Sermon 68: 1 Samuel 18:17-21

17. And Saul said to David: Behold my elder daughter Merab, I will give her to you as a wife: only

be a brave man, and fight the wars of the Lord. But Saul thought, saying: Let not my hand be against him, but let the hand of the Philistines be upon him. 18. And David said to Saul: Who am I, or what is my life, or my father's kindred in Israel, that I should become son-in-law of the king? 19. But it came to pass at the time when Merab, Saul's daughter, was to be given to David, that she was given as wife to Adriel the Meholathite. 20. But Michal, the other daughter of Saul, loved David: and it was reported to Saul, and it pleased him. 21. And Saul said, I will give her to him, that she may be a snare to him, and that the hand of the Philistines may be against him. And Saul said to David: This day you shall be my son-in-law in the second.

In this story there first occurs the obstinacy of Saul in his hatred against David, whom he ought to have embraced with love, to which he was urged by many occasions; but nevertheless that venom had taken such deep roots in his heart that he perpetually nourished the hatred once conceived against him. On the opposite side we should consider the divine work in overturning the plans and efforts of the wicked, all of which are made void; and although they devise nothing but frauds and deceptions, and seem to themselves most cunning and crafty, God nevertheless so eludes them that they fall away from all hope. In David, on the contrary, we see as in a mirror God's providence and goodness in protecting his own, who, although surrounded on all sides by mortal dangers and already placed in the very jaws of the grave, yet cannot perish; rather, they ward off all threats from themselves, even though they are less foresighted in protecting themselves. Moreover, David's patience and meekness are set before us as a model to imitate, that we may learn to overcome evil by doing good, as our Lord Jesus Christ himself admonishes us. Let us therefore come to the very words of the text, in which it is said that Saul feared David's face and removed him from himself, and put him in command of certain companies of soldiers; and that David, in contrast, gained such great favor with everyone, and that God gave him such success in his affairs and such great prudence in conducting them, that Saul's envy and venom toward him became more and more apparent. For what cause drove Saul into hatred and envy of David, except the gifts of God by which David was distinguished? Therefore Saul's wickedness is all the greater: for if someone, affected by insults or injuries, is driven by anger to vengeance, although condemned by God as judge, yet he is excused among men. But if someone, looking upon a man eminent for the highest virtues, is consumed with jealousy and envies him divine gifts, surely he reveals a perverse mind and twisted character and rebellion against God; and he will be regarded among men as a monstrous and detestable being. Indeed, the desire of avenging injuries is implanted by nature in all, although by the word of God we are commanded to abstain from private revenges; and yet from the judgment of common sense, those who, being provoked, repel force with force, will be said to do what is in accordance with the nature of all. But if someone, in whom no insult and no injury appears, but only the grace of God, by which we ought to be drawn into love of him, furiously envies and assaults him, he will deservedly be detestable even to the heathen. But Saul suffered from this disease; we, on the contrary, let us learn to love and embrace God's gifts wherever they appear. As for David being driven from the court so that Saul would no longer be afflicted by the sight of God's gifts in him, he conducted himself prudently and had such prosperous success in his affairs that he was greatly esteemed in favor and authority among the people. This teaches us to look upon God's providence in overturning the plans of the wicked, and turning back upon their own heads what they had plotted, beyond their own expectation. Therefore let us learn so to compose our affections in obedience to God, that we may not rise up against him. For although we may seem at first to have undertaken everything successfully, and persuade ourselves that everything will turn out as we wish, it is nevertheless certain that God will at last laugh at our efforts and plans, and turn them back upon us and to our own destruction. With all the greater zeal therefore let us learn to moderate our affections; for if we let loose the reins to them, it is certain that we shall rise up against God himself and become his adversary. From this comes that exclamation of Paul: If God is for us, who can be against us? Who shall be able to harm us? Moreover, when we see that David enjoyed such prosperous successes and had great influence with everyone through favor and grace, let us know, just as is also clear from this very story, that even if the most powerful and bloody enemies have risen up against us, from whom many evils threaten, if we have God standing on our side, we have no cause to fear, since he will overturn all their efforts in a moment, and will give us cause for joy, so that we may glory with David that the protection of God alone is enough for us against myriads of enemies, who seemed about to crush us in a moment, and from whose hands no way of escape appeared, whom God can suddenly scatter. Indeed we shall learn that the devil with his attendants is plotting against us, but in vain, with God overturning and scattering the plans of him and his attendants. Therefore, relying on God's goodness, let us remain undaunted. For what is here said about David must be applied to all God's children, namely, that we should not be moved by the threats, plans, and machinations of our enemies and wicked men, because God can preserve us safe against them; just as we see that David was never forsaken, but always experienced divine help at the opportune time, although exercised in various ways.

