Sermon 67: 1 Samuel 18:10-16

10. And on the following day, the evil spirit of God came upon Saul, and he prophesied in the midst of his house. And David played with his hand as on other days. And Saul held a spear. 11. And he cast it, thinking that he could pin David to the wall; and David turned away from his face a second time. 12. And Saul feared David, because the Lord was with him, and had departed from Saul. 13. Therefore Saul removed him from his presence, and made him a commander over a thousand men; and he went out and came in before the people. 14. And in all his ways David acted prudently, and the Lord was with him. 15. And Saul saw that he was exceedingly wise, and began to be wary of him. 16. But all Israel and Judah loved David; for he went out and came in before them.

What presents itself for our consideration is the wonderful manner of the Lord's ways, and the means by which he brings his plans to completion and leads them to their end. For this reason he wished David to remain with Saul, although Saul's mind and intention were not what they seemed. But God is accustomed to use men beyond their own plans and thoughts. Meanwhile David might have seemed much farther from rather than closer to this end, since he was held by Saul as if a captive or some slave; for Saul thought he could somehow bind God's grace if he kept David at home and carefully observed all his actions. But he was disappointed in his expectation, as God is accustomed to break the plans of wicked men and turn them to the contrary. Nevertheless, by human judgment David seemed very far from the royal dignity, contrary to the hope given to him by Samuel. Next it follows that the evil spirit of God came upon Saul, from which it appears that Saul was not continuously afflicted, but at intervals, God relenting somewhat from his just vengeance and granting Saul some rest. Thus we see that the wicked are from time to time awakened by certain pangs of conscience, and they dread God's presence and are struck with astonishment and terror; then, when God relents somewhat and grants some rest, they return to their old ways, and promising themselves impunity become more and more hardened, and persuade themselves that there is no God in heaven whose hand and power does not press upon them. So Saul, when he was agitated by God's evil spirit. Here we must recall what we noted before, namely that this evil spirit is called God's spirit, since God is accustomed to use even the devils themselves as ministers of his judgments. For unless we were persuaded of this, what, I ask, would our condition be? For if the devils, who are like roaring lions always gaping for prey, were to attack us at their own pleasure, it is certain that we would be far too weak to resist them, and our condition far.

more miserable. Therefore whenever the devils obtain some power over us, let us know that it happens because God has loosened the reins and permitted it; for otherwise we would fall into despair at every moment. But whatever they attempt without God's permission is certainly without effect. They indeed, burning with a kind of perpetual rage, seek our destruction; but they are restrained by God's powerful hand, so that they cannot do what they wish. But if God loosens the reins for them, let us acknowledge that it happens because God wills to chastise us through their ministry. Nor can anyone say or judge that what proceeds from God is evil, insofar as it proceeds from him. For that affliction of Saul through the evil spirit was God's just punishment. Again therefore we see the evil spirit sent to afflict Saul, who is called the evil spirit of the Lord. Evil indeed by men's judgment; for Scripture accommodates itself to our understanding, and when speaking of good or evil, speaks from the sense of our weakness and as far as we can comprehend. For we call evil whatever is distressing to us and repugnant to our nature. We fear heat and cold, hunger and thirst, and we dread death itself as the most hostile and ultimate enemy. And Scripture speaks in the same way; for God thus lisps with us, like a nurse with infants. Therefore when it is said here that the evil spirit afflicted Saul, we must take the greatest care not to ascribe any fault to God himself, nor speak against him as though he were sending evil. For if we look at God's judgment upon Saul, we shall find that he is a just and righteous judge, for the reasons we have previously explained at length. And yet when Saul was being tormented again, it is said that it was the evil spirit of the Lord by which he was tormented. Evil indeed from men's perspective and according to their sense and perception. From this therefore let us learn how miserable is the condition of men forsaken by God. For unless we are governed by his Spirit, we must be possessed by the devil and become his slaves -- yet not except as far as God permits and loosens the reins. For the devil does not exercise his fury upon all equally; nevertheless, unless we are protected by God's care and governed by him, it is certain that the devil will enter into us and torment us with his tyranny; and although his tyranny is not perceived at once, he will eventually prevail. For this reason he is also called the prince of this world; and our God and Lord Jesus Christ teaches us that as long as his fury is not restrained, he triumphs by oppressing men. This is evident from this example of Saul, which indeed has something unique beyond others; but nevertheless from it this general principle must necessarily be gathered: that we would be perpetually and endlessly tormented by Satan, unless God restrained his fury. Therefore let us acknowledge that it happens by God's singular benefit toward us, if we enjoy reason and understanding and retain our mind, and let us count it a blessing received from his protection and guardianship, and give him due thanks.

As for what follows -- that Saul, tormented by the evil spirit, prophesied in the midst of his house -- it is not to be understood as if God wished him to speak in his name, nor as if he had received the gift of prophecy such as Samuel and the other prophets sent by God had. For that word 'prophet' is used diversely in the Scriptures; just as it is said that deceivers prophesied in the name of Baal and of all other idols. And we should remember what the apostle Paul advises, that there is a great diversity of gifts and powers among men, which nevertheless all proceed from one and the same source and spring, namely the one Holy Spirit of God, from whom all good things flow. Nevertheless, since deceivers and imposters who falsely assumed God's name usurped this title of prophets, sacred Scripture also accommodates itself to common human usage. Therefore Saul is said to have prophesied, but not as David prophesied, not as Samuel, nor indeed as Saul himself had previously prophesied when he was chosen as king, as we saw earlier; but he was excited by a kind of enthusiasm and struck with frenzy, and was beside himself, and had and uttered fanatical revelations. And so there is no doubt that this word is contrary to the one we spoke of before. For when he was designated by God as king of the Israelites, God, in order to win him authority and so that a certain and undoubted testimony of his election might exist among all, wished him to prophesy. By that gift of prophecy, therefore, Saul was greatly honored, and God won him the greatest authority in that way -- a man previously rustic, of lowly and despised condition, which could have brought him into contempt with many. Therefore, so that the royal dignity might be confirmed for him, and all might recognize by an unmistakable sign that he had been divinely elected, it was necessary for him to be presented as it were in the presence of God, and to prophesy before him. But now, deposed by the Lord, who no longer wishes him to reign, he receives some rest at intervals, but in such a way that God's firm decree remains, that he must live in ignominy and disgrace, and his posterity be deprived of succession to the kingdom. So great a change therefore has been wrought in Saul, that he who was previously like an angel is now cast into a reprobate mind, and is an abomination to all, and brings horror to those who behold such a sad spectacle and example of divine judgments. This then is the prophecy discussed here. Let us therefore learn that we must not be content with some title and sign of servants of God, but must truly be such as we wish to be regarded and acknowledged -- servants and children of God. Certainly Caiaphas prophesied once, yet we would not on that account call him a prophet; in which matter the popish doctors betray their foolishness. when they say that Caiaphas, because he was high priest, had the gift of prophecy, and therefore the same judgment applies to the pope because he is the head of the church. But first let them show what foundation they rest on when they attribute to that idol, to whom no honor is due, the dignity of head of the church. How ridiculous is that argument by which they claim Caiaphas prophesied, so as to place the pope in the same rank! Indeed he spoke as a magpie and parrot chatter, as the common proverb goes, and certainly entirely against his own intention, when he said that it was expedient for one man to die for the whole people. Certainly he did not acknowledge Christ as the Son of God, nor did he perceive what benefit and advantage would come from his death and suffering to the whole human race, intent solely on this: that by whatever means Christ should be removed from their midst. Nevertheless God extorted this from him, to show that the death of his Son would bring salvation and life to the human race. But we shall admit Caiaphas neither as a teacher nor as a master in the church, and he has no authority, nor do those who shield themselves behind him, since he had no understanding of what he said -- indeed his intention was entirely contrary to and at odds with those words. Therefore when we hear that Saul prophesied, let us not think that there remained in him some vestiges of the gifts that God had previously bestowed upon him; but rather let us recognize that the grace begun in him had been completely deformed and turned to an entirely contrary use, and that Saul had been made subject to the divine curse, not only because he had been ungrateful toward God for so many benefits received from him, but because he envied the one whom God had designated as leader of his people and had made his anointed -- that is, the one who was a figure of our Lord Jesus Christ -- so much so that he was struck with insane fury. And enough about these things.

