Sermon 14: 1 Samuel 3:11-17

11. And the Lord said to Samuel: Behold, I am doing a thing in Israel, which whoever hears, his ears shall tingle. 12. On that day I will raise up against Eli all that I have spoken concerning his house; I will begin and I will complete it. 13. For I have foretold to him that I would judge his house forever, because of the iniquity, in that he knew that his sons were acting disgracefully, and he did not restrain them. 14. Therefore I have sworn to the house of Eli, that the iniquity of his house shall not be expiated by victims and offerings forever. 15. And Samuel slept until morning, and opened the doors of the house of the Lord. And Samuel feared to tell the vision to Eli. 16. Then Eli called Samuel and said, Samuel, my son. And he answered, Here I am. 17. And he asked him: What is the word that was spoken to you? I pray you, do not hide it from me. May God do this to you and add this, if you hide from me any word out of all the words that were spoken to you.

We began in yesterday's sermon to teach how we ought to be disposed when God bestows upon us this benefit, that his word may be made known to us — namely, that attentive ears ought to be offered by us to his words. And indeed the Lord does not cease to address and call upon us, even though we bring deaf and obstinate ears, but so that many may be rendered inexcusable, having heard the truth but despised it. And so the word of God will be preached to all without distinction, to unbelievers as much as to the faithful, to the refractory and obstinate as much as to the obedient and compliant: but it will never be received with due reverence unless we have a mind prepared to receive his words and disposed for obedience to him, so that we fix the doctrine set before us in our souls with all modesty. Therefore, even if we do not use the same words as Samuel, we must nevertheless by his example absolutely determine and fix more deeply in our minds that the word of God will always achieve its effect. At present, therefore, we must observe the confirmation of the sentence already previously pronounced by God, because it was necessary for it to be promulgated again — not only for the instruction of Eli himself, but of the whole people — so that they might well know that punishment was being denounced by God against that whole family, by which he himself would also be corrected, on account of the neglect of God's name and the corruption of his worship. Moreover, when the Lord says that he is doing a thing which those who hear will find that their ears tingle, this phrase, very common both in the law and the prophets, must be observed — it denotes the astonishing judgments of God, at which men stand as if thunderstruck, and shudder as if struck by divine power: this, I say, is what these words mean — that ears shall tingle. This manner of speaking is derived from the fact that it commonly happens that ears tingle, as if struck by some wind whose source is unknown, for that sound is not accompanied by any understanding. Therefore when it concerns divine judgments surpassing all human reason, at which the very senses are stunned, our ears are said to tingle. And rightly the people ought to shudder at these judgments of the Lord, about which we shall speak hereafter. For God had promised to be the protector of this people on this condition — that he would dwell in their midst, on account of the sanctuary dedicated to his name, which he wished to be the certain and undoubted sign of his present power perpetually. When therefore the enemies afterwards triumph over the sanctuary, rage cruelly, strive to overturn all holiness, put the people to flight, carry off the captured ark of the covenant itself — who, I ask, would not shudder entirely at such a mournful spectacle, that they were as it were being rejected and wholly cast off by God? Not without reason, therefore, does God show that this judgment would be so dreadful that human senses would be stupefied. Furthermore, when we have heard threats of this kind, it is our part to be wise and to beseech God humbly, that when he stretches out his avenging hand to exact punishment for our sins, punishing us more severely, he not so shatter us with blows that we are cast into a reprobate mind: but rather that we so profit under his hand that while he corrects us, we seriously consider our sins and humbly beg forgiveness from the heart. For how dreadful it is to experience the armed hand of God in vengeance against mortals, and to be stupefied at his blows! When therefore we have learned to submit ourselves to all the chastisements and punishments sent by God on account of our sins, so that we pray that he not strike us with that stupor by which, cast into a reprobate mind, we should so dread his presence as that of a judge and adversary: but rather that we hear him admonishing and declaring that he corrects us for modesty and humility and the serious acknowledgment of sins, so that we may obtain forgiveness — then we shall indeed have profited greatly.

Next, God threatens to raise up against Eli's family everything that he had foretold. By these words sacred Scripture frequently shows that God brings both his threats and his promises to their conclusion, so that God never lets anything that he has said fall — that is, become void. This metaphor is drawn from bodily things: the word of God is said to have fallen when it does not produce its effect at the first opportunity. So shortly after it is added that nothing of what God had pronounced had fallen to the ground — that is, God always made good what seemed to have vanished into thin air. Therefore it must be observed that God, in delaying the execution of his judgments for some time, is not therefore not to be feared, nor is faith therefore not to be given to his threats, as if they were empty and void. Far be it that we imitate the profane, who, if God has tolerated them for a time and deferred his chastisement, you see promising themselves impunity: judging God's threats to be not unlike a burning candle, which although it shines for a moment of one or two hours, is extinguished in a point of time. But the word of the Lord is not of this kind; its power is always the same, which he finally exerts at the opportune time. Therefore, if we do not become partakers of the divine promises on the very first day, let us patiently await their fulfillment, which God will accomplish in his own time: and conversely, when God terrifies with threats and rouses us to duty, let us not grow sluggish and, as if seized by lethargy, allow the fear of his threats to be lulled to sleep within us: but let us recall to memory at every moment what we have heard from him, lest we be caught unprepared, or, in the manner of unbelievers, pamper ourselves and indulge in vices, promising ourselves perpetual peace and tranquility, until at last God overtakes the unwary — which commonly happens to the wicked, while they, as the prophet says, promise themselves anything, as if they were immune from all evil, because they have made a covenant with death.

