Sermon 61: 1 Samuel 17:12-27

12. Now David was the son of an Ephrathite man, of whom mention has been made above, of Bethlehem of Judah, whose name was Jesse, who had eight sons, and was an old man in the days of Saul, and aged among men. 13. And his three eldest sons went after Saul to the battle, and the names of his three sons who went to the war were: Eliab the firstborn, and the second Abinadab, the third also Shammah. 14. And David was the youngest. The three older therefore having followed Saul, 15. David went and returned from Saul, that he might feed his father's flock at Bethlehem. 16. But the Philistine came forward in the morning and evening, and stood for forty days. 17. And Jesse said to David his son: Take for your brothers an ephah of parched grain and these ten loaves, and run to the camp to your brothers. 18. And these ten cheeses you shall bring to the tribune; and you shall visit your brothers to see if they are well, and learn with whom they are stationed. 19. Now Saul and they and all the children of Israel were fighting in the valley of the Terebinth against the Philistines. 20. David therefore arose in the morning and entrusted the flock to a keeper, and went laden as Jesse had commanded him; and he came to the place Magala, and to the army which was going out to the battle, and was shouting in the contest. 21. For Israel had drawn up its line; but the Philistines too on the opposite side had been prepared. 22. Therefore David, leaving the gear which he had brought under the hand of the keeper of the baggage, ran to the place of contest and asked whether all things were going well with his brothers. 23. And while he was still speaking with them, that bastard man appeared coming up, Goliath by name, the Philistine of Gath, from the camp of the Philistines; and as he was speaking these same words, David heard them. 24. But all the Israelites, seeing the man, fled from his face, fearing him exceedingly. 25. And one from Israel said: Have you seen this man who comes up? For he comes up to defy Israel. The man therefore who shall strike him, the king will enrich with great riches, and will give him his daughter, and will make his father's house free from tribute in Israel. 26. And David said to the men who stood with him, saying: What shall be given to the man who strikes this Philistine and takes away the reproach from Israel? For who is this uncircumcised Philistine who has defied the armies of the living God? 27. And the people repeated the same word to him, saying: These things shall be given to the man who strikes him.

Great indeed and inestimable is the virtue of him who lives a private life, quiet and secure, not envying others their high honors and dignities. For it is well known how deeply pride has rooted itself in the nature of men, that each one desires to stand out and obtain rule over others. Therefore it is difficult to keep oneself within the bounds of modesty and humility, and to be content with one's condition, and to be considered vile and lowly while others are raised to the highest honors and dignities, and to serve God peacefully without being solicited by concupiscence and impelled to the desire of honors — that, I say, is a singular virtue. And in turn rare is the virtue if someone endowed with honors, dignity, favor and authority is not puffed up nor becomes insolent, but devotes himself entirely to God's worship, and strives to his utmost for the benefit of his neighbors, and the greater gifts he has received from God, the more he acknowledges himself bound to God and his neighbors. If therefore someone raised to some great dignity does not become insolent or swell with arrogance, but contains himself in such modesty that he does not despise others and remembers his condition, that is indeed a praiseworthy virtue. A third certain virtue, far superior to these, is added when no honors, no dignity can move a man from sobriety and modesty; but he rather acknowledges from these that he is being tested by God, raised to that dignity, and trained to modesty; and consequently if it should befall him to be cast down from dignity and made small, he rejoices in his condition, and easily forgets his former dignity. Indeed, if anyone has learned to bear so great a change with even spirit, that although placed in authority he yet cultivates modesty, and if he has entered upon a lowly condition of life he does not bear it with pain, but whatever the manner of life may be — whether rich, he retains the spirit of a poor man, or whether poor, he does not desire wealth, and whatever change occurs, patiently bears all events — that man I judge to be great, and outstanding in distinguished virtues. And we see from this passage that David cultivated this virtue, where we hear that he, after he had been made Saul's armor-bearer and was in favor with Saul, nevertheless returned to his father's house and to the pastures of the sheep, and led a rustic life. No courtly delights, no pomp held him back from returning to the sheepfolds, as if he had never been away from them. For it is certain that the things related in this passage happened after David had been called to Saul's court, and was much in favor with the nobles. The express words of the text bear testimony to this, in which David is said to have departed from Saul and to have returned to feeding the sheep; and we shall see also hereafter that he was a partaker of that dignity. For if before he had been called to the royal court, he had challenged Goliath to combat and overcome him, when the servants of Saul were seeking someone who would play the harp before him when he was vexed by the evil spirit, and David was called, would he not have been recognized from these signs, namely that this was that young man who had defeated the giant Goliath in single combat? But when he first came to Saul, he was brought as one unknown and never seen before.

