Sermon 52: 1 Samuel 15:8-11

8. And he took Agag king of Amalek alive, but the whole multitude he killed by the edge of the sword. 9. And Saul and the people spared Agag, and the best of the flocks of sheep and herds of cattle, and the garments, and the rams, and all that was beautiful: nor did they wish to destroy them, but whatever was vile and rejected, this they destroyed. 10. And the word of the Lord came to Samuel, saying: 11. It repents me that I have established Saul as king, because he has forsaken me, and has not fulfilled my words in deed. And Samuel was saddened, and cried out to the Lord all that night.

In the previous sermon we taught the causes which moved the Lord to wish the Amalekites to be so severely punished: and we also showed how greatly God loves us, and how dear and accepted to him are those whom he has adopted as his own peculiar treasure, and considers precious above the rest of the world: now it remains that we examine in what way Saul received this commandment, and in what way he sinned in carrying it out. Samuel, therefore, sent by the Lord to Saul to make him more obedient, recalls to his memory his election to the royal dignity have introduced and stirred up disturbances, have turned the truth of God into a lie, have always preached the name of God, and gloried in it. Therefore it is necessary that diligent caution be applied, so that true pastors and those truly approved by God may be discerned from others: and accordingly that their calling may be confirmed by sure signs: so that by this means seducers and impostors, although they may put forward the name of God, may yet be driven away from afar and restrained. For this reason we see Samuel here recalling to Saul's memory that he was first sent by God to anoint him king, so that from this it might be established that he brought a command from the Lord. Furthermore, if Samuel, so distinguished a prophet, and so well attested by many testimonies which he had received from the Holy Spirit, had to give proof of his calling, and to confirm by no doubtful signs that he had received from God these commands which he was to bring to Saul, and accordingly that nothing here was being feigned by him, what shall we think to be the duty of those whom God has not yet raised to such a dignity, nor yet made conspicuous by any signs by which they may appear to have been chosen by the Lord and called to that dignity? Therefore let us observe here that the heralds of God's word ought to have testimony of their calling, that they may be able faithfully to teach the people, and to refute the false doctrine of pseudo-prophets and seducers. And today indeed it is necessary that the established order of ecclesiastical calling be observed, namely that those who are to announce God's word be rightly chosen: then that they faithfully discharge their office. For it is not enough for someone to be called to an ecclesiastical function, unless he discharges his office. Furthermore, the word of God is that touchstone by which any doctrine is to be examined. Therefore whoever desire to obtain the authority of teaching in the church, must submit to this law, that their doctrine be weighed according to the standard of sacred scripture: that the test may be made whether they have been taught by God himself, and have made such progress in his school, that they can undertake an embassy in his name, and be the organs and instruments of his Spirit. And this is the doctrine to be drawn out by us from those words of Samuel, by which he prefaces that he was sent by the Lord first to anoint Saul himself as king. Moreover, Samuel by these words also teaches Saul that, since he received the kingdom by the very hand of God, not by his own strength, nor industry, he ought to attribute it to God, not to men: and therefore he expressly says that he received the kingdom through the ministry of Samuel, of which God had been the author. Therefore it is necessary that Saul, thus called by God, should govern the whole administration of his kingdom according to the will of God: so much so that the proprietorship of the kingdom be reserved to God, of which Saul is only the legate and administrator. For how foul and shameful would that ingratitude be, if Saul, raised to that royal dignity by the Lord, should despise God's commands, and wish to administer the kingdom according to the judgment and will of his own mind? For this reason therefore Samuel admonishes him that he was raised to such great dignity by God for this purpose, that he might obey God, and compose himself to his will. I confess indeed that we today are not called in the same way as Saul, that no special anointing is applied, and that nothing such as was done in the election of Saul is done: but yet that statement is true and indubitable, that all power is from God. Therefore it is necessary that those who rule over others diligently observe this place, that they may refer all parts of their office to the will of God, and that the whole reckoning of their administration may depend on this: and accordingly that all those who today sit at the helm of affairs ought to aim at this single mark, to fulfill the office committed to them, of which they will one day faithfully render an account to God: since he raised them to that dignity for this end, that they should not depart from his will. Therefore let them diligently seek out and meditate upon God's command, that they may be able truly to testify that they have undertaken and carried out nothing except what is pleasing and acceptable to God, from whom they have received such great dignity.

And of these things so much: next it follows that Saul, immediately after receiving the command, promulgated it among the people, and reviewed them in Telaim. This word Telaim can be taken as a certain place in which the people were reviewed, so that it is a proper name. However, since it is sometimes a common noun, and signifies lambs: some say that the individuals brought a lamb to Saul, so that they could be counted, because God had forbidden the people to be numbered. But that conjecture is empty and ridiculous. For who would say that out of such a great multitude individuals brought a lamb, so that when there were two hundred thousand foot soldiers, also two hundred thousand lambs were brought, besides those from the tribe of Judah, who were ten thousand? Mere trifles these are and empty and ridiculous. Others, who wish these things to be said by a certain similitude, seem to rest on some reasoning: that Saul counted those who had been gathered to him as if they were lambs, that is, just as shepherds are accustomed to handle and rule those animals according to their will, because they are docile creatures, so also Saul found that people docile. And indeed this exposition has more probability than the former. Namely, that the people was not refractory nor stubborn, nor even slow to obedience, but all came together at once, so that they could be counted like lambs. Furthermore, when we hear that the people were forbidden by God to be numbered, this is not to be understood as if it were not lawful to muster the army and review the soldiers about to set out for war, just as in the books of Judges we often read of soldiers gathered and reviewed, whose number is even expressed. But God wished this honor to be reserved unblemished for himself, that the people should not be rashly numbered, whom he had chosen as his peculiar treasure: by which means he wished to take away the occasion of ambition, to take it away, lest the people should glory in their own strength and multitude: or kings, relying on a numerous army, should be too much puffed up, and rashly attempt many things. For this reason we see that David's foolish boldness was so severely punished by God, when he ordered the people to be numbered: and indeed it is expressly said that the devil impelled David to do this against God's command: but it is certain that David was driven by vanity and arrogance. Moreover, that it was permitted to leaders and commanders to know the number of soldiers whom they led to war is certain: because otherwise military discipline and order could not be maintained. And how necessary it is, both for those who are about to attack enemies, and for those who are to defend themselves against them, to know the number of soldiers so that they may be drawn up in order, is well enough known: and accordingly even for this reason it appears that the people had to be numbered when going to war.