Next a reason is added, namely that God had revealed to Eli that he would avenge and judge his house because of the iniquities which he had found in it and in the whole people. By these words God makes his justice manifest before all, so that he can rightly be accused neither of injustice nor of severity, even though he exercises the most severe vengeance against Eli's family, which then spreads to the whole people and the entire region. For Eli is said to have been warned beforehand, just as we heard above about the prophet sent to him by the Lord. And guilt becomes graver when God warns sinners about their sins and they nevertheless persist in them. For even though we are held guilty before God's judgment when he has, as it were, given us loose reins, we become doubly guilty if, having been warned by him and, as it were, pulled back by the bridle, we nevertheless persist in our shameful deeds. Therefore whenever God afflicts some with punishments and deters them from vices by fear of punishment, if they continue and persist in their wickedness, having become as it were more obstinate, so that the effort of God who calls and recalls them from vices to himself is in vain, would you not rightly say that they have reached the highest degree of iniquity? For this reason God reproaches Eli with these things by name, lest he plead ignorance as nearly all usually do: and he blocks the way to all escapes, when he says that he had previously warned Eli about the punishments threatening his whole family, and indeed confirms it with the added reason — on account of the iniquity committed by them. By these words every pretext of excuse is taken from him: for mortals nearly always have some new defense ready against God, whom it would have been better to revere when he speaks, so that they would fall silent at his mere nod. But such is the arrogance of mortals that they always talk back to God when he reproaches their vices: and even when convicted, they contrive I know not what excuses: so great is the corruption and fault of human nature. But what would Eli object here, when God declares that the shameful deeds of his sons were not unknown to their father? So indeed, whatever ignorance men plead regarding their sins, if they wish to contend with God by right, they must necessarily be convicted. For how is it, I ask, that mortals deceive themselves, and with their conscience as it were lulled to sleep, give themselves loose reins for vices, until their shamefulness appears openly, and they complain that they are being treated unjustly when they are charged with their sins? Is not the hypocrisy innate in men the cause of these things? Namely, they seek hiding places by which to escape, as Jeremiah says: and they are vexed at being rebuked; they do everything with pretense and hypocrisy; they do not want to hear anything sad or mournful. And so they refuse to render an account of their deeds to God, and strive with all their might to escape his judgment: they bring stupor upon themselves and deprive themselves, so to speak, of all feeling. But let us draw sound and useful doctrine from this, namely that we must give all effort to learning to acknowledge our sins and to inquire diligently into ourselves; so that, thinking of ourselves as is fitting, when God accuses us through his word, we may be silent and give God his due glory: and willingly subject ourselves with all modesty and meekness. Indeed this also must be observed: that even though we cannot be convicted by witnesses, we ought nevertheless not to resist the accusing conscience within: but it is enough if we have knowledge of the evil. As can be seen in this passage, God could have objected to Eli that his sons' shameful deeds were known to the whole people, and that the confusion they brought into God's worship was before everyone's eyes. And, I ask, how much disgrace fell back upon Eli himself, who ought to have been not only a diligent head of household in governing his family, but as high priest should have been a model of all holiness and piety — when he overlooked the shameful life of his sons, who nevertheless were bringing fornications and debaucheries upon the whole people and treating the temple like bandits. Did not these things draw down the most severe vengeance from the Lord upon his whole family and the entire people? Therefore the Lord says that Eli's wicked sons' life was known to him, as if to say that even without anyone accusing, nevertheless his negligence would be exposed before the tribunal of the divine majesty, because when warned he refused to apply the necessary remedies. Therefore come, brothers, let us seriously meditate on this doctrine and diligently inquire into our sins, so that the more they previously pleased us, the more they may hereafter displease us, and being warned we may practice serious repentance, lest we be overwhelmed unawares while sleeping amid our vices. Indeed let us also flee as a reef the vain opinion conceived about us by men, by which, pampering ourselves, we fall into greater snares — as if because we cannot be convicted by men, there remains no further divine vengeance: but rather let us examine ourselves and weigh ourselves on the scale of divine justice, and let us listen to the speaking conscience, which is like a thousand witnesses, as even the pagans themselves were not unaware. The Lord adds that his sons acted disgracefully, and were not restrained by him: the exposition of these words varies and the meaning is somewhat obscure, because the Hebrew words signify to make vile and contemptible; likewise, evil, wicked, despised. Hence some interpret these words as if a curse were pronounced upon the sons of Eli; others, as if they were objects of contempt. Others, as if the sons of Eli blasphemed God or made him contemptible. To me the simplest sense seems to be this: namely that the sons of Eli were so vile and despised that their infamy was known to all, and therefore they were detestable and pestilent in everyone's eyes. Ought not the father therefore rightly to have been moved by these things, and to restrain his sons — not merely with words and threats, which we see he had done before, but with the most severe punishments and the harshest measures — by which he might demonstrate his paternal authority and power over his sons, and also retain that supreme dignity of the high priesthood which he had received from the Lord? In short, the sons of Eli are said to be sufficiently condemned, because even though no one accused them, nevertheless their shameful and detestable life made their turpitude sufficiently public, by which they drew upon themselves the contempt of all. For, as we saw before, they were notorious for their fornications, debaucheries, robberies, sacrileges, and indeed all shameful deeds, and by their shameful life had brought the name and worship of God into contempt: in short, they were monsters of men rather than men, worthy of being swallowed up by the earth opening beneath them. How greatly then ought the father to have been moved here, when he perceived such great confusion brought into his house, which ought to have been the dwelling place of God, especially since he spent more time in the sanctuary than in his own home? By these words, therefore, we see that God wished to aggravate the sin of the priest Eli, who, though he observed the shameful deeds of his sons, by which they were infamous and abominable before all, was nevertheless too lenient in correcting them. We saw above moreover that Eli had been well enough informed of his sons' wickedness; their impiety was well enough known, even if the complaints of the people had not been added, by which he is all the more charged with negligence and laziness — because the complaints of the people ought to have spurred him more to the restraint of his sons. Indeed it was enough simply to have been aware of such great shameful deeds; those were sufficiently sharp goads by which he might be spurred to his duty. But when the iniquity is public and has spread among the common people, so that it is a horror and abomination to every rank, yet the one whose part it was to punish it more severely remains idle and inactive — it is certain that the evil was so much more grave. As if, for instance, scandals were rampant among the people and both women and children were complaining about them, because they were freely allowed and went unpunished, and the magistrate overlooked them and, as it were with closed eyes, passed them by — would not the magistrate's guilt, I ask, be more vehemently aggravated by such complaints? Likewise also, if while vices are rampant and everyone from the common people is complaining, yet the one who teaches from the pulpit, whose duty it is to inquire into and inveigh against hidden offenses, remains silent and lies like a mute dog — is he not, I ask, worthy of having everyone spit in his face? For what is his duty? Is it that his tongue should cleave to his palate, as the prophet says, and that he should permit all injustice and iniquity? This is the use of this doctrine: namely, since the shameful deeds of Eli's sons were so numerous that they were abominable to the entire populace, and yet their father, whose duty it was to punish them more severely, fostered that turpitude by his negligence — let us learn that when shameful deeds grow worse while we connive at them, our crime will be so much graver before our God. Therefore this also must be observed: that even though no one accuses us or inquires into our sins, it is nevertheless the duty of each one to inquire diligently into ourselves, and to flee the pretexts customary to nearly all — namely: 'Who complains of any injury done to him by me? Who accuses me of any offense?' For these things must be engraved more deeply in our minds: that the one who does not withdraw from vices out of fear of God brings reproach and disgrace upon himself. For it is fitting that those be covered with disgrace whom the justice of God does not rouse to virtue, and whom contempt for the divine word has seized. Therefore let us know that no wicked person will escape the mark of confusion and disgrace, even if no witness accuses him and no judge condemns him.