Yet here arises a not small difficulty. For shortly after we shall see that Saul, when David was offering himself for single combat, asked who he was, as if he had never seen him before. And on his return from the victory, asked Abner about the lineage of that young man, as if no mention had ever been made of him before the king. But from this it appears that Saul was not only of disturbed mind, but also of stupid and dull mind, and had so been cast by God into a reprobate sense that he could not even discern among men those whose ordinary ministry he was using. Moreover, David we here notice was called from his father's house so that, playing the harp before Saul, he might refresh him from the evil spirit which God had sent upon Saul to chastise him; he did not seek that dignity, nor did he offer himself voluntarily, nor did he look for oblique ways by which to attain it, as ambitious men are accustomed, who, although they do not openly disclose their hidden disease before men but inwardly nurse that desire of seeking authority for themselves and retaining favor with men, so that step by step and as if by degrees they may attain higher things. Nothing of this kind is found in David, but on the contrary all such concerns are far removed from him. For although he had been anointed by Samuel's own ministry, and knew that he had been designated by God as future king, yet he is not exercised by any care or concern about ruling, but rather is wholly absorbed in the responsibility entrusted to him by his father. But when he came to court, having been called, he was not charmed or intoxicated by courtly honors, nor did he set sail to the winds, forgetful of his former condition; but when permission was given him to return to his father's house, he was not ashamed to return and to apply his mind to feeding sheep, as if he had never been received in the royal court. This passage, therefore, although it commends the singular virtue and constancy of David, is also set before us for instruction, that each of us according to our strength may strive to imitate David. For since he was a figure of our Lord Jesus Christ, it is certain that he is set before the whole church as an example to be imitated, so that the virtues by which he was distinguished may instruct us as to what kind of persons we ought to be. Therefore when we hear that David, although pleasing and acceptable to the king, nevertheless returned to his father's home, so that Saul no longer remembered him, from this we learn confirmed by experience that common saying: that the ministry of kings is not an inheritance, and that one who has reached some highest degree of dignity in court can fall in a moment. Indeed God is accustomed to exercise men in this way sometimes, lest they think their happiness is placed in earthly things; sometimes indeed to chastise the rash and foolish opinion of those who, raised to highest honors, promise themselves mountains of gold and forget that they are men, since the splendor of their goods blinds them. God therefore must repress and restrain such great arrogance. Moreover, in general it must be retained, what Solomon teaches beautifully: that under heaven so many and such great changes and reversals occur, that he who today is wealthiest will tomorrow be poorest; he who occupies the highest pinnacle of dignity will the day after tomorrow be reckoned among the lowest condition of men, with God chastising and exercising wretched mortals according to his pleasure. Therefore let those who sit at the helm of affairs take care not to be exalted beyond measure, but mindful of their condition let them diligently exercise the office to which they have been called; and let them be persuaded that God, the author of these dignities, holds them as pleasing, and instituted them to this end: that each one in his own calling may serve his neighbors, so that no dignity is so great that it is not bound to serve neighbors, if he who is called to that dignity wishes to perform his office. Furthermore let them learn both to be cast down and to be lowered, as often as it shall seem good to God; and not bear with pain the change of condition, nor lose heart if God should wish them to be in a humble condition. But let them be of strong and ready spirit, whatever event may occur — which will happen if they pursue humility, and contain themselves modestly in their calling.