Next follows that Saul promised David his elder daughter Merab in marriage, whom he already owed him from the previous solemn pact and promise made to whoever would defeat that giant Goliath; but that benefit had been consigned to oblivion. From this it appears what the faith of princes commonly is: who, although they liberally promise many things, never stand by their promises unless it suits their interest. Meanwhile we see David's modesty and patience. For although he was deceived and frustrated of that reward which was rightly owed him for slaying Goliath, he nevertheless dissimulates the enmity, and shows himself faithful to the king, and discharges his duty diligently. By this example we are admonished, as I said before, not to repay evil with evil, but to heap coals of fire upon the head of our enemies by our patience, and set them ablaze, as the wise man says, and by this means break their malice and recall them to equity and rectitude. This is indeed a singular example. For how difficult it is to repay evil with good, especially toward enemies! For even if someone restrains himself so that, having been injured, his feelings do not seek a means of revenge, yet he will refrain as far as possible from gaining the favor of the one from whom he received the injury, and will declare that he owes him nothing. Hence it happens that they often lose heart who otherwise refused to undergo no dangers for the sake of others, and they detest the ingratitude of men. Hence also those who hold public offices conceive great distress and become more sluggish in performing their duty, although they do not entirely abandon it, yet they do it grudgingly. If someone has applied himself to another's interests, and sees he has wasted his effort, he will abstain in the future, or if he absolutely cannot, yet he will then act not with cheerful but with reduced spirit, because he has bestowed his work on the ungrateful. Indeed we see even ministers of the divine word often exercised by such temptations, when they perceive themselves wasting effort in teaching the ungrateful, contumacious, and rebellious; and they do not perform their office with such cheerful spirit and zeal as they would otherwise do if they had teachable and grateful hearers, and therefore they fall back from their duty either entirely or at least in part. So much the more praiseworthy then is this virtue of David, which we ought to imitate with all zeal, that neither Saul's malice, nor ingratitude, nor treachery dislodged him from his duty, but he faithfully performed what he judged to be his office. He certainly clearly perceived that he was wasting effort in serving Saul, but he knew on the contrary that this office was acceptable to God, and therefore he overcame all the difficulties by which he could have been deterred, by this consideration alone. This example we ought to imitate, that even if men try to hinder us and impede us from performing our duty, as if by certain barriers, by their malice and ingratitude, we may recognize the frauds and tricks of the devil, by which he tempts us to discouragement and abandonment of our duty. For if this saying is once fixed in our mind, that even if ungrateful men neglect our zeal in doing them good, and repay good with evil, our duty is yet pleasing and acceptable to God, we shall press on cheerfully in our calling. For why do we abandon our duty and calling, except that we think we have wasted effort in bestowing our zeal on the ungrateful? And by this reasoning we do not remember that God observes us and approves our effort and reckons it to our account, and one day will abundantly satisfy us, although we do not deserve any reward before him. But if it is firmly fixed in our mind that God accepts our labors, and when we have used the gifts of his Spirit for the benefit of our neighbors he holds the work pleasing, and although we are rejected and irritated by men, our zeal will nevertheless not be empty and vain, but a sacrifice pleasing to God, we ought to be impelled to our duty as it were by certain goads, and confirmed in it. Thus we see David acted, whom Saul's malice and ingratitude could not move from his calling and duty.

