Sermon 66: 1 Samuel 18:1-9

1. And it happened, when he had finished speaking to Saul, that the soul of Jonathan was knit to the soul of David, and Jonathan loved him as his own soul. 2. And Saul took him that day, and would not let him return to his father's house. 3. Then David and Jonathan made a covenant: for he loved him as his own soul. 4. For Jonathan stripped himself of the tunic with which he was clothed, and gave it to David: and the rest of his garments even to his sword and his bow, and even to his belt. 5. David also went out to whatever Saul sent him, and conducted himself prudently: and Saul placed him over the men of war, and he was accepted in the eyes of all the people, and especially in the sight of Saul's servants. 6. Now when David was returning, after the Philistine had been struck, the women came out from all the cities of Israel, singing, and leading dances to meet King Saul, with timbrels of joy, and with sistrums. 7. And the women playing said: Saul has slain his thousands, and David his tens of thousands. 8. But Saul was very angry, and this saying was displeasing in his eyes: and he said: They have given David the ten thousands, and to me they have given the thousands: what is left to him but the kingdom alone? 9. Therefore Saul did not look upon David with right eyes from that day onward.

A narrative follows of the familiarity and friendship which arose between Jonathan, Saul's son, and David: and conversely of the hatred with which Saul burned against David. Surely it was done by God's providence that David might have this consolation while King Saul was persecuting him: namely that Jonathan would help him in all things, and protect his innocence: and yet nonetheless Saul's fury and cruelty was far greater. First then the soul of Jonathan is said to have been as it were knit to the soul of David, by which words a close and inseparable friendship between the two is described. And so that the love of Jonathan may be more expressed, he is said to have stripped himself, and clothed David with his own tunic, and to have given him his bow, sword, and belt. Here however it should first be observed that Jonathan was not unaware that David had been designated as the future successor to the king, which he himself declares to David: nor did this prevent him from loving David. From which we gather that this friendship was not sought from any hope of advantage which he expected from David, since he voluntarily yields the royal dignity to him. But it is well known how great by nature is the desire to dominate: and there are well-known proverbs among the pagans: That right and equity are violated for the sake of a kingdom: That brother does not spare brother. We see therefore that Jonathan's friendship was not carnal, but reconciled by virtue and the fear of God: and therefore far different from the friendships of men, which surely, unless God presides over them, are nothing other than self-love. For although a friend may wish to do many things for the sake of a friend, yet if that friendship is examined down to its very roots and origin, mere pretense will be found, that he seeks himself and his own advantage, just as the saying goes: The common people approve friendships by usefulness. I omit blind and detestable loves: but I speak only of those friendships which flourish among men living honorably with one another: whose beginning, I say, ought to be God, and to be referred to him as the true end. But our nature is so corrupt that each one loves and seeks himself. There is no one who does not desire to be preferred to another: and from the womb itself we see infants loving themselves and wishing to be preferred to others. And as soon as they can discern the quantities of things, they apply them to their own advantage.

to be inclined, and to be indignant unless everything is done to their liking: a disease which grows worse with age. For ambition and the desire for goods breeds contempt of others, and builds a path to honors at the expense and detriment of others. In short, whatever friendships rest on any other foundation than God, and are not directed to him as their ultimate end, are feigned and false. For neither their beginning, as I said, is good or right; then friends do not believe they are loved by their friends unless they lend their services to evil ends, and cover their sins before God: and therefore such friendships sin against God himself and against justice and equity; and they are nothing but vanity, because men are lovers of themselves. Although friendship is otherwise a singular good among men, provided it is directed to the worship and glory of God. A singular good, I say, because neither kings nor princes can be content with their condition unless they are loved and have friends with whom they may share their affairs familiarly. And indeed you would scarcely find anyone in the world without friendship, an affection which God himself has engraved in the souls of men. By friendship I mean here that union of souls which arises from similarity of character and from agreement of affections and wills, so that a true love appears among friends. For a friendship that is born from an evil and detestable love, so that vices may be fostered, is contrary to God and nature. But where friendships are formed through love of virtue, and God holds the first place in love, I call that a praiseworthy and honorable friendship, and an inestimable good. For if anyone enjoys prosperous circumstances, his joy will be greatly increased if he has a friend with whom he may familiarly share his affairs; and in adversity, his distress will be lessened if he can pour out his heart into someone's bosom. Therefore, since it is manifest that honorable friendship given to men by God is the highest good, we ought with all the greater zeal to direct it to the glory of God himself. For the more precious God's gifts are, the more we are bound to him, and we are commanded to promote his glory. But when friendships are vague and uncertain, and do not look to God's glory, God is sinned against and his majesty is violated by sacrilege, since the honor due to him is not rendered. Therefore although men may live honorably among themselves and cultivate friendship, yet because God is not its foundation, it cannot be called true. But Jonathan's friendship is especially commended here, since it is said that he loved David as his own soul, and the soul of Jonathan was knit to the soul of David. For by these words we are taught that Jonathan did not love David for his own advantage, as men commonly cultivate friendships for their own benefit: for they are led either by hope of gain, or of honor, or of good reputation, which is rather a violation of friendships, since they are not grounded in God's word, but private advantage and profit is sought: and therefore they draw a curse upon themselves. But Jonathan loved David out of love of virtue. From this we learn that friendships should be cultivated in such a way that we do not appear to have regarded ourselves and sought our own advantage, for that evil is naturally implanted in us, namely self-love; but rather we should love the virtues in those whom God has adorned with excellent gifts. And just as we all derive our origin from one source, let us live sincerely and uprightly with one another as members of one body. I do not say that all can be loved with equal love, although all are to be loved from the least to the greatest, and indeed even our most deadly enemies; but I speak of a special friendship toward close associates, which although it is not contrary to that general quality by which it is neither abolished nor diminished, is nevertheless distinct and separate from it. Therefore, if we are children of God and regenerated by his Spirit, we shall embrace all with charity, and even our most deadly enemies, as I said before; but nevertheless we shall be joined in a closer bond and friendship with those whose character is similar to ours. But, as I warned, we must take the greatest care not to be carried away by self-love, by which nature usually drives us; and God must be given the first place in friendships, if we wish to have him as our friend and to cultivate honorable friendship. For otherwise it is certain that we shall be prone to every vice, and shall cover many evil affections under the name of friendship. I am not speaking of those impure friendships by which crimes are mutually fostered, but of civil friendships among honorable men, which nevertheless, unless they rest on God, cannot but be vain and empty.

