Sermon 59: 1 Samuel 16:13-23

13. Samuel therefore took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the Lord was directed upon David from that day and thereafter; and Samuel arose and went to Ramah. 14. But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord tormented him. 15. And the servants of Saul said to him: Behold, an evil spirit of God torments you. 16. Let our lord command, and your servants who are before you will seek a man skilled in playing the harp, so that when the evil spirit of God seizes you, he may play with his hand, and you may bear it more easily. 17. And Saul said to his servants: Provide me therefore someone who plays well, and bring him to me. 18. And one of the young men answered and said: Behold, I have seen a son of Jesse the Bethlehemite who knows how to play, and a man of the strongest valor, a warrior, and prudent in speech, and a handsome man, and the Lord is with him. 19. Saul therefore sent messengers to Jesse, saying: Send to me David your son who is in the pastures. 20. Jesse therefore took a donkey loaded with bread, and a flask of wine, and one kid of the goats, and sent them by the hand of his son David to Saul. 21. And David came to Saul and stood before him; and he loved him greatly, and he became his armor-bearer. 22. And Saul sent to Jesse, saying: Let David stand in my sight, for he has found favor in my eyes. 23. Therefore whenever the spirit of God seized Saul, David would take the harp and play with his hand, and Saul was refreshed and felt better; for the evil spirit departed from him.

In the anointing of David, which we have begun to discuss, it must be observed that God attempts nothing in vain, although the effect of his power is not immediately seen by men. For example, David was indeed anointed by Samuel, but did he therefore become the head of his father's house? By no means. Was his condition changed? Not at all, but he retained his former way of life of tending sheep. Where then is the power of the anointing, since he lives ingloriously at the sheepfolds and is not recognized as anyone other than he had been before, nor is any praise given to him? Yet the Spirit of the Lord rested on David on that day, not for a moment but as long as he lived. Nevertheless, from outward appearance and men's opinion, no change seems to have occurred in David, and therefore that anointing could seem useless and ridiculous. But the Lord was not therefore inactive; his power and efficacy accompanied that anointing or outward sign. From which we learn that when God represents his grace to us through visible signs, they will never be empty, but God will accomplish in reality what he presents through them. For example, that anointing pertained to the temporal kingdom of David, although it also looked further, namely to the truth that is displayed for us in our Lord Jesus Christ. But at the time when he was anointed, it appeared to be nothing other than a representation of an earthly kingdom. God therefore works in such a way that the sign is not empty and void, nor a mere figure that only catches the eyes, but the Spirit of the Lord was joined with the sign. Thus today, when in baptism we are made more certain of the forgiveness of sins, and in the Supper we are taught that we live by the very substance of the Son of God, because it is communicated to us so that he may dwell in us and we may be his members, let us not consider those signs to be some empty spectacles, but that the truth of the things is displayed to us in them. And therefore, just as we are washed with visible water and cleansed of impurities, so God by the power of his Holy Spirit purges our souls from every stain. And just as we are either immersed in water or water is poured upon our heads, so let us know that God causes us to die to the world, and that our old man dies with our Lord Jesus Christ, who is the author of baptism and consecrated it in his own person, so that we may be made more certain that we become partakers of all his benefits when we receive this pledge. Let the same be said of the Supper. Let this therefore be a firm axiom: that God does not mock us with empty figures when he displays a sign or figure, but gives it as a certain and indubitable pledge of all the promises contained in his word. From this it also appears to what madness men have come and what diabolical fury it was when they dared to fashion signs for themselves of divine things — which we see done in the papacy. For if you ask by what authority that figure or sign which they call extreme unction was introduced into the church, what else will they produce but some ancient custom? But in those earliest times, God, wishing to commend and defend the truth of the gospel by miracles, communicated his Spirit under visible signs. And so at that time, with the sign of oil applied, the sick recovered their health; but those were momentary. But those who today wish to bring those signs back into use — how will they bind the Holy Spirit to signs, and persuade all that those to whom this unction has been communicated will receive the Holy Spirit, or will be healed of diseases? Do they have in their power what belongs to God alone? Hence their remarkable arrogance and sacrilegious audacity is sufficiently apparent, when they dare to institute signs whose power can be nothing, since it belongs to God alone to give signs of his grace to men. And what audacity is it that they have corrupted the figure of baptism with their added inventions — spittle, lights, oil, and the like — each of which they want to have its own special signification? But who will fulfill what they say is signified by those figures — do they have power over the Holy Spirit? Can they bind him to their empty inventions and vain speculations? Therefore if we desire to have the fulfillment of signs and to become partakers of God's grace, let us receive them from him who has the power to confer what he represents through signs; otherwise all those signs will be empty and illusory. Then it must be observed that when God calls some to any ministry, he also supplies them with the ability to fulfill the office to which they are called. For, as Paul says, we are not by nature sufficiently fit for these functions; God alone governs his church and administers all things in the world. Therefore so far from anyone being fit to rule any people or the church of God, a man is not even sufficient to govern his own household unless he is governed by the Holy Spirit of God. Indeed no one can govern even himself, much less a household, without the gift of the Holy Spirit. Therefore if men are by nature empty of all good and useless for every good thing — indeed if they cannot even move a foot without the grace of God — who by himself will be fit for whatever office it may be, unless he receives sufficiency from God? Therefore all need divine help and assistance. Those who sit at the highest helm of affairs need many virtues — prudence, counsel, understanding, wisdom, integrity, and candor — to complete their task. But who, I ask, will supply these? Profane men indeed have come to such folly and arrogance that they persuade themselves that these come to them by chance, or are acquired by their own industry. But we must know that this praise belongs to God alone, who, as he sees fit, measures out and distributes his gifts to each one in the measure that pleases him, and makes them fit for this or that office. And Paul himself teaches us this in chapter 12 of the first epistle to the Corinthians, where he teaches that the manifestation of the Spirit is for the benefit of the whole church, and refers us back to that single fountain of all good things — the one Spirit, he says, who is all in all, whatever may be the diversity of gifts. But from where did those gifts flow? Paul teaches that God instituted in his church some as apostles, others as prophets, others as teachers, and others besides; and also equipped those called to these offices with the necessary virtues, so that they might sustain them. Therefore God does not call men carelessly and then leave them to themselves, to do whatever they wish or can, but knowing their weakness and incapacity, he makes them fit for the execution of the office to which they are called. Especially those to whom the care of preaching the divine word in the church has been committed should note this. For not without reason Paul, considering the difficulty of this office, exclaims: Who is sufficient for these things? And shortly after he says: Not that we are sufficient of ourselves to think anything as from ourselves, but our sufficiency is from God. And the grace of God must be invoked not for one day or another only, but as long as we hold any charge, all our care and concern must be cast upon God, because of ourselves we can do nothing. And until we have this impotence of our strength well understood, it is certain that we are closing the door to God's grace, not recognizing him as the sole source of all our good, who alone can help our need. Therefore let us first honestly acknowledge that by nature we are empty and destitute of all gifts; then let us humbly pray God to come to the aid of our poverty. Furthermore, when God calls us to the dignity of these offices, we must take care to walk with the utmost humility, and to struggle against ambition, and to strive to serve God in simplicity, and to offer him a pleasing sacrifice of sweet savor; and, dead to ourselves, to renounce all carnal passions. If this is done, let us hope that God, when necessity demands, will not fail us, but will abundantly supply the gifts that will be needed — whose increase throughout our whole life we also ought to pray for, so that once adorned with them we may never be stripped of them.

