Sermon 64: 1 Samuel 17:46-47

46. Today the Lord will deliver you into my hand, and I will strike you, and take your head from you: and I will give the corpses of the camp of the Philistines today to the birds of the sky and the beasts of the earth: that all the earth may know that there is a God in Israel. 47. And all this assembly may know that the Lord saves not by sword, nor by spear. For the war is his, and he will deliver you into our hands.

In yesterday's sermon we saw with what mind and with what feeling David, addressing that giant Goliath, said that he was not advancing against him with arms: not that he was simply forbidden to use arms, which it appears he afterwards used, namely the sword, shield, and the like, which was permitted to him: but because God thus wished to fulfill his work miraculously through David. For when it pleases God for us to be deprived of human aids, his promise should be sufficient, that he will stand on our side. For what other aids do we need, provided he exerts his power and might for our salvation? And moreover, although equipped with all necessary aids, we are forbidden to place our hope in those transitory and earthly things: but on the contrary we are commanded to invoke God as helper and to entreat him with prayers, not doubting that if he wishes, he will deliver into our hands the very arms of our enemies: so that the praise and glory of our salvation may be attributed to him alone: and if he uses things created by him, his power is nevertheless not diminished thereby: and if he accomplishes the matter without human aids, his power and might is yet far more brilliant and visible. Not without reason therefore David objects to that Philistine giant that he is advancing against him with sword and spear, as if to say: You, relying only on these corruptible arms, are challenging me to combat, but I, relying on far better arms, namely the power of God, fight against you who are challenging me. From this let us learn that enemies puffed up with their own strength provoke God's wrath against themselves, because they rob him of his due honor: of which contempt God will be the avenger, and in this way the victory over them will be given to us. Surely it should be desired that our enemies and the wicked despisers of God reach such a degree of arrogance, and be blinded with ambition: that they provoke God himself, who will be too strong an adversary for them: and so let our spirits be raised, while they meanwhile provoke God and men against themselves, promising themselves victory and preparing triumphs, who nevertheless are drawing nearer and nearer to most certain ruin and destruction. But first of all it should be observed that here mention is made by name of the name of God, so that the very power of God may be signified, whom if we wish to experience as helper and savior, we must invoke as he has revealed himself to us in our difficulties. For that word "name" is not to be taken simply for that vocable: but for the power which is designated by this name. Sacred Scripture is accustomed to speak in this way, so that it indicates that God is to be invoked by us with that confidence with which we offer the worship due him, and that we acknowledge him as he has revealed himself to us. Thus in Psalm 50 God commands himself to be invoked. Call upon me, he says, in the time of trouble: and I will deliver you and you will glorify me. Therefore although the unconquered power of God is always ready to bring us help in trying circumstances, we cannot however flee to it nor feel its effect or take benefit from it, unless we pray him to have mercy on us. Furthermore David had learned, as we have taught above, to rest in God alone, and to flee to him alone as the safest refuge, from the doctrine of the law, and he had exercised himself in this through frequent prayers and supplications. Let us therefore, imitating David's example, when we boast among unbelievers, learn to boast with him in this name, namely that we invoke God not feignedly nor only in outward rite, but sincerely and in true faith, since on him our life and salvation depend, and we ourselves can do nothing of ourselves: and relying on his promises, hope that he will never desert us seeking him, but will bring present help in trying circumstances.

It follows: Today the Lord will deliver you into my hand, and I will strike you, and take your head from you, and I will give the corpses of the camp of the Philistines today to the birds of the sky and the beasts of the earth. The same things Goliath had also threatened to David, except that here David threatens that he will bring the ultimate destruction upon the Philistines' camp: with God granting that he should not only obtain victory over one giant, but over the whole numerous army that had risen so proudly and insolently against God's people. Furthermore, this manner of speaking, to give the corpses of the slain to the birds of the sky and the beasts of the earth, frequently occurs in the sacred writings, by which is signified a kind of ignominious death. David therefore threatens Goliath not only with death, but also with disgrace and shame after death, namely that his corpse will lie unburied, and become food and prey for the beasts of the earth and the birds: and that the same will be the condition of the rest of the Philistines. Goliath himself had also threatened David rather cruelly and proudly with the same: so David indeed imitated this military custom: for soldiers are accustomed thus to insult their enemies, threatening not only death, but also after death disgrace and shame for their bodies which lie unburied without honor: but when David threatens the same reproach not only to that giant but also to the rest of the Philistines, it is certain that he speaks by a prophetic spirit and special revelation. Goliath indeed, relying on his own strength and might, was insulting the youth: but David far otherwise, who indeed was far inferior in strength to him with whom he was engaging: but yet relying on God's strength, and confirmed by him in a special way. Therefore let us not think that David spoke rashly, as many are accustomed to take God's name in vain, as if they had God in their power and were governed by him, from which rashness David was certainly most far removed, but as we saw before, he was roused by the peculiar movement and impulse of the Holy Spirit, so relying on the same he promises himself victory over the enemy, whose fall the rest of the Philistines will follow: as we shall see also happened next. Therefore he objects by name to that giant the insults against God himself, that he had despised the Israelites, over whom God himself presides, and held them in reproach: by which words he indicates that the impious, when they blaspheme against God, bring evil upon themselves. Let us therefore learn that we should especially take courage in the midst of afflictions, when our enemies come to such a degree of shamelessness that, afflicting us with insults and reproaches, they are insolent against God himself and his word: which it is most certain they will not bear with impunity. This is confirmed by the example of the Assyrians, whom God through the prophet predicted he would strike with his hand because they had insulted the Israelite people. For that impure Sennacherib had so insulted King Hezekiah and the people that he poured forth blasphemous voices against God himself: therefore God consoling Hezekiah through the prophet says that he would take vengeance on those profane ones, in these words: The virgin daughter of Zion has scorned and mocked you: the daughter of Jerusalem has shaken her head behind your back. Whom have you reproached and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel. Therefore God, because Jerusalem was under his protection and he had set up his royal seat there, threatens that because the Assyrians had proudly reproached the trust in the God of Israel of Hezekiah and the people, he would take vengeance on them, and defend his cause, and turn the disgrace upon the enemies themselves. Therefore if we bear God's marks, and not feignedly or simulated invoke his name, and are covered by the shadow of his wings, when enemies wantonly stretch out their tongue against us, and breathe out their venom, and institute triumphs, let us know that ultimate destruction from the Lord is impending, to whom they are nearer the more insolent they are. Therefore let us then be all the more present in spirit, and imitate David's example, firmly persuaded that the more the enemies of truth and pure religion become insolent and puffed up, and injure God's majesty with blasphemous voices, and breathe out their venom against us, the nearer they are to their own destruction: and the more secure they seem to themselves, and certain of victory as if their plans had been brought to completion, the more swiftly and indeed in a moment will they be cast down by God to destruction.