And thus far concerning that friendship of Jonathan with David: let us now also consider God's favor and goodwill toward David, who raised up Jonathan as a friend for him, by whom he might be helped and supported in difficult circumstances. For, as we shall hear hereafter, David struggled with terrible temptations, all men rising against him, to such a degree that he had neither father nor mother nor kinsmen as supporters and helpers, about which he complains in Psalm 27, so much so that he was cast off like a rotten limb of the body, and was regarded as guilty of treason by men of the highest rank as well as the lowest condition, though he was innocent before God, with a good conscience bearing him witness. No one was willing to hear that he was innocent; everyone was preoccupied by the false prejudice that David was the king's enemy and a traitor. Therefore he needed a faithful friend who would comfort him in those temptations, who would lighten the temptations and afflictions by mutual conversation and favor. God therefore raised up Jonathan as a friend for him. And that he took off his tunic and clothed David with it, and also gave him his sword, bow, and belt, these were pledges of the deepest friendship, which God not only did not disapprove, but wished to be recorded to his praise. Therefore from this passage we easily gather that not all friendships are condemned, as many fanatics, while wishing to appear to have attained some supreme knowledge and some angelic perfection, teach that charity must be equal toward all, and that other friendships are contrary to God's law. Indeed, such men seem to want to fight against God himself, and to confuse heaven with earth. Therefore let us learn that these things are by no means contradictory: to embrace all with love, as God commands, and yet to cultivate certain special and closer friendships with some people; and that God does not disapprove if someone is bound by some close relationship with one whom he has found similar to himself in character, with whom he may share his plans, provided moderation is maintained in these things, and that under the pretext of friendship we do not harm another whom we have seen dealing candidly with us, and that we do not despise the rest who are not joined to us by so close a bond, or make little of them compared to our close associates. Certainly if we moderate these affections and follow the rule I have laid down, we must know that God does not disapprove of our friendships.

Furthermore it follows that Saul took David with him, in these words: And Saul took him that day, and did not allow him to return to his father's house. Indeed he also set him over the men of war; he did not make him commander of the army, for as we shall see, Abner always retained the rank of chief captain and commander. Nevertheless David was placed in charge of certain troops. Then Saul used his services in many matters, and sent him on all his business, which won him favor and authority among the people. In these things David is said to have conducted himself prudently, a word which has a double meaning in the Hebrew language. For first it is taken to mean conducting oneself wisely, and then to mean having successful outcomes. For God usually joins these two things in his servants: namely, prudence in conducting affairs, and successful outcomes and results of their plans. And so the Hebrew word is sometimes taken to mean good fortune and prosperity. In short, Scripture indicates that David administered Saul's affairs so prudently that he became a friend to all, and remained with Saul, no longer returning to his father's house. Although Saul already harbored in his heart the hatred with which he afterward openly persecuted him, arising from envy, even from the time when after the slaying of Goliath he was brought to him by the commander Abner; then increased by those praises with which those women and maidens extolled David, when they came out to meet Saul returning from battle with timbrels, flutes, harps, and other such musical instruments, dancing and saying: Saul has slain his thousands, and David his ten thousands. This fresh wound was added to the former one, which stuck so deeply in his heart that he could never digest it. I admit that he had previously been agitated by an evil spirit; but I say that he was not then ill-disposed toward anyone in particular, but rather like some wild beast gnawing at its bridle, because God had signified to him through the prophet that he would lose the kingdom. And so he was digesting his fury in his mind, because he had no particular object on which to pour out his venom. But when he noticed David's favor and authority, which he had acquired by slaying Goliath, he was consumed with envy, and gnawing at the bridle digested his jealousy, suspecting by conjecture that David was the one whom God had designated as successor to the kingdom. From this, therefore, came Saul's hatred, which although he concealed it, he nevertheless nourished and fostered within himself. Therefore, that he wanted David with him, that he placed him over military troops, and employed him in many affairs, was pure hypocrisy and pretense, so that under that pretext he might more easily crush him unawares, especially provoked by that meeting with the women and their applause, in which the greatest ingratitude on his part was displayed.

Let us therefore pass to what is recorded about that meeting with the women, in these words: And when David returned from striking the Philistine, the women came out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines of joy and with sistrums. Concerning the Hebrew words, I do not think we should labor greatly, by which either dances or songs may be signified; for it is sufficient if, when mention is made of the women's exultation, we know that they came to meet Saul in order to sing praises to God for the great benefits with which he had blessed the people, and had given them cause to triumph over their enemies. Moreover, both here and commonly in the sacred writings, it would seem strange and absurd that women should have played timbrels or other musical instruments, because in these times and regions this is not customary. But different times and regions have lived by their own customs and institutions, which must be left to them. It was, however, common and customary in eastern regions for women to handle musical instruments, which is most evident from that history which the sacred Scriptures record concerning Miriam, the sister of Moses. For it is said that Miriam, after the wonderful crossing of the Red Sea, taking a timbrel, set herself as leader for the other women, and sang divine praises with musical instruments, and gave thanks for such great benefits received from God. Certainly those were not idle ditties, nor ridiculous dances and rounds arising from some intemperance, such as profane people are accustomed to perform today. But they were serious, containing divine praises, which they accompanied with singing and pipe-playing, as is sufficiently evident from Miriam's own canticle, whose theme is the divine promises, relying on which Miriam proclaimed that wonderful deliverance. Certainly there is no doubt that God presided over that music. For he himself through his Spirit had dictated to Miriam the theme, which, with her leading, the other women followed. Therefore in that canticle also we hear God's praises proclaimed and his goodness celebrated. And for this reason we see that canticle recorded in the very book of the law itself as something most worthy of praise, and as a deed worthy of remembrance inscribed in the monuments of sacred Scripture. Therefore from these things it is evident that women in those regions were accustomed to use musical instruments, and that it was counted as a virtue, to which Psalm 68 also bears witness, where David's victories are celebrated -- he who was a figure of our Lord Jesus Christ -- so that people of every condition and sex, with the enemies defeated and slain, might give thanks to God, singing of David's deeds: not indeed that all the honor of his excellent deeds should be attributed to his person, but that it is shown they are to be referred to our Lord Jesus himself, whose figure he was. For he is our Lord Jesus Christ before whom every knee must bow, and to whom alone thanks must be given for all the victories which he grants us over our enemies.