This doctrine therefore must be retained from those words: that the Spirit of the Lord remained upon David from that day, after he had been anointed with that external oil by the ministry of Samuel. But did that anointing give the Spirit of God? By no means indeed the external oil, but God's power. So also today we must hold that the water of baptism does not have the power to penetrate our souls and wash them from the stains of sins, but is a sure sign by which we are led further, namely to the blood of our Lord Jesus Christ, which is our true and only washing — just as we see that this anointing of David received its power from the Holy Spirit, God declaring through the visible sign that in calling David to such great dignity, he also wished to equip him with the gifts necessary for carrying it out. And when it is specifically said that the Spirit remained upon David from that day and thereafter, from this it appears that God does not wish to leave his work unfinished, but to bring it to its end — provided we do not by our ingratitude put any hindrance in his way. Moreover, before David was anointed, it is certain that he was not a brute beast, nor entirely empty of God's gifts; but we understand that he here received a royal spirit which he had not had before, nor indeed was it necessary. For he who is to live a private and quiet life will not receive from God those gifts which he would receive if he were to be raised to some high dignity and placed over some people or kingdom. And it is to this that Paul refers, in the passage we have already discussed above, teaching that according to the variety of offices God distributes the gifts of his Spirit according to each one's measure. For not all are prophets, or apostles, or pastors; not all have gifts of healing or miracles. But as the offices are various, God also variously bestows the gifts of his Spirit upon those whom he has called to these things. Therefore David, although he had already been distinguished by many gifts of God, was nevertheless renewed, as it were, and received a new gift of the Spirit by which he might sustain the royal dignity. For this reason Paul admonished Timothy that he had received the Spirit of God through the laying on of his hands, and in another place, through the laying on of the hands of the presbytery. And yet it is certain that when Timothy was called to the preaching of the gospel, he was not a raw and ignorant man, but was distinguished by excellent gifts, from which it appeared that the Lord wished to promote his work through Timothy's ministry; and therefore he was confirmed by the laying on of Paul's hands and disposed by the Holy Spirit for the great office of preaching the gospel. Therefore let us not doubt that God will work in us what he knows to be useful, when we have become empty vessels, and that he will adorn us with every necessary virtue and gift, when we have sought them from him. For what else closes the door to the Lord's grace than the arrogance of men, by which they dare to attribute to themselves what they do not have? But we must be beggars if we desire God to come to the aid of our need. Therefore if we call upon him with true faith, and pray that he may have mercy on us and direct us in his worship, it is most certain that he will never fail us. Moreover, it is a certain sign of divine cursing when men called to some office do not respond to their calling, but are either stunned and stupid, or soft and effeminate, or lack the integrity that is fitting, and seem to have conspired against all order. Indeed in these things a sign of divine vengeance appears: that some seek honors and dignities solely by ambition through wicked arts, others invade them by force, and yet others even purchase them with money. What then is the power and efficacy of the Holy Spirit there? Terrible confusions must necessarily arise from this, and therefore the just vengeance of God must be acknowledged: that those who do not recognize that all public offices ought to be directed to the worship of God, and that it is not lawful for anyone to thrust and intrude himself into public offices. For it is necessary that those who are called to the helm of affairs acknowledge that they have been established by God as his ministers and ambassadors, to whom an account of their administration must someday be rendered. Furthermore, we frequently see that peoples show themselves unworthy of God's grace and of good governors, by whom they might be ruled as by God's ambassadors and agents; and when they are rather enslaved to the devil, God also permits the wicked to rule. And indeed we often see by God's just judgment that wicked men gain dominion over the good, and that on account of the iniquity of the ungodly the good are afflicted by them. An example of this is conspicuous in Job, and well known is the complaint of the prophet David in Psalm 12, where he laments the terrible confusion brought into the church, and that everything is full of wicked men who rule and rage with loose reins against the pious, so that they seem to overturn all justice and equity. Therefore the most evident signs of divine blessing shine among men when those who are called to public offices are competent and equal to bearing them, and are endowed with intelligence, counsel, strength, the will to persevere, and sincerity and integrity of heart. On the contrary, it is a sign of divine punishment when those who are appointed to administer justice — magistrates, kings, and princes — are destitute of the necessary virtues and are driven by their lust like brute beasts.

There follows: But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord tormented him. In which words we must observe what I touched upon before: namely, just as God heaps up his gifts upon those who faithfully serve him, so in turn he takes them away from those who grow negligent in their duty. We must not presume that God is bound to us. God indeed generously and abundantly bestows his gifts, but in return he demands from us the right use of them, so that they may be directed to their proper end. For he does not equip us with the gifts of his Holy Spirit so that we may seek favor and authority among men from them, or pursue private interests, or indulge wicked desires; but rather so that they may contribute to the benefit and advantage of the people. For we are not born for ourselves but for our neighbors, in the calling to which it has pleased God to call us. Therefore those who faithfully do their duty and direct God's gifts to their legitimate end — namely the glory of God and the benefit of their neighbors — may be sure that, as we have said concerning David, there will be a continuation and increase of God's gifts, not for one day or another, but for long years and to the very end of our life, and that they will experience the Spirit. On the contrary, those who imitate Saul, and although at the beginning they showed great promise and gave some signs of virtue, then fall away and perform their duty more sluggishly, and gradually degenerate and turn aside from the right path — they must know that they will also be stripped of the gifts they had previously received from God. For the gifts we have received are not going to be permanent unless we acknowledge them as his, and proclaim this both in heart and with our lips: with our lips confessing that whatever we have we received from him, and with our heart glorifying his name, and directing those gifts to the use of our neighbors, which is our duty. Therefore unless we acknowledge whatever gifts we have as received from God, as is fitting, it is certain that we will be stripped of them even in a moment. Who then does not fear for himself? Who does not tremble, considering what is said about Saul — namely, that God's Spirit departed from him? It is indeed true that the Spirit of God, insofar as he is to us the pledge of heavenly life as long as we live this mortal life, provided we are truly born again of him, will never be taken from us. Nevertheless, the apostle commands us to walk in anxiety and fear, lest we grow negligent and despise God, and become more negligent in calling upon him. Therefore although we are persuaded that the Spirit of God is to us a sure pledge of the eternal life to be perfected in us, yet with ardent prayers we must ask the Lord to continue him in us and never take him away. But insofar as the Spirit is spoken of with regard to particular gifts which are conferred upon someone for the function of some office, let us know that he can be taken away from those who abuse them, or so buried that no spark of his power remains. And this is the genuine sense of those words, that the Spirit of God departed from Saul. Indeed daily experience teaches that hence it happens that the most cunning and crafty are caught out and become contemptible and ridiculous to all, because they do many things rashly and inconsiderately, things which scarcely the most foolish men would do, since God thus pursues their arrogance, so that they administer everything inconsiderately and rashly. Why is this so? Because God has indeed taken his Holy Spirit from them — just as the Lord also says in Isaiah that he will bring down the wise in their own eyes and stupefy them, and strike them with stupor and intoxicate them with fury, so that they may be like wild beasts. By whose hand then shall we say these things are done, except by God the avenger, withdrawing his Spirit, as was done in Saul, on account of ingratitude? Saul indeed, having become reprobate, fell from the grace of God; but the same also happens in others, of which kind David himself shows an example in himself, who in Psalm 51 complains as though he had been entirely rejected and reprobated by God, and therefore prays God to restore to him that joy of salvation which he once had, and to clothe him with a willing spirit. For David was then weighing in himself what kind of man he had been as long as, having committed that horrible sin against Uriah and the adultery with Bathsheba, he had been overwhelmed and put to sleep as if by a kind of lethargy — namely, stripped of God's gifts and grace and exposed to the disgrace of all, so that he no longer enjoyed that free spirit which he had previously received. Therefore he humbly asks the Lord that it may be restored to him. Therefore when we hear David, so great and so eminent a prophet, speaking thus, what do we think is our duty, and with how much care and concern we ought to walk in our calling, and continually call upon God to adorn us day by day with his gifts and to confirm us in our calling, and to strengthen us by the power of his word, until we attain the final end of our life?