Those words also must be observed — that Eli did not repress or restrain his sons, that is, did not prevent them by punishing and coercing them from continuing in their shameful deeds. For even though he rebuked them, as we saw above, and taught them that by their shameful deeds they were rising up against God and injuring his majesty, nevertheless that correction was too mild and lenient, and accordingly, washing a brick, he wasted his oil and effort. By these words we are taught that those who are set over the correction of others, even if they display a certain severity in rebuking vices verbally, yet if they do not punish them more severely — if they have received the power — they share in the shameful deeds and draw the guilt upon themselves. For the Lord's sentence here against Eli is clear and plain, and will be common to all who have been more lenient and lax in punishing crimes and offenses. The Lord adds to the foregoing, confirming the sentence with an oath: the iniquity of his house shall never be expiated, neither by victims nor by offerings, forever. The oath that was employed shows this to be a fixed and irrevocable decree of God. But God's truth in his word stands firm enough without an oath, so that he need not testify that he is not changeable. For he is far unlike men, who rashly promising anything, then led by regret change their mind. Hence it happens that men are not always to be trusted, unless they have confirmed their words with an oath. For often even when sworn they scarcely regard God: or they rashly blurt out or promise many things which, if you should demand their fulfillment, they cannot deliver. But far otherwise is God, all of whose decrees are fixed and irrevocable, and no force can impede or delay their effect and fulfillment. But indeed because we usually measure God by our own standard, and frequently make his nature like our own, therefore he must ratify his promises or threats with an oath. So you may see God, not content with a simple promise made to the faithful that he would be their father and savior, ratifying the same with an oath by his own name, by his faithfulness, by his very essence, and testifying that nothing of what he promises will ever be void — provided, however, that we embrace it with true faith. How great, I ask, how great is this gentleness of God, that those whose unbelief he ought to have punished, he so tolerates that when they do not give credence to his simple word, he even confirms and raises them up with an oath? — as if credence should not be given to him unless he swears, which blasphemy we ought to execrate. For who, unless bewitched by diabolical malice, would call God's truth into doubt? For what, I ask, is truer or more constant than God's word, which is truth itself? Nevertheless, even though we labor too much with the fault of unbelief and are blasphemous and insolent against God and his name, whenever he confirms his truth with an oath he uses singular gentleness and clemency toward us. Conversely, since we are stupid and dull toward his threats, in order to bring us, stricken with fear, to our duty, he threatens with an oath that he will not let anything he has said or threatened vanish into thin air as void. Therefore here too an oath is interposed, lest anyone suppose the Lord's threats against the house of Eli to be empty. Let us therefore diligently attend to these words and fix them more deeply in our minds, so that whenever we hear in the sacred writings that God's promises will never fail us, or also that his threats will never be void, we may know that an oath is added for our greater confirmation, so that we may set up this shield against all afflictions and assaults, that we may never lose heart: but rather, made more courageous as if with renewed strength, may stand bravely in the battle line against whatever circumstances, and follow God who has sworn, wherever he may lead, undaunted. For what kind and how great an injury would be done by us if we not only did not give credence to his words, but if we did not believe him even when he swears? Who would reach such a degree of stubbornness that he should not rather be called a monster than a man? Let us rather place all our hope in his word alone, and relying on it, let us conquer and overcome whatever temptations arise. Then if, made more stupid by our sins, we grow numb and our half-buried conscience languishes, let us be roused by God's oath, lest when God brandishes his threats, we faint from fear and terror. Here moreover someone might ask how God can say that the house of Eli will never be expiated, neither by victims nor by offerings, forever. For first, since God in the law established by his promise that if a sinner lays his hand on the sacrifice and the sprinkling of blood is made, the sinner's iniquity would be abolished: he would rightly seem here to contradict himself, or to revoke his own sentence. Then we know that the sacrifices that were formerly offered were figures of the reconciliation made by our Lord Jesus Christ, when he once shed his blood as a washing for our sins: and that his death was the satisfaction for all our sins and debts. If this is so, how then is the iniquity of the house of Eli said to be never expiable by sacrifices? Some solve this knot by saying that temporal punishment is being spoken of here. And although God has mercy on us so that he does not impute sins to our perdition, he does not therefore fail to correct us: and experience testifies that it is expedient for us to be chastised, because by chastisements as by medicines and preparatory remedies we are brought to repentance. But the simplest sense is that we should say God declared by these words that no outward show could deceive him, lest Eli or his sons deceive themselves — as if, because they interceded with God on behalf of the people and reconciled the people to him, they would much more be able to reconcile him to themselves. For he who is the intercessor for the whole people, how would he not be his own intercessor? Thus Eli and his sons could deceive themselves, promising themselves some privilege above others. But God pronounces that whatever they put forward will be useless, and they will not escape punishment: but that the condemnation against them will stand firm, because they had not been moved by any fear of punishment to forestall God's judgment. For although Eli was far from the iniquity of his sons and is not to be regarded in the same light as they — which is sufficiently clear from this passage and from his subsequent death — he was nevertheless never struck with that fear of divine judgments which was fitting. But let us fix more deeply in our minds the judgment that was extended to the sons of Eli as well, because they refused to lend a willing ear even to their father's admonitions. For from this we easily conclude that if they had practiced serious repentance, they would have obtained pardon from the Lord. But because they had been cast into a reprobate mind, it was necessary both that they be hardened in their shameful deeds, and indeed to such a degree that they would not even make room for paternal admonitions: namely because God was going to kill them, as we said above. Therefore nothing absurd follows if we say that their iniquity could not be blotted out. Why so? Namely because they obstinately kicked against admonitions and corrections, and relying on the specious pretext of the priesthood, gave themselves loose reins for every kind of crime, to such a degree that all their sacrifices and all their worship were nothing but an abomination before the Lord. We see God frequently testifying this against hypocrites in the prophets, and specifically in Isaiah, with these words: 'What is the multitude of your sacrifices to me, says the Lord? I am full of burnt offerings of rams and the fat of fed beasts: and in the blood of bulls and lambs and goats I take no delight. When you come to appear in my sight, who has required this from your hand, that you should trample my courts?' The Lord by these words testifies that hypocrites are greatly deceived when they persuade themselves that they can make satisfaction for their sins to God with sacrifices and offerings. The meaning of this passage, then, is the same. Moreover, by the name of sacrifices we should not understand those sacrifices that were offered with purity and sincerity of heart: by which it is certain that God was always reconciled to miserable sinners, so that he would have mercy on them. But when God here mentions sacrifices, he means those that were only shadow and smoke, by which men persuade themselves out of sheer ignorance that they can deceive God. But these are trifling and laughable, like those by which children are soothed. But God does not allow himself to be treated in this way. From this, then, let us draw this useful doctrine: when God swears, men who have been cast into a reprobate mind must perish. Therefore we must carefully guard ourselves lest we tempt God by abusing his patience, and finally be cast into the snares and tyranny of the devil, and at last be overwhelmed by the just judgment of God. And conversely, this also must be weighed: that we can indeed deceive men with a feigned, outward show of repentance, but that the eyes of God, which look into the deepest recesses of the heart, detect our malice and finally punish it severely. And so we must learn that all outward rites are empty unless truth is present, which the eye of God regards, as the prophet Jeremiah says in chapter 5, verse 3, inveighing more sharply against the hypocrisy of the people, because they simulated piety with many rites and ceremonies and frivolous and empty acts of worship, and persuaded themselves of a certain holiness. Mocking this hypocrisy, the prophet says that the eyes of God look to faith — that is, sincerity and uprightness.

