Sermon 39: 1 Samuel 11:11-15

11. And it came to pass, when the next day had come, that Saul disposed the people in three companies, and entered into the midst of the camp in the morning watch, and struck Ammon until the day grew hot; and the rest were dispersed, so that there were not left of them two together. 12. And the people said to Samuel: Who is this who said: Shall Saul reign over us? Give us the men, and we will kill them. 13. And Saul said: No man shall be killed this day, because today the Lord has wrought salvation in Israel. 14. And Samuel said to the people: Come, and let us go to Gilgal, and let us renew the kingdom there. 15. And all the people went to Gilgal, and they made Saul king there before the Lord in Gilgal, and they offered there peace offerings before the Lord. And there Saul rejoiced, and all the men of Israel exceedingly.

Here it occurs first to be considered: the divine help by which the besieged Jabeshites were aided, by which God openly made it manifest that his promise (of which we treated above) had not been empty: namely, that calling Saul to the royal dignity, he had pity on them although unworthy. Here therefore must first be observed the slaughter of the Ammonites and the rout of the army. Then the confirmation of Saul, and the ending of the previous sedition and tumult. Thirdly, Samuel's public protestation of his innocence as long as he managed the commonwealth, and the intercession by which he openly testifies that he is ready to render account of his administration.

As to the first, Saul is said to have divided his army into three companies; for, as we saw, he had gathered an army of three hundred thirty thousand men, so that out of these he could easily make as many large armies. Although he was relying on such a great multitude, yet by military reasoning he so divided the army that, with the enemies surrounded on every side, no hope of flight should be given them. For he was not thinking only of putting them to flight, since they could easily, having gathered their forces again, renew the war; but to defeat them once for all, so that no longer would they be able to attack the Israelites dwelling across the Jordan in war with broken strength.

And moreover Saul is said to have attacked the camp of the enemies in the morning watch, and to have invaded them off-guard. They were indeed secure, and expecting the surrender of the Jabeshites were congratulating themselves on the victory. In which we see fulfilled what God often willed to be preached in the Sacred Scriptures: namely that when impious men have promised themselves all things safe, saying "Peace and security," then sudden destruction overtakes them. And this was a notable defeat of the Ammonites, so that not even two were left together at once; and thus God wished to testify that he willed to have mercy on his people, although they had deserved punishments and destruction, mindful of the covenant once made with Abraham. For what was there in the people that should provoke God to mercy?

God therefore, although he did not approve Saul's reign, nevertheless not only endured it but also blessed it, and gave it prosperous successes. From where it appears that God often gives good successes to our counsels, even bad ones — not indeed so that we should give the reins to our desires for tempting God, and act more carelessly, because we read here that the people's previous disordered life turned out for the good. But rather that we may learn that God often acts more clemently with us, and although by our sins we have given place to his anger, yet gives a happy outcome to our counsels, which would otherwise have brought us destruction. The knowledge of which gifts ought to compose us to modesty and humility, that we should not boast, but rather with all modesty and humility recognize that God will overcome our malice with his inestimable goodness.

And this doctrine is to be diligently observed, that often God, observing us snoring deeply in our sins, abusing his patience and forbearance because he has not at once taken vengeance — nay, even because they have been as it were occasion and cause of our utility, but per accidens because so it has seemed good to God — God, I say, regarding our sloth, seriously stirs us up, and teaches that his patience is not to be so interpreted as if when he has tolerated us hardened in sins for a time, he will tolerate forever. Therefore when God prospers our counsels, let us not attribute the happy success to our virtue and industry; and although he bestows the same Spirit on us as he now does on Saul, yet let us know that there is always something of evil in us, by which we bring destruction on ourselves, unless he wills to have mercy. And let us walk always in fear and solicitude under his protection.

After the victory follows: a gathering was made by the people to Samuel, asking that those seditious men who had refused to receive Saul be handed over to them, that they might pay capital punishment; and that Saul resisted and prevented this from happening, with these words: That no one should be put to death on that day, on which God in... Israel had wrought salvation. Then that the entire army came to Gilgal at Samuel's admonition, to confirm Saul in the possession of the kingdom; and indeed all those things were done in the sight of the Lord, since with a solemn sacrifice they offered up — which was a more evident testimony for rendering without controversy honor and due obedience to him whom God himself after the anointing had elected and constituted king, even though Samuel nonetheless retained authority among the people. And for this reason here honorific mention is made of Samuel, who is recognized as judge. And indeed I confess, the cause of Saul was being conducted, in which he could not sit as judge; but yet we see the people were led by some respect, that they pursue Samuel, from whom they had received so many benefits, with due honor, although they had taken from him the highest rank of dignity which he had received from God.

Nonetheless they are led by a certain repentance — not indeed because they did not want the king they had demanded, but to honor Samuel, and somehow wash away that offense and the mark of ingratitude. Meanwhile here it must be observed how great is the inconstancy of the multitude, which never does anything moderately, nothing temperately, but now leans this way, now that. And surely in such a great multitude there will always be some confusion, unless those endowed with authority preside over them, who restrain those impulses and as it were waves. We saw before that not so long ago many had murmured with sedition raised that Saul would never reign over them; and now they are sought to punishment, as if only two or three had been the authors of this sedition. But it was sufficiently known who had rebelled, and Saul himself had heard and dissimulated it; and so there was no need of long inquiry in a matter so clear. And indeed perhaps the greatest part of those who are now so fervent were in the number of the seditious. Just as in sedition and the greatest tumult, into whose part everyone of any rank and condition has come: if then God, with affairs settled, restores tranquility, those who are most guilty of sedition and dissension will, led by repentance, behave as if others were doing it, and as if most innocent will, with brazen face, persecute the rest, and demand penalties with great clamor. And yet they were companions of the sedition. But it commonly happens thus: daily experience teaches more than enough that these are the manners of men. Therefore we ought not at all to wonder when we hear that the people came to Samuel demanding penalties from those who had not consented to his inauguration, and had refused his kingdom.