And of David's example so far. There follows next that he was the youngest of his brothers, since there were eight; and by these words the grace of God toward David is the more commended, whom, although commendable by no outward appearance above his brothers, he yet preferred to them. And here indeed his three older brothers are named as sent to war by his father, so that even by his own father's judgment David appears to have been little esteemed. But had not the father himself been informed by God's will through Samuel that David had been chosen by God and designated as Saul's successor? Why then does he so greatly despise and reject him? It is generally the case that if any father has in any of his children some mark of future virtue and some conjecture of future dignity, he chiefly rests in him and takes pleasure. Indeed Jesse was bidden to hope for something great not only from conjecture, but from divine promises; for the oracle of Samuel was express, confirmed by external anointing, that David would reign in Israel. Why then did he not have him in greater esteem? Indeed God permitted this, so that his grace might thus be made far more illustrious. For if the father had voluntarily promoted David and sent him to the war with the rest of his brothers under the standards of Saul, some human reason would have seemed to make a way for David to that dignity, and consequently the grace and benevolence of God would have been more obscure. But when the three older sons of Jesse are said to have gone after Saul into battle, and their names — Eliab, Abinadab, and Shammah — are expressed, while David is said to have been the youngest and dismissed by his father to visit the brothers in the camps, and now to have cared for the flocks in the fields, now to have run out to his brothers — indeed David seemed far removed from all dignity, who now in pasturing sheep, now in service of his brothers, was applying his labor; while on the contrary his brothers had the best opportunity of arriving at the highest honors. But divine providence willed that David should be both rejected and called to these lowly services, so that called hereafter to the helm of affairs he might make God's goodness toward him more illustrious. For, I ask, by what human industry, by what counsels, shall we say that David was made king in a moment from a humble and lowly state? By famous deeds? By the favor and goodwill of men? By the counsels of his father himself, who had received from Samuel that he would one day reign, and who therefore made the way for him to those honors? By no ...great were the king's promises, by which someone might be moved to the contest, namely that the one who defeated that giant would be endowed with many riches by the king, and moreover would receive the king's daughter in marriage, and would become the king's son-in-law. These things seem to have been well known throughout the camp. But to whom, I ask, are they narrated? For who would ever have thought David would undertake so arduous a contest? Therefore it is likely that the soldiers thus encouraged one another in mutual conversation: Will this giant then inflict such disgrace upon the Israelites? Will there be no one anywhere who will undertake a contest against him? It would indeed be remarkable if it did not happen: for the king has promised his daughter as a reward to the one who defeats Goliath in single combat, and will bestow abundant wealth and riches, and will ennoble his house, so that it will be free from all tributes and taxes. Will no one present himself for such great rewards? Will no one bring help in such difficulty? Will no one be found in so great an army who dares to engage in single combat with that giant? In short, each one seems to have wanted to encourage his fellow soldiers with a courage they themselves did not have, since each one for his own part fled from and shunned the danger. Nor should this seem surprising, since experience itself confirms it. For if it is a matter of undertaking dangers or accepting some difficult task, everyone is skilled and eloquent in exhorting others to approach it, nor do they lack reasons to urge them on: Come now, comrades, the matter is not so arduous nor so difficult as it appears. One must bite the bridle once and dare something. If there is plunder to be had, if any hope of gain appears anywhere, who would not attempt to attack even at the risk of his own life? What brave man would shrink from facing danger in such narrow circumstances? In short, no one fails to be eloquent in exhorting others: but no one nevertheless wants to undergo the danger; no one does not desire to rest and be safe. Few are found who are prepared to pour out their lives in difficult matters, even though many are very eloquent in explaining the reasons why no danger, even to life, should be avoided. This custom we may contemplate here as in a mirror. For throughout the entire camp these conversations seem to have taken place among the soldiers: Will no one advance against Goliath, when such excellent rewards have been proposed by the king! But meanwhile none of them offers himself; each one fears for himself and flees the danger. Therefore this doctrine must be meditated upon all the more diligently, the more gravely many sin, so that we may pray God not to allow us to grow slack and flee in terror, refusing dangers, but that when necessity demands we may be ready to face whatever dangers even at the cost of life, so that we may discharge our duty according to our calling. And the more we see others failing, the more let us be spurred to do our duty, and let us not follow the evasions of others who usually want to protect themselves by another's example: We do not see, they say, others being moved by these things, and if we undertake this of our own accord, we will come into the contempt of others, and they themselves will mock us. And by these evasions we seek an opportunity to conceal our laziness and cowardice. Let us therefore, on the contrary, as I said before, if we see others failing, be bolder, and recognize God calling us and promising help, and follow him as though leading us by the hand. Nor should we be surprised if others flee, just as we ought not to be surprised if those about whom we speak here mutually exhort one another, but meanwhile each one draws back, and flees the danger with all his might, and when the situation demands, fails in his duty. Indeed, they ought to have accused their own cowardice and inertia, but they rebuke one another; each one marvels that no one is moved by the king's promises, yet no one undertakes the matter. Truly you may see today many who, with so many evils and vices and corruptions reigning among us, are greatly moved, and diligently inquire into the vices of others, and see sharply: and now censure this one, now that one, and strike with grave sentence; in short, from the greatest to the least all inveigh against vices and corruptions by common consent; and while they pass sentence on others, they condemn themselves by their own vote, though unwittingly. So then, they say, how great is the corruption of morals everywhere, how great the confusion that reigns everywhere? Here they inveigh against drunkards, gluttons, profligates, parasites, babblers, fornicators, adulterers, blasphemers, thieves, usurers, robbers, murderers, perjurers, slanderers, heretics, the lazy and idle; in short, they inveigh and declaim rather severely against all vices: no one does not want to pass sentence against such disgraceful men. But truly it is not enough to inveigh against others unless you begin with yourself, so that you may then more freely rebuke others. For who are usually found to suffer from those vices, if not those who are most bold in censuring others? And who cover whatever disgraceful acts with the cloak of pretense and hypocrisy? Therefore if we see brothers or neighbors suffering from some vice, I confess they should be diligently corrected, but yet in such a way that we begin with ourselves, and learn to walk in the fear of God, lest we fall into similar vices, and lest we condemn with words and mouth vices which we nevertheless cherish in our hearts, and of which we can even be convicted.