Let us proceed to that notable saying of David: And let all the earth know that there is a God in Israel, and let the whole assembly know this, that the Lord saves not by sword, nor by spear. The same words David repeats above, but this should be observed which he says: And let all the earth know that there is a God in Israel. For with these words he declares with what strength, with what courage relying he so intrepidly attacks Goliath, namely with the power of God, who will fulfill his word and protect his church. Therefore David here did not rashly imagine anything for himself, as we are usually accustomed to persuade ourselves of many things rashly: and relying on a certain vain audacity to promise ourselves mountains of gold, as if we were about to climb above the very clouds: but David was looking to God's special promise about defending and protecting Israel. For the whole earth indeed is the Lord's: but yet we know that God chose Israel for himself as his special possession. Therefore when he says God is in Israel, he does not imagine some church, but relies on the word of God himself, which cannot deceive. When therefore we wish to oppose God's name as a shield to enemies and to be covered by it, care must be taken that we rely on his word, lest we take it up rashly, as many are accustomed to glory in God's name, who however do not know his power, nor were ever zealous for it. Therefore if we desire that our faith be right and approved, and joined with that confidence by which we can laugh at the enemies' efforts, we must be certainly persuaded that by God's infinite and inestimable goodness and clemency we have been adopted as sons, and that we have been called to be his church: and therefore he wishes to be invoked by us as Father, and we are to be persuaded that we are his sons, and to recognize the benefit which redounds to us from this: that out of his singular mercy he willed to adopt us as sons. Therefore we cannot rejoice in God's name unless we have certain confidence in him, supported by undoubting faith which we have drawn from his promises: for here is the unique fountain of our confidence. Therefore David said God was in Israel: not because the people could bind him to themselves, but because of his pure goodness he had promised that he would be there, and in all distresses help. But we today, although we trace our origin not from Abraham, have nevertheless succeeded into the place of the Israelites, as the apostle Paul teaches, since we have been engrafted into Christ, we who before were a wild olive, into that root, I say, consecrated by God himself, when through faith we became members of our Lord Jesus Christ. Let it therefore suffice us that we have been called by God through the gospel, and that the promises have been made to us that he will receive us into grace and will not regard what we are or what we have deserved, but will embrace us with his mercy. Indeed, if that testimony has been dictated to us by conscience, we shall be certain that he will be our savior not only to eternal life, but also a helper in this present life, and a deliverer in the greatest distresses and difficulties. Furthermore, when David says "that all the earth may know that there is a God in Israel," it does not follow from this that unbelievers can come to a true knowledge of God, and recognize the special care he has for the Israelites: but it is just as if David were saying that even pagans and profane men will be convicted by the testimony of their own conscience that the people who lay prostrate were liberated by God's power alone. For unbelievers always remain blind: faith alone is illuminated by spiritual light. When God therefore exerts his power, earthly and unbelieving men, dumbfounded, become blind, just as it is said in Isaiah: That the wicked shall never know the glory of God. Yet truly even those who are most blind are forced to experience and feel God's hand, and therefore are dumbfounded and horrified. Hence those phrases customary in the sacred writings, that the despisers of God are forced to adore him and to lie to him, and other similar ones, by which the wicked are not said indeed to flee to God, nor to depend on his word, nor to give thanks for benefits received from him (although sometimes God converts to himself those whom he wills, but the reprobate, even when God thunders and shakes heaven and earth and moves the highest mountains, are never amended nor converted, but rather become more and more hardened) but they recognize, even unwillingly, God's hand and work. God therefore so works that he carries all into admiration, and wicked men, and especially the most contumacious and full of arrogance are compelled to be affected by these works, and even unwillingly to confess that this is a divine, not a human, work. But not without blasphemy, for they say: Either God or the devil has done it. We see therefore that wicked men are indeed affected by knowledge of God whether they will or not, when his power strikes their eyes: but yet they resist God's glory with all their might. It is certain that David is speaking of such knowledge and recognition in this place, when he says that all the earth will know that God is in Israel, that is, that wicked and unbelieving men, not confessing the unconquered power of God, and despising his law and worship prescribed in Israel, will nevertheless feel that Israel was preserved not by human strength, not by arms, not by other aids, but by God's power alone: and after Goliath has been struck down by such a miraculous victory, they will recognize that the rest of the slaughter of the enemies is from the Lord.

The words that follow have another sense: And let all the assembly know this, that the Lord saves not by sword nor by spear. When he says "the assembly" he means the people of Israel, and therefore notes another kind of knowledge of God, far different from that of which we have spoken. For blind unbelievers know as it were by groping: but the faithful, as they are illuminated by God's Spirit, also know and are persuaded, not by some confused knowledge, but by the certain testimony of the Spirit, that God is powerful to protect his own and to help in the greatest difficulties, even if he employs neither swords nor spears nor other human aids. Therefore let us know God not confusedly, but from that special privilege which is bestowed on us, when he reveals himself in his word and seals his grace in us by his Spirit. For although his power extends throughout the whole world by which he reveals himself to all, indeed without any extraordinary or miraculous power, the sun, moon, stars and all such admirable works sufficiently and more than sufficiently proclaim by their effects God's immense power, just as Paul says, that God did not leave himself without testimony, when he created heaven and earth, and conserves the order of nature, and that men, however blind, can from these as it were by groping perceive God present to us, and his power reaching from the heavens into these lower things, and being effective in us ourselves, in that we are in him, are moved, and live; to which add also the miracles and memorable deeds by which he clearly reveals himself, so that all ought to be moved and astonished at them, yet many are dumbfounded and do not notice them, and do not learn to know God from them as they ought. Let us therefore learn to know God in another way. But what is this? Namely, that we diligently look at and examine ourselves, and recognize the misery into which we are sunk, and into which from time to time, unless God restrained us, we would slip: then that we attribute the benefits we have received from him to him alone, and place all our trust in him, and walk in his fear, and worship him sincerely according to the prescription of his word: since we are his, and owe to him alone our life and whatever we have. Behold the privilege which is bestowed on us, by what most certain and undoubted reason God is to be known, which unbelievers do not have: by which it happens that the fear of God takes deep root in us, and composes us to obedience to God: and generates in us spontaneous trust in him so that we expect from him in difficulties help, and at last also eternal salvation: and let us give immortal thanks for all the benefits received from him. For this reason therefore David said: And let all this assembly know that the Lord saves not by sword nor by spear: when he had previously said, addressing Goliath, that all the earth may know that there is a God in Israel, because that knowledge is proper to the church of God: this is also common to all unbelievers. From this therefore let us learn to have true knowledge of God, and to apply all our zeal in it, as is fitting, and as God himself teaches by his word, and indeed with a right and pure heart and mind. But let us be careful that this knowledge is not feigned or forced, which malice and ingratitude may afterward erase and extinguish from our minds: but let us rather give all effort that we may truly apprehend the power of God which God reveals