Meanwhile it must be observed that these men were led not by love of divine grace but by the victory won, to wish that Samuel demand penalties from those men. Behold how those who have not put down living roots of true faith and obedience, often indeed brought by certain divine benefits show forth a kind of appearance of zeal, but which, since it is momentary, immediately vanishes. For God by a notable miracle had made Saul's kingdom august. For the tribes had cast lots among themselves, and the tribe of Benjamin had been chosen by lot, and indeed in that family of Saul. Who when he was not found in the assembly of the people, had been by express revelation discovered hiding among the baggage. God therefore by evident signs had designated Saul, and willed the one hiding among the baggage to be brought forth as if by his own hand, that the leader and commander of the people created by God himself might be acknowledged.

Therefore Saul's kingdom had been confirmed by so many testimonies: what then drove them, that the kingdom of Saul should be renewed and the way to seditions blocked? Namely the recent victory and triumph over the defeated enemies. From these things it appears that those who have not laid the true foundations of the fear of God, often indeed when benefits have been received from God and matters succeed to their wish, worship and venerate him from the heart; but this is momentary — since on the contrary, when God sends adverse things, they spew forth their fury and belch out blasphemous voices, and entirely changed no longer recognize God's presence. Which things are diligently to be observed by us, that recognizing the benefits of God by which we are drawn to his love, we may also be ready to bear patiently any adverse things and those exercises and chastisements which it shall seem good to him to send: and to adore and venerate him in adverse things no less than prosperous: and never thus stick fast in successes that come according to our soul's wish, but God should retain his place with us, and we should subject ourselves spontaneously to him, however he treats us, and persevere in his obedience however he turns us, so addicted to his obedience that whatever signs of severity he gives, we should nonetheless acknowledge him as our father, and confess it just that we be governed according to his and not our own will, just as he himself shall know to be useful for our salvation.

From Saul's reply it appears that he was governed by the Spirit of God, because he did not allow the blood of so many men to be shed. For surely it would have been an inauspicious beginning of his reign from the slaughter of those who had murmured against him. For neither, as I said before, was one or another guilty of the arisen sedition, but a great number of men was held; therefore either the offense had to be remitted and the discord blotted out, or there had to be expiated by an immense slaughter of many men. Prudently therefore Saul prevented such great slaughter from occurring, induced especially by that previous confusion of the people, with the polity not yet well constituted and that royal state. And surely severe penalties cannot be exacted from such seditions, if before the constitution of the commonwealth there has been only confusion and disturbance of affairs, with wicked men outweighing the better part. It cannot, I say, happen that in such great disturbance of affairs, where there is no place for laws or reason, inquiry should be made and penalties exacted of those who were authors of that confusion. And accordingly, with God taking pity on that people, many offenses must be pardoned, and the perpetual discord put to sleep. For truly far different is the reason of seditions which, with the commonwealth standing firm, are stirred up by wicked and shameful men with laws violated, than when, with the state of the commonwealth disturbed, where there is place neither for laws nor for reason, they grant themselves license to sin. Therefore here we see Saul prudently considering what we have said, did not allow strict inquiry into the authors of the sedition, lest a quantity of human blood be shed. But besides he seems to indicate that God had remitted the fault to the whole people, that they might keep that festival day and triumph over the victory won from the enemies. And surely, since they had assembled at his command, and had obeyed his word, and spontaneously followed him as leader, the previous offense deserved oblivion through such prompt obedience.

But if anyone here ask whether, when God has mercy on some people, the wicked men are to go unpunished, and the power of laws diminished, as if license to sin were granted, when God exercises his goodness and mercy to some city or region, the answer is easy if we connect this with what was said above. For often God exerts his beneficence on some people in order that the disturbers of public tranquility be inquired into, and severer punishment taken on them when convicted. But if on the contrary, with God being kind to some people, no notable wicked man can be designated against whom inquiry should be made, but the fault is common to all, then that moderation must be employed of which we are speaking here. Saul therefore used this moderation, especially considering that these had murmured seditiously before they had yet been subjected to royal power, like still wild and unbroken beasts; but yet had submitted themselves, and had not gone on in malice and rebellion, but having confessed the crime had in some way given satisfaction, when they greeted the king and followed him as commander. And not only by words and outward appearance, but also by the very thing they proved it, when, leaving their houses and goods, they were gathered to his command. Therefore Saul rightly recognizing all these things says that God on that day had given salvation to the people, and that the joy ought to be common, not to be disturbed by the shedding of blood, and especially of so great a multitude.

Hence it is conspicuous how kings and magistrates should use clemency, and grant pardon and impunity, when equity and not ambition demands it. Similarly we see David, restored and reinstated to his kingdom, unwilling that vengeance be taken on those who nevertheless deserved punishment, and who were in great number. But it is not for us to judge whether that act of David was praiseworthy, since for a time only he indulged them with pardon, and at the time of his death he ordered punishment to be sought from them by his testament. Truly contrary actions among themselves: David unwilling that punishment be taken from the wicked and rebellious, and then commanding his son to do what he had forbidden. But it is likely that David was affected with immense joy (as men's passions are without measure), and so afterwards is forced to commit to his son the care of that judgment which he himself had neglected.