Next we should examine his modest reply, by which he professed himself unworthy of so great an honor, on account of the lowly condition of his father and his whole kindred, when he says: Who am I, or what is my life, or my father's kindred in Israel, that I should be the king's son-in-law? Certainly he did not speak hypocritically, but in this the great modesty appears with which God adorned him, so that no favor, no authority by which he prevailed among each one persuaded him that he was worthy to become the king's son-in-law and to be joined to him by such a close bond. This is a rare virtue among men. For on the contrary, even when in a still middling state, men, forgetful of themselves, think they will surmount the very clouds and seize the moon with their teeth, as they say. How far they are from David, who although he was dear to all the people and more famous than the king himself by his excellent deeds, yet most patiently endured the injury inflicted on him when the king's daughter who was rightly owed him was denied to him? For did it not provoke him and incite him to anger that, although David was not of such dignity as to be compared with the king, yet public faith had been given, and the king's daughter was owed to him by pact, that Saul was excessively ungrateful toward David, whose benefit toward Israel was so great? From these things therefore it appears that David was governed by God's Spirit, and endowed with such modesty that although he prevailed greatly in favor and authority with the people, he nevertheless always thought modestly of himself, and was elated by no pride and ambition. From this let us learn to pray to God, that if he wishes to elevate us to some dignity in this world, he may grant us the spirit of modesty; since it commonly happens that men are blinded by the success of prosperous things. Let us also look at David's example, who had received the gift of modesty and meekness from God, and was governed by the same; and let us pray to God to empty us of all pride and arrogance, so that even if we are held in some esteem among men and have attained honors, we may not be carried away by popular acclaim or be intoxicated by these honors, but be distinguished in the chief of all virtues, namely humility. Furthermore, Saul is said to have deceived David again, and to have given Merab, who had been promised to David, to another man. We do not read that David obtruded himself, or that he interpellated Saul about fulfilling his promise; but it is likely that Saul, observing the favor and authority by which David prevailed among all, wished to win him to himself by this means, and to impose upon the people if he were considered a son-in-law and seemed to obtain the rank of a son. But Saul's perverse and fraudulent character is to be observed; for he was not offering his daughter to David out of love, since he was burning with fear and hatred against him. From this let us learn how greatly the wicked are carried away by vanity, as we touched on before, whose mind is snatched here and there by many thoughts, so that they never find rest, and form no certain plan. God therefore disturbs them with continual restlessness, so that they are agitated like fanatics.

This is conspicuous in the example of Saul, who, disturbed by David's appearance, sent him away from him; but when he heard of his successful exploits, and the favor and authority that God won for him with all, he immediately recalled him to himself. So it goes with Saul as with a sick man who has fallen into frenzy: for now he is disturbed by this vision, now by that, and labors greatly in that fantasy, until he falls into frenzy or fury. For, as we said before, Saul thought he would receive some relief from his evil if he sent David far away from his sight; and once he had sent him away, he immediately recalls him, hearing of David's prosperous success. But he recalls him so as to feign friendship in his face, while nourishing hatred in his heart, and to weave snares by which to entangle the unwary, by giving him his daughter in marriage. Therefore, while excellently dissimulating his hatred, he says: Let not my hand be against him, but let the hand of the Philistines be against him. Indeed, since Saul cherished such great cruelty in his mind, he would gladly have ordered David to be killed, so that with him removed he would be freed from all fear. But still he is restrained by a certain fear, doubtful by what means he should approach this matter. See how God procures the safety of his own. For he indeed often allows enemies to overstep the bounds of humanity, and to rage cruelly, and impudently to commit any crime. Yet he also suddenly overturns their plans, just as we saw above in Saul himself, who twice hurled a spear at David as if to pierce him through, but God turned aside the blow from David and made it ineffective. Sometimes also God so restrains the wicked who rage and spew out their venom, so that they cannot bring their plans to completion, by sending in a certain terror that takes away their courage to attempt what their insane fury was driving them to. Thus Saul was restrained, who in every way sought David's death, and indeed daily wove many tricks; but God cast such great fear upon him, that he did not dare to attack David, lest he be accused of an ungrateful spirit and treachery, and the people, having made an uprising, might attempt secession from him. Since therefore he sees David's prosperous successes against the enemy, he abstains from the slaughter that he was plotting; but nevertheless he says, Let the hand of the Philistines be against him, lest he himself appear to be conscious of his death. He will be praised, he says, as a strong commander, and being dead will be honored with tears: but I in the meantime shall not be accused of his slaying, the matter shall remain hidden. From this it appears how powerful fear is, by which evil men are prevented from carrying out their evil will, and how powerful shame is, by which they are recalled from depraved desires. For they do not become better with a changed mind, but in their hearts they nourish hatred and enmities, and seek crooked ways, because they do not dare to reveal their venom before men. The same is the case with all those who are not restrained by the fear of God; who, although they do not hurl fire from outside, contain it in their hearts. And meanwhile, although they are bursting with envy and burning with fury, they must, against their will, fear those whom they would utterly wish destroyed and whom they would easily ruin, unless God restrained their fury by his hidden power. So much so that all those who are not governed by the Spirit of God must put on either a lion's force or a fox's skin. Some, I say, rage with open force, and show that they have stripped off all humanity and equity, and like savage beasts display their ferocity. Others play the fox: for although in their face they feign friendship, and testify it with their words, yet by their tricks and frauds they do not cease to procure the death of those whom they hate, until they have sated their soul with their blood. But which of these, I ask, are better? Indeed if of two evils the lesser is to be chosen, it is certain that an open enemy is not so much to be feared as one who dissimulates enmity and conceals it in his heart. It is more shameful to dissimulate than to openly profess hatred; and one who threatens from afar and openly declares his enmity is more easily avoided. But those crafty men who impose under the pretext of friendship, and have one thing on their lips and another in their heart, having indeed plots and frauds, are far worse and more detestable than those whose violence is open. So Saul concealed his evil mind toward David, and yet secretly strove to take his life. This example we ought to consider, and from it learn that we must give all care, if we wish to amend our vices, to keep God before our eyes. For we shall seem to have made much progress if we appear pure and blameless before men, and yet do not strive to amend our life. We shall indeed make some show of holiness; but meanwhile, indulging our affections, we shall be intoxicated, and shall foster pure hypocrisy, exercising hatred, enmities, and every kind of malice, and hardening ourselves more and more in them. And since men cannot judge what we conceal in our hearts, we shall seem just to ourselves, and we shall harden our face, not recognizing that we are pronouncing sentence against ourselves when we condemn and detest Saul. Therefore by his example let us learn to deal candidly and sincerely with everyone; and since no one fails to condemn Saul of wickedness, because under the pretext of relationship and affinity he procured David's death, let us recognize that even if we hide our shamelessness and evil mind before men, so that no one can accuse us of any crime, we have nevertheless made no progress, but rather have incurred a greater crime before God, who at last will reveal before all and bring into the open the shamelessness which we tried to conceal.