Nevertheless, in that time of figures, women and young virgins are said to have met the king with timbrels, harps, and flutes, to sing his praises. All of which things are recounted by the prophet as pleasing and acceptable to God, and suitable for his worship, and as a part of true religion. However, it is certain that at that time, under the law, musical instruments were in great use for celebrating the praises of God. If today we were to restore them as necessary, we would be returning to the old shadows, and would obscure and overwhelm the light that has appeared in the Son of God. Therefore it was a most ridiculous and foolish imitation in the Papacy, when they thought to adorn their churches and make the worship of God more celebrated by adding organs and many other such playthings, by which the word of God and worship were most profaned, the people being devoted to those external rites rather than to the understanding of the divine word. But we know that where there is no understanding, there is also no edification, as the apostle Paul teaches when he says, how can the uninstructed person give testimony of faith, or how will he say Amen to the thanksgiving, unless he understands? Therefore in that passage he exhorts the faithful, when praying to God, and when they themselves are singing psalms, to pray and sing psalms with understanding, not in a foreign tongue, but in the common and intelligible one, so that there may be edification in the church. What therefore was in use in the time of the law has no place among us today; and we must abstain from these things, not only superfluous but also vain, since a pure and simple modulation of divine praises, with heart and mouth in each one's own language, is sufficient, seeing that we know our Lord Jesus Christ has appeared, and by his coming has scattered those legal shadows. Let us hold therefore that instrumental music was then tolerated by reason of the time and the people, because they were like children, as sacred Scripture says, who needed those childish rudiments, which today are not to be recalled again, unless we wish to abolish evangelical perfection and to obscure the full light which we have obtained in Christ our Lord.

And thus far concerning music. Concerning the dances or leapings, since the women are said to have danced, there is a particular consideration: for David also is said to have danced. For those were not wanton and lascivious dances such as exist today, since they leaped and danced for joy, with which their hearts were moved from the amplification of divine glory on account of the benefits they had received from him, and by which he showed himself to be their God and protector more and more. But who would say the dances we see performed everywhere today are similar to those? For it is certain that all such dances as take place today are the path to all wantonness and immodesty. For even though the dancers do not always actually commit fornication, yet the way lies open to such shameful conduct, and the places in which they are held are usually nothing but brothels. But David's dancing partly pertains to the law, in which nothing was immoderate, nor was his joy foolish and vain; but, as I said before, it was a vehement and ardent zeal for proclaiming God's praises, with which the fathers burned, but according to the custom and practice of their times. Therefore the difference between those times and ours must be carefully observed, so that the light which our Lord Jesus Christ has brought us through the preaching of the gospel may be all the more illustrious. Therefore when we hear here that women came with timbrels and musical instruments to meet Saul, and danced, let us understand that they did so in order to pray to God and proclaim his praises, following the example and practice of Miriam, sister of Moses, and the other women who had accompanied her. From this we further learn that women, although they do not bear arms against enemies, ought nevertheless to give thanks to God for victory. For how many and how great are the dangers to which they are exposed if enemies gain the victory? Soldiers or men can die once and perish by the sword; but wretched women are exposed to the mockery and disgrace of enemies, so that, if the choice were given, their condition would be far better if they could once perish by the sword, than to be exposed to the disgrace and shame of enemies and shamefully violated, and finally to suffer a thousand indignities, and at last be cruelly slaughtered. They indeed cannot take vengeance on their enemies, but must remain at home, and implore God with their prayers while soldiers fight against enemies for victory. Since therefore victory is sought by the blood of men, while women remain at home in the meantime, because they are unequal and unfit for handling arms, they ought with all the greater zeal and more fervent prayers to give thanks to God, because they, while resting, have been delivered, and although they did not fight, God grants them the fruit of victory and shows himself their protector. For this reason, therefore, we hear here specific mention made of the women who played timbrels and other musical instruments, coming to meet Saul, congratulating him on the victory he had won. And furthermore, from this passage as well as from the passage about Miriam, sister of Moses, we gather that God wishes to be praised not only by men but also by women, lest men, becoming too arrogant, should cast women down from this rank of dignity -- namely, that all, both men and women, share in God's benefits, and that the thanksgivings offered by women are no less pleasing and acceptable to him than those offered by men. For this reason also in Psalm 148 the prophet exhorts each one individually -- old men, young men, women, virgins -- to sing praises to God together and to celebrate his name. It is evident from these passages, therefore, that that sex ought not to be barred from the proclamation of divine praises, provided there is agreement among all ages and sexes, so that old with young, men with women and virgins, may all with one voice praise and proclaim God; and instead of foolish and frivolous ditties, to which youthful age is especially driven, let them learn to rejoice in the Lord, and place all their zeal in magnifying his name, and seek only God's glory, and promote it with all their strength. However, since human minds are fickle and vain, it can scarcely happen that divine praises are so pure and sincere that some praise is not attributed to men in those songs in which their excellent deeds are celebrated. I do not deny that honorable mention can be made of those whose services God has used; but I reprove the fault that ascribes to them what is owed to God, and detracts that much from God's glory. Therefore we must take care that when we proclaim God's praises and make some mention of men, we do not so exalt them that we diminish God's glory by as much as we attribute to them; but let us always render to God the honor due to him, and make mention of men only incidentally and as it were in passing.