But other, as we said, is the reason for Saul's act. For first he saw that the authors of that sedition were no small number. Then that the sedition arose from them with affairs still disturbed, and the state of the commonwealth uncertain. Finally that they had spontaneously come to his command, about to acknowledge the fault and compensate and blot out the previous offense by obedience.

Next follows that Samuel led the people to Gilgal, and that there the kingdom of Saul was renewed, and the king was constituted before Jehovah, with a solemn eucharistic sacrifice made, and Saul rejoiced exceedingly with all of Israel. This confirmation of the kingdom was made by no means because that declaration and public exposition made by the Lord did not suffice, but because men are not without difficulty placed under the yoke of another's power; and although tamed before, unless they are kept in fear and obedience, they soon return to their nature, and lose the sense of right governance. For this reason therefore Samuel thought of renewing the kingdom there, which yet God had sufficiently confirmed before as necessity demanded, and indeed by an election, as we saw, miraculous.

Here therefore as in a mirror we behold why God refreshes the memory of his promises to us — namely, that we may daily become more certain of his will. And sometimes he also threatens and terrifies when he sees us laboring under hypocrisy or negligence. But not for that reason does the Word of God once known not have sufficient force. For we know God's Word is firm and immovable. Let us know our inconstancy and lightness to be the cause that in one hour what God has inculcated in the space of a year flows from our memory, unless it be repeatedly inculcated. Then, although we know well what the parts of our duty are, yet we are very remiss in doing it. Then it happens that we are agitated by various troubles, and pressed by straits, so that his promises do not suffice for our confirmation, because we cannot rest on them without their frequent meditation; from where it happens that we are nourished and sustained by them in adversities, when they have struck our ears repeatedly. Therefore it is necessary for us by frequent and continual meditation of them to be retained in office. And these things in this passage seem to be observed.

The kingdom of Saul, I confess, was earthly and transient: indeed it was not entirely approved by God to come to a successor, but was to be soon abolished and... ...in Saul himself ended; nevertheless God willed it then to be august, and to be acknowledged as the legate of the Lord. Therefore as far as God was concerned, nothing could be desired to prevent the kingdom of Saul being legitimately constituted; but as far as the people were concerned, that sedition and the contumacy of many had cast some delay; and so the kingdom had to be renewed, as we see done here.

The same thing happens today when the Lord wishes to set up the kingdom of his only Son in the midst of us. For God's kingdom is indeed spiritual and eternal, but since we are light and inconstant, and inclined to vanity and lying, and slow to his obedience, and full of malice for resisting him, therefore God needs to renew the kingdom of his Son our Lord Jesus Christ among us as often as the gospel is preached. For, as Paul says, the gospel is the embassy of God by which he wishes to be reconciled to us, and by which he exhorts us to return to him, with sure confidence that we shall be received by him; provided in turn we detest the offenses by which we have provoked his wrath against us, and seek to subject ourselves to him and obey him in true and not feigned repentance.

Therefore, since we are commanded to read God's Word throughout the entire course of our life, and from the constitution of ecclesiastical polity we are bound to attend sermons frequently, although the same doctrine is more often inculcated to us, yet let us know that nothing is superfluous. Why so? Surely we ought to look at ourselves and consider what we are. Many fanatics say they have knowledge of themselves, and accordingly say: Why should I labor in attending sermons in which I shall hear nothing but what I hold so well that I can teach others? But such men have never looked back at themselves, nor weighed themselves. But we know the first wisdom of men is that they should examine and weigh themselves; and where they have known themselves well, that they should so displease themselves that they zealously seek a remedy against the vices under which they labor.

Indeed God's Word is more often repeated and confirmed only on account of our tardier, duller, and grosser wits. Add to the above the slipperiness of memory, so that it is necessary that what is already known should be repeated to confirm it. Then we are so prone to all vices, that it is necessary that they be restrained as if by the bridle of God's Word, that our depraved desires which fight against us may be repressed. Therefore we must be tamed, and our lusts curbed, which cannot be accomplished in one day. Therefore, since the conquest of desires is not a matter of one day, we must strive throughout the entire course of life, that we may be reformed by God's Word, and recognize the highest benefit of God when he makes us docile and attentive to hearing his Word, and that we need his grace, by which he may communicate himself to us day by day; whom otherwise in a moment we would deliver to oblivion — indeed turn our backs to him, as daily experience sufficiently teaches each one.

Moreover the kingdom is said to have been renewed in the sight of God, that we may know there is no knot, no bond stronger for retaining us in the obedience of God than the presence of his majesty: whom we wish to be witness of our actions, and to appear before his sight. For although some indeed are led by honesty to keep faith in promises, others held back by fear of penalty or some infamy, nevertheless we shall never retain that diligence and constancy in doing duty which we owe, unless God himself is as it were present, to whose nod we may study to compose ourselves.

Therefore let us learn in all our affairs to call ourselves as it were to a day at God's tribunal, and to set ourselves to his judgment. For thus it will happen that we shall be held in his fear and reverence, never to depart from the equity and faith we owe to neighbors. And from where, I beseech you, so many frauds, deceits, and old tricks by which they are accustomed to deceive others, except from this — that, acting feignedly and pretendedly in their hiding-places, they think no one is conscious of their frauds and evil arts? Just as thieves steal at pleasure in secret, because the darkness gives them leisure to fill their lust. The same indeed happens to us when we feign God to be blind to us, and become more and more hardened in our iniquities.