And of these things so far. What follows next has some difficulty, and may seem in a way unusual, namely: and an evil spirit from the Lord tormented Saul. For how can an evil spirit proceed from the Lord? For we know that God is the fountain of all good, and that there is no confusion or iniquity in the Lord. Therefore an evil spirit can receive nothing from the Lord, who is the contrary good Spirit, that it may turn to evil by its cunning. And yet afterwards the servants of Saul say that the evil spirit of the Lord is tormenting Saul — these two phrases of speech seem unusual and blasphemous, and contrary to themselves, since in one place the evil spirit is said to be from the Lord, but in the other, the evil spirit of the Lord. But there will be no blasphemy and no contradiction in these things if we consider what the Lord's power is over devils and over all their attempts and over their rage and fury. Indeed, if we should think the devils were so opposed and resistant to God that he did not restrain them by his command, we would ascribe to them the highest dominion and rule, and would attribute to them what belongs to God alone — not without enormous and detestable blasphemy. Therefore it must be held that the devils are so subject to God that without his permission they cannot move; and although they are depraved and corrupted by their own malice and vice, yet they serve God, whose works he uses according to the judgment of his will, so that they cannot attempt anything without his permission. And although by their own fury they are carried against God's will and strive to obscure his glory, and to corrupt and render void his justice, yet they cannot accomplish their will, nor even move themselves, except as far and to the extent that the divine power permits them. Therefore this doctrine must be diligently meditated and fixed in our minds, without which God's majesty and glory would not stand: namely, that the devils are so subject to the Lord that they must serve him even against their will, and although struggling, they still accomplish his will and decree. And indeed whatever power the devils have against us is placed in this, that they may scourge us with many calamities, from where whatever adversities we suffer are called scourges. But is the devils' power such that they may punish us as their creatures and subjects? Truly the condition of men would be miserable if it were so. Scripture therefore uses the phrase 'an evil spirit from the Lord,' or 'of the Lord,' to show that God uses them as scourges for the chastisement of our transgressions. Therefore when we are afflicted by devils, let us not think that the Lord's hand is not above; rather let us know that the devils are like scourges which God uses to strike us. So therefore that evil spirit which tormented Saul is said to be from the Lord, and afterwards an evil spirit of the Lord — not because evil proceeds from God, but because the devils, although they contain in themselves their own malice, are nevertheless reluctantly held in such tight reins by God that they serve him, and he uses them to scourge and chastise men. Indeed, when we speak of God as he is in himself, we must know that he alone has his Spirit in himself, as Paul says in 1 Corinthians 12 that there is a variety of God's gifts, but one and the same Spirit, working all in all. But when we speak of an evil spirit, we understand devils corrupt by their nature, who nevertheless are sent by the Lord to afflict those whom he wills, whether good or evil. For God often uses devils as instruments to chastise his children and his people. This is conspicuous from the history of Job — for who stripped him of all his goods and possessions? Who consumed his cattle and his servants with fire from heaven, with the enemy looking on? Who overthrew his house with his children eating in it, by mighty winds stirred up? Who reduced him to such misery that he wallowed like a wretched corpse on a dunghill? Many wicked men indeed lent their efforts here, but we know that the author of all those evils was the devil, who first had power given to him by the Lord, which otherwise he would not have had of himself. But although we are pressed by many persecutions from the devil, the Lord does not permit them to be harmful to us, but rather will turn them to our mercy and salvation. So we see that the devil was indeed given power to afflict Job and press him with many calamities, but not to overwhelm him. For he did not have power to touch his life and soul, but had to remain within the bounds fixed by the Lord. And indeed it appears that although we are afflicted by God to humble us, and on this account he permits the devil some power over us, nevertheless it is not therefore lawful for him to do whatever he wishes, nor will any afflictions or calamities he sends be destructive. Rather, what is much greater, it is certain that they will turn out for our good, as is shown from Paul's first epistle to the Corinthians chapter 5, where, having inveighed against fornicators who were as it were sleeping in their misdeeds, and specifically when he had handed over the incestuous man to Satan, he says this is done for the destruction of the flesh, that the spirit may be saved on the day of the Lord Jesus. Shall we then say that Paul cast those whom he devoted to execration and anathema and rejected from the church into condemnation and destruction? By no means; rather they had to be chastised by him in the flesh, namely for a time, in order to incite them to repentance for the salvation of the soul. Indeed we see Paul himself subject to the persecution of the devil, and that this had been given to him by the Lord as a kind of admonition and correction. For it was for the highest good that he should be exercised in those ways, lest indeed because of the abundance of God's gifts he should become insolent and puffed up, and thus a great impediment in the faithful execution of his office should be cast in his way. Therefore Paul could not be safe from arrogance except by this as it were amulet and provocative remedy. In short, it pleased God to exercise Paul thus for his greatest benefit. Therefore as often as it shall seem good to God to exercise us in whatever ways please him, although he uses as instruments to correct us the unbelievers and despisers of his word — yes, even the devils themselves — it is fitting that we be so deeply abased and cast down, since we are descended from Adam our first parent, already infected by sin, that we may know that we deserve not only bodily chastisement but eternal damnation, on account of the corruption innate in us. But when God seizes the wicked by the hand of devils and hands them over to them, the condition of those is far different from that of the faithful, because the latter are chastised in such a way that the chastisement turns to their salvation, but the wicked and unbelieving to their destruction. Moreover, let us observe that God uses the work of devils in such a way that no accusation of the evil they commit can fall upon him, since he uses the wicked will of the devils for the execution of his judgments. Devils indeed seek nothing of themselves but the destruction of our souls; but God so uses them that, coming to acknowledgment of our sins, we beg pardon, and approach God with humility to be purged and freed from our vices. And thus whatever God accomplishes through them, although they are wicked instruments, is just and right. But the devils — what else do they bring but cruelty, rebellion, and contumacy of spirit? But yet God so accomplishes his work. And indeed sometimes he gives them the reins to rage cruelly even against God's children; but what is the end of their cruelty? Namely, God in the end will not leave unpunished the cruelty and tyranny which these have exercised, although as ministers and instruments of divine justice — which will at last redound to their condemnation and destruction. For although they punish evil that is worthy of punishment, yet they do not look to the will of God, but rather follow their own fury and rage by which they hate the good. Let the same reasoning apply to wicked men, of whom God often uses as ministers of his justice; for God often executes his judgments through the wicked. For what do you think happens when wars are stirred up, except that God moves the wills of men? For it is certain that God in these ways wills to chastise the malice of peoples, and yet he does not free from the punishments they merit those whom he has used as instruments. For do we think that they are pleasing and acceptable because their judgments have been fulfilled through them? By no means; rather he hates those whom avarice, fury, cruelty, ambition, rebellion and contumacy of spirit have driven and stirred up. But they nevertheless execute the will of God and accomplish his judgments. Indeed; but with a mind alien to God's will and obedience. And they, I confess, could not accomplish their attempts unless God permitted it. For God himself stirs up wars; God calls to arms; God himself strikes and slays. But by what instruments at last does he use? Indeed he uses men as ministers of his justice, who nevertheless are condemned by their own works. But indeed are they not worthy of excuse, those whom God has impelled? By no means, since their condemnation does not flow from this last sin, but from their previous transgressions and crimes, and brings with itself the final destruction, drawing it as if already overflowing in measure. Whether therefore the devils themselves attack us, or impel the wicked to it, it is certain that they are always guilty before God, because their mind is not borne toward the worship of God, but rather struggles against God's will with all its might.