Moreover, the women seem to have yielded to something human in this passage, when they said: Saul has slain his thousands, and David his ten thousands. For thus the virtues of each are proclaimed, and as it were their insignia and banners are raised. Although these words are interpreted in two ways. For some think that Saul had routed the enemies as if he had slain a thousand men, or that he with his soldiers had killed a thousand men, while David alone had slaughtered ten thousand. But the simplest sense seems to me to be this: that Saul killed his thousands and David his ten thousands. But these are not of such importance that we should dwell on them longer. Let us especially consider those songs of the women in which David's praises were chiefly sung. And yet David had previously been a lowly and despised shepherd, so that the praises attributed to him seemed immense. And who would tolerate a raw recruit who had scarcely ever worn a sword, not only being compared with the king, but being preferred to him, so that to the king they assign his thousands, but to David his ten thousands? This was new and unprecedented, so that Saul might not unreasonably seem to have been indignant. And yet Saul is in no way to be excused: for although by nature that vehement passion has occupied a place in men's hearts, yet sacred Scripture makes Saul guilty of malice, ingratitude, and contumacy; and hereafter we shall see how far that hatred drove him headlong. Although therefore it was new and unprecedented for David, a private man of lowly and despised condition, to be preferred to the king, yet Saul ought to have restrained himself here and humbled himself before God, recognizing that he could not and ought not to resist God, who had declared to him through Samuel the decree concerning his rejection. A man accused and convicted of some crime ought to be humbled before his judge who has pronounced the sentence of death, acknowledging the authority of the judge in pronouncing sentence against him. But God had already through Samuel pronounced the decree concerning his rejection, and God's counsels and judgments are irrevocable which he decrees against created things, because he is the supreme and most just judge. What therefore remained for Saul except to humble himself before the divine majesty and to adore it as a suppliant? And since he had previously conducted himself contumaciously against God, he should also humbly submit to the penalty decreed by God. But he does nothing less than this, and therefore his rebellion against God is inexcusable, and his ingratitude toward David. For although David was of lowly condition, was not Saul himself and the whole people with him bound to the one whom God had chosen to save them? Certainly the victory was owed to God's free generosity alone; but he does not wish the one whose service and ministry he uses to be rejected and despised, or hated. Therefore those fanatical men seem especially blameworthy who pretend to be restrained by some modesty before men, so that if someone thanks them for a benefit received, in order to display angelic perfection they reply that they have never helped with any benefit the one who gives thanks, that God alone has done everything -- and yet they are laboring under pure hypocrisy, chasing glory among men above all. Certainly we must acknowledge that all things flow from God, and that we are useless servants for any good work unless he himself stirs and impels us to it; therefore God must always be invoked by us, and thanks given to him; but meanwhile the instruments which he uses for our benefit and advantage are not to be rejected. Therefore Saul ought to have acknowledged how much he owed to David, on behalf of himself and the people. For from where, I ask, did salvation come to him and to the whole people, except from God's grace, who beyond all hope and expectation freely offered himself to them, and wished to make his wonderful powers visible in David's person? How great therefore was the ingratitude of not acknowledging David's service! How great the malice of pursuing David with so cruel a hatred and repaying good with evil! Why did he not consider that it was a divine work? That David claimed nothing as his own? That the deed was done under God's guidance? Why did he not recall God's decree concerning his own deposition and rejection from the royal dignity, and submit himself to it? Therefore Saul was not persecuting David, but God himself, and was declaring war on the living God; and like a madman and a lunatic he wanted to assault heaven itself. These therefore are the manifest vices of Saul. From this let us learn above all to take the greatest care not to envy others the virtues they have received from God; for those who envy others' virtues sin not only against men but against the living God himself and are insulting; and if they have the divine majesty as their adversary, what will their strength amount to against it? It is therefore evident that hatred, and envy, and jealousy of another's virtue constitute enmity against God; and therefore whoever envies his neighbor's gifts fights not against a mortal but against God himself, and in the end brings ruin and the utmost confusion upon himself. Indeed Saul condemns himself by his own mouth when he says, what more does he lack except the kingdom alone? For there is no doubt that Samuel's threat came to his mind, which he strives to resist with all his might. But what does the wretch accomplish except to kick against the goads? From this it appears that men entangled in their passions lose all sense of reason, and like wild beasts rush recklessly at whatever comes their way; and if they offend God himself, they even fight against him and bring destruction upon themselves. The more prone we are to this vice, therefore, the greater caution we must exercise to control our affections, lest we rashly rise up and rush against God himself; but let us willingly and peacefully submit our necks to him, and patiently bear whatever punishment he may choose to impose upon us.

And enough about these matters. Saul nevertheless kept David with him. Why so? For he could hardly bear the sight of him, and as we shall see hereafter, he bore his presence so uneasily that he sent him away elsewhere and gave him commissions elsewhere, so that he would no longer be before his eyes. And yet he kept him with him, unwillingly and with a pretense of friendship. From this it appears that men usually cover their hatreds and enmities with the cloak of friendship, and hate someone in their heart whom they nevertheless, lest they betray their malice and venom, wish to keep with them, and seem to oblige with many favors, but so as to crush the unwary person if they can. Indeed we see men of the highest rank -- kings, princes, and such great men -- if they have received some great benefit from one of their subjects, feel a certain shame at being indebted to them for that reason; and therefore wish them removed from their sight, and their name blotted from the living. Such is the gratitude and recompense for benefits received. Certainly if Saul had dealt candidly and sincerely with David, he would have willingly received and cherished him, and promoted him to honors, having himself experienced, and the whole people with him, how many and how great virtues God had bestowed upon him. But nevertheless, although he harbored enmity in his heart contrary to justice and equity, and was waging war not with a mortal man but with God himself, he was compelled even against his will to keep David with him, so that his fury and hatred would increase, while on the other hand David would be given prosperous success in his affairs, and favor and authority would be prepared for him, even with Saul himself serving as the instrument. For however many commissions he gave him throughout the whole region, they were so many means by which favor and authority among the people were prepared for him, which is also specifically stated. From this it appears that rulers often, even against their will, advance their subjects to some dignity, not out of love or goodwill toward them, since they are not free but slaves of their own vices. Furthermore, it should be noted that Saul was disappointed in his expectation. For when he kept David with him, he not only blocked all his own evil designs against him, but also gave the people an opportunity to do what he feared. For the people could from this seize the opportunity to strip him of the royal dignity and make a mockery of him, seeing that he was tormented by an evil spirit and living an ignominious life. Are we, they could say, to serve an insane and furious king? By such and similar reasons the people could be led to depose Saul and cast him into utter ruin. Many from the common people could stir up revolution, and having expelled Saul, substitute David for him, who was gaining favor and authority among the people by his virtues and excellent deeds. But Saul keeps him with him, to use him as a slave, and in a way to bury his virtue; but he is deceived in his expectation. For God's irrevocable decree must produce its effect. Therefore let us fix deeply in our minds that saying which often occurs in sacred Scripture: that no human plans nor any efforts can resist God -- that is, can prevent what he has decreed within himself. If the royal dignity had not been abrogated from Saul by God's sentence, and if he had not received from the prophet Samuel the declaration of the divine decree, he could with human prudence have cherished David and promoted him to certain honors, by which he would have won favor with him whose help had gained the victory. But when he commands him to stay with him, so that he cannot even go out without orders, and keeps him as a captive, although he does not reveal his plan, it is sufficiently clear that he does this with the intention of keeping David away from the royal dignity, lest he succeed him and seize it from his son Jonathan. But in vain does he labor; what he fears must come to pass. Nor is Saul himself unaware of this. What else then shall we say he was trying to do, than to rescind God's decree and turn his invincible will into a lie? But by these arts he hoped to retain the kingdom even against God's will. And what profit did he make in the end, except that he brought a terrible and shocking death upon himself? We see therefore that Saul by his tricks and evil arts always resisted God, and strove with all his might to transmit the possession of the kingdom after himself to his son Jonathan. But it is in vain to resist God. He should have patiently borne the decree of God which he could not change, and since he had not fulfilled his duty, and had deserved to be cast down from the kingdom on account of his contumacy, he should have fled to God's mercy and submitted his neck to the divine chastisement, and begged for pardon, so that he might obtain a mitigation of the punishment. But while he nourishes his hatred against David, and is consumed with envy against him, and wages war, what else does he accomplish except to increase his own misfortune? And yet the hatred once conceived against David had taken such deep roots in his heart that it could never be extinguished, but rather blazed up more each day. Hence that pretense and hypocrisy, that he kept David, whom he hated worse than a dog or a snake, with him, so as to appear to embrace him with favor, and gave him various commissions of great importance, although he never looked at him with friendly eyes from the day he heard those praises of David proclaimed by the women. For he did not care for the welfare of one whom he did not look upon with friendly eyes, although he kept him at home; but rather he sought his destruction with all his might. Meanwhile God restrained him, and compelled him, even against his will, to be generous toward the one he hated. Therefore from this hypocrisy of Saul let us learn wisdom, and let us recall that saying of John in his first epistle, that those who hate their neighbors cannot become heirs of the heavenly kingdom; which Paul also confirms with another memorable saying: that whoever hates his brother is a murderer. Although therefore we may not injure our neighbor or terrify him with threats as if we would avenge injuries inflicted, yet if we conceal and nurture hatred in our hearts, we are already condemned before the Lord, and a fitting reward awaits our deeds. Let us learn therefore from the example of Saul, who, although he appeared to honor David and to embrace him with favor and pretended to love him, and deceived men, yet nourished hatred within, was condemned by God the searcher of hearts, whom no created thing can deceive, since he holds men's hearts in his power, by which he penetrates the most remote recesses of the heart, and does not judge by the outward appearance of things.