Furthermore, in the following words of David: Who is this uncircumcised Philistine, who has defied the army of the living God? his supreme piety is apparent, by which alone he is stirred, and not by ambition, as those usually are who wish to be considered brave and magnanimous men, seeking glory among men, or avenging private injuries to their families, or at least glorying in the title of victory: in short, if men undertake any outstanding and brave deed, they are driven rather by vanity and pride and arrogance, while others lose heart and shrink from danger, than by love and zeal for virtue. For they desire to triumph and to be seen in the theater and to be honored by all, but they have no regard for God. David was utterly foreign to that madness, who, although he bore heavily the disgrace of the Israelite people, was nevertheless not so affected by that as by the glory of God, which he heard was being injured by that uncircumcised man. Hence those words of his: Does that uncircumcised man hold the army of the living God in mockery? He does not say, will he injure the glory of my people and nation with impunity, but, will he injure the glory of the living God with impunity, under whose auspices we serve? Let us imitate this example, so that if any such reproach strikes the church of God, we may not only be affected by the reproaches and injuries done to one another, and render mutual aid, but above all be moved by the glory of God, which we should place far above all the most precious things. For, I ask, with what mind could we bear God being subjected to insults by the wicked, and his most sacred name being trampled upon? Let us therefore, imitating David, not value so highly the injuries inflicted upon us by unbelievers and sworn enemies of pure religion, even if they spit in our faces and vomit all blasphemies like poison upon us, and institute their triumphs to overwhelm us with disgrace and shame; let us, I say, not so regard ourselves that we do not above all burn with zeal for God's glory, and grieve that it is exposed to such insults: and let what the prophet says in Psalm 69 truly be attributed to us: For the zeal of your house has consumed me, and the reproaches of those who reproach you have fallen upon me. Let us therefore not be so lovers of ourselves that we strive to defend our own glory rather than the Lord's, but rather let us be consumed by zeal for God's glory, so that if we hear it being injured by any voices of the ungodly, we would rather burst than not avenge it. For thus we will prove in reality that we are true members of Jesus Christ our Lord, when we strive to imitate David in this respect, who was a figure of our head, to whom we also ought to be conformed. But that he calls Goliath uncircumcised is the same as if he called him a pagan and unbeliever. For at that time circumcision was the same for the Israelites as baptism is for us today, namely the seal by which God had sealed the covenant entered into with Abraham, which pertained to his posterity, so that they would be exempted from the general curse upon the human race. Therefore it should be observed that circumcision and what they call the foreskin distinguished the people and church of God from the remaining nations, which were subject to the wrath and curse of God. So also today let us recognize that we are sealed by baptism, and admitted into the number of God's children, so that we may esteem and value such a great benefit as an incomprehensible treasure. For baptism is for us a token of divine benevolence toward us, because in it we put on Christ our Lord and are grafted into him, so that we become partakers of all his blessings.