It follows that Saul, furious and insane, wished to pierce David with the spear he held in his hand, but that David twice turned aside. Then Saul feared David, because God's Spirit had departed from him, and he perceived that David was governed by God and protected by his care, while he himself was wretched and rejected by the Lord. From this we must first observe how miraculously and wonderfully God protects his own. And we have already taught before that God sometimes operates through certain detours and oblique ways by which he seems to be going backward rather than advancing his work. For so that his power might be all the more illustrious: if he operated in the manner of men, we would attribute it to nature, and would not place our hope in his goodness, expecting help from it in difficult circumstances, because we would persuade ourselves that things happen by chance. But when God, contrary to men's hope and expectation, the farther away he seems the more he accomplishes his work and brings his decree to its end by wonderful means that no one had ever thought of, then indeed even the unwilling must admit that the hand of the Lord has accomplished that thing. This is why God often uses means that men despise, so that his glory may be more conspicuous. This teaching is confirmed by the example of David, whom we see was anointed by Samuel, not only to be king in this world, but also to be a figure and image of our Lord Jesus Christ. From the sheepfolds, therefore, the Lord brought him to Saul's court. But how was he received there? Saul sought his death by treachery, and never ceased persecuting him. And in this very passage we see him twice come into danger of death, with Saul hurling a spear at him whose blow he hoped David would not escape. What then prevents Saul except God, who turned the blow away from David, just as he often directs blows toward our salvation? Let us recall what we heard before: David hurled a stone with a sling that struck Goliath right in the forehead. Now that giant was a fully armored soldier, with all other parts of his body covered except his forehead. Therefore David seemed likely to hurl many stones before he would hit that bare part of the body, for if he had struck the armor a thousand times, the blows would have been useless, since he seemed safe behind his armor as behind a strong fortress. David's hand, therefore, was guided by God's hidden power, so that with a single blow that proud and monstrous giant was struck down. Likewise, in the opposite way, although Saul is close to David and has him in his power, so that no one prevents him from hurling a spear at him, he nevertheless could not strike the one he was aiming at. We therefore observe how on one side God turned aside Saul's hand, and on the other directed David's arm. From these things we learn that although we may be surrounded and besieged on all sides by many dangers, with God's permission, so that it seems all is over with us, God will nevertheless easily find a way to deliver us from them. For he has in his power not only the exits of death, but can snatch us from the jaws of death when he wills; and he will also do so whenever we place all our confidence in him, as Paul teaches in 2 Corinthians chapter 1. And so when we hear here that Saul hurled his spear at David with all his strength to pierce him through, yet did not touch him, let us recognize that the blow was fruitless because David's life was covered in the shadow of the Lord, who knows how to rescue his own from all dangers, and never abandons them in uncertain circumstances. Therefore let us rely on that promise, that God holds us dear as the pupil of his eye, and will hide us in his fortress, so that neither wicked men who could cause trouble and harm, nor any power of theirs however great, nor the plots by which we could be overwhelmed, may reach us when God has been our shield and fortress. Therefore let us hope in his goodness, even if besieged by a thousand dangers; and when we cannot advance even a step without falling into the snares of enemies, let us know nevertheless that with God as our protector we shall be safe, provided we flee to him in these straits and entrust ourselves entirely to him, imitating David's example, who in Psalm 31, placed in the utmost peril, says: Lord, into your hands I commend my spirit. Indeed, when he poured out such prayers from the depths of his heart, he already seemed to have one foot in the grave, and therefore he fled to God with ardent vows, prepared to die. I acknowledge that whether we enjoy good or bad health, whether in prosperous or adverse circumstances, we ought to flee to God with prayers, as our Lord Jesus Christ himself taught us by his example. But yet when David perceived the fury of his enemies, and seemed about to be in their power, then especially he cast his life into God's hand, persuaded that God could save him from all those dangers and the dire threats of enemies, and deliver him to freedom. Now, he says, you Lord have redeemed me. He recalled God's present help, by which he had turned aside the blow of Saul's spear from him, and he recognized that there is no human force great enough to deliver one from immense dangers, except God's hand and power alone. And so he relies on his promises; and although he feels himself a wretched sinner stained with many filthy sins, he nevertheless hopes in God's goodness and expects the fruit of his mercy and grace. For this reason he also calls God truthful, as if to say: You Lord have begun your work, and therefore you will bring it to completion; since you are faithful, you do not feed me with vain hope, but you will continue to do me good, and will rather multiply your gifts in me than seek my destruction. Therefore I trust that my life, placed in your hand, will be safe. And here also pertains what he says in another Psalm, that God's mercies are better than all of life. For men can scarcely take counsel for themselves and find ways to protect their lives; and if perchance they have persuaded themselves they have found them, they become more secure and are hardened, and feed on vain hope. But David recognizes that all strategies, all plans and human means by which men strive to protect themselves, are to be counted as nothing compared to God's hand when he deigns to treat us as his free children.

Moreover, this also must be observed: conversely, we should not lose heart when we seem to be forsaken by God, looking also at David's own example. Therefore if God permits us to be besieged on all sides by enemies, and gives wicked men some power to torment us, let us not on that account, I say, be terrified, and let us not abandon the courage to flee to him in our distress, but rather let us seek his mercy with more fervent prayers. Nor should each one apply this teaching only to himself, but it must also be transferred to the general state of the church. Therefore if the state of the church appears such that its desolation is imminent, and things that had been well established threaten to collapse, so that only confusion appears, let us not be disturbed on that account, but let us flee to God's help. For here we see David for a time as if at the very point of death and far removed from hope, so that he could have despaired, had not God miraculously provided. Therefore if we see the progress of the gospel being hindered, the church being terrified by threats, the world being turned upside down, let us nevertheless hope that God will shatter all the plans of the wicked against his church, and render them null and void -- indeed, whatever they have plotted against the faithful he will turn back upon their own heads, and cover them with the utmost confusion and disgrace.