Now then, let us proceed, etc.

1. When David had finished speaking to Saul, the soul of Jonathan was knit to the soul of David, and Jonathan loved him as his own soul. 2. Saul took David that day and would not let him return to his father's house. 3. Then Jonathan and David made a covenant, because he loved him as his own soul. 4. Jonathan stripped off the robe he was wearing and gave it to David, along with his armor, his sword, his bow, and his belt. 5. David went out on whatever mission Saul sent him, and he conducted himself wisely. Saul set him over the men of war, and he was accepted in the sight of all the people and in the sight of Saul's servants as well. 6. When David was returning after striking down the Philistine, the women came out from all the cities of Israel, singing and dancing to meet King Saul with tambourines, joyful songs, and musical instruments. 7. The women sang as they celebrated: 'Saul has slain his thousands, and David his ten thousands.' 8. Saul was very angry, and this saying displeased him greatly. He said, 'They have given David credit for ten thousands, and to me they have given only thousands. What is left for him but the kingdom?' 9. So Saul looked at David with suspicion from that day on.

What follows is the account of the friendship that arose between Jonathan, Saul's son, and David — and, in contrast, the hatred that burned in Saul toward David. It was by God's providence that David had Jonathan's friendship as a consolation while Saul was persecuting him. Jonathan helped David in everything and defended his innocence — even as Saul's fury and cruelty grew greater and greater. First, the soul of Jonathan is said to have been knit to the soul of David — words that describe a close and unbreakable friendship between the two. To express how deep Jonathan's love was, the text says he stripped off his own robe and clothed David with it, and gave him his bow, sword, and belt. We should notice at the outset that Jonathan was not unaware that David had been designated as the future king — he even says so to David himself. And yet this did not prevent him from loving David. From this we gather that this friendship was not motivated by any hope of personal advantage Jonathan expected from David — since Jonathan was voluntarily giving up the royal dignity. We all know how powerful the desire to rule is in human nature. The pagans had well-known proverbs about it: that justice and fairness are violated for the sake of a kingdom, and that brother does not spare brother. So Jonathan's friendship was not a natural or self-interested one — it was grounded in virtue and the fear of God, and therefore entirely unlike ordinary human friendships, which, without God at their foundation, are nothing more than self-love in disguise. Even in a friendship where one person genuinely wants to do much for another, if you trace it to its deepest roots, you will find mere self-interest — each one seeking himself and his own advantage. As the saying goes: the common people value friendships by what they gain from them. I am not talking about blind and shameful attachments — I am speaking only of the friendships that flourish among honorable people. Even these, I say, must have God as their beginning and their true end. But our nature is so corrupt that each person loves himself and seeks his own interest. There is no one who does not want to be preferred above others. From the womb itself we see infants loving themselves and wanting to be preferred. And as soon as children can judge the value of things, they direct everything to their own advantage.

This self-love bends us to expect that everything be done according to our wishes — and it grows worse with age. Ambition and greed breed contempt for others and build a path to honor at others' expense. In short, whatever friendships are not grounded in God and not directed toward Him as their ultimate end are false and counterfeit. Their starting point is wrong. And such friends do not feel genuinely loved unless their friends support them in wrongdoing and cover their sins before God. Such friendships therefore sin against God Himself and against justice and fairness — they are nothing but vanity, rooted in self-love. True friendship, however, is a singular good among men — provided it is directed toward the worship and glory of God. A singular good indeed, because neither kings nor princes can be content in their lives without being loved and having friends with whom they can share their affairs openly. You would scarcely find anyone in the world who lives without friendship — it is an affection God Himself has engraved on the human soul. By friendship I mean the union of souls that arises from similarity of character and agreement in affections and desires, so that genuine love appears between friends. A friendship that is born from a corrupt and shameful attachment — to foster vices — is contrary to God and nature. But where friendships are formed out of love for virtue, with God holding the first place in their affections, I call that a praiseworthy and honorable friendship — an immeasurable good. If a person is prospering, his joy is greatly multiplied when he has a friend with whom he can freely share his affairs. In adversity, his distress is lightened when he can pour out his heart to someone who truly cares. Since it is clear that honorable friendship is a gift from God and one of the highest goods, we ought with all the greater zeal to direct it to the glory of God. The more precious God's gifts are, the more bound we are to Him — and we are commanded to promote His glory. But when friendships are vague and uncertain, and do not look to God's glory, they sin against God and violate His majesty by failing to render Him the honor that is His due. Therefore, even when men live honorably among themselves and practice friendship, if God is not its foundation, it cannot truly be called friendship. Jonathan's friendship is especially commended here: he loved David as his own soul, and his soul was knit to David's. These words teach us that Jonathan did not love David for his own benefit, as people typically cultivate friendships for personal gain — driven by hope of profit, honor, or reputation. That kind of motivation actually destroys friendship, since it is not grounded in God's Word but in self-interest. Such friendships draw a curse on themselves. Jonathan loved David out of love for virtue. From this we learn that we should cultivate friendships in a way that shows we are not seeking our own advantage — that evil is naturally planted in us, the disease of self-love. Instead, let us love the virtues in those whom God has adorned with excellent gifts. And since we all trace our origin to one source, let us live sincerely and honestly with one another as members of one body. I do not say that all people must be loved with equal intensity — although all, from the least to the greatest, are to be loved, including even our worst enemies. But I am speaking here of the particular friendship shared with close companions. This special friendship is distinct from that general love — it does not abolish or diminish it, but stands alongside it. If we are children of God, regenerated by His Spirit, we will embrace all people with charity — even our worst enemies, as I said. But we will be united by a closer bond of friendship with those whose character resembles our own. Yet, as I have warned, we must take great care not to be swept away by self-love, which is the natural tendency. God must hold the first place in our friendships if we wish to have Him as our Friend and to practice honorable friendship. Otherwise we will inevitably slide toward every vice, covering many corrupt affections under the name of friendship. I am not speaking of those shameful friendships that mutually nurture sin — I am speaking of the ordinary friendships among honorable people. Yet even these, unless they rest on God, cannot be anything but hollow and empty.