And thus far concerning Saul's frauds by which, having offered his daughter to David in marriage, he strove to weave snares for him, with feigned friendship and a reward and recompense for his virtue, although he hated him worse than a dog and snake, and strove to deliver him into the hands of enemies and to present death. But in the words that preceded, another even more shameful pretense joined with tyranny is to be observed, for he says: Only be brave, and fight the wars of the Lord. You would say that nothing more could be required in Saul. For he does not seem to have been desirous of increasing his private interests, but only zealous of promoting God's glory. They are, he says, the wars of the Lord that you will fight, as if to say: not only will you be my legate, not only will you serve my and the people's interests, but you will give labor to the living God himself, whose people we are, and who has taken us under his protection; therefore when you fight against the enemies, you will serve not only me and this people, but also the Lord himself. So in appearance Saul seems to be a brave and pious man; but, as I said before, by such words he conceals his perverse character, it is mere verbal pretense and hypocrisy, since he seeks David's death under this pretext of affinity, and he is impious toward God, whose name he abuses to cover his cruelty and shame. Nor should this seem surprising, since it is common to all hypocrites that, in order more easily to cover their tricks, they abuse God's name, whether by employing an oath, or a protestation, or by any other means. They therefore profess pious zeal and devotion to God, they bring forward many duties which they owe to their neighbors, in short they speak of nothing but God's glory and love of neighbor; but their mind is far different. For they seek their own profit; some are led by avarice in acquiring wealth, others swell with ambition for obtaining honors; in short, they devise nothing but frauds and tricks, and dazzle the eyes of those whom they deceive, and with such flattering and pious words cover their shame, that they appear to do nothing except under God's leadership and authorship. Therefore since men are so ingenious, indeed so impudent in taking God's name in vain to cover their iniquity and impose on men, so much greater caution must be employed by us in examining ourselves, that we may never take God's name except sincerely and in all equity and rectitude, that we never use it in vain or feignedly; but if it should ever be necessary to swear, let us do so with reverence and fear of the divine name.

