Sermon 60: 1 Samuel 17:1-11

1. Now the Philistines, gathering their armies for battle, came together at Socho of Judah, and pitched camp between Socho and Azekah on the borders of Dommim. 2. But Saul and the children of Israel gathered together came into the valley of the Terebinth, and drew up their line to fight against the Philistines. 3. And the Philistines stood upon a mountain on this side, and Israel stood upon a mountain on the other side, and there was a valley between them. 4. And there went out from the camp of the Philistines, between the two armies, a man named Goliath of Gath, six cubits and a span in height. 5. And he had a bronze helmet upon his head, and was clothed with scale armor; the weight of his coat of mail was five thousand shekels of bronze. 6. And he had bronze greaves on his legs, and a bronze shield covered his shoulders. 7. And the shaft of his spear was like a weaver's beam; the iron of his spear weighed six hundred shekels of iron, and his armor-bearer went before him. 8. And standing he cried out against the ranks of Israel, and said to them: Why have you come ready for battle? Am I not a Philistine, and you the servants of Saul? Choose a man from yourselves, and let him come down for single combat. 9. If he is able to fight with me and strikes me, we shall be your servants; but if I shall prevail and strike him, you shall be servants and shall serve us. 10. And the Philistine said: I have today defied the ranks of Israel; give me a man, and let him enter with me into single combat. 11. But Saul and all the Israelites, hearing such words of the Philistine, were astonished and feared exceedingly.

In yesterday's sermon we saw the boasting and ostentation of Saul, when, asking David from his father, he said he wished the one who was in the pastures to be sent to him, that he might be received into the court. But although before men David's condition was vile and lowly, yet it would have been far more fitting for him to sit at home in his father's house at the pastures than to spend his life in the royal court with Saul. Moreover, here we see that proud boasting arises from contumacy and obstinacy against God: for he had a sufficient occasion for humbling himself, when he was so tormented by an evil spirit, and for blushing at the company of men rather than exalting himself. Indeed he ought rather to have sought hiding places to conceal his shame, and to have abdicated the royal dignity of his own accord, rather than to behave more arrogantly and become insolent — or to have handed it over to his son Jonathan, rather than become contemptible to the people. But thus are accustomed all who try to resist the strong arm of God: although their fury is well known, yet they behave arrogantly and boast greatly, as if they were going to display their genius to all. And indeed there is no doubt that they are blinded by the Lord, who in wonderful ways exercises his judgments against those who hunt for the glory of the world and burst with ambition and pride, so that they bring upon themselves disgrace and ignominy and are hated and despised by all. Moreover, from these things it appears that the sentence which Samuel had pronounced at the beginning was made valid: that this would be the right of the king, that he would take the children of his subjects and use them for whatever work he wished. And by this means God willed to take vengeance on the people who had grievously fallen when they asked a king from the Lord and lost the inestimable good of liberty by treating it as a small thing. And if Jesse had been given the choice of whether he would prefer to keep David at home or to send him to court, there is no doubt that he would have preferred to keep his son at home rather than send him to Saul's court. Although his father did not dismiss him without gifts according to his condition; for David came to the king laden with bread and wine and similar things, so that he as it were despoiled himself of his own substance. Indeed his father was deriving the greatest benefit from David leading the flocks to pasture, of which he is now deprived without any hope of compensation. David therefore is sent by his father to court to play the harp before the king — but on this condition: that when his son had fulfilled his duty, he should return. But Saul keeps him with himself, and thinking quite arrogantly of himself, he places it as a great benefit that David has found favor in his eyes, and considers father and son greatly indebted to him on this account. Indeed, this is to be considered as a great benefit: that the family is afflicted by the removal of him who served and labored for the whole family, and was as if dead to his father, from whom he received no benefit — what was this but a kind of robbery? From this therefore the customs of courtiers and men of high dignity must be recognized, who consider all to be born for themselves and greatly abuse their power. From this their many unjust deeds, hence robberies, hence murders — all of which they nevertheless consider play and jest, because they suppose nothing is unlawful for them against their inferiors. Therefore we ought to give all the more thanks to God that he has freed us from such hard servitude and misery, and has given us this leisure and the power for each one to lead a quiet life in his own home, and to use and enjoy his children and possessions. How great a benefit this is, and how greatly to be esteemed, we would feel if God should take it from us. Therefore our ingratitude is exceedingly great, that we do not acknowledge such great goodwill of God toward us, by which he protects us from such injuries of the more powerful, and wards off all violence and robberies from us, and prevents (as they say) the wool from being shorn from our backs.

It can be asked here how David became Saul's armor-bearer, since up to that day he had spent his life in the pastures and sat at the sheepfolds, so much so that he does not seem to have been trained for warfare. But what is here said about David, and the praises that are attributed to him, sufficiently show that he was not so rustic and uncultivated, but was distinguished by excellent gifts and virtues, even if his deeds were not celebrated by all. I confess indeed that even in his father's house he was contemptible, as we have seen before. For Jesse, having brought forth seven of his sons before Samuel, made no mention of David, as if he had not even been born. From which it appears how often through human malice and ingratitude God's gifts, although very conspicuous in someone, are trampled down and made of little account by those who do not value them as much as they ought. For we see that mention is specifically made of David's distinguished qualities, and that he is called most strong in valor, a warrior, prudent in speech, and one who plays the harp well. Which surely was no small praise of David: for rarely in young men does courage agree with prudence; therefore David's virtue was all the more admirable; and when prosperity in events also was added, it is no wonder that he stirred up great admiration of himself. For these virtues are not characteristic of countrymen — since by nature they are timid, rustic, ignorant — and are not endowed with strength, prudence, counsel, industry, and the other virtues of this kind in which courtiers and other distinguished men generally are notable. Furthermore, those who are wise in counsel and preside over the administration of justice are generally not bold or fit for handling arms, but are notable for reason and counsel. Indeed you may see many good men who however are not industrious — from which it is conspicuous to us that God extraordinarily adorned David with these virtues, which nevertheless in him as long as he sat at the pastures were in some way despised and made of little worth. From which it appears that what I said a little before is true: God's gifts, although conspicuous in many, are not received according to their dignity, and through human ingratitude they are not acknowledged. Yet although these things happen so, it is fitting for good men to whom God has distributed his gifts to bear that ingratitude patiently and not to be indignant when they are not recognized as they truly are, which we however often see happening, and which is testified by the experience of many examples. For most often those who consider themselves fit for some office, unless they are called on the very first day, complain of injury done to them and spew out their venom, and swollen with ambition strive to mix heaven with earth. Hence it is that those who are adorned either with industry or other gifts of the Holy Spirit cause much disturbance, because they are not immediately promoted to those dignities of which they think themselves worthy and which they desire. But let us imitate the example of David, who, although adorned with great virtues, was not ashamed to be a shepherd and to sit at the sheepfolds; and although he had been designated and inaugurated king by Samuel, yet he did not therefore take on a higher spirit, but in his former condition led a quiet and modest life. Such ought those to be whom God has marked with greater gifts, and although they are better in mental powers than others, yet to keep themselves modestly and quietly in private life, and not rashly to thrust themselves into public offices unless called, lest by their ambition they stir up disturbances and by their stubbornness disturb the public peace, not having attained as quickly as they would wish those dignities they desire; but they ought patiently to await God's will, and permit themselves to be wholly governed by him, and not, if it should seem good to the Lord to conceal for a time the gifts which he has bestowed upon them, lose heart on that account. For dignity, as the prophet says in the Psalms, comes neither from the virtue of heaven, nor of earth, nor from the East, nor from the West. God therefore alone exalts or abases men as it seems good to him, and places them on high in the dignity that pleases him.