Let us proceed to the rest. It follows that Saul pitched his camp near the cities of the Amalekites: namely so that he might enclose them with a siege, and no one would be given the opportunity to escape. For which reason also he had sent messengers ahead to the Kenites, who lived in the midst of the Amalekites, who would warn them to withdraw from them, lest they be destroyed along with them, and perish in one slaughter. Now the Kenites were descended from Jethro the Midianite: and having followed Moses in the desert, showing the way which he did not know, they were therefore admitted into possession of the land with the Israelites. Furthermore it is established that this people led an austere life: since they did not build houses, but lived under tents: which was the reason why they did not have fixed seats, but wandered in various places: so that if in some place a supply of food was not available, they would migrate to another. For this reason we see that they mingled with foreign peoples. Therefore it is likely that this people, when the Jews were pressed by frequent wars and were therefore exposed to enemy plunder, withdrew from the Jews and chose their seat among the Amalekites. Saul meanwhile spares them: which it is likely that he did not by his own motion, but by God's instinct: who wished to extend his kindness and clemency to that people, separating them from those destined for destruction. From which it appears that even though we sometimes seem about to perish with the reprobate, and to be involved in the same judgment with them, God will nevertheless easily find a way by which we may flee danger, and be snatched from imminent death. Yet let us not think that it always happens by the same means. For often the good, mixed with the wicked, suffer the same penalties with them, and are punished without distinction. That becomes clear in the example of Daniel, who together with his companions was led into captivity, among those who were manifest despisers of God, and had held the prophets in derision, and had become hardened to any crimes. Therefore God often permits his sons to be afflicted with many calamities, when they have lived among the wicked: but yet he also knows how to turn evil into good for the salvation of his church. Often too he distinguishes and separates from the wicked those who walk in his fear, or whom he has affected with some special grace, that he might rescue them from those dangers into which he casts the reprobate, whom, separated from the faithful, he afflicts with the ultimate punishments. We see David in his prayer to God praying that God would not include him with the unbelievers, that he would not be found in the number of those whom horrible divine vengeance awaits: but rather that he would extend his mercy to him. It is certain that David, pouring out these prayers, rested on the divine promises, and was supported by this principle, namely that God, who has care for his own, and is the most just moderator of all things, will not punish him rashly, as if he did not distinguish the rebels and despisers of his majesty from the faithful: but since he knows his own well, he covers them under the shadow of his wings: and so distinguishes them from the wicked that they may have ample material to recognize his mercy and goodness. Is this not most clearly seen in the example of the Israelites, whom the destroying angel of the Lord spared, when the firstborn were slain in all Egypt, both of men and of animals? For because their houses were sprinkled with the blood of the lamb, the angel passed them by untouched. And indeed mention is expressly made of the sprinkling of blood, that we may know that the church, although mixed with others in the world, and not distinguished by any external splendor, nor having any distinct region in which it dwells as in an earthly paradise: but rather surrounded on all sides by many enemies of the truth, into which also many hypocrites are mingled with the faithful, is yet recognized by God, who easily discerns his own from the unbelievers, provided they are sprinkled with the blood of the lamb, namely of our Lord Jesus Christ, as Paul speaks. Finally let us observe here in general that God so exercises his judgments that he punishes the guilty, and afflicts those whom he has once reprobated with the ultimate punishment: and nevertheless uses goodness and clemency toward those to whom he wishes to make known his mercy. Moreover, if we see that this happened to the Kenites, that they obtained mercy from the Lord, much less should we doubt that we shall feel the same favor of God toward us, who have been admitted into the number of his household, and walk in his fear and obedience. For as for those Kenites, it appears that after they had known those admirable works of God, and had eaten manna with the Israelite people in the desert, and had renounced superstitions and idolatries, they were nevertheless very inconstant in religion. For, as it appears, they were so overcome by temptation that they deserted that blessed land dedicated to divine worship, because they were continually harassed by enemy incursions of the Israelite people. Indeed they were not led to this by softness, who, as we showed earlier, had led a hard life under tents: but yet they sought ease and rest too eagerly. And accordingly we do not have them in the number of the faithful, as if they had been adopted by God as sons. Nevertheless, since they had shown themselves humane toward the people of Israel, whom God had led through the desert and trackless places: and since they had also reconciled to the people barbarous nations, which were not contained in God's covenant, the Israelites were now also led to show mercy to them. Therefore if God showed himself merciful even to those who were only partly his, and who had departed from God's people and become strangers, having neither God nor sure faith, what shall we think his attitude will be toward us, if we walk sincerely in his fear, and have kept whole the faith we promised him in baptism, and retained simplicity in his worship? Indeed there is not the slightest doubt that, although the whole world should conspire against us, we will be covered and defended by his hand. Therefore from the fact that Saul wished to keep the Kenites unharmed from the impending destruction of the Amalekites, we learn that we will be much more protected by God, and as it were led by his hand into a safe place, when he shall appear armed for the judgment of the world, and shall rise up to judge the unbelievers in whose midst we live, so that we may feel no harm, and not come into the same confusion with them: but in due time will feel his help and aid.

