make what is deeply unjust appear perfectly reasonable.

For this reason, when our own loss or gain is involved, we must set aside our own judgment and defer to others who see more clearly. We must put a bridle on our passions — lest even if we appear just before people, our conscience before God accuses us of being corrupt. So it was not without reason that David, using these two arguments — divine judgment and human opinion — sought to keep his soldiers in their duty as an example for us to follow. Following this approach we will never go wrong. And even when we could sin without witnesses, with no fear of disgrace or infamy, the fear of God alone will keep us in our duty — provided we allow ourselves to be governed by His Word and have fixed deeply in our souls the conviction that God will never allow what is repugnant to His will to last without being addressed. Let us therefore, as much as we can, flee all vain excuses — persuaded that God searches the hidden depths of the human heart and exposes their malice. Furthermore, let us recognize that we are blind when our own interests are at stake and we indulge ourselves. The judgment of others is very different — and therefore let us keep that in mind as a second restraint on our desires. For if we are condemned by the verdicts of other people, what sort of judgment from God do we think is coming? Therefore, if we honestly weigh the matter itself without any regard for our own interest, room for fairness will appear — and like the rays of the sun, it will illuminate our conscience. We must also attend to the judgment of others concerning us not only in order to avoid the shame of being condemned by them, but above all so as not to give offense to anyone — just as Paul rightly urges us to pursue what is honorable not only before God but also before people, so that no one can speak ill of us, nor be wounded by a bad example, nor the name of God be exposed to blasphemy. We see today how the papists and enemies of truth are always lying in wait, eager to find any occasion to slander the teaching of salvation and tear down the name of our Lord Jesus Christ. We must therefore be all the more careful not to give them any opportunity they are seeking. For this reason also we must have a healthy respect for the judgments and verdicts of others — so that we are kept in our duty and led to give up our own foolish self-assessment, by which we are usually blinded. The devil is clever at finding many arguments to overwhelm the unwary, and we are surrounded on all sides by enemies watching our every move. Beyond this, we must rise to God's judgment and carefully consider what His Word permits and what equity demands — so that we do not sin against the basic principles of right and fairness that are written in every conscience.

The text then records that this became a standing ordinance among the people from that day forward: those who had stayed with the baggage would share equally in the plunder with those who had fought in the battle. But we need not dwell long on this — what we have said above is sufficient. Let us move on to what follows: we hear that David sent some of the plunder to the elders of Judah, his friends, saying: 'Here is a gift for you from the spoil of the enemies of the Lord.' By using this language, David testified that what he was giving was legitimately acquired — from the spoils of the enemies of God and of the Israelite people — not from unjust plunder and robbery. You can find many people who are generous — even lavish — in distributing and giving away what they have gained through dishonest and wicked means. But you must not strip others in order to clothe yet others. We know well enough that a charitable gift is not pleasing to God if the wealth behind it was gained through evil methods, fraud, and robbery. Therefore, when we see those in the papacy enriched by fraud and plunder who then build many shrines and endow yearly religious rites — let us understand that, however much these may appear to rest on a good foundation, they are deeply displeasing to God, and whatever they have offered is foul in His sight. Why? Because they are in effect trying to make God a partner in their robberies and crimes — a sharer in their blasphemies, while perverting all right and equity. Blasphemy joined with wickedness is a heavy thing. Therefore if we offer God gifts from things wrongly obtained, they will not only be rejected — those who offer them will be turned away by God and condemned by the verdict of other people as well.

For this reason Scripture commands each of us to drink from our own fountain, whose streams flow down to the needy. By this picture the wise Solomon signified that each person should be content with what God provides, and that plunder, robbery, fraud, and greed are all to be avoided. If we possess justly what we can sincerely say we have received from God's hand, then we will truly be able to give to others and show generosity to our neighbors — and God will receive these as pleasing sacrifices. This is exactly the point David made when he told the elders that the gifts he sent were plunder justly taken from the enemies of God's people — with God Himself granting the victory and arming His people against them. The war against the enemies of God's church, which sought to destroy her, was entirely just. He was not looking out for his own advantage, nor trying to increase his estate through force and robbery. He received from God's hand whatever he had. Many by contrast give thanks to God when they have grown their estate through wicked means — and even among princes, titles are proudly displayed: 'By the grace of God, prince of such-and-such a region' — regions they have seized through ambition or greed without any rightful claim. David was nothing like that. Because God Himself had led him against the enemies, he also acknowledged the plunder and spoils taken from them as received from God.

We should not pass over the list of those to whom David sent these gifts as if it were merely empty detail. Though their names are not given, the cities are identified — enough to show that the number of recipients was large. The various place names — though not geographically far apart — present us with a vivid picture of how many friends David had, and how many places he had been a fugitive. This is more instructive than it might appear on the surface. There is no doubt that David had been miserable for a long time, wandering from place to place like a little bird that can find no firm ground to rest. Now, however, having won the victory, he called to mind the difficult straits in which he had long been entangled, and how generously and warmly his friends had received him. For this reason they are expressly mentioned — 'all the places where David and his men had roamed.' This makes it clear that David's patience had been exercised and tested in many ways, and that he had endured far more than we can easily grasp. And it was certainly a mark of a grateful spirit that he distributed part of the plunder to his friends, calling their kindnesses toward him back to mind. By contrast — how many ungrateful people do we see who, having been welcomed and helped by friends in hard times, once they are prospering again wish those very people would disappear? They want to ride on the clouds, looking as though they never needed anyone's help. David conducted himself very differently. He was not ashamed to confess that he had needed help and aid from others, and that they had come to his rescue in times of need. Giving thanks to God for the benefits God had provided through them, he remembered by name the friends God had raised up for him. This gratitude of spirit he wanted to show not only in words but in gifts — giving his friends a share of the spoils God had given him, in recognition of the help and support they had given him in his difficult times. Let us learn not to be ungrateful toward those who helped us and came to our aid with their resources in uncertain and difficult times — especially when God has brought us into prosperity and success. And let us reflect on David's afflictions and his many wanderings, so that we may learn patience when God wills to test us. Even when we find no rest, no ease, no peace on this earth — scattered from place to place, battered by various troubles and held in contempt — let us still remember that we do not come close to the hundredth part of what David endured. Therefore let us pray earnestly that God would supply us with strength — granting patience and perseverance — not just for a year or two, but to the very end of however long our lives last. Whatever troubles assail us, let us not refuse to submit to God's will. Moreover, if David was grateful for benefits received from mere mortals and returned thanks for them — what thanks ought we to give to God? He has not only helped us once or twice — He has given us life itself, rescued us from a thousand dangers, and bestows on us each day so many and so great benefits that their number exceeds the hairs on our head, as the psalmist says. Let us therefore celebrate God's name with fitting praise — in prosperity and in adversity alike. Whatever good comes to us, let us trace it back to Him alone, and let us persist in glorifying His name.

Now then, come, etc.

## HOMILIA CVI.