Moreover, from these things it must also be observed that God by this means made the way for accomplishing his counsels concerning David's elevation to the dignity for which he had been anointed. I confess indeed that at first sight that music and skill in playing the harp does not seem to have been a way to the crown; nevertheless the outcome confirms that God by his admirable providence used this way to accomplish it. And so even with Saul as promoter, although against his own intention, God used him. For if he had known that David had been designated as his successor, he would never have summoned the man to court, nor would he have permitted him to acquire glory, but rather would have tried with all his strength to take his life from him by whatever means. For we shall see below that Saul, when he noticed that David had favor with men, was incited by anger and fury to try to lay hands on him and slaughter him with his own hand, even without occasion. Therefore unaware of future things, he called David to himself in the court and kept him with himself; but he was disappointed in his hope and far deceived in his opinion. But God impelled him to this, since he can bend and rule the hearts of men according to the judgment of his will, and just as he rules and moderates the courses of waters, so he moves the hearts of kings and princes, which though they may seem most like great rivers or the great sea, God either makes immobile or bends them this way or that. This is conspicuous in the example of Saul, in whose presence David is brought up, bringing solace to the king himself when he was afflicted with the evil spirit by the song of the harp; and so his virtue and prudence become conspicuous to all, so that gradually his fame reaches the ears of men and gains their favor for him. Nevertheless human malice greatly exercised David. For although God had commended him by these virtues, and had won authority for him, and was now about to put him in possession of the kingdom, yet he struggled for a long time with many difficulties — so much so that his father, brothers, kinsmen, and relatives were against him, or, if not against him, did not dare to bring him aid, but were forced to dissemble and to abandon him in adverse circumstances. And yet God had made his virtue manifest by many outstanding deeds, and had won quite great authority for him — not only in words, but also in many outstanding deeds. Indeed, but such is the malice and perversity of men, as I said before, that they make of little account God's gifts and trample them underfoot, and despise in wonderful ways the One whose immense goodness and pure liberality they ought to adore. But if we, having received God's gifts, do good to some, and yet they show no gratitude, but rather those to whom we have shown kindness return injuries for our good deeds, let us learn that God wills to humble us in this matter and to teach us moderation, and to rest in him alone. We see this happened to David, whom God adorned with royal virtues, and willed to be brought up in the king's court in hope of royal dignity, although conspicuous with no titles, no insignia. Indeed today you may see many glorying in great and notable titles, but without virtue. For one will be called king of Jerusalem, another of Cyprus, another of any other kingdom — titles indeed which are notable, but without substance. For why do they not reclaim the kingdoms in whose titles they glory? On the contrary David, although he received at the beginning a vile and lowly condition of life, was distinguished by no titles except that of shepherd, yet he was distinguished by the highest virtues, so that he was an object of admiration to all, although few recognized those virtues in him and praised them. Yet he did not therefore take on a higher spirit, nor undertook anything, although he had now been designated king by the Lord. Therefore in place of those empty titles in which most men glory, let us rather seek the grace of God, that he may make it testified by the very outpouring of his gifts upon us that we are pleasing and acceptable to him and called to the office to which it has pleased him to call us.