Next it follows that Saul struck Amalek from Havilah until you come to Shur, which is opposite Egypt. For there was the region of Rephidim, in which the Amalekites met the Israelites to prevent them from their journey. By these words it is made clear that God really did give the commandments through Samuel about destroying the Amalekites: since this seems more like a butchering of cattle than a victory, since the Amalekites were slain to a man without conflict. For although that fierce people of the Amalekites prepared themselves to resist, God so terrified them that they were easily slain. From which we learn that with the word of God going before us nothing more is to be feared by us, since it is certain that all our steps are governed by the Lord. And thus God promises to extend his hand and stretch out his arm to protect and lift us up, when we have walked in his ways. By the ways of the Lord, understand: when we do not loose the reins to petulance and intemperance, but compose ourselves to obedience to God, and undertake nothing except what is consonant with his will. Since these things are so, what kind of mind ought we to have, how strong and present, whatever crises of affairs at last arise? I confess indeed that wicked and unbelieving men breathe nothing but the highest arrogance and great spirits, while they exercise tyranny, and wish to surpass the very clouds with their plans and efforts: but because they do not undertake these things with a sober mind, God also casts them down as if drunk, and represses that foolish boldness with which they were lifted above the very clouds. Therefore there is no boldness so great that rests on a firm foundation, except that which proceeds from faith: namely when, persuaded of the will of God, we obey him, and stand on his promises, by which he promises that he will hold acceptable our worship by which we strive to conform ourselves to his will, and will grant a happy outcome to it. Then indeed we will be truly strong and magnanimous, and will retain unconquered constancy, when our faith rests on the pure word of God. On the contrary, our unbelief will become apparent when we tremble, and uncertain and doubtful fear an uncertain outcome of affairs. For wherever true faith has fixed its seat, no doubt remains, no trembling of mind. For this reason we read in the prophet that true teachers are sent who confirm tottering knees, and strengthen the weak: that we may be taught that there is in God's word this power, that it makes us fit to do our duty, and able to render obedience. Therefore until God girds us with the unconquered power of his Holy Spirit, we shall lack all strength, we shall be weakened and enfeebled, so that we are useless for undertaking any work. Let us therefore draw out this doctrine from this place, and impress it more deeply on our minds, when it is said that Saul went forth to war with the people, and obtained such an easy victory, with God so favoring his efforts that it really appeared that God was the supreme commander of this war, and had fought against the very enemies, as we heard before from Moses, that God had long since threatened that he would be the avenger and would exact penalties from such an ungrateful and accursed nation. Therefore from this let us learn to walk under the auspices of the Lord, persuaded that we, undertaking nothing except what God has commanded, will always have a happy outcome of our plans, since he has promised that he will hold our obedience as pleasing, and will give it prosperous successes.

Next follows the transgression of Saul and the people that is recounted. Saul has thus far been praised for having strenuously discharged his work in carrying out God's commands: but now his foul lapse is described, on account of which the Lord deposed him, indeed plainly rejected him, as we shall see in what follows. But indeed at first sight that sin will not seem so grave that it should be so severely punished. For Saul himself, meeting Samuel, boasts as if the matter has been well done, and glories as one beyond reproach when he says, I have fulfilled the word of the Lord. By which words he tries to prove his victory to Samuel as praiseworthy, and as a strenuous and brave king he desires to be praised by him, since he had carried out the commands given him. But both Saul and the people had gravely fallen, yet not acknowledging their sin, but rather thinking that they had performed their duty admirably, thinking that they had functioned in their office. And indeed that excuse with which Saul defends himself before Samuel sufficiently shows what kind of judgments mortals make. For if Saul stood by the judgment of men, he would be said to be not only free from all blame, but worthy of the highest honor. For what kind of crime is this, I ask? For he saved the captured king alive for his triumph, to be exhibited to the people, that the greater glory of God might appear. For if he had been killed in the very crowd, the spectacle would not have seemed so notable, as when publicly in a triumph he is set forth to be viewed by all: so that the judgment of God may be made more conspicuous: and by his example not only all the Israelites, but also the other nations to whom the report would come, might be instructed. Add to the above also the herds of cattle, cows, and the rich flocks of calves, sheep, lambs, and the like saved by the people for sacrifices. And here is uncovered Saul's foul commerce. For he pretexts sacrifices and burnt offerings to be made to God, and solemn thanksgivings for the obtained victory. Which things are indeed very plausible: but full of hypocrisy. For they are expressly accused of having reserved the choicest of the flock and herd: which, although it seems splendid in appearance and praiseworthy, and outwardly some virtue worthy of praise appears, yet it will appear afterwards that these things were done from desire of plunder rather than of religion: and accordingly were rightly rejected by the Lord as contrary to his commands. How so? Namely because the will of the omnipotent God must be preferred to all the zeal of mortals, whatever good intention may be alleged. For this reason we hear God speaking to Samuel, having said: It repents me that I established Saul as king, because he has turned away from following me, and has not performed my words: then, that this displeased Samuel so much that he cried out to the Lord all that night. Moreover when scripture says that God repented, it should be noted that this is to be understood anthropopathically, so that we may be taught that God speaks in a human manner, because we could not bear his words if he were to speak in his majesty, nor would we approach to hear his voice: therefore he accommodates himself to our understanding, since repentance does not fall on him such as falls on a man. For men repent of some deed whose outcome they had not previously well foreseen: and so when they come to themselves, they are greatly indignant that they have been disappointed in their hope, so that they wish the work begun undone, but rather wish another counsel taken which they could not however have thought of before. Indeed all these things in no way fall on God, whose counsel is eternal, and to whom all things are present, which he sees even before they are created. Therefore so far is God from being able to be moved by repentance, that those things are said only with respect to us, and on account of those things which strike our eyes: of which sort many other phrases occur throughout the scriptures, and especially after God had founded the world and witnessed the ingratitude of Adam, he is said to have said that he repented of having created man. Indeed God in himself does not change his will, but yet he is said to repent, when in his work some change appears, and revolution, and conversion of good into evil. For example, when God says that he is moved by repentance because he created man, he speaks by reason of the corruption which came upon man through the fall of our first parent Adam. Since therefore, as I said before, evil displeases God, therefore God no longer recognizes those creatures of his fouled by sin, but rather, inasmuch as he finds nothing good and intact in them, detests them. For God, looking upon the created world, said that all things were good, and that nothing was lacking in his works. But now that wretched creature has so corrupted himself voluntarily, that he has been despoiled of that good which he had previously received from the Creator, and the image according to which he had created him has been deleted, so that only rebellion remains in man. Thus when Saul was so changed that he did not obey God's will, God declares him to be rejected from himself: and unworthy to be counted among men, who has dared to resist God. Nor indeed should we therefore say that God did not foresee from his eternal counsel each thing before the foundations of the world were laid: and then that he repented that he had rashly and inconsiderately made such a man. But God speaks by reason of that change which happens through human malice and ingratitude, so that whereas before God delighted in his creatures and took pleasure in them, now he is forced to abhor and detest the same on account of the vice that has been brought in. Which things indeed should have great force to cast us down and humble us before God: just as when we hear God here saying that he repents of having established Saul as king: do we not have from this great occasion to coerce our depraved desires by tightened reins, so that we may walk in fear and solicitude? The gifts of God indeed, as Paul says, are without repentance, but he speaks of free election, when he says that the Israelite people was chosen by God as an inheritance, who yet by his stubbornness fell away, and was made an outcast. Although this is also true, that the malice of men cannot have such power with God that he does not always reserve some seed for himself. For he never permitted his church so to be abolished that he did not always reserve some remnants for himself, by whom his name might be invoked. Therefore we must be persuaded that, after we have been adopted into the number of God's children, no dangers are to be feared, by which we might otherwise be terrified, if we did not look to the immutability of his counsel. Therefore even though we are surrounded by six hundred dangers of death, we should by no means doubt that we shall come out safe and unharmed, since with God is strength: just as our Lord himself speaks in John: My Father who has given them to me is greater than all. By which words he indicates that our salvation does not depend on mortal creatures: but those once chosen by God and adopted into the number of his sons are his concern, and accordingly God will really demonstrate his strength and power in always preserving them. But indeed it is also fitting that we in turn should solicit him with constant prayers, that he never permit us to depart from him, or be turned aside by any occasion, lest we do anything against his commandments and bring ruin and destruction upon ourselves. Therefore so much the more vehemently is it fitting that we be incited to invoke him, that by the power of his Holy Spirit he may so affect and impel us, that we may have not only a good will to walk in his fear, but also zeal for persevering in it, and resisting evil. For this reason let us impress more deeply on our minds that passage of Genesis, that since by nature we are hateful to God, and from our mother's womb subject to eternal malediction, and eternal damnation awaits us, let us learn to take refuge in that special grace of free divine adoption, that having become his sons, we may also be pleasing and acceptable to him, and he may delight in us: just as elsewhere it is said that the Lord delights in the work of his hands. Therefore since we have become a new creation of God, and he has impressed the mark of his Holy Spirit on us, and our adoption has been confirmed, let us not doubt that we will be preserved safe against all dangers.