So much for Jonathan's friendship with David. Now let us also consider God's kindness and goodwill toward David in raising up Jonathan as a friend to help and sustain him in difficult times. As we will hear later, David was pressed with terrible temptations — everyone rising against him, until he had neither father nor mother nor relatives to support him. He complains of this in Psalm 27: he was cast off like a rotting limb of a body and treated as a traitor by men of the highest and lowest rank alike — though before God he was innocent, with a clear conscience bearing him witness. No one would hear that he was innocent. Everyone was consumed by the false assumption that David was the king's enemy. He needed a faithful friend who could comfort him in those temptations, who could lighten his distress through conversation and genuine care. So God raised up Jonathan as that friend. That Jonathan took off his robe and clothed David with it, and gave him his sword, bow, and belt — these were pledges of the deepest friendship, which God not only did not disapprove of but wished to be recorded to Jonathan's honor. From this passage we easily gather that not all friendships are condemned before God. There are extremists who, wanting to appear to have attained some supreme knowledge and angelic perfection, teach that charity must be completely equal toward everyone — and that particular, closer friendships are contrary to God's law. Such men seem to want to fight against God Himself and confuse heaven with earth. Let us therefore understand that there is no contradiction here: we can embrace all people with love as God commands, and at the same time cultivate certain special, closer friendships with particular people. God does not disapprove when someone is bound by a close relationship with one whose character resembles his own — someone with whom he can freely share his thoughts — provided that moderation is maintained. We must not harm others under the pretext of friendship, nor despise or undervalue those who are not bound to us by the same close bond. If we keep these affections in their proper bounds and follow the rule I have laid out, we can know that God does not disapprove of our friendships.

Next we read that Saul took David with him: 'Saul took him that day and would not allow him to return to his father's house.' He also placed David over certain soldiers — not as commander of the whole army, for as we will see, Abner always retained that rank. But David was given charge of particular troops. Saul used his services in many matters and sent him on all his business, which won David favor and authority among the people. David is said to have conducted himself wisely in all these things — and the Hebrew word used here carries a double meaning. It means both acting with wisdom and having successful outcomes. God usually joins these two things in His servants: prudence in managing affairs, and success and good results in their plans. So the Hebrew word can be translated either as wisdom or as prosperity, and both ideas are present. In short, Scripture says that David handled Saul's affairs so wisely that he won everyone's favor and remained with Saul, no longer returning to his father's house. Yet even during this time, Saul was already nursing in his heart the hatred he would later openly display. It had begun when, after killing Goliath, David was brought before him by the commander Abner. It was intensified by the praise the women and girls showered on David when they came out to meet Saul returning from battle, dancing and singing to the music of tambourines, flutes, harps, and instruments, saying: 'Saul has slain his thousands, and David his ten thousands.' That fresh wound was added to the earlier one and lodged so deeply in Saul's heart that he could never digest it. I will grant that Saul had already been disturbed by an evil spirit before this. But at that earlier stage, his hostility had no particular target — he was like a wild beast gnawing its chain, troubled because God had told him through the prophet that he would lose the kingdom. He was swallowing his fury inwardly because he had no specific person on whom to pour out his venom. But when he saw the favor and authority David had gained by killing Goliath, envy consumed him. He gnawed on his jealousy inwardly, suspecting that David was the one God had designated as his successor. From this came Saul's hatred — which he concealed, but nursed and fed within himself. So his keeping David near him, placing him over troops, and employing him in various tasks was pure hypocrisy and pretense. Under that cover he was waiting for an opportunity to destroy him without warning — an opportunity especially sharpened by that encounter with the women and their applause, which displayed the full depth of his ingratitude.

Let us now turn to what is recorded about the women's celebration: 'When David was returning after striking down the Philistine, the women came out from all the cities of Israel, singing and dancing to meet King Saul, with tambourines of joy and musical instruments.' I will not spend much time on the precise meaning of the Hebrew words for whether they denote dances or songs. It is enough to understand that the women came out to meet Saul in order to sing praises to God for the great benefits He had bestowed on His people and for giving them reason to triumph over their enemies. To modern eyes it may seem strange that women would play tambourines and other instruments in this way, since such customs are not practiced in our time and region. But different times and places have lived by their own customs, and we must leave it to them. In eastern regions it was common and normal for women to play musical instruments, as is clear from the account Scripture gives of Miriam, the sister of Moses. After the miraculous crossing of the Red Sea, Miriam took a tambourine, placed herself at the head of the other women, and sang God's praises with instruments, giving thanks for the great benefit received from God. These were not idle songs or ridiculous dances of the kind irreverent people perform today. They were solemn, filled with praise to God — accompanied by singing and music, as is plain from Miriam's own song, whose theme is God's promises, on which she relied as she proclaimed that wonderful deliverance. There is no doubt that God presided over that music. He Himself had given Miriam the theme through His Spirit, and the other women followed her lead. So in that song we hear God's praises proclaimed and His goodness celebrated. That is why the song is recorded in the very book of the law itself as something worthy of honor — an act worthy of remembrance written into the monuments of sacred Scripture. All of this shows that women in those regions were accustomed to using musical instruments, and that it was considered a virtue. Psalm 68 bears witness to this as well, where David's victories are celebrated — David who was a figure of our Lord Jesus Christ — so that people of every rank and sex, with enemies defeated, might give thanks to God by singing of David's deeds. The intent was not that all honor should go to David personally, but that it should be referred to our Lord Jesus, whose figure David was. He is our Lord Jesus Christ, before whom every knee must bow, and to whom alone thanks must be given for all the victories He grants us over our enemies.