to his own, so that we may rest in it, and be persuaded of his help. Nevertheless the Israelites, although they were sufficiently taught by the law of God and by particular testimony that the power of God was so great that it would suffice to free his own and rescue them from dangers, did not however rest in that true faith, but were doubtful and wavering. Therefore David with these words obliquely accuses their distrust and unbelief, namely that they did not attend to the divine promises which were contained in the law of God, and did not trust in them as was fitting. For if the Israelites had well known that the salvation of his people was God's care, and that he wished to reserve to himself alone the honor and glory of liberation: David would not have used these words, that all this multitude and assembly may know God. Therefore by these words he shows that the people had been struck and stunned with fear, and placed between hope and fear. But what was striking their souls? Namely that giant, the cataphract soldier, terrified them, whom they thought themselves unequal to resisting, with no one daring to engage him in single combat. Therefore from this it appears that they did not give God the honor due to him, but had placed their confidence in external aids: and therefore David rightly says they ought to learn that God preserves his own not by ordinary means but by entirely extraordinary ones; and that this knowledge is born from the true knowledge of God. But certain knowledge of divine power and goodness flows from his word. For these lower things do not bring us true knowledge of God: but rather at their sight our eyes grow dim and our senses dull. And miracles rather move us to indignation than lead us to true knowledge of God, unless we are governed and illuminated by God's word. Therefore God teaches us by his word, which is contained in the law, the prophets and the gospel. But because sometimes that knowledge is weak in us and somehow wavers, and we are prone to contumacy and rebellion and distrust: therefore we also need confirmation, so that by certain external testimonies God may make it firm in fact, that he has not spoken in vain in his word, in which his majesty shines forth. Surely useful to us is this doctrine, which we have said is contained in these words of David, that this whole assembly may know that God does not save by sword nor by spear.

Moreover it should be observed that David, when he addressed Goliath and said, that this multitude may know that there is a God in Israel, with these words rebuked the vain superstitions and idolatries of unbelievers, and by name reproved that blasphemous curse of the giant. For that Goliath cursing David by his gods hoped that he had struck him as if with a thunderbolt: but David eludes the man's wrathful blasphemy when he says: that there is a God in Israel: so that he might indicate that unbelieving pagans worship their dreams and empty imaginations: but that the true God exists, and is worshipped and adored in Israel. And he consoles the Israelite people, dumbfounded and stunned with fear, trusting that God will reveal in fact that he is sufficiently powerful to rescue and save his own from dangers, and although they are destitute of all human aids, has sufficient protection in God. Indeed the experience of our times makes the same known to us: therefore by so many testimonies we ought to be confirmed more and more: so that if we do not acquiesce in God's word as we ought, at least when by experience we feel that God has had mercy on us, and has fulfilled his promises, we may have a greater knowledge of his truth, and learn to place all our hope in him alone. Let us at least imitate Christ's disciples, who, doubting Christ's resurrection, are said to have believed God when they saw the empty tomb. Nor indeed had they considered as vain and ridiculous what Christ our Lord had previously predicted, in which they had placed faith, but yet wavered, still uncertain and doubting. Then when they see fulfilled what the Son of God had pronounced with his own mouth, they believe and recognize taught by experience itself. Let us therefore by their example learn, if we have been unbelieving, and have not given God's will and word the faith and authority that we ought, yet to believe so many testimonies which the Son of God our Lord Jesus Christ exhibits to us: and not be ungrateful in receiving the grace which he offers us: and let us beware of calling his promises into doubt: but let us be firmly persuaded that God has not spoken in vain, nor feeds us with empty promises: but rather that he himself will overcome all our malice with his faithfulness, and if we have placed our hope in him, will receive us into the number of his own, since he has promised. But truly that statement could in appearance seem cold, that God does not save by spear nor shield: but yet it embraces such great and arduous knowledge that it does not enter the human mind without the greatest difficulty. And, as we said yesterday, not without reason does sacred Scripture say that God does not delight in horses nor in chariots: but in those who fear him, and place their trust in his mercy. By no means is it from him to reject and abominate them. For why should horses, arms and other such aids displease God, of which he himself out of pure grace gave the use to men? Who would say that his creatures, the use of which he has granted to men, are displeasing to God? Therefore when it is said that God does not delight in them, it happens because men attribute so much to them that they take from there occasion of detracting from God's glory. For it almost always happens that those who are most equipped with horses, chariots, and arms are puffed up by them, and swell with a certain vain arrogance: and on the other hand, those who lack them tremble with fear, and do not remember God's power and help. For this reason God says these things displease him. Therefore to all carnal and temporal aids are opposed, first the fear of God and reverence, which is owed to his majesty: then hope, which two must necessarily be joined together. For we know that hypocrites are accustomed to abuse the name of God and the gospel, and indeed openly to preach in words, that weight and authority should be given to God's word so that it alone may stand out, and so to testify that we cannot place trust in God unless we have learned to subject ourselves and render true obedience: but yet that there are many unbelievers who simulate the fear of God, who nevertheless neither love him nor wish to worship him: but they fear his supreme and dreadful justice. They therefore display only the outward appearance of obedience, while inwardly fostering rebellion. Therefore let us know that those two things which we have mentioned must be joined, fear and hope or love. For the good as well as the evil are commanded to fear God, as the prophet warns in the Psalms. Let us therefore meditate on this doctrine, that the war is the Lord's: for which reason the prophet in Psalm 33 says that the horse is a vain thing for safety: and that a king is not saved by the multitude of forces, nor a powerful man by the multitude of strength: but that the eye of the Lord is upon those who fear him. We see this fulfilled in Goliath: nor is there any doubt that David willed this to be a perpetual testimony in the church, and often recalled it to the memory of the people, what God once accomplished through him. Therefore these words must often be inculcated, that the powerful are not saved by the multitude of forces, since people are accustomed to oppose temporal aids to God's power: which indeed God has given to men and permitted their use, but yet in such a way that they are not preferred to his power and might: since God, about to save his own, does not depend on these means, nor is bound to these corruptible things, which men need on account of their weakness: God's power is sufficient for itself. He therefore requires no human help to aid his own, and nothing is lacking to him for manifesting his power to men. Surely if we engrave this doctrine on our minds, it will suffice for our whole life, and will be a most safe remedy against any temptations. For if we flee to his protection, we will be firmly persuaded that we, although empty and destitute of all aids, are yet sufficiently safe under his shadow, which alone is more powerful than a thousand fortresses for repelling enemies from us, although they may be most strongly fortified and equipped with arms, horses, fortifications, and a huge number of soldiers, at whose sight the world ought to shudder, because by their own strength they seem able to overthrow the entire world: but if we wish to experience God's favor, we must necessarily flee to his goodness with sure confidence, so that we may experience what the prophet proclaims in another place: Behold the kings have been gathered, they have advanced together; they have seen, likewise marveled, were troubled, were moved, trembling seized them, pain as of a woman in labor. With which words the