And thus much for this word 'repenting'. Furthermore it should be noted here that the greater God's benefactions toward us are, the more severely his wrath will be kindled against us, unless, acknowledging such great goods as is fitting, we extol him with deserved praises, and give due thanks, lest our sins be increased daily and accumulated with new ones. But what is this, that Samuel is said to be indignant, and that this displeased him? Is he so forgetful of himself that he does not recognize against whom he is angry? For he had no equal here with whom he might be angry, no one was making business for him: only God's decree concerning Saul was to be made known here: therefore when he is so vehemently indignant, he seems to wish to rise up against God himself. And indeed we cannot here free Samuel from all blame, that he did not suffer something human, and was not carried away by some rash passion: for he was not entirely stripped of human passions. But scripture also teaches the manner by which Samuel restrained that sudden affection, lest he proceed further into arrogance and murmuring, namely by crying out to God in prayers all night. Here therefore it should be observed how depraved and malign is the nature of men, who, when God does not work according to their will and desire, immediately fall into distrust of God: and although they have for a time been obedient to him, yet they speak against him: and the devil himself, surrounding them with his wiles and frauds, drives them to assail God contumeliously. And would that this were not so much proven by experience, and indeed, alas! in these unhappy times of ours. For how many do you see having no sense of divine grace? But what other cause is there than that they do not examine themselves? For it is certain that those who do not know how to examine themselves will always find something bitter in themselves. For when things do not succeed according to the wish of their mind, they immediately boil up and become inflamed with anger. But, I ask, with whom do they think they finally have to do? But, what is more, you may see the very faithful solicited by the devil, and impelled to rebellion by certain goads, as it were, unless they were retained in their duty by God's mercy. Yet we must fight against this evil with all our might, that it may be conquered from the very beginning: and whereas the unbelieving boil more and more into wraths, and are carried as it were by fury against God, after they have once been alienated in mind from him, and admitted contempt of his majesty in themselves, let us on the contrary fight bravely against our desires, and never lose heart, even though violently solicited by the devil to rebellion. For we see that this was the condition of the most holy men who ever existed. The prophets themselves, were they not often moved by some indignation and emotion, when the entire people seemed deserted by God, while meanwhile the wicked were despising God's word? Did they not break out into these words: How long, Lord, shall the wicked rule? How long will you suffer them to triumph, and to be lifted up cutting your glory with blasphemous voices? Yet your church is plundered with the highest disgrace and ignominy, and torn apart by the impious, with the highest contempt of your power and virtue? What therefore do we accomplish by worshipping you? Indeed we see that the prophets often confess that they were so carried away by their passions that they would willingly have disputed before God as before an earthly judge. Meanwhile yet we see them once contradicting God as it were: and even becoming as it were anathema, from the vehement grief by which they were affected, beholding God's name being torn apart by the blasphemous voices of the wicked, and God's church gravely oppressed, and as it were trampled by the feet of the impious. Thus Jeremiah, addressing the Lord, says: I, O Lord, see your name being profaned by the cackling and laughter of the impious. Indeed as if a man placed beside himself he exclaims, seeing God's name come into contempt, and each one following his own desire, as if God's justice, having been cast off, were absent from heaven and the government of the world. For this reason the prophet, agitated by these cares, is finally tormented; and he says, addressing the Lord: Lord, I will no longer make mention of your name. He certainly did not abhor God's name: but he communicated his cares and anxious solicitudes and great sorrows with God in this way, and explained with what great sorrows he was tormented, as if to say: Alas Lord, I am wretched and almost forsaken, what then will become of me, if you allow your name to be thus profaned? Therefore these words must be diligently meditated upon, that it displeased Samuel that Saul was rejected, and that he cried to God for him all night. By this method alone therefore, placed in the greatest straits and difficulties of soul, shall we emerge, if we take refuge in God by prayers. The only way therefore of overcoming all difficulties, and placating God's wrath, consists in prayer to God, and in obedience to him. For this reason also we are admonished by the prophet in the Psalms to cast all our cares into God's bosom. For if we do otherwise, we shall labor in vain, and gnaw our bridle. Let that good king Hezekiah be an example, whom we see, having heard the blasphemous voices against God of that impious Rabshakeh, shuddered all over, and was placed in the greatest straits. Indeed many and grave causes seem to have disturbed Samuel here, when he thought that God's name would suffer some disgrace, and that impious men would seize the occasion of blaspheming against God, with Saul rejected and deposed. For Saul had been anointed through Samuel's ministry, and had been chosen by God himself from the entire people, and called to royal dignity: therefore now, with him deposed, just as much seemed to be detracted from Samuel's authority and the credit of his doctrine: and accordingly the worship of God seemed necessarily to be overthrown, and the greatest disturbance and confusion of all things to be brought into the people. These causes indeed drove Samuel to such great indignation. The same things gravely afflicted Jeremiah, when he feared that the people would seize the occasion offered to speak against God, and would break out into blasphemous voices, by which the most holy name of God would be violated. Both have the same causes for indignation: but Samuel knew the remedy against the temptation and follows it, but Jeremiah did not in the same way, but in some way grumbled, and gnawed his bridle, looking at what had befallen him. But God was far superior to men, who by his immense goodness tolerated such great fragility of his servant, and lifted up the one lying down, and as it were augmented him with new strength. Let us therefore learn to turn this doctrine to our use: and as often as we are agitated by various temptations, and have fallen into the greatest difficulties on account of various changes of affairs, let us take refuge in God and cast ourselves down beneath his hand: and especially let us undertake nothing of ourselves. But rather let us solicit God with ardent and ceaseless prayers, and seek consolation in him alone: until God at last makes manifest in deed that his judgments are not only just, but also look to our salvation and benefit.