Hence so much license of vices, that each one allows himself to steal at pleasure or do whatever else he wishes. How does this happen? Because they do not have God present. Therefore we see God recalling the lives of his own to perfection, ordering them to walk before him. Surely, to walk in God's sight is the highest perfection of our whole life. And indeed there are certain actions of greater moment which more require God's presence than others not so serious. Yet this doctrine in general must be held: We must not even move a finger without knowing God to be present, by whatever darkness we are covered, since he is everywhere, and beholds and surveys all things. But, as I said, sometimes there occurs a graver and more important necessity that compels us to come closer to God. As, for example, if it concerns establishing a polity and sanctioning good laws by which we may be retained in office, and true piety taught, and the public good of the commonwealth or kingdom or region considered, then God's presence is most especially required.

Finally, in matters of greatest moment, we must have God most present, that he may preside over our counsels, that we say or do nothing which we would not wish to come into his sight. So also in contracts and similar matters which are confirmed by oaths, and in public thanksgivings for so many and such great benefits received from God, it is certain that we come into God's sight. So in purchases, anyone about to buy something from another puts faith in him, neither demands an oath... ...it must be established that that contract is made before God. And indeed, because the inconstancy and mutability of men is so great that they often break faith and weave deceits and frauds, and continually contrive many arts of deceiving, therefore sometimes they are brought as it were into the sight of God by an oath, that God himself may be set as witness and judge of him who has done injury and fraud to his fellow. Then we must think more seriously of ourselves. For if throughout our whole life-course we ought to walk in his sight, what do we think we should do when he reveals himself to us in a more express manner, and as it were exhibits himself to be looked upon face to face? Is it not fitting to venerate his majesty so much the more, that we walk in his fear?

And this doctrine must be observed all the more diligently, the more often we see it sinned against by men, who provoke God to anger spontaneously and as if burn him in the face. For from where, I beseech you, so many empty oaths, that men can scarcely utter a word without some oath, even if they treat of matters of slightest moment and of nothing, but immediately God's name is uttered? Is this how men present themselves before God's stupendous majesty, and profess that they invoke the divine name as witness of truth, when yet they are full of lies?

From where it is clear that few have profited in this doctrine, namely that men placed in God's sight should walk in all candor and integrity and sincerity, that we may never break faith, nor say or do anything rashly. So much for this passage. Moreover, from these things it must be gathered that kingdoms and commonwealths must always be referred to God. For we know all dominion is owed to him, and that he is the king of kings, because all power depends on him. Therefore if the powers of this world are subordinate, it is right that all be referred to God, that he himself may always hold the highest rank. And accordingly let those who rule over others beware lest they detract from his majesty and bring darkness over it; but always worship and venerate him as lord and master. And accordingly let those who hold the highest rank of dignity on earth be examples to others of modesty and voluntary subjection. Nonetheless let subjects be subject to their superiors and to the powers, knowing them to have been ordained by God himself, and inquiring nothing further; since there is no power except from God, as Paul teaches.

It follows that they offered there peace offerings before the Lord. The Hebrew word signifies peace, and therefore they were called peace offerings. But there is no doubt that by that word eucharistic sacrifices are signified. For the use and end of those sacrifices was to give thanks to God, either for victory granted to the people against enemies in general, or privately for recovered health and deliverance from a grave and dangerous disease such as plague or similar; for which benefits they gave thanks to God and offered peace offerings.

Here indeed a double reason for this peace offering offered itself. For on one hand the enemies had been slain and routed with great slaughter, and peace brought to the people, and the fear of renewing war removed. On the other hand the state of the kingdom was being confirmed, and a head approved by God was being constituted, which would easily appear from the use of the people. Therefore since these two so excellent benefits of God concurred, it was right that the people should give due thanks to God. But here especially it must be observed that the people, although they had fought with present and strong mind, did not yet attribute the victory to their own dignity but to God's benevolence.

Therefore when anyone has labored at some business and the outcome has been happy, let us acknowledge God as author and give him fitting thanks, because he has blessed our labor. For we would rise at earliest dawn in vain, and sit late, and labor in vain, unless he himself blessed our labors and gave them a happy outcome. Therefore we must take the greatest care that we do not defraud God of his due praise, when we have been heaped with his benefits; and although we have applied ourselves with all our might to some matter, nevertheless we should acknowledge that whatever has been well done has flowed from his beneficence. The people must also recognize another benefit proceeding from God, when the kingdom is tranquil. Therefore if those storms have arisen by which the commonwealth seemed about to be overthrown, and when these have been calmed some peace and tranquility has been brought, or some better state, let us know that this happened by the hand and benevolence of God, who wished to have mercy on us, and as Psalm fifty teaches, to invite us to the sacrifice of praise.