prophet consoles the church, and teaches that with the most deadly enemies, savage and strong, conspiring against it, by whom it seems about to be torn apart, when they wish to make their attack, they will be turned to fury, and beholding the wretched and unarmed, they will not dare to invade, but will go past, and rashly and ignorant of the way will hasten their departure, with God pursuing them and breaking their counsels. Surely such flight and destruction of enemies is far more remarkable than if we were covered by a thousand fortresses and human protections. Therefore David rightly says in this place, that the war is the Lord's: although some, on account of a single letter, restrict it to that war, as if David were saying that God is the head of the Israelite people, and will preserve him from the impending danger by what means he wills: which is indeed most true: but yet the statement is also general: by which there is no doubt that David wished to teach that God presides over all battles, and grants victory to whomever he wishes. Even pagans recognized this: and therefore those about to set out for war were accustomed to make sacrifices to their gods, that they would order and prosper their counsels well. And after victory was obtained, the temples were opened for thanksgiving. But what they offered to their gods was mere hypocrisy, because they did not know the true God, and what they offered to their gods redounded to the contumely of the living God. But God wished some sparks of religion to remain in the minds of men, for their greater condemnation, and that they should be inexcusable before God: that they voluntarily blind themselves, lest they come to God when he calls them and rise up. Therefore the pagans said that fortune presided over and ruled wars: then they imagined Mars to be the god of battles: meanwhile not remembering the living God. Which the prophets often reproached the people of God with, saying that they had sacrificed to their net and to their industry. Just as today you may see many princes not having the true knowledge of God, after victory is obtained, and returning to their fatherland, set up trophies, and decree supplications, repeating from time to time that Kyrie eleison of theirs: but meanwhile proclaiming their own praises, magnifying their own virtue and industry: and praising fortune as mistress, and abolishing all memory of God. David therefore in these few words teaches that wars are the Lord's; as if to say that he is the lord of wars and rules over all and has authority; so that those who promised themselves much from their own strength suddenly lose heart, and are overcome contrary to all expectation by those who were considered unwarlike and cowardly. Moreover, these things must be carried even further. For first, when God is called the God of hosts, by this we are taught that he himself in the world fosters peace or war: and that when wars are stirred up, it happens by his just judgment, when he loosens the reins of created things to punish men for their sins. What do I say "permitting"? Indeed, even moving them, and as if by the blast of a trumpet rousing men, whose work he uses to execute his vengeance. God therefore by his just judgment moves wars, that he may restrain men, otherwise forgetful and abusing prosperity and prone to vices, and stir them to duty. But if on the contrary God wishes to give peace to the lands and grant rest to men, by his single breath alone he will render the counsels and efforts of the most powerful kings vain, just as the prophet beautifully teaches in Psalm 46: We will not fear if the earth be troubled, and the mountains be carried into the heart of the sea: because, as he says a little later: God making wars to cease to the end of the earth, breaks the bow, and shatters the spear, burns the chariots with fire. With which words the prophet teaches, that men, even though they have collected all their forces, and are equipped with all things, so that nothing seems lacking to them, neither arms, nor horses, nor spirited soldiers, nor cataphract soldiers, nor finally any military fortifications, yet, with God acting, are to be defeated and consumed in a moment: and the outcome of wars will be that he grants victory to whomever it pleases him. David therefore, saying that the war is the Lord's, uses a general expression, by which he teaches that God rules wars, and needs no human aids: but at the discretion of his will makes peace and gives tranquility to the lands, and breaks and defeats the most savage enemies. And therefore although men are most strongly fortified, and equipped with all things necessary for war, yet nothing whatever, whatever it may be, will profit them, unless God himself is the helper: with whose help no human strength, however great, can do them any harm. Hence let us first learn to pray God to grant us peace and rest, with all the tumults of war calmed, since he has all things subject to himself: then to flee to him alone in difficult circumstances, since he has promised that his help will never fail us: and if at any time he allows wars to be stirred up, if relying on him we flee to his promises, let us not doubt that he will make us experience in fact what he has promised through the prophet, that he will crush bows and break arms and burn shields with fire: nay even bend and terrify the very hearts of kings when they plot to harm us: and have mercy on us, and embrace us with paternal benevolence, and supply also strength for repelling the violence of enemies: in short, that if we come to the threshold of death, and it is given up about us as if our cause were already desperate, he will so miraculously deliver that we may finally experience in fact that this is the true voice of sacred Scripture, and not a vain title, when God is named the God of hosts, and that this judgment was not rashly uttered by David, that the war is the Lord's. Therefore let us not doubt that God will bring help to us at the opportune time, not only against some Goliath, but also let us hope that he will defeat and destroy whatever opposes us, even if it seems of unconquerable power. Just as we see here that the Philistines had a most numerous army, and were equipped with all things necessary for war: even that they had often previously gained victory over the Jewish people, and yet in a moment were made weaker, and were slain, put to flight, and destroyed in a great slaughter. David therefore uttered that statement, pertaining not only to the present war, but also to the universal church of all ages. So God is accustomed to deliver those who were already destined for death, and whom fear surrounded on every side, and to calm and dissipate all storms raised against his own: that his power and might may be more conspicuous to us, on which relying let us not doubt that he will restrain all enemies rising up against us, and break their counsels and efforts. And although they previously terrified us by their mere appearance because of their infinite multitude and strength, and there seemed to us no strength to resist them, let us not lose heart, nor fail with fear: but rather receive new strength in the Lord: firmly persuaded that God will be with us, and will give help in distresses at the opportune time, and will provide also things which pertain to eternal salvation, will finally break the strength of enemies, and grant them victory. And therefore even if the devil himself raises his head with his satellites against us, yet God will crush him, and thrust him down into the very abyss of hell. But when the strength of our enemies has been broken, let us remember that thanksgiving is owed by us to God, because for our preservation he has broken the heads of the enemies, and destroyed them in great slaughter. On the contrary, however, unless we render to God that honor, that we place the trust of our salvation in him relying on his promises, surely no repeated prayers will help us, since we have invoked him by external rite rather than with sincere mind: where there is distrust, there is no sincere worship, and God is provoked rather than invoked. Hence it usually happens that we are not only deprived of all human aids, but also have God himself as adversary instead of helper, and he hands us over into the hands of enemies, except that distrust makes us doubtful and wavering in mind, and produces empty murmurings instead of true prayers, by which we are caught as despisers of divine goodness. But true faith generates in us that boldness born from God's word in us, which confirms our spirits against all attacks of enemies, because we know that God is the lord of wars and of hosts. Therefore let us learn to take captive all unbelief and distrust, so that having once placed our trust in God, we may stand with brave spirit, undaunted against any temptations: and therefore in the greatest difficulties and distresses let us recognize God as sufficiently powerful to deliver us from all of them: provided we ourselves do not close the entrance, but rather look to faith in his promises, and admit his grace.