But what was the outcome at last? Come then, let us examine from the following words: But it came to pass at the time when Merab Saul's daughter was to be given to David, that she was given as wife to Adriel the Meholathite. The earlier injury is increased by the disgrace with which he afflicts David, ignominiously depriving him of the promised daughter and bestowing her on another. Indeed if anyone is defrauded of his right, and promises are not kept, and not only is no reward repaid for service rendered, but he is even deprived of the same, he suffers a great and scarcely tolerable injury; but if to those previous injuries there is also added insult and disgrace, so that he is exposed to the laughter of all, it is certainly an intolerable injury. For the better someone's character and the more faithful he is, the more grievously he will bear some disgrace and ignominy branded upon him. With such an insult was David afflicted by Saul. For previously indeed he was defrauded of his right, when the promised daughter was not given as the pact required: but when then, after the betrothal had been made, and David was already taking the place of son-in-law, the wedding ought to have been celebrated, another takes his place, and he is exposed to the laughter and ridicule of all as a laughingstock; could he not justly have been vehemently indignant and exasperated against Saul? Yet how patiently he bore this injury appears, since he nevertheless remained faithfully in his duty both toward Saul and toward the people. But who would not be moved by such an outstanding injury received? Yet David is neither indignant nor complains. Indeed those who have attained some dignity among the nobility, if they have suffered such an insult, leave nothing untried to take vengeance on their enemies; but David, although he seems to have many opportunities and reasons to avenge the injury done to him, nevertheless recognizes that God wishes to exercise his patience by these means. For he had not thrust himself into the government of the people; but he knew God to be his author, by whom he had been led as it were by the hand to that honor and dignity, and had won him favor and authority among the people. Therefore although Saul provoked him by many occasions to vengeance, he is held by the fear of God and love of his worship, and is contained within the bounds of patience. Indeed Saul's ingratitude was excessively shameful, and David could justly have complained, with words such as these or similar, of the disgrace branded upon himself, intolerable: That I should be received in such unworthy manner by Saul, that I should suffer such great disgrace? Why did he betroth his daughter so as to defraud me shamefully? I neither wooed nor sought the king's daughter; I am ready to return to the sheepfolds of my father; a private life pleases me. Why then does he, having afflicted me with disgrace, expose me to be laughed at by all? Why does he give the people occasion to ask laughingly how that king's son-in-law has suffered rejection? Indeed when David abstains from all these things, and not moved by this injury nevertheless presses on in his calling from God, and does not cease to render faithful service to Saul, so ungrateful, so treacherous, he abundantly testifies that he had recognized that principle which we think too little about, and which yet ought to be present to our eyes at every moment, namely that we are bound even to our enemies, and that it is our duty to persevere in our calling, although they may provoke us in many ways, because God wills us to associate with them, and to exercise the calling each one has received.

And thus far concerning David, twice defrauded, and yet dissimulating the injury and patiently bearing it. Let us examine Saul's deed, by which he betrayed not only his ingratitude, but also alienation of mind. For among all men contracts ought to be made in good faith; and it especially befits a noble man, since he wishes to lead others in dignity and excellence, also chiefly to keep the faith pledged. Moreover, what kind of contract is marriage? The wise Solomon calls it a divine contract and covenant, in order to teach that it must be kept inviolably, and indeed more sacredly than all other contracts. And yet it is certain that none are more easily broken, especially among ruling men, but to their utmost condemnation. Nevertheless Saul's treachery is here set before us, in that he gave to another the daughter promised to David, with David rejected, so that we may learn to abominate that crime all the more. For did not the father himself seem to sell and prostitute his daughter to a lover, since the daughter promised to David could not be given to another? For it was not lawful for Saul to dissolve what God had joined; therefore in handing over to another one betrothed to David he seemed to lead her forth as into a brothel, since by God's institution a woman cannot be the wife of two men, just as a man cannot be the husband of two women. From this it appears that those who are hardened in their rebellion are afflicted with such great stupor that they cannot distinguish evil from good, and they make little of men's opinion of them, and although attacked by the curses of many, they neglect this, provided they bring their evil plans to the desired end. We for our part observe that marriage can indeed be violated by men: nevertheless God will avenge it, since he is its author and avenger, and therefore wishes it to be observed with the greatest fidelity, by fraud and deceit; so that we have regard not only to men or created things, but especially to the glory and honor of God, which we owe to God in all things.