Next, Samuel is said to have slept until morning, and to have feared to reveal the vision to Eli, even though Eli, who knew that a vision had been given to him, urged him and adjured him, and he finally disclosed it. And first let it be observed here that Eli addresses Samuel with gentle words: 'My son, what is the word that was spoken to you? I pray you, do not hide it from me.' Then, noticing the boy's fear, he presses more sharply and adjures him with these words: 'May God do this to you and add this, if you hide from me any word out of all the words that were spoken to you.' As if to say: Beware of hiding from me anything that God has deposited in your keeping, to be revealed and made known to me: for he wishes to use you as his herald. Otherwise, if you hide it, you will rightly be considered a traitor. Then Samuel told him all the words and hid nothing from him: and Eli replied, 'He is the Lord God; let him do what is good in his eyes.' Here it must first be noted that Samuel did not have explicit instructions to make known to the priest Eli what he had received by revelation: but nevertheless this was the Lord's intention. For in this way he wished rather to cast down the priest Eli himself and, as it were, to strike him with a greater blow, so that recognizing his own negligence, he might beg pardon from the Lord whose wrath he had provoked against himself — and indeed to such a degree that confusion would spread to the whole people, because he had been too lenient in investigating and correcting his sons' shameful deeds. But the Lord had not yet revealed his intention to Samuel: therefore since he was still a boy and timid, he could rightly excuse himself before Eli that he had no command to make known what he had received by revelation. But why had God not commanded him to declare what he had heard? Namely, he wished Eli himself to ask and inquire about these things, so that they might be more useful to him in the future and beneficial to his soul's salvation — which likely happened to him, because he gave place to the divine admonitions. On the contrary, you may see that the wicked gnash their teeth when they have heard something unpleasant to their ears: and that they can admit no admonition: indeed, if their conscience stings them with remorse over their shameful deeds when admonitions are heard, they repel the word of God from themselves and stop their ears against it: because it is like a scalpel cutting veins, or probing wounds, and opening hidden abscesses. Far different here is Eli, who, though not forgetful of the judgment previously denounced and threatening, is nevertheless eager to hear this new prophecy, even though persuaded it would be to his own destruction, as if God were thundering and hurling lightning from heaven. Nevertheless he inquires after God's truth. From this let us learn that even though many evils and adversities must be endured by us in this world, we must not therefore flee from God's sight, but rather strive with the utmost effort to be taught by his word, and indeed even when all things are full of sorrow. For that sorrow which leads to repentance is not to be shunned as troublesome, but on the contrary is to be desired with the utmost wishes above all earthly joy, by which the profane, forgetting God, become insolent. Let us therefore not be wearied of being invited to God by these means: nor let us be vexed if a first persecution is followed by another far graver, so that wounds seem to break open afresh. For just as in bodily diseases, wounds and abscesses are not healed by a single cut of the scalpel or by a brush alone, but often by repeated applications, so that the wounds seem to break open afresh: and we patiently endure them, even though they inflict the most grievous pain, because since this life is most dear to us, we are prepared to bear anything for its preservation: so when it concerns the salvation of our souls, what pains ought we not to bear? Therefore let us learn to commit ourselves entirely to the hands of God, that he may open our abscesses and heal our wounds. And if his corrections seem difficult and intolerable, let us take refuge in his word, from which we may learn to bear patiently the hand of the Lord as of the wisest physician, lest perhaps, miserably abandoned by him, we perish. And these lessons indeed are suggested to us by the example of Eli, who although he was receiving an unpleasant message — namely, of the divine wrath — nevertheless insisted that it be revealed to him by Samuel.

Furthermore, the formula of adjuration, very commonly used in those times, compels Samuel to reveal the truth to him, when he says: 'May God do this to you and add this, if you hide it,' etc. This was the style of swearing among the Jews, when they implored God as avenger and judge. And this is also the use of an oath, even though the direct words 'God be the judge' are not always expressed, which are sufficiently understood by themselves. For what else is an oath but an invocation of the divine name, that God may bear testimony to the truth and judge the one who deceives? Therefore it is certain that God will not let liars go unpunished, but will avenge the injury done to him by them. For they are blasphemers against God who think that their lies, blasphemies and perjuries can escape him or should be covered by him. But it is certain that God will one day assert his justice. Since, moreover, men are usually full of distrust, so that not content with a simple statement they want it confirmed by an oath, it follows that nearly all, by rashly employing an oath, try to establish credibility for themselves — and indeed under the specious pretext of the divine name. But truly God testifies that he will not leave perjurers unpunished. God therefore wished there to be a certain rule for oaths among this people, so that they might be more sparing and sober in swearing, lest the name of God be carelessly bandied about on their lips. Hence sentences were enacted by which perjurers, on account of promises not fulfilled — even those ratified by oath — were severely punished. But where nothing plausible was brought forward against an oath given for the resolution of disputes, the oath had to be upheld and one had to stop as if within a set boundary. This common phrase, then, was 'May God do this to me,' etc., so that men, who are by nature too inclined to oaths, might be more sparing in swearing. And this is the same as if one were to pray that God, though he may not punish at the first opportunity, would nevertheless pursue the sinner with his judgment. As for the fact that God applied, as it were, a certain bridle to oaths, it was done so that men might be roused to serious reflection about them, lest having rashly poured out an oath they feel secure, but rather reflect seriously on the majesty of God, and consider that it is not a game or a joke but a serious matter involving divine vengeance: and so be restrained from rashly confirming anything with an oath. These things are certainly worthy of being fixed more deeply in our minds, so that we approach swearing sparingly, lest we take the name of God rashly and thoughtlessly: but if the necessity of swearing arises, let us do it with the utmost reverence for the divine majesty, and as if standing before his tribunal, let us dread his vengeance, which threatens all who have turned truth into falsehood. And so much for this.