Therefore we ought to highly value so great a benefit of God toward us, and in turn respond to God, and embrace the truth that is set before us there, lest we pollute our baptism. Therefore we must take the greatest care lest we be carried headlong by our foolishness and arrogance, and be counted among those who do not heed the calling to which they have been called: just as the Jews of old used to glory in circumcision, yet were anything but circumcised in heart. For this reason we see such frequent reproofs among the prophets of this kind: You have turned away from me, since by your wickedness you have abandoned my worship, and you greatly glory in your temple and that outward sign of circumcision, and think me bound and obligated to you on that account; and therefore you give yourselves free rein for every disgraceful act, but be far from me, profane and impious men, says the Lord. Let us therefore diligently take care that we do not abolish our baptism by our pollutions: but rather let us hold it as a most precious pledge of our redemption: and let us hope in God as father and savior, provided we walk in his fear, and render him the honor and glory due to him: firmly persuaded that God has not called us to himself in vain, but by that outward sign testifies that we are counted and held in the number of his children, by which we are discerned and distinguished from those whom he does not acknowledge as his own.

Now then, let us proceed, etc.

12. Now David was the son of an Ephrathite of Bethlehem in Judah, whose name was Jesse, and he had eight sons. In the days of Saul, Jesse was already old and advanced in years. 13. The three oldest sons of Jesse had followed Saul to the battle. The names of his three sons who went to war were Eliab the firstborn, second Abinadab, and the third Shammah. 14. David was the youngest. The three older brothers followed Saul, while 15. David would go back and forth from Saul to tend his father's flock at Bethlehem. 16. The Philistine came forward morning and evening and took his stand for forty days. 17. Then Jesse said to his son David: Take now for your brothers an ephah of this roasted grain and these ten loaves, and run to the camp to your brothers. 18. Bring these ten cuts of cheese to the commander of their unit, and look into the welfare of your brothers and bring back news of them. 19. Saul and they and all the men of Israel were in the valley of Elah, fighting with the Philistines. 20. So David arose early in the morning and left the flock with a keeper, and took the supplies and went as Jesse had commanded him. He came to the camp enclosure as the army was going out in battle formation, shouting the war cry. 21. Israel and the Philistines drew up in battle array facing each other. 22. Then David left his baggage in the care of the baggage keeper and ran to the battle line. When he arrived, he greeted his brothers. 23. As he was talking with them, Goliath, the Philistine champion from Gath, stepped out from the Philistine battle lines and spoke the same words as before. David heard them. 24. When the men of Israel saw the man, they all fled from him and were greatly afraid. 25. The men of Israel said: Have you seen this man who is coming up? Surely he is coming up to defy Israel. And it will be that the king will enrich the man who kills him with great riches and will give him his daughter and make his father's house free in Israel. 26. Then David spoke to the men who were standing by him, saying: What will be done for the man who kills this Philistine and removes the reproach from Israel? For who is this uncircumcised Philistine, that he should taunt the armies of the living God? 27. The people answered him in the same way, saying: So it will be done for the man who kills him.

It is truly a great and rare virtue to live a quiet and content private life, without envying others their honors and positions. We all know how deeply pride has taken root in human nature — every person wants to stand out and gain authority over others. So to keep oneself within the limits of modesty and humility, to be content with one's own condition, to be thought lowly and unimportant while others are advanced to great honors, and to serve God quietly without being stirred by ambition or driven by the desire for status — that, I say, is an exceptional virtue. Equally rare is the virtue of someone who, though given honors, dignity, favor, and authority, does not become proud or arrogant — but devotes himself entirely to the worship of God, strives with all his strength for the benefit of his neighbors, and the greater the gifts he has received from God, the more deeply he acknowledges how much he owes to God and to others. If someone raised to great dignity does not become insolent or swell with pride, but contains himself in such humility that he does not despise others and remembers his own starting point — that is indeed a praiseworthy quality. A third and still higher virtue is added when no honors or dignity can shake a man from sobriety and modesty. He recognizes in those honors that God is testing him and training him in humility. And consequently, if he should be brought low and made small, he accepts that condition with contentment and easily forgets his former standing. If anyone has learned to carry so great a change with an even spirit — so that when placed in authority he still cultivates humility, and when he enters a lowly condition of life he does not resent it, but whatever his circumstances may be, whether rich he retains the spirit of a poor man, and whether poor he does not crave wealth, and whatever change comes he patiently accepts it — that man I consider truly great and outstanding in distinguished virtue. And we see from this passage that David possessed this virtue. After he had been made Saul's armor bearer and stood in Saul's favor, he nonetheless returned to his father's house and to the sheep pastures and resumed a rustic life. No courtly pleasures, no pomp held him back from returning to the sheepfolds as though he had never been away from them. It is certain that the events described in this passage took place after David had already been called to Saul's court and was in good standing with the nobles there. The text itself makes this clear — it says David had departed from Saul and returned to tending the sheep. And we will see later that he remained a sharer in that dignity. For consider: if David had challenged Goliath and defeated him before being called to Saul's court, then when Saul's servants went looking for someone to play the harp and David was summoned — would he not have been immediately recognized as the young man who had defeated Goliath in single combat? But when he first came to Saul, he arrived as a stranger, someone unknown and never seen before.