Finally it is added that all, both Saul and the people, rejoiced greatly, by which words it is indicated that Saul, not in pretense but sincerely and ingenuously, had pardoned offenses to all those by whom he had been held in mockery, and who had been contumacious and rebellious, because he rejoices with the entire people. Hence it appears that he was wholly reconciled to his enemies, of whom not only could he rightly complain but could also seem to demand penalties, on which account Samuel had been constituted by the people as judge of that offense. Saul could therefore have so taken note of the violated royal authority, and the offered occasion, that he showed himself not satisfied although he be absolved by the king and all men. But not only does he refuse to dissimulate the rebellion committed against himself, but acknowledges that God had had mercy on them, and accordingly he himself also judges that the rebellion against himself ought to be pardoned. Hence let us learn to embrace with brotherly love those with whom God is reconciled; and when he has had mercy on us, let us be ready in pardoning the offenses by which we have been injured by neighbors. Nor do these things prevent law and right being given their place, but every desire for vengeance is forbidden, which usually makes us impatient of injuries. But when we see God inviting us to himself, and that he is ready to pardon our offenses, are we not as it were stirred up by these as goads...? ...stirred up to pardon the injuries and offenses of our neighbors? And although we have to do with mortal enemies who have conspired for our death, let us nonetheless bear it patiently, and lay aside all memory of injuries, and as it were trample them under foot, that nothing may impede us from praying to God sincerely and from the heart; and joined together in the brotherly bond of reconciliation, let us rejoice together that, with Satan defeated and triumphed over, we have obtained mercy from the Lord, by whom we have been called to the knowledge of our salvation.

Now, suppliant, let us fall on our knees, etc.

11. The next day Saul divided the people into three companies and entered the enemy camp in the morning watch. He struck the Ammonites until the heat of the day, and those who survived were scattered so that no two of them were left together. 12. The people said to Samuel: 'Who is this who said, "Shall Saul reign over us?" Hand over those men, and we will put them to death.' 13. But Saul said: 'No one shall be put to death this day, for today the Lord has accomplished deliverance in Israel.' 14. Samuel said to the people: 'Come, let us go to Gilgal and renew the kingdom there.' 15. So all the people went to Gilgal, and there they made Saul king before the Lord. They offered peace offerings there before the Lord, and Saul and all the men of Israel rejoiced greatly.

Here we must first consider the divine help by which the besieged people of Jabesh-gilead were rescued — through which God made plain that His promise had not been empty: by calling Saul to royal dignity, He showed mercy on His people even though they did not deserve it. Three things demand our attention here: first, the defeat of the Ammonites and the routing of their army. Second, the confirmation of Saul's reign and the end of the earlier rebellion and unrest. Third, Samuel's public declaration of his own innocence throughout his administration of the nation, and his open readiness to give an account of his conduct.

Regarding the first: Saul divided his army into three companies. Having gathered a force of three hundred and thirty thousand men, he had ample strength to form multiple large armies. Though he had such enormous numbers, he used sound military reasoning in dividing them — surrounding the enemy on every side so they had no hope of escape. He was not content simply to put them to flight, since they could easily regroup and renew the war. His aim was to defeat them decisively and permanently, so that they could no longer threaten the Israelites living east of the Jordan.

Saul attacked the enemy camp in the morning watch, catching them completely off guard. The Ammonites were resting securely, congratulating themselves on the coming surrender of Jabesh-gilead and certain of victory. In this we see fulfilled what God repeatedly declared in Scripture: when the wicked have assured themselves of total safety, saying 'Peace and security,' sudden destruction falls on them. The defeat of the Ammonites was so complete that not even two of them were left together. Through this God made clear that He willed to show mercy to His people — though they had deserved punishment and destruction — because He remained mindful of the covenant He had made with Abraham. For what was there in the people that could move God to mercy?

God, though He had not approved the people's demand for a king, not only permitted Saul's reign but also blessed it and gave it success. This shows us that God often grants favorable outcomes to our plans — even our poorly conceived ones. This is not a license to let our desires run free and tempt God, reasoning more carelessly because we have seen a disordered situation turn out well. Rather, it teaches us that God often deals more graciously with us than we deserve — even when our sins have given His anger just cause, He grants a good outcome to our plans, where otherwise they would have brought us to ruin. The knowledge of such gifts should shape us toward humility, so that we do not boast, but rather recognize with full modesty that God overcomes our failings with His immeasurable goodness.

This teaching deserves careful attention: God often watches us sleeping soundly in our sins, abusing His patience and forbearance because He has not immediately taken vengeance — and even in such cases allowing His patience to become, by His own good pleasure, the occasion of some benefit to us. But God, seeing our spiritual laziness, will seriously awaken us and teach us that His patience should not be read to mean that He will tolerate forever those who persist in sin. Therefore when God prospers our plans, let us not credit the success to our own virtue and industry. Even when He gives us the same Spirit He gave Saul, let us always know that there is something in us that would bring destruction on ourselves — unless He wills to show mercy. Let us walk always in reverence and vigilance under His protection.

After the victory, the people came to Samuel and asked that the rebellious men who had refused to accept Saul be handed over for execution. Saul prevented this, saying that no one should be put to death on the day God had accomplished deliverance in Israel. Then at Samuel's direction the whole army went to Gilgal to confirm Saul in the possession of the kingdom. All of this was done before the Lord, with a solemn sacrifice offered — a clear testimony that honor and due obedience was being rendered without dispute to the man God had chosen and established as king through anointing, even as Samuel retained his authority among the people. For this reason Samuel receives honorable mention here, being recognized as judge. I acknowledge that Saul's own case was being conducted here, in which Saul could not sit as judge. Yet we see the people were moved by a certain respect — they honored Samuel, from whom they had received so many blessings, with the recognition he deserved, even though they had stripped him of the highest position he had received from God.