Now there remains, etc.

11. And the Lord said to Samuel: Behold, I am doing a thing in Israel at which the ears of everyone who hears it will tingle. 12. On that day I will carry out against Eli everything I have spoken concerning his house; I will begin it and I will complete it. 13. For I have told him that I would judge his house forever, because of the iniquity, in that he knew that his sons were acting disgracefully, and he did not restrain them. 14. Therefore I have sworn to the house of Eli, that the iniquity of his house shall never be atoned for by sacrifice or offering. 15. And Samuel slept until morning, and then opened the doors of the house of the Lord. And Samuel was afraid to tell the vision to Eli. 16. Then Eli called Samuel and said, Samuel, my son. And he answered, Here I am. 17. And he asked him: What is the word that was spoken to you? I ask you, do not hide it from me. May God do this to you, and more also, if you hide from me any word of all the words that were spoken to you.

In yesterday's sermon we began to teach how we ought to be prepared when God gives us this benefit — that His Word may be made known to us — namely, that we must offer attentive ears to His words. The Lord does not stop addressing and calling to us, even when we bring deaf and stubborn ears — yet this means that many will be left without excuse, having heard the truth and despised it. And so the Word of God will be preached to all without distinction — to unbelievers as much as to the faithful, to the defiant and obstinate as much as to the obedient and willing. But it will never be received with proper reverence unless we have a mind prepared to receive His words and disposed for obedience to Him, so that we receive the doctrine set before us into our souls with all humility. Therefore, even if we do not use the same words as Samuel, we must nevertheless by his example firmly resolve and fix more deeply in our minds that God's Word will always achieve its effect. For the present, we must observe the confirmation of the sentence God had already previously pronounced — for it was necessary for it to be proclaimed again, not only for Eli's own instruction but for that of the whole people, so that they might well understand that punishment was being declared by God against that whole family, by which God Himself would also be vindicated, on account of the neglect of His name and the corruption of His worship. When the Lord says He is doing a thing at which those who hear will find their ears tingling, this phrase — very common in both the law and the prophets — must be noted: it denotes the astonishing judgments of God, at which people stand as if thunderstruck and shudder as if struck by divine power. This is what those words mean — that ears shall tingle. This manner of speaking comes from the common experience that ears tingle, as if struck by some sound whose source is unknown — for that sound carries no meaning with it. Therefore when divine judgments surpass all human reason and the very senses are stunned, we speak of ears tingling. And rightly should the people shudder at these judgments of the Lord, about which we shall speak further. For God had promised to be the protector of this people on this condition — that He would dwell in their midst, on account of the sanctuary dedicated to His name, which He intended to be the certain and undoubted sign of His present power and faithfulness. When therefore the enemies afterward triumph over the sanctuary, rage cruelly, strive to overthrow all holiness, put the people to flight, and carry off the very ark of the covenant as a prize — who, I ask, would not shudder entirely at such a mournful spectacle, feeling as if they were being rejected and completely cast off by God? Not without reason, therefore, does God show that this judgment would be so dreadful that human senses would be left numb. Furthermore, when we hear warnings of this kind, it is our part to be wise and to beseech God humbly that when He stretches out His avenging hand to punish our sins and strikes us all the more severely, He might not so shatter us with blows that we are given over to a corrupt mind. Rather, may we so benefit under His hand that while He corrects us, we seriously consider our sins and humbly beg forgiveness from the heart. For how dreadful it is to experience the armed hand of God in vengeance against mortals, to be left numb at His blows! When we have therefore learned to submit ourselves to all the disciplines and punishments God sends on account of our sins — praying that He not strike us with that numbness by which, given over to a corrupt mind, we might come to dread His presence as that of a judge and enemy rather than a Father — but rather that we hear Him warning us and declaring that He corrects us for our own humility, serious recognition of sin, and the obtaining of forgiveness — then we will indeed have made great progress.

Next, God threatens to bring upon Eli's family everything He had foretold. By these words Scripture frequently shows that God brings both His threats and His promises to completion — that God never lets anything He has said fall to nothing, that is, become void. This metaphor comes from physical experience: God's Word is said to have fallen when it does not produce its effect at the first opportunity. And so shortly after it is added that nothing God had pronounced had fallen to the ground — meaning God always made good what had seemed to vanish into thin air. It must therefore be observed that God's delaying the execution of His judgments for a time does not mean He is not to be feared, nor does it mean His threats should be dismissed as empty and void. Far be it from us to imitate the profane, who, if God has tolerated them for a time and postponed His discipline, promise themselves permanent impunity — judging God's threats to be like a burning candle that shines for an hour or two but is then snuffed out in an instant. But God's Word is not like that — its power is always the same, and He finally exerts it at the right time. Therefore, if we do not immediately become partakers of the divine promises, let us patiently await their fulfillment, which God will accomplish in His own time. And conversely, when God terrifies with warnings and rouses us to our duty, let us not grow sluggish and, as if seized by numbness, allow the fear of His warnings to be lulled to sleep within us. Let us recall at every moment what we have heard from Him, so that we are not caught unprepared — or, in the manner of unbelievers, pamper ourselves and indulge in vices, promising ourselves perpetual peace and tranquility, until at last God overtakes the unwary. This is what commonly happens to the wicked, who — as the prophet says — promise themselves anything, as if immune from all evil, because they have made, as it were, a covenant with death.