Now then, let us proceed, etc.

46. This day the Lord will deliver you up to me, and I will strike you down and remove your head from you. And I will give the dead bodies of the army of the Philistines this day to the birds of the sky and the wild beasts of the earth, that all the earth may know that there is a God in Israel. 47. And that all this assembly may know that the Lord does not deliver by sword or by spear; for the battle is the Lord's and He will give you into our hands.

In yesterday's sermon we saw with what heart and spirit David, addressing Goliath, said he was not advancing with weapons. This was not because he was simply forbidden to use weapons — which he apparently did use afterward, including the sword and similar arms. Rather, God wished to accomplish His work miraculously through David in that particular moment. When it pleases God for us to be deprived of human aids, His promise ought to be sufficient — that He will stand on our side. What other help do we need, as long as He exerts His power and might for our salvation? Moreover, even when we are equipped with all necessary resources, we are forbidden to place our hope in those transitory and earthly things. On the contrary, we are commanded to call upon God as our helper and entreat Him with prayers, not doubting that if He wishes, He can deliver even the very weapons of our enemies into our hands. The praise and glory of our salvation belongs to Him alone. If He uses created means, His power is not thereby diminished. And if He accomplishes the matter without human aids, His power and might shine all the more brilliantly. It is not without reason, then, that David objects to that Philistine giant: 'You are advancing against me with a sword and spear' — as if to say: You are challenging me to combat relying only on these corruptible weapons, but I am fighting against you relying on far better arms — the power of God. From this let us learn that enemies who are puffed up with their own strength provoke God's wrath against themselves, because they rob Him of the honor that is His due. God will be the avenger of that contempt — and through it, the victory over them will be given to us. Let it actually be desired that our enemies and the wicked despisers of God reach such a degree of arrogance, and be blinded with ambition, that they provoke God Himself — who will prove to be too strong an adversary for them. Let our spirits be raised as they meanwhile provoke both God and men against themselves, promising themselves victory and preparing their triumphs — while drawing nearer and nearer to their own certain ruin and destruction. But above all it should be noted that mention is made here specifically of the name of God — indicating the very power of God, whom, if we wish to experience as helper and Savior, we must invoke as He has revealed Himself to us in our difficulties. For that word 'name' is not simply to be taken as a label, but as the power designated by that name. Scripture speaks in this way throughout, indicating that God is to be called upon with the confidence with which we offer Him the worship He is due, and that we acknowledge Him as He has revealed Himself to us. So in Psalm 50 God commands Himself to be invoked: 'Call upon Me in the day of trouble; I will rescue you, and you will honor Me.' So although God's unconquerable power is always ready to bring help in difficult circumstances, we cannot flee to it or feel its effect or draw benefit from it, unless we pray for His mercy. Furthermore, David had learned — as we taught above — to rest in God alone and flee to Him alone as the safest refuge. He had learned this from the teaching of the law, and had trained himself in it through frequent prayers and supplications. So let us imitate David's example: when we make our boast among unbelievers, let us learn to boast with him in this name — that we invoke God not hypocritically or only in outward ceremony, but sincerely and in genuine faith, since on Him our life and salvation depend, and we ourselves can do nothing on our own. Relying on His promises, let us trust that He will never forsake those who seek Him, but will bring immediate help in our trials.

What follows: 'This day the Lord will deliver you into my hand, and I will strike you down and take your head from you — and I will give the corpses of the Philistine camp this day to the birds of the sky and the beasts of the earth.' Goliath had made the same kind of threat to David — except here David's threat extends to the entire Philistine camp. God would grant him not only victory over one giant, but over the whole proud and arrogant army that had risen against God's people. Moreover, the expression 'to give the corpses of the slain to the birds of the sky and the beasts of the earth' appears frequently in sacred Scripture, signifying a kind of disgraceful death. David therefore threatens Goliath not only with death, but with shame and dishonor after death — that his corpse will lie unburied and become food for wild beasts and birds. And he announces that the same fate awaits the rest of the Philistines. Goliath himself had also made this same threat against David in cruel and arrogant terms. David thus adopted this common military custom, by which soldiers insult their enemies — threatening not only death, but after death the disgrace of lying unburied without honor. But when David extends the same reproach not only to the giant but to the whole Philistine army, he is clearly speaking by prophetic spirit and special revelation. Goliath was relying on his own strength and might when he insulted the young man. David was entirely different — far weaker in physical strength than his opponent, yet relying on God's strength and confirmed by God in a particular way. So let us not suppose David spoke rashly, as many people take God's name lightly — as if they had God at their disposal and were governed by Him whenever they wished. David was as far from such rashness as possible. As we saw earlier, he was moved by the special impulse of the Holy Spirit. Relying on that same Spirit, he promised himself victory over the enemy — a fall that the rest of the Philistines would share, as we shall see happen next. He therefore charges the giant by name with the insults against God Himself — that Goliath had despised the Israelites, over whom God presides, and held them in contempt. By these words he makes plain that the godless, when they blaspheme against God, bring destruction upon themselves. Let us therefore learn that we should take especial courage in the midst of our afflictions when our enemies reach such a degree of shamelessness that, heaping insults upon us, they become arrogant against God Himself and His Word — a thing they will most certainly not bear with impunity. This is confirmed by the example of the Assyrians, of whom God predicted through the prophet that He would strike with His own hand because they had insulted the Israelite people. That godless Sennacherib had insulted King Hezekiah and the people with such ferocity that he poured out blasphemous voices against God Himself. Therefore God consoled Hezekiah through the prophet, saying He would take vengeance on those profane men with these words: 'The virgin daughter of Zion has despised you and mocked you; the daughter of Jerusalem has shaken her head behind you. Whom have you reproached and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel.' Because Jerusalem was under God's protection and He had established His royal presence there, God threatened that because the Assyrians had arrogantly mocked the faith in the God of Israel held by Hezekiah and the people, He would take vengeance on them, defend His own cause, and turn the disgrace back upon the enemies themselves. Therefore if we bear God's marks, and invoke His name not hypocritically but genuinely, and are covered by the shadow of His wings — when enemies recklessly stretch out their tongues against us and breathe out their venom and celebrate their triumphs — let us know that their ultimate destruction from the Lord is coming. The more insolent they are, the nearer they are to it. So let us be all the more resolved in spirit, and imitate David's example, firmly persuaded that the more the enemies of truth and pure religion become arrogant and puffed up — the more they attack God's majesty with blasphemous words and breathe out their venom against us — the nearer they are to their own destruction. And the more secure they think themselves, and the more certain of victory, as if their plans were already complete, the more swiftly — indeed in a moment — they will be cast down by God to destruction.