Let us pass to what follows: And Saul feared David, because the Lord was with him, and had departed from Saul. This fear might at first sight seem praiseworthy. For the fear of the Lord, as Scripture says, is the beginning of all knowledge and wisdom; and wherever God manifests his power, it is fitting that we revere him with fear and reverence. Therefore this fear of Saul, by which he is said to have feared David's face, might seem not to be blameworthy. For why should he not honor the grace of God which shone in David as rays of his glory? For God clearly showed that he wished to be honored in David; therefore Saul too ought to fear him. For each one ought to tremble before that supreme majesty and be silent before his face, as the prophet says. But this fear of Saul, fleeing from David's face, aimed at nothing other than to flee God's presence -- which is certainly a sinful fear. For, as I said, we ought to fear God, and whatever signs he gives of his glory, by which we are either confirmed or humbled and pierced to the quick, we ought to venerate with bowed necks and as if reduced to nothing before his majesty, so that we learn to voluntarily compose ourselves in his service, and peacefully accept his yoke, and allow ourselves to be governed without resistance or contradiction. Indeed, if we fear God in this way, it is certain that we can confidently approach him. For this reason we should be confirmed in his love, and trust in his goodness should increase in us, admonished by that saying of the prophet in the Psalms: We fear God, he says, and yet we enter into his temple, when he has shown certain signs of his power. David indeed prayed to God, not rashly or with excessive confidence, but with modesty and fear of his majesty; for mortals must not approach God's majesty with reckless audacity. David says that God must be feared, but adds that we must nevertheless come into his temple. Why is this? Namely, he knew from experience itself that God was full of goodness, which gave him the courage to draw nearer to him and to beseech him with prayers. See how the faithful fear God, yet do not dread his presence or flee like wild beasts, but on the contrary offer themselves to God and implore his mercy, not doubting that they will also be heard. Saul, on the other hand, dreaded David's face, because in it as in a mirror he contemplated God; for which reason he sent David away from himself as far as he could. And this is the fear of wicked men concerning God, whose presence they dread and flee as far as they can, wishing, if it were possible, that mountains would fall on their heads to cover them, lest they be forced to experience God's hand. But that fear arises more from malice and rebellion than from reverence, because the wicked refuse to be subject to God, even though they recognize, however unwillingly, that they must be, and they resist this knowledge with all their might. Hence it happens that they spew out their venom and trouble and torment themselves, and like waves colliding in a storm that has arisen at sea, are carried headlong. They cannot stand still, and agitated this way and that, they can nowhere find rest. But since these things seem rather obscure, they must be examined individually. Therefore let us observe that God, although by his nature he is so good, so kind, so merciful, that men should be drawn to him as to the supreme good whenever he offers himself, does not always show himself so clement, so good, and merciful to everyone; but as men are disposed, so also is God conceived by them. For example, if someone, affected by the sense of his sins, detests them and condemns his vices, and then recognizes himself as a wretched and fragile creature, then especially he feels the necessity that urges him to come to God. And so, having become a suppliant before God, he will beg pardon for his sins and will pray that God have mercy on him and cover the sins that overwhelm him. Thus wretched sinners, led by true repentance and conscious of their weakness, dare to approach God, because they recognize him as their supreme good, and seek God as their sole joy and certain salvation. Those who are so disposed and have a taste of divine goodness also become capable of actually receiving it. On the other hand, if someone proud and arrogant spews out his venom and meditates rebellion against God, and at the mention of God is stirred to fury, and dreads his presence, and would rather hear anything else than the mention of God, he is surely neither fit nor disposed to implore and actually receive God's mercy. For this reason in Psalm 18 God is said to be merciful with the merciful and pure with the pure -- that is, to peaceful and modest people who think little of themselves, God freely offers himself and extends his hand so that they may not be afraid to cast themselves into his bosom; but to the proud and arrogant he resists, and like an antagonist he wrestles against them, and so exercises his arm that he breaks and scatters them, and having broken them, he gives rest and tranquility to the teachable and humble of heart. Therefore when men dare contumaciously to resist God and to struggle against him, and with determined malice and contumacy declare war on his church, they must feel the power and might of his majesty in terrible and amazing ways, and they cannot endure his sight without horror, since their rebellion compels God to such severity, and their fury and obstinacy cause them to experience him as a terrifying judge. At first glance this might seem harsh and intolerable, that God acts with such severity toward those who rashly and arrogantly gnaw at the bridle like obstinate mules. But when we recognize that this happens through men's own fault, let us rather glorify God and praise his just judgments than speak against him.

And here we should note that remarkable saying of the prophet Hosea at the end: Who is wise and will understand these things? Who is understanding and will know these things? For the ways of the Lord are right, and the just shall walk in them, but transgressors shall fall in them. By these words the prophet teaches that we ought to turn the judgments which God exercises against the wicked to our own use, and to acknowledge that God is always good, just, and wise in all his judgments. Nothing is to be found wanting in all his works as deficient and imperfect, but all are most perfect. But since these things are not perceived by all, the prophet therefore says: Who is prudent? Who is wise? And will understand these things? The prophet uses a question, which is more forceful in stirring emotions, so that men may be more aroused to the apprehension of God's works. However, it should not seem at all surprising that many always speak against God's works -- some gnashing their teeth against him, others spewing out their venom and blasphemous words, so that God cannot be recognized by them for what he is. But from where does this come, I ask, except from the fact that men are destitute of understanding and wisdom? But God confounds in wonderful ways the foolish contumacy of mortals who speak against God and detract from his works. How many such men does this age produce, who are heard speaking of God no differently than dogs barking at the divine majesty? Let us learn, on the contrary, to speak wisely about God and his word; and in handling sacred Scripture let us take care not to babble anything irreverently, and not to turn it into fables. Therefore let us hear the prophet confounding the arrogance of men, when he says that men who speak against God seem wise to themselves, but are insane and senseless. Therefore if we have any taste of prudence, let us recognize that the ways of God who works are always right, which the faithful will always acknowledge in all his works, while the wicked will blaspheme -- as daily experience teaches. For when God sends prosperous things, they exult with joy and are wonderfully carried away; but if he presses them with adversities and grievous punishments, they do not cease to kick against the goad. In short, in whatever way God works, the wicked are always offended, and do not know how to keep to the right way which, although it is plain, they nevertheless cast themselves into rough places, and let loose the reins to their fury. Thus wicked men are accustomed to stumble even on an open and easy road. But on the contrary, if we have understanding and have composed our affections, whatever God sends, whether adverse or prosperous, we shall persevere in glorifying him. Otherwise it is certain that all by their nature lack reason and understanding; and especially those who seem most subtle and acute, so much so that if judgment is to be passed about divine works, they will be found far blinder than other men. Therefore God must be invoked to grant us the spirit of discernment and understanding, that we may grasp his works and turn them to our advantage. Saul therefore, when it is said here that he feared David's face, seems like a defendant fearing the bailiffs and public officers, so that he dreads not only the place where sentences are pronounced, or where the condemned are tortured, but trembles with terror at meeting an officer and wishes none of them ever to come his way. The same is the case with all wicked men, who fear not only the majesty of God when it strikes their eyes, but at any sign of God's grace and his Spirit they are stunned and terrified, of which the example in Saul is conspicuous. From this it becomes clear that profane men, contending against God, trampling his name underfoot, and as far as in them lies abolishing his power, fear God only when compelled. But God will at length repay them with deserved punishments, and pay the wages they have earned. For not only will he himself appear terrifying to them, full of majesty, and wonderful in deeds; but he will cause them to fear those very ones who seem of no account, and those most despised before men, by those who previously seemed about to throw off every yoke. Indeed Saul, if he could, would have openly resisted God and declared war on him, and like a wild beast would have insultingly assailed God's majesty. But nevertheless he dares to attempt nothing openly, but as if bound by chains he digests his venom in his heart. Therefore he does not fear God with any right affection, but is held by a certain dread, and is forced, willing or not, to fear David. But who, I ask, was David? A lowly shepherd, brought from the sheepfolds to Saul's court to refresh him with his harp when he was suffering, and afterward made his armor-bearer. Why then did Saul fear David? Because he displayed a certain majesty of God before him.