The people were led by a kind of repentance — not because they regretted having demanded a king, but to honor Samuel and somehow wash away the stain of their ingratitude. At the same time, we must observe here how great the fickleness of the crowd is: it never does anything in moderation, but lurches from one extreme to another. In any large gathering, there will always be some disorder unless people with genuine authority preside over them and check those impulses and surges. Not long before, many of these same people had murmured in open rebellion that Saul would never reign over them. Now they demand punishment for the rebels, as if only two or three had been responsible. But who had rebelled was well known — Saul himself had heard it and said nothing. No lengthy investigation was needed in so clear a matter. In fact, the greatest part of those now demanding punishment were likely among the rebels themselves. This is how it always goes in uprisings and great unrest: once God restores order and tranquility, those who were most guilty of rebellion will act as if others were responsible. With shameless faces, they will loudly demand punishment for the rest — all while having been fellow rebels themselves. This is the ordinary way of human nature, and daily experience confirms it more than enough. We should not be at all surprised, then, to hear that the people came to Samuel demanding punishment for those who had refused to accept Saul's inauguration.

At the same time, we must observe that these people were moved not by love for God's grace but by the excitement of victory — and that is what drove them to demand punishment from Samuel. This is what happens with those who have not put down living roots of genuine faith and obedience: certain divine blessings can produce in them a temporary display of zeal, but because it has no real foundation, it disappears immediately. God had made Saul's kingdom unmistakably clear through a remarkable series of signs. The tribes had cast lots, Benjamin had been chosen, and within that tribe, Saul's family. When Saul could not be found in the assembly, he was discovered hiding among the baggage by direct revelation. God had therefore designated Saul by unmistakable signs — bringing out the man hidden in the baggage as if by His own hand, so that everyone would recognize the leader and king as chosen by God Himself.

Saul's kingship had been confirmed by so many testimonies. What, then, drove them to feel the kingdom needed to be renewed and sedition finally extinguished? Simply the recent victory and triumph over the defeated enemy. From this we see that those who have not laid the true foundation of the fear of God will, when they receive blessings and things go as they wish, worship and honor God wholeheartedly — but only for a moment. When God sends adversity, those same people pour out their fury and blaspheme, no longer recognizing His presence at all. We must observe this carefully. Recognizing the blessings of God that draw us to love Him, we must also be prepared to bear any adversity, trials, and disciplines He sees fit to send — to honor and worship Him in hard times no less than in good ones. We must never be so attached to success that God loses His rightful place with us. Instead, we must submit to Him willingly, however He deals with us, persevering in obedience through every turn — so devoted to Him that whatever signs of severity He gives, we still acknowledge Him as our Father and confess it is right to be governed by His will and not our own, as He knows best for our salvation.

Saul's response shows that he was governed by the Spirit of God — he would not allow the blood of so many men to be shed. It would indeed have been a dark beginning to his reign to launch it with the slaughter of those who had spoken against him. The guilt was not confined to one or two people — a great many had taken part in the rebellion. Either the offense had to be pardoned and the discord buried, or an enormous number of men would have to be put to death. Saul wisely prevented such a bloodbath, especially given the disorder that had preceded his reign — the civil order was not yet firmly established, and the royal state was not yet stable. Severe penalties simply cannot be exacted for such rebellions when, before any proper order was established, there was only confusion, with wicked men overrunning the better part of the people. In such deep disorder, where there was no place for law or reason, it is impossible to call men to account for being the authors of that very confusion. God, therefore, having shown pity on the people, required that many offenses be pardoned and the ongoing discord be put to rest. The reason for punishing seditions is quite different when a stable commonwealth is in place and wicked men violate its laws, versus when the whole state is in upheaval and neither law nor reason has any standing — in the latter case, people can hardly be blamed for taking advantage of the disorder. We see here that Saul, wisely considering all of this, refused to allow a strict investigation of who had led the rebellion — to prevent the shedding of a great quantity of human blood. Beyond that, he seems to signal that God had pardoned the fault of the whole people, so that they might celebrate that day of triumph over the victory won from their enemies. And indeed, since the people had responded to his summons, obeyed his word, and willingly followed him as their leader, their earlier offense deserved to be forgotten in light of such ready obedience.

If anyone asks whether, when God shows mercy to a people, the wicked should go unpunished — as if God's goodness granted a license to sin — the answer is straightforward when connected to what we said above. God often exercises His goodness toward a people precisely as the occasion to identify and more severely punish those who have disturbed the public peace, once they are convicted. But when the fault is not isolated to a few identifiable troublemakers, but is shared by nearly everyone, then the moderation we see Saul exercising here must be applied. Saul used this restraint wisely, recognizing in particular that these men had murmured in rebellion before royal authority had even been established — when the people were still, as it were, wild and untamed. Yet they had submitted themselves. They had not persisted in their malice and rebellion. Rather, having in effect acknowledged their fault, they had made some amends by greeting the king and following him as their commander. And not just in words and outward appearance — they proved it by their actions, leaving their homes and property and rallying at his command. Saul therefore rightly recognized all of this and declared that God had given salvation to the people that day — that the rejoicing should be shared by all, not marred by the shedding of blood, especially the blood of so great a multitude.

This passage clearly shows how kings and magistrates should exercise clemency and grant pardon when fairness — not ambition — calls for it. We see the same with David, who after being restored to his throne was unwilling to take vengeance on those who nonetheless deserved it, even though their number was great. It is not for us to judge whether David's act was praiseworthy in every respect, since he only pardoned them temporarily — and at the time of his death he directed by his will that punishment be carried out. These are seemingly contradictory actions: David refusing punishment for the wicked and rebellious, and then commanding his son to do what he himself had refused to do. But it is likely that David at the time of his restoration was overwhelmed with joy, as human emotions run without measure — and so he was later compelled to entrust to his son the judgment he had himself put off.