Let us move to that remarkable saying of David: 'That all the earth may know that there is a God in Israel, and that all this assembly may know that the Lord does not save by sword or by spear.' David repeats these words above, but this deserves special attention: 'That all the earth may know that there is a God in Israel.' With these words he declares the strength and confidence on which he relies in attacking Goliath so fearlessly — the power of God, who will fulfill His word and protect His church. David was not imagining things rashly, as we often do when we persuade ourselves of things recklessly and, relying on hollow boldness, promise ourselves mountains of gold and imagine ourselves climbing above the clouds. Rather, David was looking to God's specific promise to defend and protect Israel. The whole earth indeed belongs to the Lord — but we know that God chose Israel for Himself as His particular possession. So when David says God is in Israel, he is not fantasizing about some ideal church — he is relying on the Word of God Himself, which cannot deceive. So when we wish to hold up God's name as a shield against our enemies and take cover under it, we must take care to rely on His Word, lest we do so rashly, as many people glory in God's name who have no real knowledge of His power and have never cared about it. Therefore if we desire our faith to be genuine and sound — joined with the confidence by which we can laugh at the efforts of enemies — we must be firmly persuaded that by God's infinite and immeasurable goodness and mercy we have been adopted as sons, and that we have been called to be His church. We must believe that He wishes to be called upon by us as Father, and that we are His sons, and recognize the benefit that comes from this: that out of His singular mercy He chose to adopt us. We cannot therefore rejoice in God's name unless we have firm confidence in Him — confidence supported by an unwavering faith drawn from His promises, for there is the unique fountain of all our confidence. So David said God was in Israel — not because the people could bind Him to themselves, but because out of His pure goodness He had promised to be there and to help in every distress. And we today, though we do not trace our origin to Abraham, have nonetheless come into the place of the Israelites, as Paul teaches. Having been grafted into Christ — we who were once like a wild olive tree, grafted into that root consecrated by God Himself — when through faith we became members of our Lord Jesus Christ. Let it therefore be enough for us that we have been called by God through the gospel, and that the promises have been made to us — that He will receive us into His grace, and will not regard what we are or what we have deserved, but will embrace us with His mercy. And if that testimony has been given to us by conscience, we will be certain that He will be our Savior not only into eternal life, but also our helper in this present life, and our deliverer in the greatest distress and difficulty. Furthermore, when David says 'that all the earth may know that there is a God in Israel,' it does not follow that unbelievers will come to a true knowledge of God and recognize His special care for Israel. It is rather as though David were saying that even pagans and godless people will be convicted by the testimony of their own conscience that the people who lay prostrate were delivered by God's power alone. Unbelievers always remain blind — faith alone is illuminated by spiritual light. When God exerts His power, earthly and unbelieving people are struck dumb and blinded — just as Isaiah says: 'The wicked will never truly know the glory of God.' Yet even the most blind are forced to experience and feel God's hand, and are therefore struck with astonishment and horror. Hence the expressions common in sacred Scripture — that despisers of God are forced to prostrate themselves before Him and to lie before Him, and similar phrases. These do not mean the wicked actually flee to God or depend on His Word or give thanks for benefits received. (God does sometimes convert those He wills, but the reprobate, even when God thunders and shakes heaven and earth and moves the highest mountains, are never truly corrected or converted — they only grow harder.) What these expressions mean is that they recognize God's hand and work, however unwillingly. God works in such a way that He drives all people to amazement — even wicked men, and especially the most defiant and arrogant, are compelled to be affected by these works and even, against their will, to confess that what has happened is a divine work, not a human one. But not without blasphemy — for they say: 'Either God or the devil has done it.' We see, then, that wicked people are indeed affected by a knowledge of God, whether they will or not, when His power strikes them in the eye — and yet they resist His glory with all their might. It is this kind of knowledge and recognition that David is speaking of when he says that all the earth will know that God is in Israel. He means that wicked and unbelieving men — not acknowledging God's unconquerable power, not submitting to His law and worship prescribed in Israel — will nonetheless feel that Israel was preserved not by human strength, not by weapons, not by any other human aids, but by God's power alone. And after Goliath has been struck down by so miraculous a victory, they will be forced to recognize that the rest of the slaughter of the enemies is from the Lord.