From this let us observe that wicked men would gladly, if they could, abolish the memory of God, whose glory they despise in wonderful ways and tear apart with all their strength; but meanwhile God shows himself so much more terrible to them, that he laughs at their arrogance and contumacy, and casts upon them the fear of those who are of no account before men, and who can in no way harm them. This is by no means surprising, since Scripture says: The wicked shall fear when no one pursues, and the despisers of God shall be terrified by the sound of a flying leaf, and even a shadow shall bring them dread. For when men cannot be subjected to that supreme command, they must betray their weakness, and God laughs at their arrogance, so that in all their actions they are covered with confusion, and uncertain and doubtful they perpetually waver. Therefore let us learn to fear God with sincere heart, and worship him with pure mind. For that fear will produce in us the true honor of his majesty, and we shall feel the effect of his goodness, relying on which we shall easily despise whatever is contrary to us; and wherever any traces of his works appear, we shall take occasion of joy from them. For we know that they will be salutary for us, since God is our father, and whatever proceeds from him turns to our benefit and advantage. Indeed the wicked, when they hear any mention of divine power, and feel that they must perish by his hand, are accustomed to gnash their teeth, nor can they ever be brought to acknowledge their sins and beg for pardon. On the contrary, when the faithful observe the efforts of devils, by which they threaten them with destruction, and they already see themselves bound by their snares, they flee with more ardent vows to God, and with greater confidence place their hope in his goodness. For, they say, Lord, if you are for us, who can harm us? For since God is omnipotent, why should we fear the threats of enemies and doubt about the victory, as if they could triumph over us? Since God is the keeper of our bodies and souls, it is certain that he will exert his incomprehensible power whenever he wishes to defend and protect us against their attempts. Thus it happens that the faithful never fear the signs of God's presence, but rather seek him out, relying on the knowledge that they have been received into the number of God's children; and indeed because we come to him not relying on our own strength and righteousness, but with all modesty and humility so cast down that, recognizing our sins and imperfections, we are displeased with ourselves, and seek our highest good in him alone, since by nature we are devoid of all things.

And thus far concerning those words: That Saul feared David's face, because God was with him; let us also examine what follows: And had departed from Saul. From which it appears, as we touched on before, and is worthy of observation, that God does not give us signs of his majesty so that we may dread them and flee them, but rather to invite us to himself; and therefore men who flee God's face betray malice and ingratitude toward God. Thus Saul is said not only to have feared God's presence, but the cause of his fear is also noted -- that as a rotten member he had been cut off from the body, and had fallen away from God's grace, and was exposed to the disgrace and ignominy of all. Therefore we must take care and apply all our zeal that, when God has dwelt in us, we do not by our ingratitude expel him; but with cheerful mind we always seek him, especially when we see him approaching us and calling those who flee, so that the gifts which we have received from his pure liberality may be more and more increased in us, until they reach their perfection. Therefore by these things we ought to be invited to God, that we may have a true taste of his presence, and seek him with all our senses, and apply zeal that he may dwell in us through the power of his Spirit. On the contrary, if we are separated from God, it is certain that we shall fear and dread all signs of his presence, and shall wish him to depart far from us, and to have no business with us. Let us therefore look at Saul's example, that from it we may learn to walk in the fear of God, and so to deserve his grace that he may never depart from us. For we can also contemplate in David the same thing as here in Saul, if we attend carefully to the words he bursts out with in Psalm 51 -- although God never entirely deserted David nor cast him away as he did Saul. For this is the special privilege of God's children, that when they seem to have come to such a point of misery that they appear forsaken by God, and besides are attacked by the laughter and jeers of wicked men as by sharp arrows by which they try to erase the hope of divine help from their hearts, they nevertheless seek God's presence with prayers and petitions, so that they receive no harm from the insults of the wicked; with God in turn bringing them help at the opportune time, and converting the evil that threatened destruction into good. Although he could detest and abominate them on account of the multitude of their sins, yet for the sake of his sacrosanct name invoked over them, he kindly hears their cries, so that they receive the fruit of his mercy beyond the expectation of all. But far be it from us to attribute to God any desire for vengeance or severity, as men are prone to vengeance; but rather let us know that God in some way conceals himself from us and withdraws, taking occasion from our sins to deal more severely with us. David himself confesses this, for it is not without reason that he invokes God in these words: Renew in me your spirit, O Lord. David therefore seemed for a time rejected by God, and at first sight his condition seemed not to differ from Saul's, especially if you consider so many sins and crimes accumulated upon sins. For what kind of crime, was the adultery committed with the wife of a faithful servant? What kind, the death of the faithful servant by treachery so that he might enjoy the adulteress? Did not those crimes deserve that David should be cast out of the church like a rotten member? But God brought him to the recognition and confession of his sin out of pure grace, when he frankly confesses that he was as a reprobate, and that the gift of God's spirit was as it were buried and extinguished in him. If this happened to David, such a notable prophet, how greatly ought we to fear God, and pray that he illuminate us with his light, lest we ever fall away from him, but with continual prayers beseech him, that we may seek his presence, and he may make us partakers of his goodness. Certainly that divine light is wonderful when it communicates the gifts of his Spirit to us, so that we allow ourselves to be governed according to his will whenever he invites us to himself; and we think modestly about ourselves, and ascribe nothing to our own strength while chasing glory among men, but render to him the honor due, and seek with the utmost zeal the amplification of his glory. And whatever gifts we have received from him, let us turn them to the benefit of our neighbors, and by the holiness of our life be an example to others; lest by our sins, as by certain dense thorns, we choke the good seed of the divine word, and as far as in us lies, extinguish God's Spirit in us. But if by our negligence, lack of care, ingratitude, and carnal desires it happens that we are bound to these earthly things, and God's gifts are buried in us, let us at least, led by repentance, say with David: Lord, renew in me your spirit which I had before, and humble my heart in such a way that I may willingly subject myself to you. For men become slaves of the devil when they wish to throw off God's yoke and withdraw themselves from his rule. Therefore when we hear that God sometimes takes away his gifts from us, we are warned to take care that we are not rejected through our negligence, and to apply effort that we may anxiously and carefully seek the remedy in God himself against the evil that would otherwise bring us ultimate destruction. As long therefore as God favors us with such a great benefit that he himself governs us as it were by his hand, let us strive with all our strength to follow him, and follow wherever he leads, and humbly pray him to govern us with his hand, until having completed the course of our life we come to him and become partakers of his glory in the name of our Lord Jesus Christ.