There follows next that war was renewed by the Philistines against the Israelites, whom they attacked of their own accord, neither provoked nor challenged, and made an attack on the tribe of Judah, and pitched camp in it. They had been struck and put to flight with great slaughter, so that they seemed never going to restore their army; therefore it seemed new and unusual that they not only rebelled but also of their own accord attacked the Israelites who had previously been victors. They must have been greatly trusting in their own strength, for from where did they take such great courage when before so many thousands of men had been slain from them? How did they now collect so great an army for fighting, and with such audacity attack the Israelites? Indeed God, having rejected Saul, gave them spirit, since, as we have said before, God rules the hearts of men. And therefore one who just before with great and exalted spirit feared nothing, suddenly fell into cowardice and timidity. On the contrary, he who before, with timid, humble, dejected and broken spirit dared nothing, suddenly bearing great and exalted spirits, undertakes any difficulty with a kind of leonine ferocity, and draws all to admiration of himself. With such audacity God excited the Philistines, so that having gathered an army they attacked the people of Israel of their own accord, and provoked them with war, and invaded their region — and this most of all so that Saul might be punished, in whose punishment the people also had to share. For such are the divine judgments, that sometimes the people share in the punishment for the king's offense; sometimes on the contrary kings also are punished by a calamity sent upon the people — which should not seem strange, since the people are not innocent and free of all guilt when kings sin and are punished. Thus we see in this passage that the kingdom of Saul was cursed by the Lord, and the people too were worthy to be punished with grievous penalties because they had withdrawn from obedience to Samuel, whom however God himself had set over them and instituted as his ambassador. Indeed I confess that God's goodness overcame such great malice, as we have seen before, but not in such a way as to leave no place for his vengeance, when the place and time required that this offense committed against God himself be corrected — although for a time he dissembled and tolerated the people's rebellion. What happened to Moses in the wilderness, after that fault of the people who melted down the golden calf, is well enough known. For when he had often with ardent prayers prayed away the wrath of God hanging over the people, and God had been appeased toward the people by his prayers because they had melted down the golden calf, nevertheless he postponed the just vengeance of that idolatry to a fitting time. But would not someone say there is great inconsistency in this: I shall have mercy, and yet I shall postpone vengeance to an opportune time? We must therefore know that God indeed remits sins when he does not punish them at the time, but punishes them later, because those to whom they seemed to have been remitted have not been seriously converted to God, nor have they called upon him, and promising themselves impunity have made little of his threats. But when we see God so patiently awaiting our conversion, we have a testimony of his clemency and gentleness — which however will be compensated by the gravity of punishment upon those who have provoked his patience by new sins. Of which kind of example this people now offers us — against whom we see the Philistines have rebelled and renewed war, and we see they pitched camp in the middle of the tribe of Judah. Meanwhile, however, all this preparation seems to help David and to bring great weight to his affairs, since he undertakes battle alone of his own accord against Goliath that monstrous giant. But what an unequal contest! Indeed as if a fly should attack an elephant, or an ant a bull or some similar wild beast. Who therefore would even in mind think that David would by this way reach the highest dignity? But God is accustomed to perfect his works in wonderful ways incomprehensible to us. Therefore whom he wills to exalt, he abases; and whom he wills to make alive, he kills, as we see Holy Scripture saying everywhere. And so his works become better known, which men would otherwise have made little of, if he were to work in some ordinary way and a general path; and consequently the author would not be acknowledged, nor would the glory due to him be ascribed, but they would rather be ascribed to fortune. Indeed when things go according to our judgment, it is certain that we do not rise up to God to praise him as the author, nor do we lift our eyes so high as to apprehend his power, which however reveals itself in those things; therefore God must work against the sense of our judgment and reason, that we may recognize his hand. For example, if David had been admitted to royal dignity without having defeated Goliath, the grace of God would have been far more obscure. But when he made him take on that unequal contest and grants him a notable victory over the enemy — when, I say, that giant, indeed equipped with all arms and trained in military matters so that he seemed like some rock or fortification, is overcome by David, and that a youth and unarmed, except that with a few pebbles taken in his shepherd's bag, he attempted to overthrow that tower and fortification with a sling. For consider the giant's stature and armor: he was six cubits and a span in height, and he had a bronze helmet upon his head, and was clothed with scale armor. And he had bronze greaves on his legs, and a bronze shield covered his shoulders. With what arms was David equipped against him? Indeed naked and unarmed he advances against such a well-armed giant, except for a few pebbles and a sling. Which indeed could seem rather trifles than a serious contest. But hence arises a greater occasion for proclaiming the divine power and might, and a kind of preparation or prelude to making David more famous, until he came into possession of the kingdom — which however did not happen by human judgment, but rather were fulfilled against human sense. Let us next consider how greatly the people were struck with fear, for we see the enemies pitched camp in the middle of the tribe of Judah, and meanwhile they keep themselves within their fortifications. For although they drew up their lines, ready to fight with the Philistines if necessity should compel them, yet they remained on the mountain, not about to attack the enemy or fight unless forced. Here the people ought to have noticed that God's hand was against them; for since in such a great change of circumstances Saul was rejected, he was also changed, and instead of that former magnanimity and courage which he had received from the Lord, he was stupefied, cowardly and astonished. The Spirit of the Lord had departed from him; hence that fear, hence that stupor, before they had even come to combat — since God had stripped him of that fortitude befitting a king for protecting and defending subjects against the violence of enemies. Therefore whatever is desired in a good leader was now lacking in him, since God had taken his Spirit from him. But indeed the people had not yet perceived these things — just as God's judgments often dazzle our eyes and escape us on account of the stupor innate in us, by which it happens that, although we are not entirely ignorant of them, we weigh them rather negligently and do not consider the works of God in meditating on which we ought to place our study. Thus Holy Scripture is accustomed to rebuke the stupor of men when it says they were not diligent in considering the divine works. Let us therefore acknowledge this innate sluggishness of ours, that we do not consider God's judgments as attentively as is fitting, and do not learn from them to aspire to salvation and to fear his wrath, but rather they suddenly slip away and we derive no benefit from them. Hence it happened that the Israelite people did not notice that Saul's stupor flowed from divine judgment; and all were astonished, although God showed no doubtful signs of his vengeance against king Saul, so that they did not perceive them until he had substituted another for him. It is certain that great occasion of fear was offered to the people, not only because that giant Goliath challenged the Israelites to single combat, at whose mere sight all shuddered, but also because it is likely that the army of the Philistines was very numerous, since we have seen previously that the Philistines had in their army thirty thousand chariots and six thousand horsemen, and footmen in such great multitude that they were like the sand on the seashore. Now therefore when they had restored their army, it is likely that they brought with them enormous forces, so that not without reason the people were astonished and stupefied.

In addition to that fear there was the highest disgrace and contumely, when they were challenged to single combat and the ranks of Israel were held up to ridicule, that giant proposing to them unjust conditions of combat in these words: Why have you come ready for battle? Am I not a Philistine, and you the servants of Saul? Choose a man from yourselves, and let him come down for single combat: if he is able to fight with me and strikes me, we shall be your servants; but if I shall prevail and strike him, you shall be servants and shall serve us. Indeed they must have been greatly moved by these reproaches, and borne the great boasting of the man more grievously and unjustly than the very danger of death — especially when no one in the whole army of the Israelites offered himself to combat against that boasting giant. And indeed who would not shudder at the sight of him, who from each of the circumstances here described appears to have been horrible? For who would not at the sight of such enormous stature and such threats become wholly terrified? Add to this his entire armor — bronze helmet, scale corselet, the weight of which was five thousand shekels of bronze, shield, bronze greaves, and the rest, which seem to surpass all credibility. In short, Goliath seems to be like some rock, by approaching which they would come into his power, and therefore he greatly terrified each one, so that they did not dare to stand before him. Indeed these things had great power for casting down the spirits of the Israelites and concealing them in the hiding places of the mountains, until God should send unexpected aid to David. A worthy example which we should always set before our eyes, that when God wishes to chastise us, we may remember his threatenings — that namely we shall fear before our enemies have invaded us, and shall confess ourselves vanquished before they have struck the blow. For thus Moses, speaking of God's vengeance on the rebellious people, says: How does one pursue a thousand, and two put ten thousand to flight? Is it not because their God has sold them and the Lord has shut them up? From which we learn that we must walk in such fear of God that with the apostle Paul we may rightly say: If God is for us, who can be against us? Indeed even the very devils must be subject to us. But if we depart from his worship, we shall show such contumacy in this that we shall seem to wish to bring war on him and to have him as adversary. And what mortal could resist his strength and power? Indeed against us he will supply strength even to flies or insects, by which, although we may seem brave men, we may most easily be defeated. And if we must fight against men, even if they are few, God will permit that with the highest disgrace we come into their power; finally with means unknown to us he will so chastise us that no human helps will help us — not kings, not princes, although trained in wars, not fortifications, no human force whatever can bring help against the wrath of God. Therefore from these things let us retain that the great fear of the Israelites was a just punishment inflicted on them by God. For they had been bolder when and where it was not fitting; therefore now God shows what that great audacity benefited them — for it not only suddenly flowed away, but a great fear seized them so that they had neither strength nor counsel by which to defend themselves, but as if half-dead at the sight of their enemies they were stupefied, and did not have spirit to resist them, although sufficiently equipped with strength. But a far more grievous evil was added to all these: that shameful boasting of the giant about subduing the people, joined with the contumely of God himself. For if the disgrace had fallen only upon the people, that would have been little; but when that impious giant rises up against the living God himself, as if he could not protect the people whom he had received into his protection, nor snatch them from his hands — what truly pious and religious man would not be greatly moved in mind? But indeed we see the greatest part of the people so stupid that they were not affected by these things, when they ought to have been gravely moved on the contrary. So we see pious and religious men, although they are attacked with disgrace and ignominy, are nevertheless not so greatly affected and moved by their own injuries as when they notice contempt of God; so we hear the prophet complaining in the Psalm and greatly tormenting himself when he heard those voices of the wicked: Where is now that God of yours? Why does he not save you now? And to this impiety that profane Goliath had come, who not only attacks created things and treats them with contumely, but is injurious and contumelious to the very living God who was worshipped in Israel. And indeed it is certain that God sometimes permits his name to be blasphemed on account of those who profess themselves to be his people and inheritance. And the wicked, as they are impelled by the devil, seek occasion in us for raging against God and rising up against him and tearing apart his sacred name with reproaches. And, alas! examples of these are too frequent in this age. For since we profess the reformation of the gospel, do not all who resist the gospel and obstinately defend their idol-mania and superstitions stand always on the watch and explore our actions, in case occasion be given to them for blaspheming against God and pouring out their venom against the doctrine of salvation? And although they have no occasion for slandering, yet like barking dogs they make no end if they cannot bite. But if it should happen that we are so insane that we do not respond to our profession, and our life convicts our profession of lying — namely if we profess ourselves children of God, the faithful, and followers of the doctrine of the gospel, and meanwhile our iniquity is openly seen, and pretending to be Curii we live like bacchanals — indeed by our own fault we expose the sacred name of God to the blasphemous voices of the wicked. And God permits this, so that our crime may become so much the more grievous, and therefore also our condemnation greater. The same happens to all who carelessly or rashly worship God, and is most conspicuous in the Israelites, whom God severely rebukes because, since they had abandoned the law and the prophets, and given occasion for the contempt of the divine name: You, he says, are the cause that my name is blasphemed among the unbelievers — what more can you do against me? Indeed this is the height of impiety, when on account of your vices and sins occasion is given to the profane for blaspheming my name.