The words that follow carry a different meaning: 'That all this assembly may know that the Lord does not save by sword or by spear.' When David says 'the assembly,' he means the people of Israel — and he points to a kind of knowledge of God quite different from the one we just discussed. Blind unbelievers know God only as if feeling their way in the dark. But the faithful, illuminated by God's Spirit, know and are persuaded — not by some vague sense, but by the certain testimony of the Spirit — that God is powerful to protect His own and help in the greatest difficulties, even without swords, spears, or any human aids. So let us know God not confusedly, but from the special privilege that is given to us when He reveals Himself in His Word and seals His grace in us by His Spirit. God's power extends throughout the whole world, and He reveals Himself to all. Even without any extraordinary or miraculous works, the sun, moon, stars, and all such remarkable things sufficiently proclaim God's immense power by their very effects. As Paul says, God did not leave Himself without testimony — He created heaven and earth, sustains the order of nature, and men, however blind, can perceive from these things, as if by groping, that God is present to us. His power reaches from heaven into these lower things and is effective in us, in that we are in Him, move, and live. To all this add the miracles and memorable deeds by which He reveals Himself clearly — yet many are stunned and do not notice them, and do not learn to know God from them as they should. Let us therefore learn to know God in a different way. But what way is that? By diligently examining ourselves — recognizing the misery into which we are sunk, and into which, unless God restrained us, we would slip at every moment. Then by attributing to Him alone the benefits we have received, placing all our trust in Him, walking in His fear, and worshiping Him sincerely according to the instruction of His Word — since we are His, and owe to Him alone our life and everything we have. This is the privilege given to us — the most certain and undoubted basis on which God is to be known, a basis that unbelievers do not have. Through this privilege the fear of God takes deep root in us and orders us to obedience. It produces in us a spontaneous trust in Him, so that in our difficulties we expect help from Him and ultimately eternal salvation. And it moves us to give immortal thanks for all the benefits received from Him. This is therefore why David said: 'That all this assembly may know that the Lord does not save by sword or by spear.' He had previously spoken to Goliath — 'that all the earth may know that there is a God in Israel' — because a kind of general knowledge is common to all, even to unbelievers. But the particular knowledge David now addresses to the assembly belongs distinctively to the church of God. From this let us learn to have genuine knowledge of God and devote all our zeal to it, as God Himself teaches us through His Word, with a right and sincere heart and mind. Let us take care that this knowledge is not feigned or forced — the kind that malice and ingratitude might afterward erase and extinguish from our minds. Let us rather make every effort to truly apprehend the power of God which He reveals to His own, so that we may rest in it and be persuaded of His help. Nevertheless, the Israelites, though sufficiently instructed by the law and by particular testimony that God's power was great enough to free His own and rescue them from every danger, did not rest in that true faith, but remained doubtful and wavering. By these words David is therefore obliquely rebuking their distrust and unbelief — they had not attended to the divine promises contained in God's law, and had not trusted in them as they ought. For if the Israelites had genuinely known that the salvation of His people is God's responsibility, and that He wishes to reserve for Himself alone the honor and glory of deliverance, David would not have said that this multitude and assembly should come to know God. By these words he shows that the people had been struck and stunned with fear, suspended between hope and despair. What was striking terror into their souls? That giant, that fully armored soldier who terrified them — they thought themselves incapable of resisting him, and no one dared to engage him in single combat. From this it appears that they did not give God the honor due to Him, but had placed their confidence in outward, human resources. And so David rightly says they needed to learn that God preserves His own not by ordinary means but by entirely extraordinary ones — and that this knowledge is born from true knowledge of God. Certain knowledge of God's power and goodness flows from His Word. Earthly things do not bring us true knowledge of God — rather, at the sight of them, our eyes grow dim and our senses dull. And miracles, unless we are governed and illuminated by God's Word, are more likely to move us to indignation than to lead us to true knowledge of God. God therefore teaches us through His Word, contained in the law, the prophets, and the gospel. But because that knowledge is sometimes weak in us and tends to waver — and because we are prone to defiance, rebellion, and distrust — we also need external confirmation, so that God may make it firm in fact: He has not spoken in vain in His Word, in which His majesty shines forth. This teaching contained in David's words — that the whole assembly may know that God does not save by sword or by spear — is therefore useful to us indeed.

Notice also that when David addressed Goliath and said 'that all the earth may know that there is a God in Israel,' he was rebuking the vain superstitions and idolatry of unbelievers — and specifically answering the giant's blasphemous curse. Goliath had cursed David by his gods, expecting those words to strike him down like a thunderbolt. But David deflects that wrathful blasphemy by declaring: there is a God in Israel. His point was clear — unbelieving pagans worship their dreams and empty imaginations, but the true God exists and is worshiped in Israel. At the same time David was consoling the Israelites, who stood dumbfounded and paralyzed with fear. He was assuring them that God would prove in action that He is powerful enough to rescue His own from danger — and that even when stripped of every human resource, they have more than enough protection in God. Our own experience confirms this. We have seen so many proofs of God's faithfulness that they should strengthen us more and more. Even if we have not trusted God's Word as we ought, when we actually experience His mercy and see His promises fulfilled, we should grow in our knowledge of His truth and learn to place all our hope in Him alone. At the very least, let us imitate Christ's disciples, who doubted His resurrection but believed when they saw the empty tomb. They had not dismissed as vain or ridiculous what Christ had predicted beforehand — they had believed it, yet still wavered in uncertainty. But when they saw fulfilled with their own eyes what the Son of God had spoken, they believed and were persuaded by experience itself. Let us follow their example. If we have been slow to believe and have not given God's Word the trust it deserves, let us respond to all the testimonies that our Lord Jesus Christ places before us. Let us not be ungrateful for the grace He offers. Let us stop calling His promises into doubt. Instead, let us be firmly persuaded that God has not spoken in vain or fed us empty promises — He will overcome all our faithlessness with His own faithfulness, and if we place our hope in Him, He will receive us among His own, as He has promised. Now, the statement that God does not save by spear or shield might seem simple on the surface — even cold or obvious. But it actually contains profound truth that does not enter the human mind without great difficulty. As we noted yesterday, it is not without reason that Scripture says God does not delight in horses or chariots, but in those who fear Him and place their trust in His mercy. This does not mean that God rejects or despises these things in themselves. Why would horses, weapons, and other such resources displease God? He Himself, out of pure grace, gave men the use of them. Who would say that God's own creatures — whose use He has permitted to men — are displeasing to Him? When Scripture says God does not delight in them, the reason is that men attribute so much to them that they use them as an occasion to detract from God's glory. It almost always happens that those who are best equipped with horses, chariots, and weapons become puffed up by them and swell with empty arrogance. And on the other side, those who lack such resources tremble with fear and forget God's power and help. That is why God says these things do not please Him. So in place of all earthly and temporal resources, two things must stand: first, the fear of God and reverence owed to His majesty; then hope. These two must be joined together. We know that hypocrites abuse God's name and the gospel. They declare in words that God's Word should carry full weight and authority, and they claim that true trust in God requires genuine submission and obedience. Yet many of them do not love God or wish to worship Him — they only fear His supreme and dreadful justice. They display the outward appearance of obedience while harboring rebellion inside. So let us understand that these two things — fear and hope, or fear and love — must always go together. Both the good and the wicked are commanded to fear God, as the psalmist warns. But fear alone is not enough. Let us therefore take this teaching to heart: the war is the Lord's. This is what the prophet declares in Psalm 33 — that the horse is a vain hope for safety, that a king is not saved by the size of his army, nor a strong man by his own strength, but that the eye of the Lord is upon those who fear Him. We see this