Next follows: That Michal the other daughter of Saul loved David: and Saul having heard this, rejoiced, that he might have a new occasion to kill David. Even before he had sought his death, with his daughter promised, but distracted by some other consideration he had betrothed his daughter to another. David in the meantime, dissimulating the injury, was at peace, and thus a kind of delay was inserted into Saul's plans of removing David. For Saul had determined in his mind to destroy him: and yet beyond his expectation he provided for his salvation. And this often happens, that the plans and frauds of wicked men by which they procured death for the faithful turn out to their good and salvation. This may be observed in Saul's deed. For a new occasion of avenging himself was offered to David, when Saul had revealed his ungrateful spirit and malice more and more; but still, mindful of the duty he owed both to God and to the king and to the whole people, he preferred to bear injuries patiently, and to forget all those things by which he could have been alienated from God in seeking private revenge: and indeed especially the disgrace and ignominy branded upon him by Saul. Indeed if David had been the most despised and abject of all men, no excuse would still have remained for Saul, as if in difficult circumstances he had promised his daughter; for, compelled by no necessity, he had betrothed his daughter to David, whom David had neither wooed nor sought. But of his own accord David forgets the condition proposed by Saul about obtaining the daughter as wife; nor on account of her being taken away does he seek revenge. With what mind then does Saul not only inflict no light injury on David, but in every way seeks his death? Surely fury and madness completely blinded him; nevertheless, whatever he plots and undertakes, must turn to David's advantage and benefit. Hence, I say, it is apparent in what wonderful ways God promotes his work, and how marvelously he turns those things which threatened ultimate destruction to the church of God into the confusion and ruin of the enemies themselves, and weaves the snares which the wicked had stretched into their own confusion. So Saul brought evil upon himself, since he revealed his perverse and deceitful character to all, and overwhelmed himself with perpetual confusion and disgrace. When therefore terrified by the sight of David, he sent him far away from himself; when, moved by his prosperous successes, he recalled him; when he envied him the honor and favor in which he flourished and sought ways of destroying him, what, I ask, did these things profit him? See how wonderful are the ways of the Lord, who seizes occasions unknown to us, by which he casts the wicked headlong into confusion and ruin, and unwittingly preserves the faithful and rescues them from the jaws of the wicked? They indeed place their hope in God, and in difficult circumstances expect help from him, but they are ignorant of the means by which God will have mercy on them, which he produces beyond their expectation, and makes them partakers of the fruits of those means. In these things therefore, as in a mirror, we may contemplate God's goodness and mercy toward his own, and especially in this example of Saul, who, although he had defrauded David of the elder daughter, betrothed the younger to him, and treated this as a favor. For when by this means he was weaving snares for David, he sought evil for himself, which he could nevertheless have foreseen by no conjecture, having promised himself an entirely contrary outcome; but God by his providence directed all these things for the benefit and advantage of his faithful servant. From this therefore let us learn that no human plans, no human strength can delay or impede God's providence; and although we are agitated this way and that, and terrified by dire threats, yet as long as we have submitted ourselves and willingly composed ourselves to obedience to him, let us not doubt that he will stretch out his arm to defend us, and protect us abundantly heaped with his gifts, and free us from all enemies.

Now then, let us proceed, etc.

17. Saul said to David, 'Here is my elder daughter Merab; I will give her to you as a wife. Only

be a brave man for me and fight the Lord's battles.' For Saul thought, 'My hand shall not be against him, but let the hand of the Philistines be against him.' 18. David said to Saul, 'Who am I, and what is my life or my father's family in Israel, that I should be the king's son-in-law?' 19. But when it was time to give Merab, Saul's daughter, to David, she was given instead in marriage to Adriel the Meholathite. 20. Now Michal, Saul's other daughter, loved David. When they told Saul, he was pleased. 21. Saul said, 'I will give her to him so that she may be a snare to him and the hand of the Philistines may be against him.' So Saul said to David, 'You shall now be my son-in-law through the second.'