Therefore this example must be diligently noted. For although Goliath does not live on earth today, our age has nevertheless produced many successors and people similar to him, full of arrogance and ferocity, who make no end of attacking God himself and his word as if with horns. Let us therefore learn to order our life so honestly and sincerely that the mouth of the wicked may be closed and they may be covered with confusion, lest the profanation and contumely of the gospel can rightly be imputed to us. I confess indeed that the wicked will not therefore stop blaspheming against God and tearing his name in pieces, if they could, and rending his word with blasphemous voices, even if we have given them no occasion. But if it happens, we shall be without fault, and at last God will turn back those blasphemies and contumelies upon their heads, and cast them headlong into a more grievous condemnation. Effort therefore must be given by us, and we must apply ourselves with the highest strength to take from those waiting their occasion every opportunity, following in this matter the precept of the apostle Paul, and, since we profess the doctrine of the gospel and the holiness of life, let us in deed show ourselves such as we wish to be considered. But if indeed, by God's grace, we have lived such that we have given those despisers of God no occasion for blaspheming the divine name, and we cannot be made guilty of this crime — yet it must be lamented from the heart and bewailed with vehement groans when we hear the contumacy of the wicked to be so unbridled that they despise God's name and true religion and rend it apart with blasphemous voices. Here let us look to the example of that good king Hezekiah, who, when those mad words of Rabshakeh had reached his ears, by which he mocked the living God, saying that he would not be more powerful against his lord Sennacherib than the gods of other nations — although that good king had the testimony of God and of his angels that what was objected was to be ascribed to his virtue rather than to his vice, knowing that this had not happened by his own fault and being conscious in himself, yet rending his garments before the Lord, he testified how much he burned with zeal for the divine glory. We ought to imitate his zeal and fervor; and to leave to God his own judgments, who at last in his own time will avenge those blasphemers and punish them with the gravest penalties. Although God indeed avenges the wicked and blasphemers in his own time, and turns blasphemies upon their heads, and although the faithful are well aware in themselves that they have given those wretches no occasion for such great contempt of the divine majesty, nevertheless they ought to be vehemently affected by the blasphemies of those lost men and to dread the vengeance of the divine majesty. Therefore the just are commanded to hope well in the Lord, and not to doubt that God will repress the violence of the wicked, and restrain the rages of enemies who oppress the just by injury and rise up against God himself with such fury. Therefore if we are well aware in ourselves, although the enemies of truth rage and mock the true doctrine, and try to lead us into the same fury with them and to draw us away from the sincere worship of God, let us not doubt that God himself, called upon by us with sincere affection as we persevere in his fear, will take up our cause and will strike our enemies with such great calamity that not even a vestige of them will any longer appear, as the prophet says in Psalm 37. For as often as they spew out their venom and vomit forth their rage against the doctrine of salvation, there is no doubt at all that they put themselves in snares, and by their unbridled arrogance cast themselves headlong into a horrible and stupendous condemnation. And these things are to be meditated upon from the insolence of this Goliath, who was not ashamed to set up a trophy against the living God, not content to have mocked the people of God and held them in disgrace and to have provoked them with ignominy and the highest contempt to single combat.

But what comes next, that Saul is said to have been astonished at these shouts of Goliath, and the whole people with him, demonstrates what we said before: that with the Spirit of the Lord departing from him, his strength was no more, since on account of ingratitude God's gift had been taken from him. For if there had been any virtue in him, if any fortitude, he ought rather to have desired to face death a thousand times than to bear God's name being torn by so many blasphemous voices and afflicted with disgrace. But he stands stupefied, with the whole people likewise astonished. We have indeed seen great courage in Jonathan before, but now even he, astonished, does not come forth to combat, but contains himself with the rest within the camp from fear. And we should not therefore say that he was reprobated by God, except that he yielded the royal dignity to David — and indeed of his own accord, since being meek and gentle he did not wish to resist God's will. He indeed, as we said before, although using his own fortitude, recognized that God's power was not placed in the multitude and strength of soldiers; why then does he not now recall this to memory, why does he not undertake combat against the Philistine trusting in God's power, and give good hope and spirit to the whole people? But in the head itself, as they say, the evil clung, from which it was poured out into the whole body; and since God had condemned Saul and decreed that he should abdicate the kingdom, his judgment had to be extended also to the universal people. Likewise it appears too that the people were affected by no zeal for God's glory, but stood astonished and stupefied. But indeed, if the Israelites distrusted their own strength, was not God's favor a most ready help for them? Why therefore did they not flee to God with the most ardent prayers? But they did not remember God; fear had occupied their minds, and so they did not think of a remedy against such a great evil. From which it appears that when God withdraws his Spirit from men, not only are they destitute of counsel and strength to resist their enemies, but they do not even think of a remedy — namely they do not remember that God is sufficiently powerful to protect them and make them invincible, and ready to hear those who put themselves in his protection. But this wretched people conceive nothing but mourning and terror at the sight of Goliath, and meanwhile do not remember God; or if they do remember, they do not flee to him with prayers. From which let us learn the more eagerly to cast all our senses upon God, and the more ardently to pray him to receive us into his protection, and bestow upon our soul the grace of perseverance — being firmly persuaded that God will deliver us out of all dangers of death, even if a thousand deaths surround us on every side, as the prophet says in the Psalms. Therefore God must be invoked with confident spirit, and there is not the slightest doubt that he will hear us when invoked from the heart. And although we are not stupid and insensible, and although we must struggle against very many temptations, yet it is certain that all calamities and temptations will be turned for us into the highest joy, so that in the outcome of all our calamities we may experience that God truly wishes to be our protector and father — provided we render to him such obedience as children owe to their parents, and so overcome all fear. Nor is divine help to be hoped for only in some great crisis, but we must be persuaded that as long as we live on earth, God will never fail us, and if he is for us, no force of men is so great that it can bring destruction upon us, as long as we hide under the shadow of his wings.