Now then, let us proceed, etc.

10. The next day an evil spirit from God came upon Saul, and he raved within his house while David was playing the harp as he did each day. Saul had a spear in his hand. 11. He hurled it, thinking he could pin David to the wall. But David escaped from him twice. 12. Saul was afraid of David, because the Lord was with David and had departed from Saul. 13. So Saul removed David from his presence and made him a commander of a thousand. David went out and came in before the people. 14. David was successful in all his ways, and the Lord was with him. 15. When Saul saw how successful David was, he stood in awe of him. 16. But all Israel and Judah loved David, because he went out and came in before them.

Here we see the wonderful way God works — the means by which He brings His plans to completion and leads them to their end. God willed that David remain with Saul, even though Saul's motives were entirely different from what they appeared. God is in the habit of using men beyond and against their own plans and intentions. By any human assessment, David seemed farther from the kingship than ever. Saul held him like a captive or a slave, thinking he could somehow restrain God's grace by keeping David at home under constant watch. But he was disappointed. God is in the habit of shattering the plans of wicked men and turning them to the opposite of what was intended. Yet by all outward appearances, David seemed very far removed from the royal dignity — contrary to the hope Samuel had given him. Next we read that the evil spirit of God came upon Saul. This shows that Saul was not tormented continuously, but at intervals — God relenting somewhat from His just punishment and granting Saul a measure of rest. We see this pattern with the wicked generally: from time to time they are startled awake by pangs of conscience and are struck with awe and terror before God's presence. Then, when God grants a period of relief, they return to their old ways. They persuade themselves that they can act with impunity, and they grow harder and harder — convincing themselves there is no God in heaven whose hand is pressing upon them. That is the pattern we see in Saul when he was troubled by the evil spirit. We must recall what we noted before: this evil spirit is called God's spirit because God uses even the devils themselves as instruments of His judgments. If we were not convinced of this, what would our condition be? If the devils — who are like roaring lions always gaping for prey — could attack us at their own pleasure, we would certainly be far too weak to resist them, and our condition would be far

more wretched. So whenever the devils gain some power over us, let us know it happens because God has loosened the reins and permitted it. Without that understanding we would fall into despair at every turn. Whatever they attempt without God's permission comes to nothing. They burn with a kind of perpetual rage and seek our destruction — but God's powerful hand restrains them so that they cannot do what they wish. But if God loosens the reins on them, let us acknowledge that it is because God wills to discipline us through their agency. Nor can anyone rightly say that what proceeds from God is evil, insofar as it proceeds from Him. The affliction of Saul through the evil spirit was God's just punishment. So we see again the evil spirit sent to torment Saul, described as the evil spirit of the Lord. Evil by men's judgment — for Scripture accommodates itself to our understanding. When it speaks of good or evil, it speaks from the perspective of our weakness, as far as we are able to grasp. We call evil whatever distresses us and goes against our nature. We fear heat and cold, hunger and thirst, and we dread death itself as the most hostile and ultimate enemy. Scripture speaks the same way — God lisps with us, as a nurse does with infants. So when Scripture says the evil spirit tormented Saul, we must take great care not to attribute any fault to God, as though He were sending something evil. If we look at God's judgment upon Saul, we find He is a just and righteous judge, for the reasons we have already explained at length. And yet when Saul was tormented again, it is said to be the evil spirit of the Lord that tormented him — evil from men's perspective and in their experience. From this let us learn how miserable is the condition of those whom God has abandoned. Unless we are governed by His Spirit, we will be possessed by the devil and become his slaves — yet only as far as God permits and loosens the reins. The devil does not exercise his fury equally on all. But unless we are protected by God's care and governed by Him, the devil will inevitably enter into us and torment us with his tyranny — and even if his tyranny is not immediately felt, he will eventually prevail. For this reason he is called the prince of this world. Our God and Lord Jesus Christ teaches us that as long as his fury is not restrained, he triumphs by oppressing men. This is plain from the example of Saul — which has some unique features, but from which we must draw this general principle: we would be tormented by Satan perpetually and without end unless God held his fury in check. So let us acknowledge that it is a singular kindness from God if we enjoy reason and sound understanding and keep our minds intact. Let us count that as a blessing received from His protection and care, and give Him the thanks He is due.