Now come, etc.

8. He took Agag king of Amalek alive, but he killed the entire multitude by the sword. 9. Saul and the people spared Agag, along with the best of the flocks and herds, the clothing, the rams, and everything that was valuable. They did not want to destroy any of it. Only what was worthless and inferior did they destroy. 10. Then the word of the Lord came to Samuel, saying: 11. I regret that I made Saul king, because he has turned away from Me and has not carried out My command. And Samuel was grieved, and he cried out to the Lord all that night.

In the previous sermon we examined the reasons God had for commanding such severe punishment against the Amalekites, and we showed how deeply God loves those He has adopted as His own special treasure, holding them precious above all the world. Now we must look at how Saul received this command and how he sinned in carrying it out. Samuel, sent by God to make Saul more obedient, reminds him of his election to the royal dignity. This reminder established that Samuel was bringing a command from the Lord. Notice that even Samuel — so distinguished a prophet, so clearly attested by the testimonies he had received from the Holy Spirit — still had to provide proof of his calling and confirm by unmistakable signs that he had received these commands from God. If that was necessary for Samuel, what must we say about those whom God has not yet raised to such prominence, and who have no such signs by which they can show they have been chosen and called by the Lord? Let us observe, then, that those who preach God's Word must have testimony of their calling. Without it, they cannot faithfully teach the people or refute the false teaching of false prophets and deceivers. Today it is necessary to maintain the established order of calling in the church — that those who are to proclaim God's Word are properly chosen, and that they faithfully carry out their office. Being called to a ministry is not enough unless you actually fulfill it. Furthermore, God's Word is the standard against which every doctrine must be tested. Whoever desires authority to teach in the church must submit to this requirement: their doctrine must be weighed against the standard of Scripture, to determine whether they have been taught by God Himself and have advanced enough in His school to serve as His ambassadors and instruments of His Spirit. This is the lesson drawn from Samuel's opening words, in which he reminds Saul that God first sent him to anoint him as king. Samuel's words also teach Saul something further: since he received the kingdom directly from God's hand — not through his own strength or skill — he must attribute it to God, not to himself. Samuel makes it explicit: the kingdom came through Samuel's ministry, but God was its true author. It follows, then, that Saul — called by God in this way — must govern his entire reign according to God's will. The ownership of the kingdom remains with God; Saul is only God's representative and administrator. What shameful ingratitude it would be if Saul, lifted to royal dignity by the Lord, were to despise God's commands and run the kingdom according to his own judgment and desires. This is precisely why Samuel reminds him that God raised him to such great honor precisely so that he would obey God and shape his life to God's will. I recognize that we today are not called in the same way Saul was — no special anointing is applied, and nothing like Saul's election takes place. But this truth remains firm and beyond question: all authority comes from God. Therefore those who rule over others must carefully take note of this and refer every part of their office to God's will. The whole accounting of their administration must rest on this foundation. All who hold positions of leadership today ought to aim at this one goal: to fulfill the office entrusted to them, for which they will one day render a faithful account to God — since He raised them to that position so that they would not depart from His will. Let them therefore diligently seek out and meditate on God's commands, so that they can truly say they have undertaken and carried out nothing except what is pleasing and acceptable to God, from whom they received such great honor.