fulfilled in Goliath's defeat. And there is no doubt that David intended this to be a permanent testimony in the church — to be recalled again and again — of what God once accomplished through him. So these words must be continually impressed on our minds: the powerful are not saved by the multitude of their forces. People habitually set temporal resources against God's power. God has indeed given men these resources and permitted their use — but not in such a way that they are placed above His power and might. When God moves to save His own, He does not depend on these means. He is not bound to corruptible things that men need because of their weakness. God's power is sufficient in itself. He requires no human help to aid His own, and nothing is lacking to Him for displaying His power to men. If we engrave this teaching on our minds, it will sustain us throughout our entire lives and serve as a sure remedy against every temptation. If we flee to His protection, we can be firmly persuaded that even empty and stripped of all resources, we are safe enough under His shadow. That shadow alone is more powerful than a thousand fortresses for driving back our enemies — however strongly fortified they may be, however well armed, however vast their forces, however much the sight of them might make the world tremble. But if we wish to experience God's favor, we must flee to His goodness with sure confidence. Then we will experience what the prophet proclaims: 'Behold, the kings have gathered — they advanced together. They saw, and they marveled; they were troubled and moved. Trembling seized them, pain like that of a woman in labor.' With these words the prophet consoles the church, teaching that even when the most savage and powerful enemies conspire against it and seem ready to tear it apart, when they come to make their attack they will be thrown into confusion. Looking upon the weak and unarmed, they will not dare advance — they will pass by, lose their way, and flee in disorder, as God pursues them and shatters their plans. Such a rout and destruction of enemies is far more remarkable than if we had been protected by a thousand fortresses and human defenses. So David rightly says here that the war is the Lord's. Some, on account of a single word, would restrict this to that particular battle — as if David were saying only that God is the head of Israel and will preserve him from the immediate danger by whatever means He chooses. That is certainly true. But the statement is also general, and there is no doubt that David meant to teach that God presides over all wars and grants victory to whomever He wills. Even the pagans recognized this. Before going to war they sacrificed to their gods, asking them to guide and prosper their plans. After a victory they opened their temples in thanksgiving. But what they offered to their gods was mere hypocrisy — they did not know the true God, and their offerings served only to dishonor the living God. God allowed some sparks of religion to remain in men's minds — not to save them, but to increase their guilt and leave them without excuse, since they willfully blinded themselves and refused to come to God when He called them. So the pagans said that fortune presided over wars, and they imagined Mars as the god of battles — meanwhile forgetting the living God altogether. The prophets often rebuked God's people for the same thing — accusing them of sacrificing to their own net and their own skill. Today you can see the same thing in many princes who have no true knowledge of God. After a victory, returning home, they erect trophies and declare days of thanksgiving, repeating their Kyrie eleison — but meanwhile they are proclaiming their own praises, magnifying their own courage and skill, and crediting fortune as the real cause, erasing all memory of God. David therefore says in these few words that wars are the Lord's — meaning that He is the master of wars, rules over all of them, and holds all authority. So those who put great confidence in their own strength suddenly lose heart and are unexpectedly defeated by those who were considered weak and cowardly. This truth reaches further still. When God is called the God of hosts, we are taught that He sustains peace or stirs up war throughout the world. When wars break out, it is by His just judgment — He loosens the reins of creation to punish men for their sins. And I do not say merely 'permitting' — He actually moves them, as if by the blast of a trumpet rousing men whose work He uses to execute His vengeance. God therefore stirs up wars by His just judgment to restrain men who otherwise forget Him, abuse prosperity, and sink into vice — to wake them and call them back to their duty. But if God wishes to give peace to the land and grant rest to men, with a single breath He can make the plans and efforts of the most powerful kings come to nothing. As the prophet beautifully teaches in Psalm 46: 'We will not fear though the earth be moved and the mountains be carried into the heart of the sea' — because, as he says a little later, 'God makes wars to cease to the end of the earth; He breaks the bow and shatters the spear; He burns the chariots with fire.' With these words the prophet teaches that even men who have gathered all their forces and are fully equipped — lacking nothing, no weapons, no horses, no spirited soldiers, no armored cavalry, no fortifications — will still be defeated and destroyed in a moment when God acts. The outcome of wars belongs entirely to Him: He grants victory to whomever He pleases. So when David says the war is the Lord's, he uses a general expression to teach that God rules wars and needs no human assistance. At His will He makes peace and grants tranquility to the lands; He breaks and defeats the most savage enemies. Therefore, however well-fortified men may be and however fully equipped for war, none of it will profit them at all unless God is their helper. And with God's help, no human strength — however great — can do them harm. From this let us first learn to pray that God would grant us peace and calm all the storms of war, since all things are subject to Him. Then let us flee to Him alone in times of difficulty, since He has promised that His help will never fail us. And if at any time He allows war to arise, let us flee to His promises in reliance on Him. Let us not doubt that He will make us experience in fact what He promised through the prophet — that He will crush bows, break arms, and burn shields with fire. Yes, He will even bend and terrify the hearts of kings who plot against us. He will have mercy on us and embrace us with fatherly kindness. He will supply strength to repel our enemies' violence. In short, even if we come to the very threshold of death and our cause seems entirely desperate, He will deliver us so miraculously that we will experience for ourselves that this is the true voice of Scripture — not an empty title — when God is called the God of hosts, and that David did not speak rashly when he said the war is the Lord's. Therefore let us not doubt that God will bring His help at the right moment — not only against some Goliath, but against whatever stands in our way, even if it seems to have unconquerable power. We see it here: the Philistines had an enormous army and were fully equipped for war. They had previously defeated the Israelites more than once. Yet in a moment they were broken, put to flight, and destroyed in a great slaughter. David's words, then, were not spoken only for that one battle — they speak to the universal church of all ages. God is in the habit of delivering those already destined for death, surrounded on every side by fear. He calms and scatters every storm raised against His own, so that His power and might become all the more visible to us. Resting on that power, let us not doubt that He will restrain all enemies who rise against us and shatter their plans and efforts. Even if their sheer numbers and strength previously terrified us, and we saw no way to resist them, let us not lose heart or collapse in fear. Instead, let us receive new strength in the Lord — firmly persuaded that God will be with us, will help in our distress at the right time, will provide for our eternal salvation, will finally break the strength of our enemies, and will grant us victory. And if the devil himself raises his head against us with all his forces, God will crush him and thrust him down into the very depths of hell. When the strength of our enemies has been broken, let us remember that we owe God thanksgiving — because for our preservation He broke the heads of our enemies and destroyed them. But on the other side, unless we give God the honor of placing the trust of our salvation in Him — relying on His promises — no amount of repeated prayer will help us. Calling on God through outward ritual rather than with a sincere heart is not true worship. Where there is distrust, there is no sincere worship, and God is provoked rather than invoked. When distrust rules in us, we are left not only without human resources but with God Himself as our adversary rather than our helper. He hands us over into the hands of our enemies. Distrust makes us doubtful and wavering, and it produces empty murmuring instead of true prayer — and by that murmuring we are caught as despisers of God's goodness. But true faith generates in us a boldness born from God's Word — a boldness that strengthens our spirits against every assault of the enemy, because we know that God is the Lord of wars and of hosts. Therefore let us learn to take every unbelief and distrust captive, so that having once placed our trust in God, we may stand with a courageous and undaunted spirit against every temptation. In the greatest difficulties and distresses, let us recognize that God is powerful enough to deliver us from all of them — provided we do not close the door ourselves, but look instead to faith in His promises and welcome His grace.

Now then, let us proceed, etc.