Now, when it says that Saul, tormented by the evil spirit, 'prophesied' in the middle of his house — this does not mean that God was speaking through him, or that he had received the gift of prophecy as Samuel and the other true prophets sent by God had. The word 'prophesy' is used in various ways in Scripture. It is said, for instance, that deceivers prophesied in the name of Baal and other idols. We should remember what Paul teaches — that there is great diversity of gifts and powers among men, yet all proceed from one and the same source and spring: the one Holy Spirit of God, from whom all good things flow. Nevertheless, since deceivers and imposters who falsely assumed God's name also took the title of 'prophet,' Scripture accommodates itself to ordinary usage and uses the word in that sense as well. So Saul is said to have prophesied — but not as David prophesied, not as Samuel did, and not even as Saul himself had once prophesied when he was first designated king, as we saw earlier. Rather, he was seized by a kind of frenzy, struck with madness, out of his mind, and uttering wild ravings. So the word here is actually the opposite of what it meant before. When Saul had been designated as king of Israel, God caused him to prophesy in order to win him authority and provide clear, undeniable evidence of his election before the people. That gift of prophecy greatly honored Saul — a man who had previously been a rustic of lowly condition, which could easily have brought him into contempt. So that the royal dignity might be confirmed for him and everyone might recognize by an unmistakable sign that he had been divinely chosen, he was brought as it were into God's presence to prophesy before Him. But now, rejected by the Lord, who no longer wills him to reign, Saul receives some intervals of rest — yet God's firm decree stands: Saul must live in disgrace and humiliation, and his descendants are cut off from the succession. So great a change has come over Saul: the man who was once like an angel has been cast into a reprobate mind, become an object of horror, and makes all who witness this sad spectacle of divine judgment shudder. That is the kind of prophesying spoken of here. Let us therefore learn that we must not be content with merely bearing the title and outward sign of God's servants — we must actually be what we claim to be and want to be recognized as: servants and children of God. Caiaphas prophesied once — yet no one would call him a prophet on that account. In appealing to this, the scholars of the papacy only show their foolishness. They argue that because Caiaphas was high priest, he possessed the gift of prophecy, and therefore the pope, as head of the church, must have the same gift. But first let them prove on what foundation they rest when they assign to that idol — to whom no such dignity belongs — the title of head of the church. And how ridiculous is the argument that uses Caiaphas's prophecy to place the pope in the same rank! Caiaphas spoke as a magpie or parrot chatters — entirely against his own intention — when he said it was better for one man to die for the whole people. He did not acknowledge Christ as the Son of God. He had no understanding of the benefit and salvation that Christ's death would bring to the whole human race. His sole intention was to get rid of Christ by whatever means possible. Yet God extracted from him these words, to show that His Son's death would bring life and salvation to mankind. We will not accept Caiaphas as a teacher or authority in the church, nor those who hide behind him — since he had no understanding of what he was saying, and his actual intention was entirely opposite to those words. So when we hear that Saul prophesied, let us not imagine that some remnant of his earlier gifts remained in him. Rather let us recognize that the grace once begun in him had been completely corrupted and turned to an entirely opposite use. Saul had been placed under God's curse — not only because he had been ungrateful toward God for all the benefits he had received, but because he envied the very man God had designated as leader of His people and had anointed — the one who was a figure of our Lord Jesus Christ — so much so that he was seized by insane fury. Enough on this.

Next we read that Saul, furious and out of his mind, tried to pin David to the wall with the spear in his hand — but David escaped twice. Then Saul became afraid of David, because he could see that God's Spirit had departed from him and that David was guided by God and protected by His care, while he himself was wretched and rejected by the Lord. From this we must first observe how miraculously and wonderfully God protects His own. We have already noted that God sometimes works through detours and roundabout ways — ways that seem to be moving backward rather than advancing His work. He does this so that His power may be all the more visible. If God worked in the straightforward way men expect, we would attribute everything to natural causes and stop placing our hope in His goodness for help in difficult situations — persuading ourselves that things happen by chance. But when God, contrary to all human hope and expectation, seems farthest away and yet brings His decree to completion by means no one had anticipated, even the unwilling are compelled to admit that the Lord's hand has accomplished it. This is why God often uses the means men despise, so that His glory may shine all the more clearly. David's own life confirms this teaching. He was anointed by Samuel — not only to be king over Israel, but to be a figure and image of our Lord Jesus Christ. From the sheepfolds, the Lord brought him to Saul's court. But how was he received there? Saul sought his death by treachery and never stopped persecuting him. Right here in this passage we see David come within a breath of death twice, as Saul hurled a spear at him expecting the blow to end him. Yet what stopped Saul? God — who turned the blow away from David, just as He often directs events toward our salvation. Recall what we heard before: David hurled a stone from a sling that struck Goliath squarely on the forehead. And Goliath was a fully armored soldier with every part of his body covered except his forehead. David could have thrown a hundred stones and hit only armor — blows that would have been useless, since Goliath was shielded as if behind a fortress. David's hand was guided by God's hidden power, and with a single blow that proud and monstrous giant was struck down. Now the opposite happens: although Saul is standing close to David and has him completely in his power, with nothing to prevent him from throwing the spear, he still cannot hit the man he is aiming at. We see, then, how God turned aside Saul's hand on the one side, and directed David's arm on the other. From this we learn that even when we are surrounded on every side by danger — with God's permission — so that all seems lost, God will still easily find a way to deliver us. He holds not only the exits of death in His power, but can snatch us from death's very jaws whenever He wills. And He will do so whenever we place all our confidence in Him, as Paul teaches in 2 Corinthians 1. So when we read that Saul hurled his spear at David with full force to run him through, yet did not touch him, let us recognize that the blow was fruitless because David's life was sheltered in the Lord's shadow — for He knows how to rescue His own from every danger and never abandons them in uncertain circumstances. Let us therefore trust in this promise: that God holds us as precious as the pupil of His eye and will hide us in His fortress, so that neither the wicked who seek to trouble and harm us, nor any power of theirs, nor any plot against us can reach us when God is our shield and fortress. Let us hope in His goodness even when surrounded by a thousand dangers. When we cannot take a single step without falling into the snares of enemies, let us know that with God as our protector we will be safe — provided we flee to Him in our straits and entrust ourselves entirely to Him, imitating David's example. In Psalm 31, when placed in the greatest peril, David says: 'Lord, into Your hands I commit my spirit.' When David poured out that prayer from the depths of his heart, he already seemed to have one foot in the grave. He fled to God with fervent prayer, ready to die. I acknowledge that in good health or bad, in prosperity or adversity, we ought to flee to God in prayer — as our Lord Jesus Christ Himself taught us by example. But especially when David saw the fury of his enemies and seemed about to fall into their hands, he cast his life into God's hands, persuaded that God could save him from all those dangers and threats and deliver him into freedom. 'Now, Lord, You have redeemed me,' he says. He recalled God's present help in turning aside Saul's spear, and recognized that no human force is great enough to deliver someone from immense danger — only God's hand and power alone. So he rested in God's promises. And even though he felt himself a miserable sinner stained with many sins, he still hoped in God's goodness and expected the fruit of His mercy and grace. For this reason he also calls God faithful — as if to say: 'Lord, You have begun Your work, and therefore You will complete it. Since You are faithful, You do not feed me with empty hope. You will continue to do me good and multiply Your gifts in me rather than seek my ruin.' 'Therefore I trust that my life, placed in Your hands, is safe.' This also connects to what he says in another psalm: that God's mercies are better than all of life. Men can barely find ways to protect themselves, and when they think they have found a plan, they grow overconfident, harden their hearts, and feed on empty hope. But David recognizes that all strategies, all human plans and means by which men try to protect themselves, count for nothing compared to God's hand — when He deigns to treat us as His own free children.

We must also observe the flip side of this: we should not lose heart when we seem to be forsaken by God — here again David's own example guides us. If God permits us to be surrounded on all sides by enemies and grants wicked men some power to torment us, let us not be terrified by that, and let us not give up turning to God in our distress. Instead, let us seek His mercy with all the more fervent prayer. Nor should anyone apply this teaching only to his own personal situation — it must be extended to the condition of the church as a whole. So if the church's situation appears desperate, if its ruin seems imminent, if what was well established seems about to collapse and all is confusion, let us not be shaken by that but flee to God's help. Here we see David for a time as if at death's door, far from any hope — so far that he could have despaired, had God not provided miraculously. Therefore if we see the gospel's progress being hindered, the church being terrorized by threats, and the world turning upside down, let us still hope that God will shatter all the wicked's plans against His church and render them useless. Whatever they have plotted against the faithful, He will turn back on their own heads and cover them with utter confusion and disgrace.