Enough on those matters. The text next tells us that after receiving the command, Saul immediately proclaimed it among the people and mustered them at Telaim. The word Telaim can be read as a proper place name — a specific location where the troops were reviewed. However, since the word can also serve as a common noun meaning 'lambs,' some have suggested that each soldier brought a lamb to be counted, because God had forbidden the people to be numbered directly. But that interpretation is empty and absurd. Who would claim that from such an enormous multitude every individual brought a lamb — meaning that along with two hundred thousand foot soldiers there were also two hundred thousand lambs, plus additional ones from the tribe of Judah? Pure nonsense. Others, preferring to read this as a figure of speech, seem to have some basis for their view: that Saul counted those gathered to him as if they were lambs — meaning that just as a shepherd handles and directs his animals because they are obedient by nature, so Saul found the people cooperative and willing. This interpretation is more plausible than the first. The point would be that the people were not rebellious or sluggish but came together readily and could be counted like lambs. When we hear that God had forbidden the people to be numbered, we should not take this to mean that it was unlawful to muster an army and review soldiers before a campaign. The books of Judges frequently mention armies being gathered and reviewed, with their numbers given explicitly. Rather, God intended this honor to remain intact for Himself alone — that His chosen people, His own special treasure, should not be casually counted and tallied. By this He wanted to cut off the opportunity for pride, so that the people would not boast in their own numbers and strength, or so that kings, trusting in a large army, would not become arrogant and rashly attempt things beyond their call. This is why David's foolish presumption was so severely punished when he ordered the people to be numbered. Scripture expressly says the devil drove David to do this against God's command — though it is certain that David was acting out of vanity and pride. Nevertheless, it was clearly permitted for commanders to know the number of soldiers they were leading into battle — for without that knowledge, military discipline and order could not be maintained. It is obvious how necessary it is, both for those attacking and for those defending, to know the size of the forces so they can be properly arranged and deployed. This is reason enough why the troops had to be numbered when going to war.

Let us continue. The text says that Saul pitched his camp near the cities of the Amalekites, surrounding them so that no one could escape. He had also sent messengers ahead to the Kenites, who were living among the Amalekites, warning them to withdraw before the battle so they would not be destroyed along with them. The Kenites were descendants of Jethro the Midianite. They had guided Moses through the desert and were consequently admitted to share in the land with the Israelites. This people was known for their austere way of life. They did not build permanent houses but lived in tents, moving from place to place wherever food was available. This is why they ended up living among foreign peoples. It is likely that when the Israelites were under frequent attack and exposed to enemy raids, the Kenites withdrew from Israel and settled among the Amalekites. Saul spared them — and it is probable he did this not on his own initiative but by God's prompting. God wished to show kindness and mercy to this people by separating them from those destined for destruction. This shows that even when we appear about to perish alongside the wicked and be caught up in the same judgment, God can easily find a way to deliver us from danger and snatch us from imminent death. Yet we must not assume this always happens the same way. Often the godly, mixed in with the wicked, suffer the same penalties without distinction — as we see in the example of Daniel, who was led into captivity together with those who openly despised God, mocked the prophets, and had hardened themselves in every kind of wickedness. God often allows His sons to be afflicted with great hardships when they have lived among the wicked. But He also knows how to turn evil into good for the salvation of His church. And at other times He does distinguish and separate those who walk in His fear — or whom He has marked with some special grace — from the wicked, rescuing them from the very dangers into which He casts the reprobate, on whom He then inflicts the ultimate punishment. We see David in his prayers asking God not to count him among the unbelievers — not to include him in the number of those awaiting God's terrible judgment — but to extend His mercy to him. In pouring out those prayers, David was resting on God's promises and leaning on this principle: that God, who cares for His own and is the most just ruler of all things, will not punish him indiscriminately as though He cannot tell rebels and despisers of His majesty apart from the faithful. Since God knows His own well, He covers them under the shadow of His wings and distinguishes them from the wicked — so that they have abundant reason to recognize His mercy and goodness. Is this not most clearly seen in the example of the Israelites, whom the destroying angel of the Lord passed over when He struck down the firstborn throughout Egypt — both human and animal? Because their houses were marked with the blood of the lamb, the angel left them untouched. The sprinkling of blood is mentioned expressly to remind us that the church — though mixed in with the world, having no external splendor that sets it apart, living in no earthly paradise, surrounded on all sides by many enemies of the truth, with many hypocrites mingled among the faithful — is still recognized by God. He easily discerns His own from unbelievers, provided they are sprinkled with the blood of the Lamb — that is, of our Lord Jesus Christ, as Paul teaches. Let us observe here in general that God exercises His judgments in this way: He punishes the guilty and afflicts those He has rejected with the ultimate punishment, while at the same time showing goodness and mercy to those to whom He wills to reveal His grace. If this mercy was shown to the Kenites, we should have no doubt that we will experience the same favor — we who have been admitted into God's household and walk in His fear and obedience. As for the Kenites themselves, it appears that after witnessing God's remarkable works and eating manna with the Israelites in the desert, and after renouncing their idolatries, they were nonetheless very unstable in their faith. Apparently they were overcome by temptation and left that blessed land — not because they were soft (as we noted, they lived a hard life under tents), but because they sought too eagerly for ease and rest when the Israelites were repeatedly harassed by enemy invasions. So we do not count them among the faithful as those adopted by God as sons. Nevertheless, since they had shown kindness to the people of Israel when God led them through the desert and trackless places — and since they had also helped reconcile certain foreign nations to Israel — the Israelites now showed mercy to them in return. If God showed mercy even to those who were only halfway His — who had drifted away from His people and become strangers, with neither God nor firm faith — what do we think His attitude will be toward us, if we walk sincerely in His fear, keep intact the faith we pledged in baptism, and maintain simplicity in His worship? There is not the slightest doubt: even if the whole world conspired against us, we would be covered and defended by God's hand. From the fact that Saul kept the Kenites safe from the destruction of the Amalekites, we learn that God will protect us even more — leading us by His hand to safety when He rises in judgment against the unbelievers among whom we live, so that we feel no harm, are not swept up in their ruin, and in due time experience His help and deliverance.