Yet in that age of types and shadows, women and young girls are said to have met the king with tambourines, harps, and flutes to sing his praises. The prophet recounts all these things as pleasing and acceptable to God — fitting for His worship and part of true religion. It is clear that in the Old Testament era, under the law, musical instruments were widely used to celebrate the praise of God. If we were to restore them today as something necessary, we would be returning to the old shadows and obscuring the full light that has appeared in the Son of God. This is exactly what the papacy did — and it was a foolish and ridiculous imitation. They thought they were adorning their churches and making God's worship more glorious by adding organs and all sorts of musical instruments. But the result was to profane God's Word and worship, as the people gave themselves to those external performances rather than to understanding the divine Word. We know that where there is no understanding, there is no edification — as Paul teaches when he asks: how can an uninstructed person give assent to the faith, or say Amen to the thanksgiving, unless he understands? Paul therefore urges the faithful, when praying and singing psalms, to do so with understanding — not in a foreign tongue, but in a language everyone can follow, so that there may be real edification in the church. So what was in use under the law has no place among us today. We must abstain from those things — not only as unnecessary but as actually harmful — since a plain and heartfelt singing of God's praises, with heart and voice in each person's own language, is entirely sufficient. We know that our Lord Jesus Christ has appeared, and by His coming He has scattered those legal shadows. Let us therefore hold that instrumental music was tolerated in the time of the law because of the era and the people — who were like children, as Scripture says, and needed those childish elementary aids. These must not be brought back today, unless we wish to abolish the fullness of the gospel and obscure the complete light we have received in Christ our Lord.

So much for the topic of music. Now regarding the dancing — since the women are said to have danced, there is a specific point worth considering: David also is said to have danced. These were not the wanton and immodest dances that exist today. The women leaped and danced for joy — joy stirred up in their hearts by the greatness of God's glory in the benefits He had given them, by which He had shown Himself more and more to be their God and protector. But who could say that today's dances are anything like that? It is plain that virtually all dances performed today are a path to immodesty and loose behavior. Even when the dancers do not actually commit immoral acts, the door to such conduct stands wide open, and the places where they are held are usually little better than places of vice. David's dancing, on the other hand, partly belongs to that era of the law — in which nothing was immoderate. His joy was not foolish or vain. As I said before, it was a burning and fervent zeal to proclaim God's praises, the kind of zeal that burned in the fathers — but expressed according to the customs of their own time. We must carefully observe the difference between that era and ours, so that the light our Lord Jesus Christ has brought through the preaching of the gospel may shine all the more clearly. So when we read here that women came with tambourines and instruments to meet Saul, and danced, let us understand that they did so to pray to God and proclaim His praises — following the example of Miriam, the sister of Moses, and the other women who had accompanied her. From this we further learn that women, though they do not bear arms against enemies, should still give thanks to God for victory. Consider how many and how great are the dangers women face if enemies prevail. Soldiers can die once and perish by the sword. But women in defeat are exposed to the mockery and abuse of enemies — and if a choice were given, many would say it would be far better to die by the sword once than to be violated and shamed by enemies, subjected to a thousand indignities, and finally slaughtered. Women cannot take vengeance on enemies; they must remain at home and plead with God in prayer while soldiers fight. Since victory is won by men's blood while women remain at home — because they are not suited to bear arms — they ought with all the greater zeal and more fervent prayer to give thanks to God. They have been delivered while at rest. Though they did not fight, God grants them the fruit of victory and shows Himself their protector. For this reason, specific mention is made here of the women who played tambourines and instruments, coming out to meet Saul and congratulate him on the victory. From this passage, as well as from the passage about Miriam, we gather that God wishes to be praised not only by men but by women as well — lest men, growing too proud, push women out of this dignity. Both men and women share in God's benefits, and the thanksgiving offered by women is no less pleasing and acceptable to Him than that offered by men. This is also why Psalm 148 exhorts everyone individually — old men, young men, women, girls — to sing praises to God together and celebrate His name. These passages make plain that women must not be excluded from proclaiming God's praises, provided there is agreement across all ages and sexes — so that old with young, men with women and girls, may with one voice praise and glorify God. And instead of foolish songs, to which young people are especially drawn, let them learn to rejoice in the Lord and devote all their energy to magnifying His name and promoting His glory. Yet, since human hearts are fickle and vain, it is nearly impossible for praises to God to remain so pure and sincere that some praise does not slip over to men when their outstanding deeds are celebrated in song. I do not deny that honorable mention can be made of those whose service God has used. But I do rebuke the fault of attributing to them what belongs to God — taking that much away from God's glory. So we must take care that when we proclaim God's praises and mention men, we do not exalt them so highly that we diminish God's glory by whatever we attribute to them. Let us always give God the honor that is His due, and mention men only incidentally and in passing.