Now then, come, etc.

1. Now the Philistines gathered their armies for battle and came together at Socoh, which belongs to Judah, and camped between Socoh and Azekah, in Ephes-dammim. 2. Saul and the men of Israel gathered and camped in the valley of Elah, and drew up in battle array to confront the Philistines. 3. The Philistines stood on the mountain on one side while Israel stood on the mountain on the other side, with the valley between them. 4. Then a champion came out from the camp of the Philistines, named Goliath, from Gath, whose height was six cubits and a span. 5. He had a bronze helmet on his head, and he was clothed with scale-armor, and the weight of the armor was five thousand shekels of bronze. 6. He also had bronze greaves on his legs and a bronze javelin slung between his shoulders. 7. The shaft of his spear was like a weaver's beam, and the head of his spear weighed six hundred shekels of iron; his shield-carrier also walked before him. 8. He stood and called out to the ranks of Israel and said to them: Why do you come out to draw up in battle array? Am I not the Philistine, and are you not servants of Saul? Choose a man for yourselves and let him come down to me. 9. If he is able to fight with me and kill me, then we will become your servants; but if I prevail against him and kill him, then you shall become our servants and serve us. 10. Again the Philistine said: I defy the ranks of Israel this day; give me a man that we may fight together. 11. When Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid.

In yesterday's sermon we saw Saul's boasting and show, when, asking for David from his father, he said he wanted the one who was in the pastures to be sent to him so that David might be received at court. But though David's circumstances appeared lowly and humble in men's eyes, it would have been far better for him to remain at home in his father's house at the pastures than to spend his life at Saul's royal court. What is also notable here is that Saul's proud boasting arose from stubborn defiance of God. He had more than enough reason to humble himself — he was so tormented by an evil spirit that he should have been ashamed to appear in public, not exalting himself. Indeed he should have sought obscurity to hide his disgrace, and should have voluntarily resigned the royal dignity — or handed it over to his son Jonathan — rather than become more arrogant and make himself contemptible to the people. But this is what all do who try to resist the strong arm of God: even though their failure is evident to all, they continue to strut arrogantly, as if about to display their greatness to the world. There is no doubt that the Lord Himself blinds them — working His judgments in remarkable ways against those who chase worldly glory and are consumed with ambition and pride — so that they heap disgrace and shame upon themselves and become hated and despised by all. From this it is also apparent that the sentence Samuel had pronounced at the beginning was now being proven true: that this would be the way of a king — he would take the sons of his subjects and use them for whatever work he wished. By this God was taking vengeance on the people who had grievously sinned when they demanded a king from the Lord and threw away the priceless gift of liberty as though it were of no account. If Jesse had been given a choice — whether to keep David at home or to send him to court — there is no doubt he would have preferred to keep his son at home rather than send him to Saul's court. Although Jesse did not send David away empty-handed — David came to the king loaded with bread, wine, and similar gifts, so that Jesse was in effect stripping himself of his own provisions. His father had been receiving great benefit from David's work with the flocks — work of which he was now deprived without any hope of compensation. David was therefore sent by his father to court to play the harp before the king, on the understanding that once he had fulfilled his duty, he would return. But Saul kept him, and thinking very highly of himself, he regarded it as a great favor that David had found favor in his eyes — and considered both father and son deeply indebted to him for it. Is this supposed to be counted as a great benefit? — that a family was deprived of the one who served and worked for them all, and that man was as good as dead to his father, who received nothing in return. Was this anything other than a kind of theft? From this we must recognize the customs of courtiers and men of great position, who believe that all people exist for their benefit and greatly abuse their power. From this come their many unjust acts — robberies, murders — all of which they regard as trivial, because they believe nothing is unlawful for them when dealing with those beneath them. We ought therefore to give all the more thanks to God that He has freed us from such hard servitude and misery — that He has given us the freedom for each person to lead a quiet life in his own home and to enjoy his children and his possessions. How great a blessing this is, and how much it deserves to be valued, we would understand if God were to take it from us. Our ingratitude is therefore enormous — that we do not acknowledge such great goodness of God toward us, by which He protects us from such injuries from the powerful, wards off violence and theft from us, and prevents (as the saying goes) the very wool from being stripped from our backs.

A question arises here: how did David become Saul's armor bearer, since up to that day he had spent his life in the pastures and sat at the sheepfolds, and does not appear to have been trained for warfare? But the praises attributed to David in this passage make clear enough that he was not some crude and unpolished rustic — he was distinguished by excellent gifts and virtues, even if his abilities were not widely recognized. I acknowledge that even in his father's household he was treated as insignificant, as we saw earlier. Jesse, when presenting his sons before Samuel, made no mention of David at all — as if he had never been born. This shows how often, through human malice and ingratitude, God's gifts — however evident in a person — are trampled down and treated as worthless by those who ought to have valued them. We see that specific mention is made of David's remarkable qualities: he is called a man of great valor, a warrior, prudent in speech, and a skillful harp player. This was no small praise. It is rare for courage and prudence to go together in a young man — which makes David's qualities all the more admirable. And when successful deeds were added to these qualities, it is no wonder he drew great admiration. These virtues are not typical of those who grow up in the countryside — people who are by nature timid, rough, and unlearned, and are generally not endowed with strength, prudence, sound judgment, and the other qualities for which courtiers and distinguished men are known. Moreover, those who excel in counsel and the administration of justice are generally not bold fighters or fit for handling weapons — they stand out for their reason and judgment. And you will often see good men who are not industrious. From all this it is clear that God adorned David with these qualities in an extraordinary way — qualities that, as long as he sat at the pastures, were in some measure despised and counted as worthless. This confirms what I said a moment ago: God's gifts, though conspicuous in many people, are not received according to their true worth — human ingratitude refuses to acknowledge them. Yet even when this happens, it is right for good men to whom God has distributed His gifts to bear that ingratitude patiently and not to be angry when they are not recognized as they truly deserve. We often see the opposite happening, as the experience of many examples shows. Most often those who consider themselves fit for some office — if they are not called immediately on the very first day — complain of being wronged, pour out their bitterness, and, swollen with ambition, stir up every kind of trouble. Hence the disturbance caused by people adorned with genuine gifts or industry, when they are not immediately promoted to the positions they think they deserve and desire. Let us instead imitate the example of David. Though adorned with great virtues, he was not ashamed to be a shepherd and sit at the sheepfolds. Though he had been designated and anointed king by Samuel, he did not therefore adopt a loftier manner — he continued in his former humble and quiet way of life. Those whom God has marked with greater gifts ought to be like this — though they may be superior in ability to others, they should keep themselves quietly in private life and not push themselves into public office unless called. Otherwise their ambition stirs up disorder, and their stubbornness disturbs the public peace when they do not rise as quickly as they wish. They should instead wait patiently for God's will, allowing themselves to be wholly governed by Him. And if it pleases the Lord for a time to conceal the gifts He has given them, they should not lose heart on that account. For as the psalmist says, promotion comes neither from the east nor from the west — not from the heights of heaven or the earth. God alone raises up men and brings them down as He sees fit, placing them in whatever position of honor pleases Him.