And of these things so far. There follows next that the servants of Saul exhorted him that since he was tormented by an evil spirit, he should command someone to be sought for himself who knew how to play the harp, so that he might feel better. And one of them admonished the king that there was among the sons of Jesse a certain man who knew how to play, a warrior, prudent, and a handsome man, and indeed the Lord was with him. And then David was summoned, and with his father's permission came to the king, and stood before him and was most beloved, and was made the king's armor-bearer. Then Saul sent messengers to Jesse asking that David might remain with the king, since he had found favor in his eyes. And David played the harp with such grace that Saul felt better, and the evil spirit departed from him for a time. Here first it can be asked: is the power of music or of the harp so great that it can drive away evil spirits? — for this seems to be a kind of sorcery and incantation. For, I ask, if God has disturbed someone with a spirit of fury, shall we think that the devil can be driven away by the sound of the harp? Furthermore, would David resist the divine sentence? For we have seen that Saul, on account of his rebellion, fell from royal dignity and was afflicted with an evil spirit because the Spirit of God had departed from him. Why then does David strive to alleviate his evil and prolong his life by the harmonious song of music or the playing of the harp, as if he seemed to wish to prevent God from punishing him who was most worthy of chastisement? Furthermore, as I said before, this seems to be open sorcery and incantation, of which no certain account can be given. And indeed the truth of the matter is that this should not be drawn into a general rule, that by harmonious singing of voice or strings devils can be driven away and their power and fury impeded. But the servants of Saul spoke from the use of common sense. For the evil with which Saul was afflicted was a kind of melancholy, so that he was very similar to those who, turned to fury, as long as the mania lasts, try to strike whoever meets them, or to throw themselves headlong into fire or water — Saul seems to have struggled with a similar disease, as we shall hear at greater length hereafter. Now it is certain that against melancholy diseases of this kind harmonious music can do much; and the afflicted soul can be refreshed and restored for a time, but this is not permanent. The common people, however, are accustomed to apply the same medicine to all diseases, and consider that the medicine which has been effective against one kind of disease has the same power against all. Indeed, if anyone, drinking cold water to the point of nausea, should recover from a fever — although he sinned by excess — he will nevertheless persuade himself that other diseases can be driven away by the same drink. And so it happens that, if from the experience of two or three something is approved as useful for someone, those who have no knowledge of these matters think that the same is suitable to all natures and persons, and that what was useful against one disease will be useful against all. Indeed, as far as music is concerned, it is not without reason that an afflicted soul is refreshed and restored, since the apprehension of evil can be removed or mitigated by harmonious sound; but not the disease itself, which cannot be so overcome by music or by the sound of the harp or another instrument that it does not still rage in the man. Therefore from these things it appears that the servants of Saul gave that advice to the king not from reason or counsel but from the common opinion of men, when they advised him to seek some man who could play the harp well. But God, although he gave a happy outcome to this counsel, is nevertheless not therefore to be imitated rashly, since the servants of Saul gave that advice rashly — as courtiers are accustomed, in order to gain favor for themselves and to demonstrate their love and goodwill toward their masters, to blurt out whatever comes to their mouth. Now when it is said that the evil with which Saul was afflicted was alleviated by David's playing the harp, we see that this counsel benefited him, but by the special privilege and favor of the Lord, so that we should not infer from this that God will always act in the same way with all, and that we should not rashly think to imitate any examples. For who, for example, when he hears that our Lord Jesus Christ, in restoring sight to a certain blind man, spat on his hand and made clay, with which he then anointed his eyes and gave him sight, would think that spittle or clay has the power to enlighten, and that this act should be imitated, as we see the papists have done? Indeed it would be the same as if someone wished to mix water with fire. Who therefore, from this special act by which Saul's fury was calmed by David's harmonious playing, would suppose that David's harp had some power of healing fury? Indeed it was not the power of the harp, not of music or other organic instruments, that they could drive away devils and exorcize them; but God's will gave them efficacy to accomplish this. And this is often the manner of the divine counsels, that he uses oblique means to accomplish his work. Sometimes it happens that one who has devoted himself entirely to justice and equity seems to have wasted time and effort, and his labor and attempt seems vain, which God nevertheless will prosper, so that the manifest work of God may appear in it. But as long as we judge by the judgment of our senses, he seems to be mocking our efforts and leading us astray by oblique means. For example, was it necessary that David, in order to be raised to royal dignity, should play the harp? Could he hope from this for any aid in attaining that dignity?

David was indeed inaugurated by Samuel, and had also come to the royal court — but for what, I ask? To act as harpist. Who therefore would not say that David was most foreign to that dignity, and that no hope or means appeared for the fulfillment of the divine promise? But God led David in this way through oblique paths, so that he nevertheless accomplished his work. The counsel of the Lord therefore was to lead David through these meanderings, and to promote him in his own time to the promised royal dignity. For this reason he gave a certain power to his harp, so that Saul might be refreshed by it and receive solace for his evil, and the evil spirit which was attacking him might be quieted. And let these things suffice for us, that we may here dismiss many curious questions in solving which many profane men greatly exercise themselves: whether music and harmonious sound have the power of driving away diseases and resisting Satan's assaults — because they do not weigh what I have said above, that Saul was indeed refreshed by David's harp, but with the Lord doing it and inspiring that power within.