Let us move to what follows: 'Saul was afraid of David, because the Lord was with him and had departed from Saul.' At first glance this fear might seem praiseworthy. After all, Scripture says that the fear of the Lord is the beginning of all knowledge and wisdom. And wherever God displays His power, it is fitting that we revere Him with awe and fear. So Saul's fear of David's presence might seem not entirely blameworthy. Why should he not honor the grace of God that shone in David like rays of glory? God was clearly showing that He wished to be honored in David, and Saul ought to have feared Him accordingly. Every person should tremble before that supreme majesty and be silent before His face, as the prophet says. But Saul's fear — this fleeing from David's presence — was aimed at nothing other than fleeing from God's presence. And that is a sinful fear. As I said, we ought to fear God. And whatever signs He gives of His glory — whether they confirm us or humble us and pierce us to the heart — we ought to receive them with bowed heads, reduced to nothing before His majesty, so that we learn to present ourselves willingly in His service, accept His yoke in peace, and allow ourselves to be governed without resistance. When we fear God in this way, we can actually approach Him with confidence. This fear confirms us in His love, and trust in His goodness grows in us — as the psalmist says: 'We fear God, and yet we come into His temple,' when He has given clear signs of His power. David prayed to God — not rashly or with overconfident familiarity, but with reverence and fear of His majesty. Mortals must not approach God's presence with reckless boldness. David says God must be feared — but then adds that we must still come into His temple. Why? Because he had learned from experience that God is full of goodness, and that goodness gave him the courage to draw nearer and pray to Him. See how the faithful fear God, yet do not dread His presence or flee like wild animals. On the contrary, they offer themselves to God and implore His mercy, not doubting that they will be heard. Saul, on the other hand, dreaded David's face — because in it, as in a mirror, he saw God. For that reason he sent David as far away from himself as he could. This is the fear of the wicked concerning God: they dread His presence and flee it as far as possible, wishing — if it were possible — for mountains to fall on them and cover them, so they would not be forced to experience His hand. But that fear arises more from malice and rebellion than from reverence. The wicked refuse to submit to God, even though they recognize — however unwillingly — that they must. They resist this knowledge with all their strength. So they spew out their venom, trouble and torment themselves, and like waves crashing in a storm at sea, are driven headlong. They cannot stand still. Tossed back and forth, they find no rest anywhere. But since these things seem rather complex, we should examine them more carefully. Let us observe that God, though by nature He is so good, so kind, so merciful that men should be drawn to Him as to the highest good whenever He offers Himself — does not show Himself equally clement and merciful to everyone. Rather, as men are disposed toward Him, so they conceive of Him. For example: when someone, feeling the weight of his sins, detests them and condemns his vices, and then recognizes himself as a wretched and fragile creature — he especially feels the need that drives him to come to God. As a suppliant before God, he begs pardon for his sins and prays that God have mercy on him and cover the sins that overwhelm him. So wretched sinners, led by true repentance and aware of their weakness, dare to approach God — because they recognize Him as their highest good and seek Him as their only joy and certain salvation. Those who are disposed this way and have tasted divine goodness become capable of actually receiving it. On the other hand, if someone proud and arrogant spews out his venom, meditates rebellion against God, is stirred to fury at the mention of God's name, dreads His presence, and would rather hear anything than the name of God — he is neither fit nor disposed to receive God's mercy. This is why Psalm 18 says God is merciful with the merciful and pure with the pure — that is, to peaceful and humble people who think little of themselves, God freely offers Himself and extends His hand so they are not afraid to throw themselves into His arms. But to the proud and arrogant He stands opposed — like an opponent He wrestles against them, exerts His arm to break and scatter them, and having broken them, He gives rest and tranquility to those who are teachable and humble in heart. So when men stubbornly resist God and wage war against His church with deliberate malice, they must feel the power and might of His majesty in terrible and stunning ways. They cannot endure His presence without horror, because their own rebellion compels God to such severity — their fury and defiance cause them to experience Him as a terrifying judge. At first this might seem harsh and intolerable — that God acts with such severity toward those who gnaw at the bridle like stubborn mules. But when we recognize that this happens through men's own fault, let us glorify God and praise His just judgments rather than speak against Him.

Here we should note that remarkable saying at the end of the prophet Hosea: 'Who is wise and will understand these things? Who is discerning and will know these things? For the ways of the Lord are right, and the just will walk in them, but transgressors will stumble in them.' With these words the prophet teaches us to turn the judgments God exercises against the wicked to our own benefit — to acknowledge that God is always good, just, and wise in all His judgments. Nothing in all His works is deficient or imperfect — all are most perfect. But since not everyone perceives this, the prophet asks: 'Who is prudent? Who is wise? Who will understand these things?' He uses a question to stir us more powerfully, to arouse men to grasp God's works. It should come as no surprise that many people speak against God's works — some gnashing their teeth against Him, others spewing blasphemous words, so that they cannot recognize God for who He is. But where does this come from, if not from the fact that such men are devoid of understanding and wisdom? God confounds the foolish defiance of those mortals who speak against Him and despise His works in wonderful ways. How many such people does this age produce — people who speak of God no differently than dogs barking at the divine majesty? Let us, by contrast, learn to speak wisely about God and His Word. When handling Scripture, let us take care not to babble irreverently and not to turn it into fables. Let us therefore hear the prophet exposing the arrogance of men: those who speak against God may think themselves wise, but they are senseless and insane. So if we have any genuine wisdom, let us recognize that the ways of God are always right. The faithful will acknowledge this in all His works — while the wicked will blaspheme, as daily experience shows. When God sends them prosperity, they exult with joy and are carried away. But when He presses them with adversity and painful punishments, they do not stop kicking against the goads. In short, however God works, the wicked are always offended. They do not know how to stay on the straight path. Though it lies plainly before them, they hurl themselves into rough places and give full rein to their fury. So the wicked typically manage to stumble even on an open and easy road. We, on the other hand, if we have understanding and have brought our passions under control — whatever God sends, whether adverse or prosperous — will persevere in glorifying Him. Otherwise it is certain that all people by nature lack reason and understanding — and especially those who seem sharpest and most acute. When it comes to judging God's works, such people will be found far blinder than others. So let us ask God to grant us the spirit of discernment and understanding, so that we may grasp His works and turn them to our benefit. Saul, then, when he is said to have feared David's presence, is like a guilty man who fears the authorities — dreading not just the courtroom where sentences are pronounced, but trembling at the sight of any officer and wishing none of them would ever come his way. The same is true of all wicked men. They fear not only God's direct majesty when it strikes them in the face, but at any sign of God's grace and Spirit they are stunned and terrified — as the example of Saul makes unmistakably clear. This reveals that worldly men, while they contend against God, trample His name underfoot, and try as hard as they can to abolish His power — still fear God whenever they are forced to. But God will in the end repay them with deserved punishment and give them the wages they have earned. Not only will He Himself appear to them as terrifying, full of majesty, and wonderful in His acts — but He will make them fear the very people they had previously despised and counted as nothing: those whom they had seemed ready to shake off like an unwanted yoke. Indeed, if Saul could have, he would have openly resisted God, declared war on Him, and like a wild beast assaulted the divine majesty. But he dares to attempt nothing openly — as if held in chains, he swallows his venom inwardly. So he does not fear God with any right affection. He is gripped by a certain dread and is compelled, willing or not, to fear David. But who was David? A lowly shepherd, brought from the pastures to Saul's court to refresh the king with his harp when the evil spirit troubled him — and then made the king's armor-bearer. Why then did Saul fear David? Because in David there shone a certain majesty of God before him.