It must be said that the women gave in to something human in this passage, when they sang: 'Saul has slain his thousands, and David his ten thousands.' They were proclaiming the virtues of each man and raising their banners, so to speak. Though these words are interpreted in two ways — some think it means Saul's forces killed a thousand while David alone killed ten thousand — the simplest reading seems to me this: Saul killed his thousands and David his ten thousands, each being credited with his share. But that is not the most important point here. The key thing to notice is that David's praises were sung above all — and yet David had been until recently a lowly and despised shepherd, so that the praises now attributed to him seemed extravagant. Who would tolerate a raw recruit who had barely ever worn a sword not only being compared to the king, but placed above him — with thousands assigned to Saul and ten thousands to David? This was unprecedented, and Saul might not unreasonably have felt stung by it. Yet Saul is in no way to be excused. Although that kind of passionate reaction has a place in the human heart by nature, Scripture holds Saul guilty of malice, ingratitude, and defiance. We will see how far that hatred drove him. Although it was new and surprising that David — a private man of lowly and despised background — should be placed above the king, Saul should have restrained himself and humbled himself before God. He should have recognized that he could not and should not resist God, who had already declared through Samuel the decree of his rejection. When a man has been convicted and sentenced by a judge, he should humble himself before the judge's authority and acknowledge the justice of the sentence. God had already through Samuel pronounced the decree of Saul's rejection. And God's counsels and judgments, once pronounced against created things, are irrevocable — because He is the supreme and most just judge. What was left for Saul, then, but to humble himself before the divine majesty and worship it as a suppliant? Since he had previously acted defiantly against God, he should have submitted himself humbly to the penalty God had decreed. But he did nothing of the sort. His rebellion against God is therefore inexcusable, and so is his ingratitude toward David. Even though David was of humble station — was not Saul himself, and the entire people with him, indebted to the man whom God had chosen to save them? The victory was due to God's free generosity alone. But God does not wish the person whose service and ministry He uses to be rejected, despised, or hated. So the behavior of those fanatical people is especially blameworthy who, when someone thanks them for a benefit received, put on a show of humility and say they have done nothing — God alone did everything. Yet they are secretly chasing human praise above all. That is pure hypocrisy. We must indeed acknowledge that everything flows from God, and that we are useless for any good work unless He stirs and moves us. So God must always be invoked and thanked. But at the same time, the instruments He uses for our benefit must not be dismissed and rejected. So Saul ought to have acknowledged how much he and the people owed to David. Where did salvation come from for him and for all the people, if not from God's grace — which beyond all hope freely offered itself to them and chose to display His wonderful power through David's person? How great, then, was the ingratitude of refusing to acknowledge David's service! How great the malice of pursuing David with such cruel hatred and repaying good with evil! Why did he not consider that this was God's own work? That David had claimed nothing as his own? That the deed was done under God's direction? Why did he not recall God's decree about his own removal from the royal dignity and submit himself to it? Saul was not persecuting David — he was persecuting God Himself. He was declaring war on the living God, and like a madman was trying to assault heaven itself. These are Saul's obvious sins. From this let us above all take the greatest care not to envy others for the virtues God has given them. Those who envy others' gifts sin not only against men but against the living God Himself — they are insulting Him directly. If they have the divine majesty as their adversary, how far will their own strength get them? So it is plain that hatred, envy, and jealousy of another's gifts constitute enmity against God. Whoever envies his neighbor's gifts is not fighting against a mortal — he is fighting against God Himself, and in the end brings ruin and utter confusion down on himself. Saul actually condemns himself with his own words when he says, 'What more does he lack but the kingdom alone?' No doubt Samuel's warning was coming back to his mind, and he was trying with all his might to resist it. But what does the wretched man accomplish except to kick against the goads? This shows how men in the grip of their passions lose all capacity for reason. Like wild beasts they rush headlong at whatever comes in their way — and if God Himself is in their path, they fight against Him and bring destruction on themselves. The more prone we are to this vice, the more urgently we must discipline our passions — lest we rashly rise up against God Himself. Instead, let us willingly and peacefully bow our necks to Him and patiently bear whatever punishment He chooses to lay on us.

Enough on those matters. Saul nonetheless kept David with him. Why? He could barely stand the sight of David — and as we will see later, his presence became so unbearable that Saul sent him away on missions elsewhere, just to get him out of his sight. Yet he kept David with him, unwillingly, under a pretense of friendship. This shows a pattern common among men: they cover their hatred with a cloak of friendship. They hate someone in their heart, but lest they expose their malice, they keep that person near and appear to honor them with favors — all while waiting for a chance to destroy them unawares. We see it even among the highest ranks — kings, princes, powerful men. When they have received a great benefit from one of their subjects, they feel a kind of shame at being indebted to that person. So they wish to remove him from their sight and erase his name from memory. Such is the gratitude and reward for benefits received. If Saul had dealt honestly and sincerely with David, he would have welcomed him gladly and promoted him to positions of honor. He himself, along with the whole people, had experienced how many great gifts God had given David. But instead, though he harbored hostility contrary to all justice and was waging war not against a mortal man but against God Himself, he was compelled against his will to keep David nearby. The result was that Saul's own fury and hatred grew, while David's reputation flourished — with Saul himself as the unwitting instrument of David's advancement. Every commission Saul gave David throughout the region became another means by which David gained favor and authority among the people. The text explicitly states this. This shows how rulers often advance their own subjects to positions of dignity against their own will — not out of love, but because they are enslaved to their own vices. Furthermore, Saul's plan completely backfired. By keeping David with him, he not only thwarted his own schemes against David, but he also created the very conditions he feared. The people could have used Saul's visible misery — tormented by an evil spirit, living in disgrace — as grounds to strip him of the kingdom. They might have said: 'Why should we serve a king who is clearly insane and unfit?' Arguments like these could have led the people to depose Saul and replace him with David, who was daily gaining favor through his virtue and outstanding deeds. But Saul kept David close, intending to use him as a servant and in some way bury his reputation. He was deceived in his expectation. God's irrevocable decree was going to produce its effect. So let us fix deeply in our minds this truth that appears throughout Scripture: no human plans, no human efforts can resist God — that is, prevent what He has decreed. If the royal dignity had not been taken from Saul by God's sentence, if Samuel had never delivered the divine decree, then human wisdom might have counseled Saul to honor David and reward the man whose help had won the victory. But instead, Saul ordered David to remain with him — unable even to go out without permission, kept essentially as a prisoner — all to prevent David from rising to the royal dignity and displacing his son Jonathan. But he labored in vain. What he feared had to come to pass. And Saul knew it. What else was he attempting, then, except to overturn God's decree and make God's invincible will into a lie? By these tricks he hoped to retain the kingdom even against God's will. And what did he gain in the end, except a terrible and shocking death upon himself? So we see that Saul's tricks and schemes always worked against God — he strove with all his might to pass the kingdom on to his son Jonathan. But resisting God is pointless. He should have patiently borne God's decree, which he could not change. Since he had failed in his duty and deserved to lose the kingdom because of his defiance, he should have fled to God's mercy, submitted to the divine discipline, and begged for pardon — so that he might at least obtain some mitigation of his punishment. But instead he nourished his hatred against David, was consumed with envy, and waged ongoing war. What did he accomplish except to heap up greater misery for himself? Yet the hatred he had conceived against David had sunk such deep roots in his heart that it could never be put out — it blazed up hotter with every passing day. Hence the pretense and hypocrisy: he kept David — whom he hated more than a dog or a snake — close to him, appearing to embrace him with favor, giving him important commissions of all kinds. Yet from the day he heard the women proclaiming David's praises, he never looked at David with a friendly eye. He had no concern for David's welfare — he kept him nearby only to seek his destruction by every available means. Meanwhile God restrained Saul and compelled him, against his will, to be generous to the man he hated. From Saul's hypocrisy, then, let us learn wisdom. Let us recall what John says in his first letter: those who hate their neighbors cannot be heirs of the heavenly kingdom. Paul confirms this with another memorable statement: whoever hates his brother is a murderer. Even if we never harm our neighbor or threaten him, if we conceal and nurse hatred in our hearts, we are already condemned before the Lord, and a fitting reward awaits us. Let us learn from Saul's example. He appeared to honor David and show him favor and love — he deceived men. But he was nurturing hatred within, and was condemned by God, the searcher of hearts, whom no created thing can deceive. God holds men's hearts in His power, penetrating into the most hidden corners, and He does not judge by outward appearances.

Now then, let us proceed, etc.