Saul's situation was different, as we noted. First, the authors of the rebellion were no small number. Second, the rebellion had arisen while affairs were still unsettled and the civil order uncertain. And finally, the rebels had come willingly at his command, effectively acknowledging their fault and compensating for their earlier offense by their obedience.

Next Samuel led the people to Gilgal, where Saul's kingdom was renewed, the king was confirmed before the Lord with a solemn thanksgiving sacrifice, and Saul rejoiced greatly with all of Israel. This public confirmation of the kingdom was not because the Lord's earlier declaration and miraculous designation had been insufficient. Rather, people are not easily brought under another's authority — and even once tamed, unless they are continually kept in check and held to obedience, they quickly revert to their natural disposition and lose the sense of proper governance. For this reason Samuel judged it necessary to renew the kingdom at Gilgal, even though God had already confirmed it as firmly as circumstances required — indeed by a miraculous election, as we saw.

In this we see, as in a mirror, why God continually refreshes our memory of His promises — so that we may become more certain of His will each day. At times He also issues warnings and produces fear when He sees us falling into hypocrisy or negligence. But this is not because God's Word, once received, lacks sufficient force. God's Word is firm and immovable. The cause lies in our own inconstancy and fickleness: what God has impressed on us over the course of a year can drain from our memory in a single hour, unless it is repeatedly reinforced. And even when we know quite well what our duty requires, we are very slow to actually do it. We are constantly shaken by various trials and pressed by difficulties, so that God's promises fail to steady us — because we cannot rest on them without meditating on them regularly. It is through such repeated meditation that they nourish and sustain us in adversity. We must therefore be held to our duty by frequent and continuous meditation on God's promises. This is what this passage appears to illustrate.

Saul's kingdom was earthly and temporary — it was not fully approved by God to pass to a successor, and it was to be abolished and ended with Saul himself. Nevertheless, God willed at that time for it to be held in honor and to be recognized as entrusted by the Lord. As far as God was concerned, nothing was lacking that would prevent Saul's kingdom from being legitimately established. But as far as the people were concerned, the rebellion and stubbornness of many had created a delay — and so the kingdom had to be renewed, as we see here.

The same thing happens today when the Lord desires to establish the kingdom of His only Son among us. God's kingdom is spiritual and eternal — but because we are fickle and inconstant, inclined toward vanity and falsehood, slow to obey, and full of resistance, God must renew the kingdom of His Son our Lord Jesus Christ among us each time the Gospel is preached. For, as Paul says, the Gospel is God's embassy — by which He desires to be reconciled to us, calling us to return to Him with the confident assurance that we will be received. This is provided that we, in turn, detest the offenses by which we have provoked His anger, and seek to submit ourselves to Him in genuine and not merely outward repentance.

Since we are commanded to read God's Word throughout the whole course of our lives, and by the structure of church life we are bound to attend sermons regularly — even when the same teaching is repeated again and again — we must know that nothing here is superfluous. Why not? We ought to look honestly at ourselves and consider what we truly are. Many presumptuous people claim they already know themselves, and say: 'Why should I bother attending sermons when I already know the doctrine so well I could teach it to others?' But such people have never actually examined or measured themselves. True wisdom begins with honest self-examination. And anyone who has truly known themselves will be so displeased with what they find that they urgently seek a remedy for the vices under which they labor.

God's Word is repeated and reinforced so often precisely because our minds are slow, dull, and resistant. Add to this the slipperiness of our memory — what is already known must be repeated to confirm it, or it slips away. Beyond that, we are so prone to every kind of vice that we need God's Word to constantly restrain us, like a bridle holding back our corrupt desires. We must be disciplined, and our passions curbed — and this cannot be done in a day. Since overcoming our desires is the work of an entire lifetime, we must press forward throughout the whole course of our lives, being reformed by God's Word. And let us recognize as a great gift of God when He makes us teachable and eager to hear His Word. We need His grace communicated to us day by day — because without it, we would deliver Him to forgetfulness in a moment, and turn our backs on Him entirely, as daily experience abundantly proves.

The kingdom is said to have been renewed in the sight of God — teaching us that no bond is stronger for holding us to obedience than the awareness of God's presence, before whose sight we wish to appear and whose witness we invite to our actions. Some people are led by a sense of honor to keep their promises; others are held back by fear of punishment or disgrace. But we will never maintain the diligence and constancy in our duty that we owe unless God Himself is present, as it were, to whose will we are continually shaping ourselves.

Therefore let us learn in all our affairs to call ourselves before God's tribunal, and to set ourselves under His judgment. When we do this, we will be held in reverence for Him, and we will never depart from the fairness and faithfulness we owe to our neighbors. Where do so many frauds, deceptions, and clever schemes for cheating others come from, if not from this — that people, acting secretly in the dark, think no one is aware of their fraud and evil practices? Just as thieves steal freely under cover of darkness, which gives them room to indulge their greed, the same thing happens to us when we pretend that God does not see us — and grow increasingly hardened in our wickedness.

This is the source of so much license for vice — each person allows himself to steal, or do whatever else he pleases. How does this happen? Because they do not have God present before them. We therefore see God calling His own people back to integrity, commanding them to walk before Him. To walk in God's sight is the highest perfection of our whole life. Certain actions of greater importance require an especially vivid awareness of God's presence — but the general rule must always hold: we must not so much as move a finger without knowing that God is present, however deep the darkness that surrounds us, since He is everywhere and sees all things. But, as I said, sometimes a graver and more pressing necessity calls us into an especially close awareness of God — as, for example, when it concerns establishing a civil order, enacting good laws to hold people to their duty, teaching true godliness, and serving the public good of a commonwealth, kingdom, or region. In such matters, God's presence is most particularly required.