What follows next is worthy of observation: Saul therefore sent messengers to Jesse, saying: Send to me David your son, who is in the pastures. Why does he here specifically mention the pastures? It is no doubt that these words savor of courtly boasting, as kings and princes are accustomed to praise their benefits vehemently; and if they receive someone into their household, from whom however he gains no advantage, they wish it to be counted as a benefit and even hunt for praise from it. Often, I confess, they raise the poor and needy to dignities, so that their generosity and munificence may be praised; but when they call noble men, whose wealth is most ample and whose revenues are great, so that they could lead a quiet and pleasant life in their families — do they not exhaust their wealth and resources, and expose them to many inconveniences? For how often are those who could lie at home on soft beds compelled to lie either under the open sky, or on the hard ground, or in straw? How often do they seem required to traverse the kings' lands and make their triumphs? And what other compensation for their labors and expenses is there but the reproach of laziness and idleness in which they would be living if they were at home? And yet those wretched men are charmed by such words. The same therefore is the case here with Saul, asking from Jesse that he should send him his son, and indeed the one who was in the pastures. For could he not simply have said: Send me your son David — why does he add: the one who is in the pastures? Surely for boasting, as if he would say: Send him from the pastures to my court, that he may be with me and obtain honors. See how wretched men are blinded by their own audacity. Wretched, I say, although they are wealthy. For what had Saul been before? Was he not a rustic, a herder of cattle of vile and lowly condition? But now, raised to dignity, he behaves more insolently and shows off his munificence and proclaims it. But indeed, how he had obtained it not by his own industry, not by counsel, not by his own strength, but only owed it to God, and how he ought to have been giving thanks to him at every moment, and being conscious of his earlier life he ought to have been all the more lowly and teachable, and to have sought hiding places rather than the light. For how great a shame is it that he should glory in the royal dignity and exalt himself, and reproach the pastures, when his earlier life-condition was most similar to David's? Indeed he forgets the benefits of God, which will however cost him dearly hereafter. And indeed such is the corruption of men, that adorned with various gifts they are so puffed up that they never learn to be cast down before the Lord, unless they are crushed and overwhelmed in confusion by frequent blows.

Now then, come, etc.

13. So Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the Lord rushed upon David from that day forward. Then Samuel arose and went to Ramah. 14. Now the Spirit of the Lord had departed from Saul, and a distressing spirit from the Lord tormented him. 15. Saul's servants said to him: Behold, a distressing spirit from God is tormenting you. 16. Let our lord now command your servants who are before you to seek a man who is a skillful player on the harp; and it shall come about when the distressing spirit from God is on you, that he shall play the harp with his hand, and you will be well. 17. So Saul said to his servants: Provide for me now a man who can play well and bring him to me. 18. Then one of the young men answered and said: Behold, I have seen a son of Jesse the Bethlehemite who is a skillful musician, a mighty man of valor, a warrior, one prudent in speech, and a handsome man; and the Lord is with him. 19. So Saul sent messengers to Jesse and said: Send me your son David who is with the flock. 20. Jesse took a donkey loaded with bread and a jug of wine and a young goat, and sent them to Saul by his son David. 21. Then David came to Saul and attended him; and Saul loved him greatly, and David became his armor bearer. 22. Saul sent to Jesse, saying: Let David now stand before me, for he has found favor in my sight. 23. So it came about whenever the distressing spirit from God came upon Saul, David would take the harp and play it with his hand; and Saul would be refreshed and be well, and the distressing spirit would depart from him.

In David's anointing — which we have begun to discuss — we must observe that God never acts in vain, even when the effects of His power are not immediately visible to men. Consider: David was anointed by Samuel, but did he therefore become the head of his father's household? Not at all. Did his circumstances change? Not in the least. He went back to tending sheep just as before. Where, then, is the power of the anointing, when he lives without recognition at the sheepfolds, regarded as nothing different than he was before, with no honor given to him? And yet the Spirit of the Lord rested on David from that day — not for a moment, but for the rest of his life. From outward appearances and the opinions of men, nothing seemed to have changed in David. The anointing could therefore seem pointless and ridiculous. But the Lord was not idle. His power and effectiveness accompanied that anointing — that outward sign. From this we learn that when God represents His grace to us through visible signs, those signs will never be empty. God will accomplish in reality what He presents through them. That anointing pertained to David's temporal kingdom — though it also pointed beyond it, to the truth displayed for us in our Lord Jesus Christ. But at the time of the anointing, it appeared to be nothing more than a representation of an earthly kingdom. God works in such a way that the sign is not empty or hollow — not merely a spectacle for the eyes — but the Spirit of the Lord was joined to the sign. So today, when in baptism we are assured of the forgiveness of sins, and in the Lord's Supper we are taught that we live by the very substance of the Son of God — communicated to us so that He dwells in us and we are His members — let us not think of those signs as empty displays, but as genuine presentations of the realities they represent. Just as we are washed with visible water and cleansed of impurities, so God by the power of His Holy Spirit purges our souls from every stain. And just as we are immersed in water or have water poured over us, let us know that God causes us to die to the world — that our old self dies with our Lord Jesus Christ, who is the author of baptism and consecrated it in His own person — so that we may be assured we receive all His benefits when we receive this pledge. The same must be said of the Lord's Supper. Let this therefore stand as a firm principle: God does not mock us with empty figures when He presents a sign or symbol, but gives it as a sure and certain pledge of all the promises contained in His Word. From this it also becomes clear what madness men have fallen into — what diabolical arrogance it was — when they dared to invent signs of divine things for themselves, as we see done in the papacy. If you ask by what authority the ceremony they call extreme unction was introduced into the church, what will they produce besides some ancient custom? In those earliest days, God wished to commend and confirm the truth of the gospel through miracles, and He communicated His Spirit under visible signs. At that time, when oil was applied, the sick recovered their health — but those were temporary, miraculous works. But those who now want to revive those signs — how will they bind the Holy Spirit to signs, and assure everyone that those who receive this anointing will receive the Holy Spirit or be healed of disease? Is the power of God at their disposal? Their remarkable arrogance and sacrilegious audacity is plain enough, when they dare to institute signs that can have no real power — since it belongs to God alone to give signs of His grace to men. And what boldness it is that they have corrupted the sign of baptism with their added inventions — spittle, candles, oil, and the like — each of which they claim has its own special meaning. But who will fulfill what they say those figures signify? Do they have authority over the Holy Spirit? Can they bind Him to their empty inventions and baseless theories? So if we wish to receive the reality that signs point to and become partakers of God's grace, let us receive it from Him who has the power to give what He represents through signs. Otherwise all those signs will be empty and deceptive. It must also be noted that when God calls someone to any ministry, He also supplies the ability to fulfill the office to which they are called. As Paul says, we are not by nature fit for these responsibilities. God alone governs His church and manages all things in the world. Far from anyone being naturally fit to rule a people or the church of God — a man is not even capable of governing his own household without being governed by the Holy Spirit. Indeed no one can even govern himself, let alone a household, without the gift of the Holy Spirit. If men are by nature empty of all good and useless for every good work — if they cannot even take a step without the grace of God — who by himself will be fit for any office at all, unless he receives his sufficiency from God? Everyone needs divine help and support. Those who sit at the highest places of leadership need many virtues — prudence, counsel, understanding, wisdom, integrity, and honesty — to carry out their work. But who will supply these? Worldly men have fallen into such folly and arrogance that they persuade themselves these qualities come to them by natural talent or are developed by their own effort. But we must know that the credit for these belongs to God alone. He measures out and distributes His gifts to each person in the measure that pleases Him, and makes them fit for this or that office. Paul teaches this in 1 Corinthians 12, where he says that the manifestation of the Spirit is given for the benefit of the whole church, and points us back to that one fountain of all good things — the one Spirit, he says, who is all in all, whatever the diversity of gifts may be. But from where do those gifts flow? Paul teaches that God appointed in His church some as apostles, others as prophets, others as teachers, and others besides — and also equipped those called to these offices with the necessary abilities to fulfill them. God does not call men carelessly and then leave them to themselves, to do whatever they wish or can. Knowing their weakness and inadequacy, He makes them fit for the execution of the office to which He has called them. This is especially important for those entrusted with the task of preaching the Word of God in the church. Paul, contemplating the difficulty of that office, cries out: 'Who is adequate for these things?' And shortly after: 'Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God.' God's grace must be sought not just on this day or that, but throughout the entire time we hold any office — all our care and concern must be cast upon God, for of ourselves we can do nothing. Until we have truly understood our own weakness, we are certainly closing the door to God's grace, refusing to acknowledge Him as the sole source of all our good — the only One who can supply what we lack. So let us first honestly acknowledge that by nature we are empty and destitute of all gifts. Then let us humbly ask God to come to the aid of our poverty. Furthermore, when God calls us to the dignity of any office, we must take care to walk with the greatest humility — fighting against ambition, striving to serve God in simplicity, offering Him a pleasing sacrifice, and dying to ourselves by renouncing all fleshly desires. If we do this, let us trust that God, when necessity demands, will not fail us, but will richly supply whatever gifts are needed. We ought to pray throughout our whole lives for the increase of those gifts — so that once we have received them, we may never be stripped of them.