A significant difficulty arises here. Shortly after, when David offered himself for single combat, we will see Saul ask who he was — as though he had never seen him before. And after David returned from his victory, Saul asked Abner about the young man's family, as if no mention of him had ever been made before the king. From this it appears that Saul was not only disturbed in spirit, but also dull and slow in mind — God had given him over to such a reprobate sense that he could not even recognize men whose daily service he was using. Moreover, we note here that David had been called from his father's house specifically to play the harp before Saul and bring him relief from the evil spirit God had sent as discipline. He had not sought that position, had not presented himself voluntarily, and had not looked for indirect means to attain it — as ambitious people typically do, who, while not openly showing their hidden desire for influence, inwardly nurse that desire and cultivate favor with people step by step, by degrees working their way to higher things. None of that was found in David. All such concerns were entirely foreign to him. Although he had been anointed by Samuel and knew that God had designated him as the future king, he was not consumed by any anxiety or ambition about ruling. He was wholly absorbed in the responsibility his father had entrusted to him. When he came to court, having been summoned, he was not intoxicated by the pleasures and honors of court life, nor did he set sail on favorable winds and forget where he had come from. When permission was given him to return to his father's house, he was not ashamed to go back and tend the sheep, as though he had never been received in the royal court at all. This passage, while commending David's remarkable virtue and steadiness, is also set before us for our instruction — so that each of us, according to our strength, may strive to imitate David. Since David was a figure of our Lord Jesus Christ, it is certain that he is placed before the whole church as an example to follow. The virtues that distinguished him are meant to instruct us in what kind of people we ought to be. So when we hear that David, though beloved by the king, nonetheless returned to his father's home — so that Saul no longer even remembered him — we learn by experience the truth of that common saying: royal favor is not an inheritance, and one who has reached a high position at court can lose it in a moment. God is accustomed to deal with men this way at times — so that they do not place their happiness in earthly things. And sometimes He does it to discipline those who, raised to great honors, foolishly promise themselves endless prosperity and forget that they are mortal, dazzled by the splendor of their goods. God must therefore restrain and check such great arrogance. More broadly, we must hold fast to what Solomon teaches so well: under heaven there are so many and such great changes and reversals that the wealthiest person today may be the poorest tomorrow; the one who occupies the highest position today may be reckoned among the lowest the day after, as God disciplines and trains wretched mortals according to His pleasure. Therefore let those who sit at the helm of affairs take care not to become excessively proud. Remembering the nature of their position, let them diligently carry out the office to which they have been called. Let them be persuaded that God — the source of these dignities — holds them in trust for this purpose: that each person in his own calling may serve his neighbors. No position is so high that it is exempt from the duty to serve others, if the person called to that position wishes to do his work faithfully. Furthermore, let them learn both to be cast down and to be humbled, whenever it pleases God — and not to bear a change of circumstances with resentment, nor to lose heart if God should wish them to live in humble conditions. Let them maintain a steady and ready spirit, whatever may come — and that will happen if they pursue humility and keep themselves modestly within their calling.