From these things we must also observe that God used this very means to open the way for fulfilling His purposes regarding David's elevation to the dignity for which he had been anointed. I acknowledge that at first glance, skill in music and harp playing does not seem like a path to the crown. Nevertheless, the outcome confirms that God by His remarkable providence used this very path to accomplish it. Even Saul served as an instrument for advancing David — though entirely against his own intention. Had he known that David had been designated as his successor, he would never have summoned him to court, nor allowed him to gain any public recognition. He would have tried with all his strength to take David's life by whatever means he could. For we will see later that when Saul noticed how much favor David was winning with the people, he was driven by rage and fury to attempt to lay hands on him and kill him outright — even without any specific provocation. Unaware of what would come, Saul called David to court and kept him there. But he was disappointed in his hope and deeply deceived in his expectations. God moved him to do this — for God can bend and govern the hearts of men according to the judgment of His will. Just as He guides and redirects the courses of rivers, so He moves the hearts of kings and princes. However vast and powerful those hearts may seem, God either fixes them in place or turns them this way and that. This is plain in Saul's case. David was brought up in his presence, bringing relief to the king himself when the evil spirit attacked him through the playing of the harp. And so David's virtue and prudence became evident to all, his reputation gradually spreading and gaining him the favor of the people. Nevertheless, human malice put David through great suffering. Although God had commended him through these virtues and was winning him authority, and was now about to put him in possession of the kingdom — David still struggled for a long time with many difficulties. His father, brothers, kinsmen, and relatives were either against him, or, if not against him, did not dare to come to his aid. They were forced to look the other way and abandon him in his adversity. And yet God had made David's virtue evident through many outstanding deeds, and had won him considerable authority — not only by reputation but by actual accomplishments. Such, however, is the malice and perversity of men: as I said before, they make little of God's gifts, trample them underfoot, and treat with contempt the One whose boundless goodness and pure generosity they ought to adore. So if we have received God's gifts and done good to others, but they show no gratitude — if those we have helped repay our kindness with injuries — let us learn that God wills to humble us in this and to teach us restraint, and to rest in Him alone. We see this is what happened to David. God adorned him with royal virtues and brought him up in the king's court in expectation of royal dignity — yet with no titles, no insignia. Today you may see many people boasting in great and impressive titles but possessing no genuine virtue. One man calls himself king of Jerusalem, another king of Cyprus, another of some other realm — impressive titles, but without substance. Why do they not simply reclaim the kingdoms whose titles they claim? David, by contrast, began in a vile and lowly condition, distinguished by no title except 'shepherd' — yet he was marked by the highest virtues, so that he was an object of wonder to all, even though few recognized and praised those virtues in him. And yet he did not adopt a loftier spirit or take any action on his own account — even though the Lord had already designated him king. So instead of those empty titles in which most men take pride, let us rather seek the grace of God — that He may confirm, by the very outpouring of His gifts upon us, that we are pleasing to Him and truly called to the office to which He has been pleased to call us.