From these words — that the Spirit of the Lord remained upon David from that day after he was anointed with the outward oil by Samuel's ministry — we must hold fast to this teaching. But did that anointing give the Spirit of God? Not the outward oil — but God's own power. So today we must hold that the water of baptism does not have the power to penetrate our souls and wash away the stains of sin. It is a sure sign that points us further — to the blood of our Lord Jesus Christ, which is our true and only cleansing. Just as David's anointing received its power from the Holy Spirit, so God declared through the visible sign that in calling David to such great dignity, He also intended to equip him with the gifts needed to fulfill it. When it is specifically said that the Spirit remained upon David from that day forward, we see that God does not intend to leave His work unfinished — He brings it to completion, provided we do not place any obstacle in His way through ingratitude. Moreover, before David was anointed, he was certainly not a brute or entirely empty of God's gifts. But we understand that here he received a royal spirit — one he had not needed before. A person called to live a quiet private life will not receive from God the same gifts he would receive if raised to great authority and placed over a people or kingdom. Paul refers to this in the passage discussed above, teaching that God distributes the gifts of His Spirit to each person according to the variety of their offices. Not all are prophets, or apostles, or pastors; not all have gifts of healing or miracles. As the offices are various, so God also variously bestows the gifts of His Spirit on those He has called to each. So David, though already distinguished by many of God's gifts, was renewed — he received a new gift of the Spirit by which he could sustain the burden of royal dignity. For this reason Paul reminded Timothy that he had received the Spirit of God through the laying on of Paul's hands, and in another place, through the laying on of hands by the council of elders. And yet when Timothy was called to preach the gospel, he was certainly not an untrained or unqualified man — he was already distinguished by excellent gifts that showed the Lord wished to advance His work through Timothy's ministry. He was confirmed by the laying on of Paul's hands and fitted by the Holy Spirit for the great work of preaching the gospel. So let us not doubt that God will work in us whatever He knows to be useful, when we have become empty vessels — and that He will adorn us with every necessary virtue and gift when we have sought them from Him. What closes the door to the Lord's grace if not human arrogance — daring to claim for oneself what one does not have? We must come as beggars if we want God to supply our need. So if we call upon Him in genuine faith, asking for mercy and for His guidance in worship, He will most certainly never fail us. It is a sure sign of divine judgment when men called to office fail to respond to their calling — when they are dull and incompetent, or weak and undisciplined, or lack the integrity their role requires, and seem to work against all good order. Signs of God's wrath appear in this too: some seek honors and positions purely through ambition and corrupt means, others seize them by force, and still others buy them with money. Where, then, is the power and work of the Holy Spirit in all of this? Terrible disorder must inevitably follow — and this must be acknowledged as God's just judgment on those who do not recognize that all public offices should be directed to the worship of God, and that no one has the right to push and thrust himself into them. Those called to positions of leadership must acknowledge that they have been placed there by God as His ministers and ambassadors, and that they will one day render an account of their administration to Him. Furthermore, we often see peoples showing themselves unworthy of God's grace and of good governors through whom they might be ruled as by God's ambassadors. When they give themselves over to the devil, God allows the wicked to rule over them. By God's just judgment, wicked men frequently gain dominion over the good, and the righteous are oppressed because of the wickedness of the ungodly. A clear example of this appears in Job, and the complaint of the prophet David in Psalm 12 is well known — where he laments the terrible disorder brought into the church, and the fact that everything is overrun by wicked men who rule without restraint against the godly, overturning all justice and equity. By contrast, the clearest signs of God's blessing shine among a people when those called to public office are competent and equal to their responsibilities — endowed with intelligence, counsel, strength, perseverance, and sincere integrity of heart. And the opposite is a sign of divine judgment: when those appointed to administer justice — magistrates, kings, and princes — are lacking in the necessary virtues and are driven by their lusts like animals.

What follows: But the Spirit of the Lord departed from Saul, and a distressing spirit from the Lord tormented him. In these words we must observe what I touched on before: just as God heaps up His gifts on those who faithfully serve Him, so He also takes them away from those who grow negligent in their duty. We must not presume that God is bound to us. God gives His gifts generously and abundantly — but in return He requires that we use them rightly, directing them to their proper end. He does not equip us with the gifts of His Holy Spirit so that we may use them to seek human favor or authority, pursue private interests, or indulge corrupt desires. He gives them so that they may serve the benefit of the people. We are not born for ourselves but for our neighbors, in the calling to which God has been pleased to call us. So those who faithfully carry out their duty and direct God's gifts toward their legitimate end — the glory of God and the benefit of their neighbors — may be assured, as we noted concerning David, that God's gifts will continue and increase — not just for a day or two, but for long years, and to the very end of their lives. They will know the Spirit's presence. On the contrary, those who imitate Saul — who showed great promise at the beginning and gave signs of virtue, but then fell away, grew slack in their duty, and gradually turned aside from the right path — must know that they will also be stripped of the gifts they once received from God. The gifts we have received will not be permanent unless we acknowledge them as God's. We must proclaim this both in heart and with our lips — confessing with our lips that whatever we have, we received from Him; and with our hearts glorifying His name and directing those gifts to the service of our neighbors, which is our duty. So unless we faithfully acknowledge our gifts as received from God, it is certain we will lose them — even in a moment. Who then does not fear for himself? Who does not tremble when considering what is said of Saul — that God's Spirit departed from him? It is true that the Spirit of God, as the pledge of heavenly life while we live this mortal life — as long as we are truly born again of Him — will never be taken from us. Nevertheless, the apostle commands us to walk with anxiety and fear, lest we grow careless and despise God and become slack in calling upon Him. So even while we are persuaded that God's Spirit is a sure pledge of the eternal life to be perfected in us, we must urgently ask the Lord to continue His Spirit in us and never take Him away. But regarding the Spirit's particular gifts — those given to someone for a specific office — let us know that they can be taken away from those who abuse them, or so buried that no spark of their power remains. That is the genuine meaning of those words: the Spirit of God departed from Saul. Daily experience confirms this. The most clever and cunning men are frequently exposed and become laughingstocks — doing things rashly and carelessly that even the most foolish person would not do — because God pursues their arrogance in this way and causes them to manage everything inconsiderately. Why is this? Because God has taken His Holy Spirit from them — just as the Lord says in Isaiah that He will destroy the wisdom of the wise and confound those who trust in their own understanding, striking them with bewilderment and driving them with fury like wild animals. By whose hand are these things done, if not by God the avenger — withdrawing His Spirit, as He did with Saul, because of ingratitude? Saul, having become reprobate, fell from God's grace. But the same can happen to others — and David himself gives an example of this in Psalm 51, where he cries out as though he had been completely rejected and abandoned by God. He prays for God to restore to him the joy of salvation he once had, and to sustain him with a willing spirit. David was weighing in himself what he had become during the time after he committed that terrible sin against Uriah and the adultery with Bathsheba — when he was overwhelmed and numbed as if by a kind of spiritual stupor — stripped of God's gifts and grace, exposed to the reproach of all, and no longer enjoying the free spirit he had previously received. He therefore humbly asks the Lord to restore it to him. When we hear David — so great and so eminent a servant of God — speaking this way, what does that tell us about our own duty? With how much care and diligence ought we to walk in our calling, continually asking God to adorn us day by day with His gifts, to confirm us in our calling, and to strengthen us by the power of His Word — until we reach the final end of our lives.