So much for David's example. What follows next: he was the youngest of eight brothers. By these words God's grace toward David is all the more striking — God preferred him over his brothers though he had no visible advantage over them. His three older brothers are specifically named as sent to war by their father, which makes it apparent that even in his own father's judgment David was little esteemed. But had not the father himself been informed through Samuel of God's will — that David had been chosen by God and designated as Saul's successor? Why then did he so greatly overlook and neglect him? Generally speaking, if a father sees in one of his children some sign of future virtue or some hint of future greatness, he tends to favor that child above the rest. Jesse had reason to hope for something great from David — not merely from guesswork, but from a divine promise. Samuel's word was explicit, confirmed by external anointing: David would reign in Israel. Why then did Jesse not hold him in higher regard? God permitted this so that His grace might be made all the more glorious. If the father had willingly promoted David and sent him to war alongside his brothers under Saul's command, some human planning would have appeared to open the path to David's dignity — and consequently God's grace and favor would have been less visible. But instead: the three older sons of Jesse went after Saul into battle, their names on record — Eliab, Abinadab, and Shammah — while David, the youngest, was sent by his father to carry provisions to his brothers in the camp. He was tending flocks in the fields, now running out to his brothers. David seemed far removed from any dignity, laboring now in the pastures, now in service to his brothers. His brothers, on the other hand, had every apparent advantage for reaching the highest honors. But God's providence willed that David should be both overlooked and assigned to these humble tasks — so that when he was called later to the helm of affairs, God's goodness toward him would be all the more unmistakable. For I ask: by what human effort, by what human planning, shall we say David was made king in a moment from so humble and lowly a state? By famous deeds? By the goodwill and favor of men? By his father's counsel — his father who had heard from Samuel that David would one day reign, and who might therefore have opened a path for him to those honors? None of these. Great were the king's promises — the one who defeated that giant would receive immense wealth, and the king's daughter in marriage, and the king's son-in-law would have his whole family exempted from tribute. These things were well known throughout the camp. But to whom were these promises relevant? Who would ever have thought David would take on so difficult a contest? It is likely that the soldiers were encouraging one another in conversation: Will this giant inflict such shame on Israel without anyone to stop him? Is there really no one who will take on this challenge? It would be remarkable if no one stepped forward: the king has promised his daughter to whoever defeats Goliath, and great wealth besides, and his household will be forever free from taxes and tribute. Will no one come forward for such great rewards? Will no one come to the aid of Israel in this crisis? Is there not a single man in this whole army who dares to engage that giant? In short, each man seemed eager to encourage his fellow soldiers with a courage he himself did not possess — for each one privately fled and avoided the danger. And this should not surprise us, for experience confirms it everywhere. When it comes to facing danger or accepting some difficult task, everyone is eloquent in urging others to take it on and never lacks arguments: Come now, comrades — it's not as hard as it looks. You have to take the bit in your teeth and dare something. If there's plunder to be had, if any hope of reward, who wouldn't risk it? What brave man shrinks from danger in a moment like this? Everyone can find words to urge others on. But no one wants to face the danger himself; everyone wants to rest in safety. Few are ever found who are genuinely ready to lay down their lives in difficult situations, though many are very persuasive in explaining why no danger — even death — should be avoided. We can see this tendency here as in a mirror. Throughout the camp the soldiers seem to have been saying: Will no one advance against Goliath, when the king has offered such excellent rewards? And yet none of them steps forward. Each fears for himself and avoids the danger. This teaching must be meditated on all the more carefully the more seriously so many people sin in this way — so that we may pray God not to let us grow slack and flee in terror, but that when necessity demands, we may be ready to face whatever dangers, even at the cost of life, in order to fulfill our duty according to our calling. And the more we see others failing, the more let us be stirred to do our own duty. Let us not take refuge in others' failure, as people often do: 'I don't see anyone else being moved by this; if I step forward on my own, I'll be mocked.' These are excuses used to hide laziness and cowardice. Instead — as I said — if we see others failing, let us be all the bolder. Let us recognize God calling us and promising His help, and follow Him as though He were leading us by the hand. We should not be surprised if others flee — just as we should not be surprised that the soldiers here urge each other on while each one personally draws back and escapes the danger when the moment comes, failing in his duty. They should have accused themselves of cowardice and laziness, but instead they rebuke one another. Each one marvels that no one is moved by the king's promises — yet no one actually does anything. You may see the same thing today: with so many evils, vices, and corruptions rampant among us, many people are deeply troubled and sharply observe the sins of others. They censure this person, rebuke that person, and pass grave judgment. From the greatest to the least, everyone denounces vices and corruption together — and in passing sentence on others, they condemn themselves by their own verdict, though they do not realize it. 'Look,' they say, 'how great the corruption of morals everywhere — how terrible the disorder that reigns everywhere!' And they denounce drunkards, gluttons, loose-livers, flatterers, gossips, fornicators, adulterers, blasphemers, thieves, usurers, robbers, murderers, perjurers, slanderers, heretics, the lazy and the idle. They declaim rather fiercely against all vices — and no one is unwilling to pass sentence on such disgraceful people. But it is not enough to denounce others unless you begin with yourself — so that you may then rebuke others more freely. For who is usually found guilty of the very vices they most boldly censure in others? And who covers their own shameful conduct under a cloak of pretense and hypocrisy? So if we see brothers or neighbors suffering from some vice, let us by all means correct them diligently — but in such a way that we begin with ourselves, learn to walk in the fear of God, and take care lest we fall into those same vices, and lest we condemn in words what we still cherish in our hearts, and of which we ourselves might be convicted.