The text next says that Saul struck Amalek from Havilah as far as Shur, which is opposite Egypt — the region of Rephidim, where the Amalekites had first opposed the Israelites to block their journey. These words make clear that God truly had given His command through Samuel to destroy the Amalekites. The slaughter was so complete and so unopposed that it looked less like a military victory than the slaughtering of cattle — the Amalekites were cut down to the last man without any real battle. Although that fierce people prepared to resist, God filled them with such terror that they were easily destroyed. From this we learn that with God's Word going before us, there is nothing to fear — for it is certain that all our steps are governed by the Lord. God promises to stretch out His hand to protect and sustain us when we walk in His ways. By 'the ways of the Lord' I mean this: when we do not give free rein to recklessness and excess, but shape ourselves to obedience to God and undertake nothing except what is in line with His will. Given all this, what kind of courage and resolve ought we to have — whatever crises arise around us? I acknowledge that wicked and unbelieving men breathe nothing but the highest arrogance and grand ambition when they exercise their power, as if they could outreach the very clouds with their schemes. But because they do not act with sober judgment, God casts them down like drunkards and crushes that foolish boldness with which they exalted themselves above everything. No courage rests on a firm foundation unless it comes from faith — when, convinced of God's will, we obey Him and stand on His promises. Those promises assure us that He accepts the worship by which we strive to conform ourselves to His will and will grant it a happy outcome. Then we will be truly strong and courageous, with an unconquerable constancy — when our faith rests on the pure Word of God. By contrast, unbelief shows itself when we tremble and fearfully dread an uncertain outcome. Wherever true faith has taken root, there is no more doubt, no trembling of mind. This is why the prophet speaks of true teachers being sent to strengthen trembling knees and give courage to the weak — to teach us that God's Word has this power: it fits us to do our duty and enables us to render obedience. Until God arms us with the unconquerable power of His Holy Spirit, we will lack all strength — weakened and feeble, unable to undertake any work at all. Let us take this lesson to heart, then, as we read that Saul went out to war with the people and won such an easy victory. God so favored his efforts that He was clearly the supreme commander of this war, fighting against Israel's enemies Himself — just as Moses had long before been told that God would be the avenger of that ungrateful and cursed nation. From all of this, let us learn to walk under the Lord's direction — persuaded that when we undertake nothing except what God has commanded, our efforts will always turn out well. He has promised to accept our obedience and to grant it prosperous results.

Now the transgression of Saul and the people is described. Up to this point Saul has been praised for strenuously carrying out God's commands. But now his terrible failure is recounted — the failure for which the Lord deposed him and, as we shall see, plainly rejected him. At first glance the sin may not seem severe enough to deserve such harsh punishment. Saul himself meets Samuel boasting as though everything has gone well, glorying as if he is beyond reproach: 'I have fulfilled the word of the Lord.' He presents his victory to Samuel as praiseworthy and desires to be honored as a courageous and faithful king. But both Saul and the people had sinned gravely — all without recognizing it, in fact believing they had carried out their duty admirably. The excuse Saul offers Samuel tells us a great deal about how mortals tend to judge themselves. If Saul stood before a human tribunal, he would be found not only blameless but worthy of the highest honor. What was his crime, exactly? He spared the captured king alive to exhibit in a triumphal procession before the people, so that God's glory might appear all the more magnificently. If Agag had been killed in the confusion of battle, the result would not have seemed as notable as publicly displaying him in triumph before all — so that God's judgment would be made unmistakably clear, and both Israel and the surrounding nations who heard the report would be instructed. Add to this the herds and flocks the people saved — cattle, calves, sheep, and lambs — ostensibly to be offered to God as sacrifices and thank offerings for the victory. Here Saul's real motive is exposed. He claimed the animals were reserved for sacrifices and burnt offerings — solemn thanksgiving to God. This sounds admirable. But it was full of hypocrisy. They are expressly accused of having kept the best of the flock and herd. Though it looked impressive and outwardly appeared virtuous, it will become clear that they were driven by desire for plunder, not by devotion — and accordingly God rightly rejected it as contrary to His commands. Why? Because the will of the almighty God must take precedence over all the religious zeal of mortals, however good the intentions they claim. This is why we hear God say to Samuel: 'I regret that I established Saul as king, because he has turned away from following Me and has not carried out My command.' And this grieved Samuel so deeply that he cried out to the Lord all through that night. When Scripture says God 'repented,' we must understand this as language accommodated to human understanding. God speaks in human terms because we could not bear His voice if He spoke in the full weight of His majesty — so He stoops to our level. True repentance, as we experience it, does not fall on God. Human repentance happens when someone did not foresee the outcome of their action, and when they finally face the result, they are grieved at being disappointed and wish they could undo what they started. None of this applies to God, whose counsel is eternal and to whom all things are present — even before they exist. So far is God from experiencing repentance in this sense that these expressions are used entirely with reference to us, and to what strikes our eyes. We see this same kind of language throughout Scripture — as when God, after creating the world and witnessing Adam's ingratitude, is said to have 'repented' of creating man. In Himself God does not change His will. But He is said to repent when a change appears in His work — a revolution, a turning of good into evil. When God says He repents of having created man, He is speaking by reason of the corruption that came upon humanity through the fall of our first parent Adam. Since evil displeases God, He can no longer recognize those creatures defiled by sin. Finding nothing good or intact in them, He detests them. God had looked upon His creation and declared everything good — nothing lacking in His works. But that wretched creature voluntarily corrupted himself, stripping away the goodness he had received from his Creator. The image in which he had been made was erased, and only rebellion remained. In the same way, when Saul changed so completely that he no longer obeyed God's will, God declared him rejected — unworthy to be reckoned among men, having dared to resist God. We should not conclude from this that God did not foresee everything from eternity before the foundations of the world were laid, or that He repented of having rashly made such a man without thinking it through. Rather, God speaks by reason of the change that happens through human malice and ingratitude. Whereas before God delighted in His creatures, He is now forced to abhor and detest those same creatures because of the sin they have brought in. These things should have great power to humble us before God. When we hear God say here that He regrets having made Saul king, does it not give us every reason to restrain our sinful desires and walk in fear and watchfulness? God's gifts are, as Paul says, without repentance — but he is speaking there of free election. The Israelite people as a nation was chosen by God as His inheritance, yet through stubbornness they fell away and were cast out. Though this is also true: the wickedness of men cannot so prevail with God that He fails to preserve a seed for Himself. He never permitted His church to be so completely abolished that some remnant did not remain to call upon His name. We must therefore be persuaded that, once adopted into the number of God's children, no dangers need frighten us — we would be terrified by them if we did not keep our eyes on the unchangeableness of His counsel. Though we are surrounded by six hundred threats of death, we need not doubt that we will come through safely — for strength belongs to God. As our Lord Himself says in John: 'My Father who has given them to Me is greater than all.' By these words He shows that our salvation does not depend on mortal creatures. Those once chosen by God and adopted as His sons are His concern — and God will demonstrate His strength and power by preserving them without fail. Yet it is also right that we on our part seek Him with constant prayer, asking that He never allow us to drift away from Him or be turned aside by any temptation into disobeying His commands and bringing ruin on ourselves. All the more urgently, then, should we cry out to Him — that by the power of His Holy Spirit He would so work in us and move us that we have not only a good will to walk in His fear, but also the zeal to persevere in it and to resist evil. Let us therefore press more deeply into our minds the teaching of Genesis: that by nature we are hateful to God, and from our mother's womb we are under eternal condemnation. Let us take refuge in the special grace of His free adoption — so that, having become His sons, we are pleasing and acceptable to Him, and He delights in us, as it is said elsewhere that the Lord delights in the work of His hands. Since we have become a new creation of God — since He has stamped us with the seal of His Holy Spirit and confirmed our adoption — let us not doubt that we will be kept safe through all dangers.