Next a reason is added: God had revealed to Eli that He would avenge and judge his house because of the iniquities found in it and in the whole people. By these words God makes His justice plain before all, so that He cannot rightly be accused of injustice or excessive severity — even though He exercises the most severe vengeance against Eli's family, which then spreads to the whole people and the entire region. Eli is said to have been warned beforehand, just as we heard above about the prophet sent to him by the Lord. And guilt becomes graver when God warns sinners about their sins and they persist in them nonetheless. For even though we are held guilty before God's judgment when He has, as it were, given us free rein, we become doubly guilty if, having been warned and pulled back by the bridle, we persist in our shameful deeds anyway. Therefore whenever God strikes some with punishment and tries to turn them from their vices, and they only grow more stubborn — so that God's effort in calling and recalling them is entirely in vain — would you not rightly say they have reached the highest degree of wickedness? For this reason God specifically reproaches Eli with these things by name, so he cannot plead ignorance as nearly all people do. He blocks every escape route when He says He had previously warned Eli about the punishment threatening his whole family, and confirms it with a reason: because of the iniquity committed by them. By these words every excuse is stripped from him — for people nearly always have some new defense ready against God, when it would have been better to simply revere Him when He speaks and fall silent at His mere word. But such is human arrogance that people always talk back to God when He points out their vices — and even when convicted, they devise excuse after excuse. Such is the corruption of human nature. But what could Eli object here, when God declares that his sons' shameful deeds were not unknown to their father? Whatever ignorance people plead regarding their sins, if they wish to contend with God by right, they will necessarily be convicted. For how is it that people deceive themselves — their conscience lulled as if to sleep — giving themselves free rein for their vices, until their shameful behavior comes fully into the open, and then they complain they are being treated unjustly when charged with their sins? Is not the hypocrisy innate in people the cause of all this? As Jeremiah says, they seek hiding places by which to escape; they are annoyed at being rebuked; they do everything with pretense and hypocrisy; they do not want to hear anything difficult or sobering. And so they refuse to render an account of their deeds to God, striving with all their might to escape His judgment — bringing a kind of numbness upon themselves and depriving themselves, so to speak, of all feeling. But let us draw sound and practical doctrine from this: we must give every effort to learning to acknowledge our sins and to examine ourselves carefully, so that thinking rightly about ourselves when God charges us through His Word, we may be silent and give God His due glory — willingly submitting ourselves with all humility and gentleness. This must also be observed: that even if we cannot be convicted by witnesses, we ought nonetheless not to resist the accusing conscience within us — for it is enough that we have knowledge of the evil. As this passage shows, God could have pointed out to Eli that his sons' shameful deeds were known to the whole people, and that the confusion they brought into God's worship was before everyone's eyes. And how much disgrace fell back upon Eli himself, who should have been not only a diligent head of household in governing his family, but as high priest a model of all holiness and piety — when he overlooked the shameful lives of his sons, who were bringing fornications and debaucheries upon the whole people and treating the temple like bandits. Did these things not bring down the most severe vengeance of the Lord upon his whole family and the entire people? The Lord therefore says that Eli knew of his sons' wicked behavior — as if to say that even without any accuser, Eli's negligence would be fully exposed before the tribunal of God's majesty, because when warned he refused to apply the necessary corrections. Come then, brothers — let us seriously meditate on this teaching and diligently examine our sins, so that the more we previously enjoyed them, the more we may hereafter despise them, and being warned may practice genuine repentance, lest we be overtaken unawares while sleeping amid our vices. And let us flee the false opinion of ourselves that flattery from others creates — for if we pamper ourselves because no one has convicted us, we fall into greater danger, as if no divine vengeance remains simply because no one has charged us. Rather, let us examine ourselves and weigh ourselves on the scale of divine justice, and listen to the speaking conscience, which is like a thousand witnesses — as even the pagans themselves understood. The Lord adds that his sons acted disgracefully, and that he did not restrain them. The Hebrew words here mean to make vile and contemptible, as well as evil, wicked, despised. Some interpret these words as a curse pronounced upon Eli's sons; others, as if they were objects of contempt; others, as if they blasphemed God and made Him contemptible. To me the simplest reading seems to be this: Eli's sons were so vile and despised that their infamy was known to all, and they were therefore detestable and ruinous in everyone's eyes. Ought not the father therefore have been moved rightly by this — and not merely with words and threats, as we see he had done before, but with the most severe punishments and the harshest measures — so as to demonstrate his paternal authority over his sons and retain that supreme dignity of the high priesthood he had received from the Lord? In short, Eli's sons stand sufficiently condemned — because even though no one formally accused them, their shameful and detestable lives made their turpitude sufficiently public, drawing upon themselves the contempt of all. As we saw earlier, they were notorious for their sexual immorality, debauchery, robbery, sacrilege, and every kind of shameful deed — and by their filthy lives had brought the name and worship of God into contempt. In short, they were monsters rather than men, worthy of being swallowed up by the earth. How greatly, then, ought the father have been moved, when he saw such great confusion brought into his house — which should have been the dwelling place of God — especially since he spent more time in the sanctuary than in his own home? By these words, then, we see that God wished to make the sin of the priest Eli all the heavier: though he observed the shameful deeds of his sons, by which they were infamous and abominable before all, he was nonetheless too lenient in correcting them. We saw above that Eli was well enough informed of his sons' wickedness — their impiety was sufficiently known, even apart from the people's complaints, which make his negligence and laziness all the more inexcusable, because those very complaints should have spurred him all the more urgently to restrain his sons. Indeed it was enough simply to be aware of such great shameful deeds — they were sharp enough spurs to push him to his duty. But when the iniquity is public and has spread among the common people, so that it is a horror and abomination to every rank, yet the one whose part it was to punish it more severely remains idle and inactive — the evil is certainly all the graver. It is as if, for example, scandals were rampant among the people — women and children alike complaining about them because they went freely unpunished — and the magistrate overlooked them and, as if with eyes closed, passed them by. Would not the magistrate's guilt be made all the more serious by such complaints? Similarly, if while vices are running rampant and everyone in the community is complaining, yet the one who preaches from the pulpit — whose duty it is to investigate and speak out against even hidden offenses — remains silent and lies like a mute dog, is he not, I ask, worthy of being publicly shamed? For what is his duty? Is it that his tongue cleave to his palate — as the prophet says — and that he permit all injustice and wickedness? This is the practical lesson of this teaching: since the shameful deeds of Eli's sons were so many and so great that they were abominable to the entire population, and yet their father — whose duty it was to punish them more severely — nurtured that wickedness by his negligence, let us learn that when shameful deeds grow worse while we turn a blind eye, our own crime before God will be all the greater. We must also observe this: that even though no one accuses us or inquires into our sins, it is nonetheless each person's duty to examine themselves diligently, and to reject the excuses most people fall back on: 'Who is complaining of any injury I have done them? Who is accusing me of any offense?' For this must be engraved deeply in our minds: the person who does not turn from vices out of the fear of God brings disgrace and dishonor upon himself. It is fitting that those be covered with shame whom God's justice does not rouse to virtue, and whom contempt for God's Word has overcome. Let us therefore know that no wicked person will escape the mark of confusion and shame — even if no witness accuses him and no judge condemns him.