In David's words — 'Who is this uncircumcised Philistine, that he should taunt the armies of the living God?' — we see his supreme piety as the sole motive driving him. He was not driven by ambition, as people typically are who want to be seen as brave and great, seeking glory among men, avenging personal injuries to family, or coveting the title of victor. In short, when men undertake some great or daring deed, they are driven more by vanity, pride, and arrogance — while others around them lose heart and flee from danger — than by genuine love of virtue. They want to triumph, to be seen in the spotlight and honored by all — but they have no regard for God. David was completely free from that kind of madness. Though he bore the disgrace of Israel heavily, he was not nearly as moved by that as by the glory of God — which he heard was being attacked by this uncircumcised man. Hence those words: Does that uncircumcised man hold the army of the living God in contempt? He did not say, 'Will he dishonor my people and my nation without consequence?' He said, 'Will he dishonor the living God — under whose banner we serve — without consequence?' Let us imitate this example. If any reproach strikes the church of God, let us not only be moved by injuries done to one another and stand in mutual defense — but above all let us be moved by the glory of God, which we should value far above everything most precious to us. With what spirit, I ask, could we bear the wicked subjecting God to insults and trampling on His most holy name? Let us therefore, following David's example, not value so highly the injuries unbelievers and sworn enemies of the true faith inflict upon us — even if they spit in our faces and vomit all their blasphemies upon us like poison, and stage their triumphs to cover us with shame. Let us not, I say, be so absorbed in our own injuries that we do not burn above all with zeal for God's glory and grieve to see it exposed to such insults. Let what the psalmist says in Psalm 69 be truly applicable to us: 'For zeal for Your house has consumed me, and the reproaches of those who reproach You have fallen on me.' Let us therefore not be so concerned with our own glory that we strive to defend it more than the Lord's. Rather, let us be consumed with zeal for God's glory — so that if we hear it attacked by any godless voice, we would sooner burst than fail to take up His cause. For in this we will truly prove ourselves real members of Jesus Christ our Lord, when we strive to imitate David in this respect — David who was a figure of our Head, to whom we too ought to be conformed. When David calls Goliath uncircumcised, it is the same as calling him a pagan and unbeliever. At that time circumcision was for the Israelites what baptism is for us today — the seal by which God had confirmed the covenant made with Abraham, which applied to his descendants and set them apart from the general curse upon the human race. Circumcision distinguished God's people and church from all other nations, which were subject to God's wrath and curse. So today let us recognize that we are sealed by baptism and admitted into the number of God's children. Let us esteem and value so great a blessing as an incomprehensible treasure. Baptism is for us a sign of God's favor toward us — in it we put on Christ our Lord, are grafted into Him, and become partakers of all His blessings.

We ought therefore to highly value so great a benefit of God toward us — and in turn to respond to God, and embrace the truth that is set before us there, so that we do not defile our baptism. We must take the greatest care not to be swept headlong by our foolishness and arrogance into the number of those who disregard the calling to which they have been called — just as the Jews of old used to boast in circumcision, and yet were anything but circumcised in heart. This is why we find such frequent rebukes among the prophets: 'You have turned away from Me — by your wickedness you have abandoned My worship, yet you greatly glory in your temple and in that outward sign of circumcision, and think Me bound and obligated to you on that account. So you give yourself free rein for every disgraceful act. But be far from Me, profane and godless people, says the Lord.' Let us therefore take diligent care not to nullify our baptism through our corruption. Rather, let us hold it as the most precious pledge of our redemption. Let us trust in God as our Father and Savior — provided we walk in His fear and render Him the honor and glory He is due — firmly persuaded that God has not called us to Himself in vain, but by that outward sign testifies that we are counted and held among His children, distinguished and set apart from those He does not acknowledge as His own.

Now then, let us proceed, etc.