From this let us observe that wicked men would be glad to erase God's memory if they could — they despise His glory and tear at it with all their strength. Yet God shows Himself all the more terrible to them. He laughs at their arrogance and defiance and casts upon them the fear of people who seem of no account before men and who appear to pose no threat. This is no surprise, since Scripture says: 'The wicked flee when no one is pursuing,' and the despisers of God are terrified by the sound of a rustling leaf — a mere shadow fills them with dread. When men cannot submit to the supreme authority, they expose their own weakness instead. God laughs at their arrogance — in all their actions they are covered with confusion, and they perpetually waver in uncertainty. So let us learn to fear God with a sincere heart and worship Him with a pure mind. That kind of fear will produce in us the true honor of His majesty. We will feel the effect of His goodness, and resting in it we will easily despise whatever stands against us. And wherever traces of His works appear, we will find in them an occasion for joy. For we know that His works will be for our benefit — since God is our Father, and whatever comes from Him turns to our good. The wicked, on the contrary, when they hear any mention of divine power and sense that they must perish by His hand, gnash their teeth and can never be brought to acknowledge their sins and beg for pardon. The faithful, on the other hand — when they see the efforts of the devil threatening them with destruction, when they already see themselves caught in his snares — flee to God with more fervent prayer and place their hope in His goodness with greater confidence. For they say: Lord, if You are for us, who can harm us? Since God is omnipotent, why should we fear the threats of enemies or doubt the victory, as if they could triumph over us? Since God is the keeper of our bodies and souls, He will certainly exert His incomprehensible power whenever He wishes to defend and protect us against their attempts. So it is that the faithful never dread the signs of God's presence — they seek Him out, resting in the knowledge that they have been received into the number of God's children. They come to Him not relying on their own strength or righteousness, but with all humility — so brought low that, recognizing their sins and imperfections, they are displeased with themselves and seek their highest good in Him alone, since by nature they are devoid of all things.

So much for the words 'Saul feared David because God was with him.' Now let us also examine what follows: 'and had departed from Saul.' This confirms what we touched on before, and it is worth noting: God does not give us signs of His majesty so that we may dread them and flee. He gives them to draw us to Himself. Men who flee from God's presence betray their own malice and ingratitude toward Him. So Saul is said not only to have feared God's presence — the cause of his fear is also stated. Like a rotting limb he had been cut off from the body, had fallen away from God's grace, and was exposed to disgrace and shame before all. So we must apply all our zeal to this: when God has dwelt in us, we must not drive Him out by our ingratitude. With a cheerful heart let us always seek Him — especially when we see Him approaching and calling those who flee — so that the gifts we have received from His free generosity may grow and increase in us until they reach their perfection. These things should invite us to God — to have a true taste of His presence, to seek Him with all our faculties, and to labor earnestly that He may dwell in us through the power of His Spirit. On the contrary, if we are separated from God, we will inevitably fear and dread all signs of His presence, wishing Him to depart far from us and have nothing to do with us. Let us therefore look at Saul's example, that from it we may learn to walk in the fear of God — and so to walk in His grace that He never departs from us. We can also see in David's own life something of what we see here in Saul — if we pay careful attention to the words he bursts out with in Psalm 51. Though God never entirely abandoned David or cast him away as He did Saul. This is the special privilege of God's children: even when they seem to have reached such a depth of misery that they appear forsaken by God — even when they are attacked by the mockery of the wicked who try to strip away all hope of divine help — they still seek God's presence with prayer and petition. God in turn brings them help at the right moment and converts the evil that threatened destruction into good. Although He could detest and reject them on account of the multitude of their sins, yet for the sake of His holy name that has been invoked over them, He graciously hears their cries, and they receive the fruit of His mercy beyond all expectation. But let us not attribute to God some desire for vengeance or harshness, as men are naturally prone to. Rather let us understand that God in some sense withdraws from us and conceals Himself, taking occasion from our sins to deal more seriously with us. David himself confesses this — it is not without reason that he cries out: 'Renew in me Your Spirit, O Lord.' David seemed for a time rejected by God, and at first glance his condition seemed no different from Saul's — especially when you consider the sins and crimes piled upon sins. What kind of crime was the adultery with the wife of a faithful servant? And what kind of crime was the treacherous killing of that faithful servant so David could have his wife? Did those crimes not deserve that David be cut off from the church like a rotting limb? But God brought him to the recognition and confession of his sin out of pure grace. David frankly confessed that he was like a reprobate, and that God's Spirit seemed buried and extinguished within him. If this happened to David — such a notable prophet — how greatly should we fear God and pray that He illumine us with His light, lest we ever fall away from Him. Let us constantly pray that we may seek His presence and He may make us partakers of His goodness. That divine light is truly wonderful when it communicates the gifts of His Spirit to us — so that we allow ourselves to be governed according to His will whenever He draws us to Himself. We think humbly about ourselves, ascribe nothing to our own strength while chasing glory among men, render to God the honor He is due, and seek with the utmost zeal to magnify His glory. And whatever gifts we have received from Him, let us use them for the benefit of our neighbors and be an example to others through the holiness of our lives — lest by our sins, like dense thorns, we choke the good seed of God's Word and, as far as we are able, extinguish God's Spirit in us. But if through our negligence, carelessness, ingratitude, and fleshly desires we become bound to earthly things and God's gifts are buried in us — let us at least, led by repentance, say with David: 'Lord, renew in me Your Spirit which I had before, and humble my heart so that I may willingly subject myself to You.' For men become slaves of the devil when they try to throw off God's yoke and withdraw from His rule. Therefore when we hear that God sometimes takes away His gifts from us, we are warned to take care that we are not rejected through our negligence, and to seek urgently the remedy in God Himself against the evil that would otherwise bring us to final ruin. So as long as God favors us with the great benefit of governing us by His hand, let us strive with all our strength to follow Him — following wherever He leads — and humbly pray that He govern us with His hand until, having completed the course of our lives, we come to Him and become partakers of His glory in the name of our Lord Jesus Christ.

Now then, let us proceed, etc.