What follows next: war was renewed by the Philistines against the Israelites. The Philistines attacked without being provoked or challenged, invaded the territory of the tribe of Judah, and set up camp there. They had previously been struck and routed with great slaughter — it seemed they would never rebuild their army. So it appeared new and remarkable that they not only recovered but launched their own unprovoked attack on the Israelites who had previously defeated them. They must have had great confidence in their own strength. Where did they find such boldness when so many thousands of their men had been killed? How had they now assembled such a large army and with such audacity attacked the Israelites? God gave them that spirit — for as we said before, God rules the hearts of men. Having rejected Saul, God stirred up the Philistines. One who just before stood tall with great and fearless courage suddenly falls into cowardice and timidity. On the contrary, one who before was timid, downcast, and dared nothing, suddenly takes on bold and high courage — attacking every difficulty with lion-like ferocity and drawing everyone's admiration. With that kind of boldness God stirred up the Philistines, so that they gathered an army, attacked the people of Israel on their own initiative, provoked them to war, and invaded their territory. He did this above all to punish Saul — though the people had to share in that punishment as well. Such are God's judgments: sometimes the people share in the punishment for a king's sin; sometimes, conversely, kings are punished through calamity sent on the people. This should not seem strange, since the people are not innocent and guiltless when kings sin and are punished. In this passage we see that the kingdom of Saul was under God's curse — and the people themselves deserved severe punishment because they had withdrawn from obedience to Samuel, whom God Himself had set over them and established as His ambassador. I acknowledge that God's goodness overcame such great wickedness, as we have seen — but not so completely as to leave no room for His vengeance when the right place and time came for that sin against God Himself to be addressed. For a time He bore and tolerated the people's rebellion. What happened to Moses in the wilderness after the people's sin of making the golden calf is well known. Moses had often prayed fervently to turn away God's wrath from the people, and God had been appeased by his prayers because of that sin. Nevertheless God postponed His just judgment of that idolatry to a fitting time. Would someone say there is a contradiction here — 'I will have mercy, and yet I will delay vengeance to a fitting time'? We must understand that God, when He does not punish sins immediately, does indeed hold back the punishment for a time — but He punishes them later, because those who thought themselves pardoned did not genuinely turn to God, did not call upon Him, and having assumed impunity, made little of His warnings. When we see God patiently waiting for our conversion, we have a testimony of His clemency and gentleness. But that patience will be answered by the weight of punishment on those who have abused it by piling up new sins. This people now gives us an example of that — against whom we see the Philistines have rebelled and renewed war, pitching their camp in the heart of the tribe of Judah. In the meantime, all of this is being used by God to advance David and to build the stage for his great moment — when he will take on Goliath that monstrous giant in single combat, alone and on his own initiative. What an unequal contest! It was as if a fly were to attack an elephant, or an ant to challenge a bull or some other wild beast. Who would have imagined that this was the path by which David would reach the highest dignity? But God is accustomed to complete His works in wonderful ways that are beyond our comprehension. Those He wills to exalt, He first humbles; those He wills to give life, He first brings low — as we see Scripture saying throughout. By working this way, His deeds become more clearly known. If He were to work in ordinary, predictable ways, men would make little of them, not acknowledge Him as the author, and not give Him the glory He is due — attributing the outcome to fortune instead. Indeed when things go according to our own judgment, we certainly do not lift our hearts to praise God as the author, nor raise our eyes high enough to recognize His power at work. So God must work against our sense and reason so that we recognize His hand. For example, if David had been admitted to royal dignity without defeating Goliath, God's grace would have been far less evident. But when God caused him to enter that unequal contest and granted him a spectacular victory — when that giant, armed with every kind of weapon and trained in military matters so that he seemed like a fortress, was overcome by a young man, unarmed except for a few pebbles in a shepherd's bag and a sling — Consider the giant's stature and armor: he was six cubits and a span tall, with a bronze helmet on his head, scale armor on his body, bronze greaves on his legs, and a bronze javelin slung over his shoulder. With what was David armed against him? Essentially naked and unarmed, he went out against that well-equipped giant with nothing but a few pebbles and a sling. This could seem like a trivial thing rather than a serious contest. But for exactly that reason a greater occasion arises for proclaiming God's power and might — and this becomes a preparation and prelude for making David famous, until he came into possession of the kingdom. None of this happened by human planning; it all unfolded against human expectation. Let us also consider how greatly the people were struck with fear. We see the enemies camped in the heart of the tribe of Judah, while the Israelites kept themselves on the mountain. Though they drew up their battle lines, ready to fight if compelled, they stayed on the hill — unwilling to attack unless forced. Here the people ought to have recognized that God's hand was against them. Saul, having been rejected, had been changed. The former boldness and courage he had received from the Lord was gone — replaced by stupor, cowardice, and paralysis. The Spirit of the Lord had departed from him. Hence that fear, hence that stunned inaction — even before the battle began. God had stripped him of the kingly courage needed to protect and defend his people against the violence of the enemy. Whatever qualities a good leader needs were now lacking in Saul, because God had taken His Spirit from him. But the people had not yet perceived this — just as God's judgments often dazzle our eyes and escape our attention because of the dullness innate in us. Though we are not entirely ignorant of what is happening, we weigh it carelessly and do not meditate on God's works as we ought. Scripture repeatedly rebukes the sluggishness of men who are not careful to observe God's deeds. Let us therefore acknowledge this inborn slowness of ours — that we do not attend to God's judgments as carefully as we should, do not learn from them to pursue salvation and fear His wrath, but let them slip away quickly, deriving no benefit from them. Hence the Israelite people did not notice that Saul's stupor flowed from divine judgment. All were astonished — even though God gave clear signs of His judgment against King Saul — and they did not perceive it until God had replaced him with another. There was certainly great reason for fear among the people — not only because Goliath challenged Israel to single combat and everyone shuddered at the sight of him, but also because the Philistine army was undoubtedly very large. We saw earlier that the Philistines had thirty thousand chariots, six thousand horsemen, and foot soldiers as numerous as the sand on the seashore. Now that they had rebuilt their army, they must have brought enormous forces — so it is no wonder that the people were struck with alarm and dismay.

On top of that fear came the deepest shame and insult, when Israel was challenged to single combat and the giant mocked the entire army with these offensive terms: 'Why have you come ready for battle?' 'Am I not a Philistine, and you the servants of Saul?' 'Choose a man from yourselves and let him come down for single combat. If he is able to fight with me and kills me, we will become your servants; but if I prevail and kill him, you shall become our servants and serve us.' They must have been deeply stung by these taunts, bearing the man's boasting more grievously than the very threat of death — especially when not a single man in the entire Israelite army stepped forward to meet that boasting giant. And who would not have shuddered at the sight of him? Every detail described here points to something terrifying. Who would not be struck with complete fear at such enormous stature paired with such threatening words? Add to that the full armor — a bronze helmet, scale mail with a weight of five thousand shekels of bronze, a shield, bronze greaves, and all the rest — which strains credibility. In short, Goliath was like a rock — approaching him meant falling into his power — and he terrified everyone so greatly that no one dared to stand before him. All of this had great power to break the spirits of the Israelites and drive them into hiding in the hills, until God should send unexpected help through David. This is a worthy example to keep always before our eyes: when God wishes to discipline us, we should remember His warnings — that we shall fear before our enemies have even invaded, and shall confess ourselves beaten before they have struck a single blow. Moses, speaking of God's judgment on a rebellious people, says: 'How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and the Lord had given them up?' From this we learn that we must walk in such fear of God that we can say with Paul: 'If God is for us, who can be against us?' Even the devils themselves must yield to us when God is with us. But if we depart from His worship, we will show such defiance that we will seem to be making war on Him and wanting Him as our enemy. What mortal could resist His strength and power? Against us He can supply strength even to flies and insects, by which — even if we think ourselves brave — we can most easily be defeated. And if we must fight against men, even a few of them, God will allow us to fall into their hands in the most disgraceful way. By means unknown to us He will discipline us so thoroughly that no human aid will be of any use — not kings, not princes trained in warfare, not fortifications, no human force whatever can help against the wrath of God. Let us retain from this that the great fear of the Israelites was a just punishment inflicted on them by God. They had been bold when and where it was not fitting. Now God shows what that reckless boldness was worth — it did not just fade away quietly, but was replaced by such terror that they had neither strength nor counsel to defend themselves. They were stunned as if half-dead at the sight of their enemies, with no spirit left to resist, though they had more than enough physical strength. But a far worse evil was added to all of this: the shameful boasting of the giant — not only against the people, but against God Himself. If the disgrace had fallen on the people alone, that would have been bad enough. But when that godless giant rose up against the living God Himself — as if God could not protect the people He had taken under His care, as if He could not snatch them from the giant's hands — what truly godly and devout person would not be deeply troubled? And yet we see that most of the people were so dull that they were not moved by this, when they should have been gravely shaken. We see how godly people, though they endure insults and shame directed at themselves, are far more deeply wounded when they see contempt shown toward God. We hear the psalmist lamenting and tormenting himself when he heard those taunting voices of the wicked: 'Where is your God now? Why doesn't He save you?' That profane Goliath had reached this level of wickedness — attacking not only God's people with contempt, but rising up with insult and mockery against the living God Himself who was worshiped in Israel. And it is certain that God sometimes permits His name to be blasphemed because of those who claim to be His people and His inheritance. The wicked, driven by the devil, are always looking for occasion to rage against God, rise up against Him, and tear His holy name apart with their reproaches. And — sadly — examples of this are all too common in our own age. Since we profess the reformation of the gospel, do not all who resist it and stubbornly defend their idolatry and superstitions always watch our actions, looking for any opportunity to blaspheme against God and pour their venom against the doctrine of salvation? And although they have no real grounds for slander, they bark on like dogs without end — even when they cannot bite. But if we are so foolish that our lives contradict our profession — if we claim to be children of God, the faithful, followers of the gospel, while our sins are openly on display, and pretending to be virtuous we live like pagans at a feast — then by our own fault we expose the sacred name of God to the blasphemous voices of the wicked. God permits this so that our crime may become all the more serious, and our condemnation all the greater. The same happens to all who worship God carelessly or halfheartedly. It is seen most clearly in the Israelites, whom God severely rebuked because they had abandoned the law and the prophets and given occasion for the contempt of His name: 'You are the reason,' He says, 'that My name is blasphemed among the unbelievers.' What greater sin could you commit against Me? This is the height of wickedness — that because of your vices and sins, the ungodly are given occasion to blaspheme My name.