In all matters of the greatest importance, we must have God most present — so that He presides over our deliberations, and we say or do nothing we would not wish to come before His sight. The same applies in contracts and agreements confirmed by oaths, and in public thanksgiving for so many great blessings received from God — we are certainly coming before God's sight. Likewise, when someone buys something from another and trusts his word without demanding an oath — that contract too must be understood as made before God. And because human inconstancy is so great — people so often break faith, weave deceptions and frauds, and constantly devise new ways to cheat — sometimes they are formally brought before God by means of an oath, so that God Himself may be set as witness and judge against the one who has done injury and fraud to his neighbor. We must therefore think more seriously about ourselves. If throughout our entire lives we ought to walk in God's sight, what should we do when He reveals Himself to us in a more direct and unmistakable way — when He presents Himself to be seen face to face, as it were? Should we not honor His majesty all the more by walking in His fear?

This teaching deserves all the more careful attention, the more often we see it violated — with people provoking God to anger as deliberately as if they were striking Him in the face. Where do all these empty oaths come from? People can barely utter a sentence without an oath, even over the most trivial matters — God's name is thrown out constantly. Is this how people present themselves before the overwhelming majesty of God? Is this how they profess to call on the divine name as witness to truth — when they themselves are full of lies?

From this it is clear how few people have actually taken this teaching to heart — that those who stand in God's presence should walk with complete openness, integrity, and sincerity, never breaking faith or acting rashly in word or deed. So much for this passage. From all of this we must also draw the conclusion that kingdoms and commonwealths must always be referred back to God. We know that all authority belongs to Him — He is the king of kings, and all power depends on Him. Therefore, since the powers of this world are subordinate to God, they must all be referred to Him so that He always holds the highest rank. Let those who rule over others beware of diminishing or obscuring His majesty. Instead, let them always worship and honor Him as their Lord and Master. Let those who hold the highest earthly dignity be examples to others of modesty and willing submission. And let subjects be subject to those in authority, knowing that those authorities have been ordained by God Himself — and inquiring nothing further. For there is no authority except from God, as Paul teaches.

Next we read that they offered peace offerings before the Lord. The Hebrew word means peace, and that is why they are called peace offerings. But there is no doubt that these were thanksgiving sacrifices. Their purpose was to give thanks to God — either for victory granted over enemies, or privately for the recovery from illness or deliverance from a serious danger such as plague. For such blessings the people gave thanks to God and offered peace offerings.

Here there was a double reason to offer this peace offering. On one hand, the enemies had been defeated with great slaughter, peace had been brought to the people, and the threat of renewed war had been removed. On the other hand, the state of the kingdom was being confirmed, and a leader approved by God was being formally established — which would prove its worth in what lay ahead for the people. Since these two outstanding blessings from God had come together at once, it was fitting that the people render due thanks to God. Especially notable is that the people, though they had fought with courage and strength, did not credit the victory to their own ability — they attributed it to God's goodness.

Therefore whenever we have labored at some task and it has turned out well, let us acknowledge God as the author and give Him fitting thanks — for He has blessed our labor. We would rise at dawn in vain, and sit late into the night working, and labor in vain — unless He blessed our efforts and gave them a good outcome. We must therefore take the greatest care not to rob God of the praise He deserves when we have been showered with His blessings. Even when we have applied ourselves with all our strength to some task, we must acknowledge that whatever has gone well flowed from His goodness. The people must also recognize another blessing from God when the kingdom enjoys peace and stability. Therefore when storms have arisen that threatened to overturn the whole commonwealth, and those storms have been calmed and some peace and better order has been restored, let us know this happened by the hand and kindness of God, who desired to show us mercy — and, as Psalm 50 teaches, to invite us to the sacrifice of praise.

Finally it is added that both Saul and all the people rejoiced greatly. These words indicate that Saul had pardoned everyone who had mocked and defied him — not in pretense, but sincerely and genuinely — for he was rejoicing with the entire people. From this it is clear that he was fully reconciled to his enemies — those against whom he could legitimately have pressed charges, and for whom Samuel had been set up as judge by the people. Saul could have seized the occasion of the violated royal authority to show that he was not satisfied, even after being formally cleared by the king and all the people. But instead of merely concealing the rebellion committed against him, he acknowledged that God had shown mercy to the people — and therefore he himself judged that the rebellion against him should be pardoned. Let us learn from this to embrace with brotherly love those with whom God is reconciled. When He has shown us mercy, let us be ready to pardon the offenses of our neighbors against us. This does not prevent law and justice from taking their proper course — but every personal desire for revenge is forbidden, since it is vengeance that makes us unable to bear injuries. When we see God calling us to Himself and declaring His readiness to pardon our offenses, should we not be all the more moved to pardon the injuries and offenses of our neighbors against us? Even when we are dealing with mortal enemies who have conspired against our lives, let us bear it patiently, lay aside all memory of injuries, and trample them underfoot — so that nothing hinders us from praying to God sincerely and from the heart. Joined together in the bond of brotherly reconciliation, let us rejoice together that, with Satan defeated and overcome, we have received mercy from the Lord, who has called us to the knowledge of our salvation.

Now, suppliant, let us fall on our knees, etc.