We must also observe those words — that Eli did not repress or restrain his sons, that is, did not prevent them by punishment and correction from continuing in their shameful deeds. For even though he rebuked them, as we saw above, and taught them that by their shameful deeds they were rising up against God and injuring His majesty, that correction was too mild and lenient — like washing a brick, he wasted his effort. By these words we are taught that those placed over others for correction, even if they display some severity in verbally rebuking vices, still share in the shameful deeds and bring guilt upon themselves if they do not punish more seriously when they have the power to do so. The Lord's sentence here against Eli is clear and plain, and will apply to all who have been too lenient and lax in punishing crimes and offenses. The Lord then adds to the foregoing, confirming the sentence with an oath: the iniquity of his house shall never be atoned for by sacrifice or offering. The use of an oath shows this to be a fixed and irrevocable decree of God. But God's truth in His Word is firm enough without an oath — He need not testify that He is not changeable. He is nothing like people, who rashly promise things and then change their mind. Hence it is that people are not always to be trusted unless they have confirmed their words with an oath — and even when sworn, they often barely regard God, or blurt out promises they cannot keep. But God is altogether different — all His decrees are fixed and irrevocable, and no force can impede or delay their fulfillment. But because we so often measure God by our own standards and imagine His nature to be like ours, He must ratify His promises and threats with an oath. So you may see God, not content with a simple promise to the faithful that He would be their Father and Savior, ratifying it with an oath by His own name, by His faithfulness, by His very essence — testifying that nothing of what He promises will ever be void, provided we embrace it with true faith. How great, I ask, is this gentleness of God — that those whose unbelief He ought to have punished, He so tolerates that when they do not give credence to His simple Word, He even confirms it with an oath to lift them up — as if He could not be trusted without swearing, which is a blasphemy we ought to detest. For who, unless bewitched by diabolical malice, would call God's truth into doubt? What is more true or more constant than God's Word, which is truth itself? Nevertheless, even though we labor greatly under the fault of unbelief and are blasphemous and insolent against God and His name, whenever He confirms His truth with an oath He shows singular gentleness and kindness toward us. Conversely, since we are dull and unresponsive to His warnings, in order to strike us with the fear that drives us to our duty, He swears that He will not let anything He has said or threatened become void. An oath is therefore interposed here as well, lest anyone think the Lord's threats against the house of Eli are empty. Let us therefore carefully attend to these words and fix them more deeply in our minds — so that whenever we hear in Scripture that God's promises will never fail us, or that His threats will never be void, we know that an oath is added for our greater assurance. Let us set up this as a shield against all afflictions and assaults, so that we never lose heart — but rather, made more courageous as if with renewed strength, stand bravely in the battle line against whatever circumstances and follow God who has sworn, wherever He leads, without fear. For what kind of injury would we do if we not only did not believe His words, but did not believe Him even when He swears? Who could reach such a degree of stubbornness without being more monster than man? Let us rather place all our hope in His Word alone and, relying on it, conquer and overcome whatever temptations arise. And if, dulled by our sins, we grow numb and our half-buried conscience languishes, let us be awakened by God's oath, lest when He brandishes His warnings, we faint from fear and terror. Someone might ask here how God can say that the house of Eli will never be atoned for by sacrifice or offering. For first, since God in the law established by His promise that if a sinner lays his hand on the sacrifice and the blood is sprinkled, the sinner's iniquity would be abolished — He would rightly seem to be contradicting Himself here, or revoking His own sentence. And we know that the sacrifices formerly offered were figures of the reconciliation made by our Lord Jesus Christ when He once shed His blood as a cleansing for our sins, and that His death was the satisfaction for all our sins and debts. If this is so, how then is the iniquity of the house of Eli said to be never expiable by sacrifices? Some resolve this difficulty by saying that temporal punishment is being spoken of here. Even though God has mercy on us and does not count our sins against us for our final condemnation, He still corrects us — and experience testifies that it is beneficial for us to be disciplined, because through discipline, as through medicine, we are brought to repentance. But the simplest reading is to say that God declared by these words that no outward show could deceive Him — lest Eli or his sons deceive themselves, thinking that because they interceded with God on behalf of the people and reconciled the people to Him, they could all the more easily reconcile Him to themselves. For the one who is the intercessor for the whole people — how could he not also intercede for himself? Thus Eli and his sons could deceive themselves, imagining some special privilege above others. But God declares that whatever they bring forward will be useless — they will not escape punishment, and the condemnation against them will stand firm, because they were never moved by the fear of punishment to get ahead of God's judgment. For although Eli was far from the level of iniquity of his sons — which is clear enough both from this passage and from his subsequent death — he was nonetheless never struck with that fear of divine judgment that was fitting. But let us also fix more deeply in our minds the judgment extended to Eli's sons, who refused to give a willing ear even to their father's corrections. For from this we can easily conclude that if they had practiced genuine repentance, they would have obtained pardon from the Lord. But because they had been given over to a corrupt mind, it was necessary that they be hardened in their shameful deeds to such a degree that they would not even make room for their father's warnings — because God was going to put them to death, as we said above. Nothing absurd follows, therefore, from saying that their iniquity could not be blotted out. Why? Because they stubbornly kicked against warnings and corrections, and relying on the specious privilege of the priesthood, gave themselves free rein for every kind of crime — to such a degree that all their sacrifices and worship were nothing but an abomination before the Lord. We see God frequently testifying this against hypocrites in the prophets, and specifically in Isaiah with these words: 'What is the multitude of your sacrifices to Me, says the Lord? I am full of burnt offerings of rams and the fat of fed beasts; and in the blood of bulls and lambs and goats I take no delight. When you come to appear before Me, who has required this from your hand, that you should trample My courts?' The Lord by these words testifies that hypocrites are greatly deceived when they persuade themselves they can make satisfaction for their sins to God with sacrifices and offerings. This passage carries the same meaning. Furthermore, by 'sacrifices' here we should not understand sacrifices offered with purity and sincerity of heart — by which God was always reconciled to miserable sinners and had mercy on them. But when God here mentions sacrifices, He means those that were only shadow and smoke — by which people, out of sheer ignorance, persuade themselves they can deceive God. But these are hollow and laughable, like the ways children are soothed. God does not allow Himself to be treated this way. Let us draw from this the following practical lesson: when God swears, those who have been given over to a corrupt mind must perish. We must therefore carefully guard ourselves against tempting God by abusing His patience — and then finally being cast into the snares and tyranny of the devil, and at last overwhelmed by God's just judgment. And conversely, this must also be weighed: we can indeed deceive people with a feigned outward show of repentance, but the eyes of God, which look into the deepest recesses of the heart, detect our malice and finally punish it severely. We must therefore learn that all outward rites are empty unless truth is present — which is what the eye of God regards. As the prophet Jeremiah says in chapter 5, verse 3, when he speaks sharply against the hypocrisy of the people who simulated piety with many rites and ceremonies and empty acts of worship, persuading themselves of a certain holiness — mocking this hypocrisy, the prophet says that the eyes of God look to faithfulness — that is, sincerity and uprightness of heart.