So much for those matters. What follows next contains a difficulty and may seem strange at first: an evil spirit from the Lord tormented Saul. How can an evil spirit proceed from the Lord? We know that God is the fountain of all good, and that there is no disorder or wickedness in the Lord. An evil spirit can receive nothing from the Lord — who is the good and holy Spirit — that it might twist to evil through its cunning. Yet Saul's servants say that the evil spirit of the Lord is tormenting Saul. These two phrases — 'from the Lord' and 'of the Lord' — seem strange and even contradictory at first, since in one place the evil spirit is called a spirit from the Lord, and in the other, the evil spirit of the Lord. But there is no blasphemy and no contradiction here once we consider what God's authority is over the devils, over all their schemes, and over their rage and fury. If we thought the devils were so opposed to God that He could not restrain them by His command, we would be ascribing to them the highest dominion and power — attributing to them what belongs to God alone. That would be enormous and detestable blasphemy. We must hold firmly that the devils are so subject to God that they cannot move without His permission. Though they are corrupt and depraved by their own malice, they nevertheless serve God — He uses their actions according to the judgment of His will, so that they can attempt nothing without His permission. Although by their own fury they strive against God's will and seek to obscure His glory and undermine His justice, they cannot accomplish their desires or even move themselves except as far as God's power allows. This doctrine must be carefully fixed in our minds, for without it God's majesty and glory cannot stand: the devils are so subject to the Lord that they must serve Him even against their will — though they struggle against it, they still carry out His will and decree. The power the devils have against us consists in this: they may afflict us with many calamities, which is why our adversities are called scourges. But does their power make us their creatures and subjects, subject to their punishment? That would make the human condition truly miserable. Scripture therefore uses the phrase 'an evil spirit from the Lord' or 'of the Lord' to show that God uses them as instruments of discipline for the punishment of our sins. So when we are afflicted by devils, let us not think that the Lord's hand is absent. Let us know that the devils are like whips which God uses to strike us. That evil spirit which tormented Saul is therefore said to be from the Lord, and afterward an evil spirit of the Lord — not because evil proceeds from God, but because the devils, though they contain their own malice within themselves, are nevertheless held on such a tight leash by God that they serve Him. He uses them to discipline and correct men. When we speak of God as He is in Himself, we must know that He alone has His Spirit in Himself, as Paul says in 1 Corinthians 12 — there is a variety of God's gifts, but one and the same Spirit working all in all. When we speak of an evil spirit, we mean devils who are corrupt by nature — yet who are nonetheless sent by the Lord to afflict those He wills to afflict, whether good or evil. God often uses devils as instruments to discipline His children and His people. This is plainly shown in the history of Job. Who stripped him of all his goods and possessions? Who consumed his livestock and servants with fire from heaven while the enemy watched? Who brought down his house upon his children with a mighty wind? Who reduced him to such misery that he lay like a wretched corpse on a dunghill? Many wicked men played their part, but the author of all those evils was the devil — who first received power from the Lord, which he would not have had on his own. But although we are pressed by many afflictions from the devil, the Lord does not allow them to harm us ultimately — rather, He turns them to our mercy and salvation. So we see that the devil was given power to afflict Job and press him with many calamities, but not to destroy him. He did not have power over Job's life and soul, but had to remain within the limits set by the Lord. Although God afflicts us to humble us and for that purpose allows the devil some power over us, it is not therefore permitted for the devil to do whatever he wishes — and no afflictions or calamities he brings will ultimately be destructive. Rather — and this is far greater — it is certain that they will work for our good, as Paul shows in 1 Corinthians 5. There, having rebuked those who were sleeping comfortably in their sins, he delivered the incestuous man to Satan — and says this is done for the destruction of the flesh, so that the spirit may be saved on the day of the Lord Jesus. Should we say that Paul cast those he devoted to discipline and excluded from the church into final condemnation? Not at all. They were to be chastened in the flesh — temporarily — in order to drive them to repentance for the salvation of their soul. We also see Paul himself subject to the persecution of the devil, and he says this was given to him by the Lord as a kind of correction and reminder. It was for his greatest benefit to be exercised in this way, lest — because of the abundance of God's gifts — he become arrogant and puffed up, and so place a great obstacle in the way of faithfully carrying out his calling. Paul could not be kept safe from pride except by this remedy, sharp as it was. In short, God was pleased to exercise Paul in this way for his greatest good. So whenever it pleases God to discipline us in whatever ways He chooses — even using unbelievers and despisers of His word as instruments, yes, even the devils themselves — it is right that we be deeply humbled. We are descendants of Adam our first parent, already infected by sin, and must know that we deserve not only bodily discipline but eternal damnation because of the corruption innate in us. But when God seizes the wicked by the hand of devils and hands them over to them, their situation is entirely different from that of the faithful. The faithful are chastened in a way that turns to their salvation; but for the wicked and unbelieving, it turns to their destruction. Let us also observe that God uses the work of devils in such a way that no blame for the evil they commit falls upon Him. He uses the wicked will of the devils to carry out His judgments. The devils seek nothing for themselves but the destruction of our souls. But God uses them in such a way that we come to acknowledge our sins, beg for pardon, and approach God with humility to be cleansed and freed from our corruption. And so, whatever God accomplishes through them — though they are wicked instruments — is just and right. But the devils themselves — what do they bring but cruelty, defiance, and a spirit of rebellion? And yet God accomplishes His work through them. Sometimes He gives them free rein to rage cruelly even against His own children. But what comes of their cruelty? God will in the end not leave unpunished the cruelty and tyranny they have exercised — even though they served as instruments of divine justice — and that will ultimately turn to their own condemnation and destruction. For although they punish evil that is worthy of punishment, they do not look to God's will — they follow their own fury and hatred of the good. The same reasoning applies to wicked men, whom God often uses as instruments of His justice. God frequently carries out His judgments through the wicked. What do you think is happening when wars break out, except that God is moving the wills of men? God uses wars to discipline the wickedness of peoples — and yet He does not excuse those He uses as instruments from the punishment they deserve. Do we think they are approved before God because His judgments were carried out through them? Not at all. He hates those who were driven by greed, fury, cruelty, ambition, and a spirit of rebellion. And yet they nonetheless carried out God's will and executed His judgments. Yes — but with a mind entirely opposed to God's will and obedience. And I acknowledge, they could not have accomplished their schemes unless God permitted it. For God Himself stirs up wars; God calls men to arms; God Himself strikes and slays. But by what instruments does He do this? He uses men as ministers of His justice — men who are nevertheless condemned by their own actions. But are those whom God moved not then excused? Not at all. Their condemnation does not arise from that last act alone, but from their previous transgressions and crimes — and it brings with it a final destruction that was already, as it were, full to overflowing. Whether the devils themselves attack us, or drive the wicked to do so, they are always guilty before God — because their mind is not turned toward the worship of God, but strains against His will with all its might.