Enough on the word 'repenting.' We should also note here that the greater God's blessings toward us are, the more severely His wrath will burn against us if we fail to acknowledge those blessings as we ought — if we do not praise Him as He deserves and give due thanks. Without this, our sins only grow and multiply. But what does it mean that Samuel was grieved and that this troubled him deeply? Was he so out of his mind that he forgot against whom he was upset? He had no equal here to quarrel with — no one was making trouble for him. What was before him was simply God's decree concerning Saul. So when he became so intensely distressed, he seemed almost to rise up against God Himself. We cannot entirely clear Samuel of some fault here — he was not completely free from human passions, and something very human showed in his reaction. But Scripture also shows us how Samuel restrained that sudden emotion so that it did not spill over into arrogance and murmuring against God — he spent the whole night crying out to God in prayer. Here we see something important: how depraved and corrupt human nature is. When God does not work according to our will and desire, we immediately fall into distrust of Him. Even those who have been obedient for a time begin to speak against Him, and the devil seizes his opportunity — surrounding us with his tricks and driving us to attack God with contempt. Would that this were not so clearly proven by experience — and, alas, in our own unhappy times as well. How many people show no sense of God's grace whatsoever? The reason is that they do not examine themselves. Those who do not know how to examine themselves will always find something bitter and resentful rising up inside them. When things do not go as they had hoped, they immediately boil over with anger. But with whom do they think they finally have to deal? What is more, even the faithful are attacked by the devil and driven by certain goads toward rebellion — and would fall into it, were they not held back by God's mercy. We must fight against this tendency with all our strength, resisting it from the very beginning. While unbelievers boil over in rage and are swept by fury against God — once they have alienated themselves from Him in heart and let contempt of His majesty take hold in them — let us fight bravely against our own desires and never lose heart, even when the devil urges us violently toward rebellion. This was the condition of the holiest men who ever lived. The prophets themselves — were they not often stirred by some grief and emotion when the entire people seemed abandoned by God, while the wicked openly despised His Word? Did they not cry out: 'How long, Lord, will the wicked triumph? How long will You allow them to rise up and cut down Your glory with their blasphemous voices, while Your church is plundered and trampled by the ungodly with utter contempt for Your power?' 'What then do we gain by worshipping You?' The prophets often confess that their passions nearly swept them away — that they would willingly have brought their case before God as before an earthly judge. Yet we see them at times almost contradicting God — becoming as it were a living expression of anguish — driven by the fierce grief of watching God's name torn apart by blasphemous voices and God's church gravely oppressed and trampled underfoot by the ungodly. So Jeremiah, addressing the Lord, says: 'Lord, I see Your name being profaned by the mockery and laughter of the ungodly.' He speaks as a man almost beside himself — watching God's name fall into contempt, with everyone following their own desires as if God's justice had been overthrown and God had absented Himself from heaven and the governance of the world. Tormented by these concerns, the prophet finally exclaims: 'Lord, I will no longer mention Your name.' He did not hate God's name — but he was pouring out his anxious sorrows and deep anguish before God in this way, as if to say: 'Alas, Lord, I am wretched and nearly forsaken — what will become of me if You allow Your name to be profaned like this?' We must take careful note of this: that Samuel was grieved by Saul's rejection, and cried out to God for him all through the night. This — and this alone — is how we can emerge from the greatest soul-crushing difficulties: by taking refuge in God through prayer. The only way to overcome all difficulties and quiet God's anger is through prayer and obedience to Him. This is why the psalmist exhorts us to cast all our cares into God's hands. If we do anything else, we will labor in vain and only chafe against what we cannot change. Consider the good king Hezekiah, who, when he heard the blasphemous words of that ungodly Rabshakeh against God, trembled throughout his whole body and was placed in the greatest distress. Samuel too had many serious reasons for distress. He feared that God's name would suffer disgrace and that wicked men would seize on Saul's rejection as an opportunity to blaspheme — since Saul had been anointed through Samuel's own ministry, chosen by God Himself from all the people and called to royal dignity. Now with Saul deposed, it seemed as though Samuel's authority and the credibility of his ministry had been undermined — and it seemed as though the worship of God would be thrown into chaos and the whole people into confusion. These were the reasons that drove Samuel to such intense distress. Jeremiah was afflicted by the same things — he feared the people would use the situation as an occasion to speak against God and break out into blasphemous words that would profane God's holy name. Both had the same causes for grief. But Samuel knew the remedy for the temptation and applied it — he prayed. Jeremiah, in that moment, did not respond in the same way but rather groaned and chafed, unable to look away from what was before him. But God proved far greater than men, and by His immense goodness He bore with the great weakness of His servant — lifting him up from where he had fallen and renewing his strength. Let us therefore apply this teaching to our own lives. Whenever we are shaken by various temptations and find ourselves in the greatest difficulties because of the changing circumstances of life — let us take refuge in God, cast ourselves under His hand, and determine not to act on our own. Instead, let us seek God with earnest and unceasing prayer and find our consolation in Him alone — until God at last demonstrates in action that His judgments are not only just, but also aimed at our salvation and good.

Now come, etc.