Samuel is then said to have slept until morning and to have been afraid to reveal the vision to Eli — even though Eli, knowing that a vision had been given to him, urged him and adjured him, until he finally disclosed it. First, note here that Eli addresses Samuel with gentle words: 'My son, what is the word that was spoken to you? I ask you, do not hide it from me.' Then, noticing the boy's fear, he presses more firmly and adjures him with these words: 'May God do this to you and more also, if you hide from me any word of all the words that were spoken to you.' As if to say: Be careful not to hide from me anything God has entrusted to you to reveal and make known to me — for He wishes to use you as His messenger. If you hide it, you will rightly be considered a traitor. Then Samuel told him all the words and hid nothing — and Eli replied, 'He is the Lord God; let Him do what is good in His eyes.' First it must be noted that Samuel had not received an explicit instruction to make known to the priest Eli what he had received by revelation — and yet this was the Lord's intention. For in this way God wished to humble the priest Eli and, as it were, to strike him with a greater blow, so that — recognizing his own negligence — he might beg pardon from the Lord whose wrath he had provoked against himself, and indeed so that confusion would spread to the whole people, because he had been too lenient in investigating and correcting his sons' shameful deeds. But the Lord had not yet revealed His intention to Samuel — therefore, being still young and timid, Samuel could rightly hold back before Eli, since he had received no direct command to declare what had been revealed to him. But why had God not commanded him to declare what he had heard? Namely, God wished Eli himself to ask and inquire — so that the message might be more useful to him in the future and beneficial to his soul's salvation — which likely did happen, since he gave place to the divine warning. By contrast, you may see the wicked gnash their teeth when they hear something unpleasant — they admit no correction; and when their conscience stings them with remorse at hearing admonitions, they push God's Word away from themselves and stop their ears against it — because it is like a scalpel cutting veins, probing wounds, and opening hidden abscesses. Eli is very different here — though not unaware of the judgment previously pronounced and now threatening, he is still eager to hear this new prophecy, even though persuaded it would bring news of his own destruction, as if God were thundering and hurling lightning from heaven. Nevertheless he seeks after God's truth. From this let us learn that even though many evils and adversities must be endured by us in this world, we must not therefore flee from God's presence — but rather strive with every effort to be taught by His Word, even when everything around us is full of sorrow. For the sorrow that leads to repentance is not something to be shunned as troublesome — on the contrary, it is to be desired above all earthly joy, by which the profane, forgetting God, only grow more insolent. Let us therefore not grow weary of being drawn to God by these means — nor be discouraged if one trial is followed by another far greater, so that wounds seem to break open afresh. For just as in physical illness, wounds and abscesses are not healed by a single cut of the scalpel alone, but often by repeated applications — so that wounds seem to break open afresh — and yet we patiently endure them, even when they inflict the most grievous pain, because since this life is precious to us, we are willing to bear anything for its preservation: so when it concerns the salvation of our souls, what pains ought we not to bear? Let us therefore learn to commit ourselves entirely into God's hands, that He may open our abscesses and heal our wounds. And if His corrections seem difficult and hard to bear, let us take refuge in His Word — from which we may learn to bear patiently the hand of the Lord as of the wisest physician, lest perhaps, being miserably abandoned by Him, we perish. These lessons are suggested to us by the example of Eli, who — though receiving an unwelcome message, namely of divine wrath — insisted nonetheless that it be fully revealed to him by Samuel.

Furthermore, the formula of adjuration, very commonly used in those times, compels Samuel to reveal the truth to Eli when he says: 'May God do this to you and more also, if you hide it,' etc. This was the common style of swearing among the Jews when they invoked God as avenger and judge. This is also the essence of an oath, even when the explicit words 'God be the judge' are not always stated — they are understood well enough on their own. For what else is an oath but an invocation of the divine name, calling on God to bear witness to the truth and to judge the one who deceives? It is therefore certain that God will not leave liars unpunished, but will avenge the injury done to Him by them. For those who think their lies, blasphemies, and false oaths can escape God or be covered by Him are blasphemers against God. God will certainly one day assert His justice. Since people are usually full of distrust — not content with a simple statement and wanting it confirmed by an oath — it follows that nearly all, by rashly employing oaths, try to establish credibility for themselves under the specious pretext of God's name. But God testifies plainly that He will not leave those who swear falsely unpunished. God therefore wished to set a clear rule for oaths among His people, so that they might be more sparing and careful in swearing — lest the name of God be carelessly bandied about on their lips. Hence laws were enacted by which those who violated sworn promises were severely punished. But where nothing plausible was brought against an oath given for the resolution of a dispute, the oath had to be upheld and the matter had to stop there as if within a fixed boundary. This common phrase, then — 'May God do this to me,' etc. — was used so that people, by nature too inclined to swearing, might be more restrained in doing so. It is the same as praying that God, even if He does not punish immediately, would nonetheless pursue the guilty party with His judgment. God applied, as it were, a restraint to oaths — so that people might be stirred to serious thought before swearing, rather than carelessly throwing out an oath and feeling secure afterward. Instead, they should seriously reflect on God's majesty and recognize that swearing is not a game or a joke, but a solemn matter involving divine vengeance — and so be restrained from rashly confirming anything by an oath. These things are certainly worth fixing deeply in our minds, so that we approach swearing sparingly and do not take the name of God lightly or carelessly. But if the necessity of swearing arises, let us do so with the utmost reverence for God's majesty — as if standing before His tribunal — and dread His vengeance, which threatens all who turn truth into falsehood. And so much for this point.

Now there remains more to discuss.