So much for those matters. What follows: Saul's servants urged him that, since he was tormented by an evil spirit, he should have someone sought who knew how to play the harp, so that he might find relief. One of them told the king that among Jesse's sons there was a man who knew how to play — a warrior, prudent, handsome, and indeed the Lord was with him. David was then summoned, came to the king with his father's permission, stood before him, and was greatly loved — and was made the king's armor bearer. Saul sent messengers to Jesse asking that David remain with the king, since he had found favor in Saul's eyes. David played the harp with such grace that Saul felt better, and the evil spirit departed from him for a time. A question arises here: does music or the harp have such power that it can drive away evil spirits? This seems to look like a kind of sorcery and incantation. If God has disturbed someone with a spirit of madness, can we suppose that the sound of a harp will drive the devil away? And would David be resisting God's judgment? We have seen that Saul, because of his rebellion, fell from royal dignity and was tormented by an evil spirit after God's Spirit departed from him. So why does David try to relieve his suffering and extend his life through the pleasant sound of music — as if he wished to prevent God from punishing someone who deserved it most? Furthermore, as I said, this looks like open sorcery and incantation — things that have no reliable explanation. The truth is that this should not be drawn into a general rule — that evil spirits can be driven away by the sound of singing or instruments, and their power and fury checked in this way. Saul's servants spoke from common experience. The affliction troubling Saul was a kind of melancholy — making him very much like those who, overtaken by madness, try to strike whoever they meet, or to throw themselves into fire or water. Saul seems to have struggled with a similar condition, as we will hear more about later. Now it is well established that soothing music can do much against melancholic conditions of this kind. The afflicted mind can be calmed and refreshed for a time — but the relief is not permanent. Common people, however, tend to apply the same remedy to every disease, assuming that what worked against one condition will work against all. For example, if someone drinks cold water to relieve a fever — even if he drank too much — and recovers, he will persuade himself that other diseases can be cured by the same drink. So it happens that when two or three examples confirm something as useful for someone, those who lack proper knowledge assume the same applies to every person and every condition, and that what worked against one disease will work against all. As for music specifically — it is reasonable that a troubled mind can be calmed and refreshed by soothing sound, since the perception of distress can be eased or softened by harmonious tones. But music cannot overcome the underlying disease itself — the affliction still rages within the man. From this it is clear that Saul's servants gave their advice not from careful reasoning but from popular opinion — the kind of thing courtiers typically blurt out in order to gain favor and demonstrate their devotion to their masters. But although God brought a good outcome from that counsel, this does not mean He should be imitated carelessly. The servants of Saul gave their advice carelessly. When it is said that Saul's affliction was relieved by David's harp playing, we see that the counsel benefited him — but by the Lord's special grace and favor. We should not conclude from this that God will always act the same way with everyone, or rashly imitate any such example. Consider: when our Lord Jesus Christ, in giving sight to a certain blind man, spat on the ground and made clay with which He anointed the man's eyes — who would conclude from that act that spittle or clay has power to give sight, or that this act should be imitated? We see that the papists have done exactly that. That would be like trying to mix water with fire. So who, from this specific act in which Saul's fury was calmed by David's playing, would conclude that the harp had some healing power over madness? It was not the power of the harp, or of music or any instrument, that drove away evil spirits. God's own will gave those means their effectiveness on that occasion. This is often God's way — He accomplishes His work through indirect means. Sometimes a person who has committed himself entirely to justice and equity seems to have labored in vain, and his effort appears futile — yet God prospers it, so that His work becomes unmistakably visible. But as long as we judge by our senses, God seems to be mocking our efforts and leading us on by roundabout paths. For example, was it necessary that David, in order to be raised to royal dignity, should play the harp? Could he possibly have hoped that harp playing would help him attain that dignity?

David had indeed been anointed by Samuel, and had come to the royal court — but for what purpose? To serve as a harpist. Who would not say that David seemed as far from royal dignity as possible, and that no hope or visible path existed for the fulfillment of God's promise? And yet God led David through those indirect paths and still accomplished His work. God's plan was to bring David through those winding routes and advance him in His own time to the royal dignity He had promised. For that purpose He gave a certain power to David's harp, so that Saul would be calmed by it and find relief from his affliction, and the evil spirit attacking him would be quieted. Let this be enough for us — and let us set aside the many curious questions over which worldly men labor greatly: whether music and harmonious sound have power to drive away disease and resist Satan's assaults. They fail to grasp what I said above — that Saul was indeed refreshed by David's harp, but only because the Lord was at work, inspiring that effect within it.

What follows is worth noting: Saul sent messengers to Jesse saying, 'Send me your son David, who is in the pastures.' Why does he specifically mention the pastures? Without question, these words carry the flavor of royal boasting. Kings and princes are accustomed to magnify their own generosity greatly. If they welcome someone into their household — even when they gain little from it — they expect to be praised for it. They do sometimes raise the poor and needy to positions of honor, so that their generosity may be celebrated. But when they summon wealthy men whose resources are ample, men who could lead a comfortable and quiet life at home — do they not drain those men's wealth and expose them to countless hardships? How often are those who could sleep in their own beds at home forced to lie under the open sky, on the hard ground, or on straw? How often are they required to march through the king's domains and serve in his campaigns? And what compensation do they receive for all their labor and expense? Nothing but reproach for the laziness and idleness they would supposedly be living in if they stayed home. And yet these poor men are charmed by such words. The same is happening here with Saul. He asks Jesse to send him his son — specifically the one who is in the pastures. Could he not simply have said, 'Send me your son David'? Why add 'the one who is in the pastures'? Surely for the sake of boasting — as if to say: I am calling him out of the fields and into my court, where he will receive honor. See how wretchedly men are blinded by their own pride. Wretched — though they may be wealthy. What had Saul himself been before? Was he not a rustic, a herder of cattle, of humble and lowly condition? But now, raised to dignity, he is arrogant, parading his generosity and announcing it to all. Yet how had he obtained that dignity? Not by his own effort, not by counsel, not by his own strength — he owed it entirely to God. He ought to have been thanking God at every moment. Remembering his earlier life, he should have been all the more humble and teachable, seeking obscurity rather than the spotlight. What a disgrace that he should boast in his royal dignity and exalt himself, mocking the pastures — when his own earlier life was almost identical to David's. He has forgotten the benefits of God — but that forgetting will cost him dearly before long. Such is the corruption of human nature: adorned with various gifts, men become so swollen with pride that they never learn to humble themselves before the Lord, unless they are beaten down and crushed by repeated blows.

Now then, come, etc.