This example must be carefully noted. Goliath does not walk the earth today — but our own age has produced many successors like him, full of arrogance and ferocity, who make no end of attacking God Himself and His Word as if butting at them with horns. Let us therefore learn to order our lives so honestly and sincerely that the mouths of the wicked may be closed and they may be put to shame — so that the dishonoring and mocking of the gospel cannot rightly be laid at our feet. I acknowledge that the wicked will not stop blaspheming against God and tearing His name apart even if we have given them no occasion at all. But if we have given them none, we will be without fault — and God will in the end turn those blasphemies and insults back upon their own heads and cast them into a far heavier condemnation. We must therefore make every effort, applying all our strength to take away every opportunity from those who are watching for one. Following the instruction of Paul, let us — since we profess the gospel and a holy way of life — show in our actual lives that we are what we claim to be. But even if, by God's grace, we have lived in such a way that we have given those despisers of God no occasion to blaspheme His name, and cannot be charged with that crime — we must still grieve deeply and lament with earnest mourning when we hear the defiance of the wicked so unbridled that they despise God's name and true religion and tear it apart with their blasphemies. Let us look to the example of that good king Hezekiah, who, when the mad words of Rabshakeh reached his ears — mocking the living God, claiming that God would not be able to stand against his lord Sennacherib any more than the gods of other nations had — that good king, though he had the testimony of God and His angels that what was being objected was chargeable to no fault of his own, and though he was clear in his own conscience, still tore his garments before the Lord. By that act he testified how deeply he burned with zeal for God's glory. We ought to imitate his zeal and fervor — and leave God's judgments to God Himself, who will in His own time avenge those blasphemers and punish them with the gravest penalties. Although God does avenge the wicked and blasphemers in His own time and turns their blasphemies back upon their heads — and although the faithful know in their own consciences that they gave those wretches no occasion for such great contempt of the divine majesty — they must still be deeply moved by the blasphemies of those lost men and filled with dread at the thought of God's just judgment. The righteous are therefore instructed to hope confidently in the Lord and to have no doubt that God will restrain the violence of the wicked — reining in the fury of enemies who oppress the righteous and rise up against God Himself with such ferocity. So if we are clear in our own conscience — even as the enemies of truth rage and mock the true doctrine, trying to drag us into their fury and turn us away from sincere worship of God — let us not doubt that God Himself, called upon by us with genuine devotion as we persevere in the fear of Him, will take up our cause. He will strike our enemies with such calamity that not even a trace of them will remain, as the psalmist says in Psalm 37. As often as they pour out their venom and spew their rage against the doctrine of salvation, they are without question setting snares for themselves — by their unbridled arrogance they are hurling themselves headlong into a horrible and overwhelming condemnation. All of this is to be meditated upon as we consider the insolence of this Goliath, who was not satisfied with mocking and shaming God's people and provoking them to combat with the deepest contempt — but was not ashamed to set up a trophy against the living God Himself.

What comes next — that Saul was stunned by Goliath's shouts, and the whole people with him — confirms what we said before: with the Spirit of the Lord gone from Saul, his strength was gone too, for God had taken His gift from him because of ingratitude. If there had been any genuine virtue or courage in him, he should have preferred to face death a thousand times rather than bear God's name being torn apart by so many blasphemous voices. Instead he stood paralyzed, and the whole people stood paralyzed with him. We saw great courage in Jonathan before this — yet even he, now stunned, did not come forward to fight, but stayed within the camp with the rest out of fear. We should not conclude from this that Jonathan was reprobated by God — only that he yielded the royal dignity to David, willingly, since being gentle and humble he had no desire to resist God's will. But Jonathan had previously recognized, when showing his own courage, that God's power is not found in the number and strength of soldiers. Why then did he not recall that truth now? Why did he not go out against the Philistine trusting in God's power, and give hope and courage to all the people? But the disease clung to the head itself, as the saying goes, and from there spread through the whole body. Since God had condemned Saul and decreed that he must give up the kingdom, that judgment necessarily extended to the whole people as well. It is also apparent that the people had no zeal for God's glory. They stood astonished and stupefied. And yet — if the Israelites distrusted their own strength, was not God's help immediately available to them? Why then did they not flee to God with urgent prayers? They did not think of God. Fear had filled their minds, and so they could not think of a remedy for so great a danger. This shows that when God withdraws His Spirit from men, they are not only without counsel and strength to resist their enemies — they do not even think of a remedy. They do not remember that God is powerful enough to protect them and make them invincible, and that He is ready to hear those who put themselves under His protection. This wretched people conceived nothing but grief and terror at the sight of Goliath. They did not remember God — and if they did, they did not flee to Him in prayer. From this let us learn all the more eagerly to cast all our thoughts upon God, and all the more urgently to pray that He would receive us into His protection and grant our souls the grace to persevere. We must be firmly persuaded that God will deliver us from every danger, even if a thousand deaths surround us on every side, as the psalmist says. God must be called upon with a confident spirit — and there is no doubt whatsoever that He will hear us when we call upon Him from the heart. Although we are not without our struggles, and must fight against many temptations, it is certain that all calamities and trials will be turned for us into the greatest joy. In the outcome of all our hardships we will experience that God truly wishes to be our protector and Father — provided we render Him the obedience that children owe their parents, and so overcome all fear. And God's help is not to be hoped for only in some great crisis. We must be persuaded that as long as we live on earth, God will never fail us — and that if He is for us, no force of men however great can bring destruction upon us, as long as we shelter under the shadow of His wings.

Now then, come, etc.