In this story we first encounter Saul's stubborn persistence in his hatred toward David — a man he should have embraced with love. Many occasions called him to do so. Yet the poison had sunk such deep roots in his heart that he kept on nursing the hatred he had once conceived. Set against that, we should observe God's work in overturning the plans and efforts of the wicked. All their schemes are made void. Though they devise nothing but fraud and deception and think themselves very cunning, God eludes them so completely that they are left with nothing. In David, on the other hand, we see as in a mirror God's providence and goodness in protecting His own. Though surrounded on every side by deadly dangers, already in the very jaws of death, God's people cannot perish. They ward off every threat — even when they are not particularly clever at protecting themselves. David's patience and gentleness are also set before us as a model to imitate — so that we may learn to overcome evil with good, as our Lord Jesus Christ Himself instructs us. Let us come to the text itself, where we see that Saul feared David's presence, removed him from the court, and put him in command of certain military units. David, in contrast, gained extraordinary favor with everyone, and God gave him such success in his affairs and such wisdom in managing them that Saul's envy and hostility toward him became more and more obvious. What drove Saul into hatred and envy of David? Nothing other than the gifts of God that distinguished David. This makes Saul's wickedness all the greater. If someone is driven to anger by insults or injuries, though God condemns the revenge, men at least understand it. But if someone looks on a man distinguished by excellent gifts and virtues, and is consumed with jealousy, envying the grace God has given him — that person exposes a corrupt and twisted character, a rebellion against God. Even among ordinary people, such a man would be seen as monstrous and detestable. The desire to avenge injuries is natural to all — and though God's Word forbids private revenge, common sense will still say that those who repel force with force when provoked are acting according to nature. But if someone sees in another nothing but the grace of God — which should draw us to love — and responds with fury and envy, he is deservedly detestable even in the eyes of the unconverted. Saul suffered from this disease. Let us, by contrast, learn to love and embrace God's gifts wherever they appear. As for David being sent away from the court so that Saul would no longer be tormented by the sight of God's gifts in him — David conducted himself wisely and had such prosperous success that his favor and authority among the people grew greatly. This teaches us to observe God's providence in overturning the plans of the wicked and turning back on their own heads what they had plotted — beyond their own expectation. So let us learn to bring our passions into obedience to God so that we do not rise up against Him. Even if things seem to go well at first and we persuade ourselves everything will turn out as we wish — God will at last laugh at our efforts and plans and turn them back on us to our own destruction. All the more urgently, then, let us learn to govern our passions. If we give them free rein, we will inevitably rise up against God Himself and become His adversary. This is the background to Paul's cry: 'If God is for us, who can be against us? Who will be able to harm us?' Moreover, when we see that David enjoyed such prosperous success and had great influence through favor and grace — let us know, as this very story shows, that even if the most powerful and violent enemies have risen against us and many evils threaten, if we have God on our side we have no reason to fear. He will overturn all their efforts in a moment and give us cause to rejoice — so that we may glory with David that God's protection alone is enough for us against countless enemies who seemed ready to crush us in an instant, and from whose hands no escape appeared. God can scatter them suddenly. We will learn that the devil and his forces are plotting against us — but in vain, with God overturning and scattering their plans. So, resting on God's goodness, let us stand firm and undaunted. What is said here about David must be applied to all God's children: we should not be shaken by the threats, plans, and schemes of our enemies and the wicked, because God can keep us safe against them. Just as David was never forsaken but always found divine help at the right moment — though exercised in various ways.

Next we read that Saul promised David his elder daughter Merab in marriage — the same daughter he had already owed David from the public pledge made to whoever would defeat Goliath. That promise had simply been forgotten. This shows what the word of princes commonly amounts to: they generously promise many things but never keep those promises unless it serves their own interest. Meanwhile, observe David's patience and humility. Although he was cheated of the reward rightly owed him for killing Goliath, he concealed his grievance, remained loyal to the king, and diligently performed his duties. By this example we are reminded — as I said before — not to repay evil with evil, but to heap coals of fire on the heads of our enemies through our patience. As the wise man says, this is the way to break their malice and call them back to fairness and honesty. This is a remarkable example. How difficult it is to repay evil with good — especially toward enemies! Even if someone controls himself enough that he does not seek revenge after being wronged, he will still, as much as possible, avoid doing good to the person who wronged him, declaring that he owes that person nothing. From this comes the discouragement that often overtakes people who were otherwise willing to spare no effort for others — they are disgusted by human ingratitude. It also happens to those holding public office: they grow bitter and become sluggish in their duty. They may not abandon it entirely, but they do it resentfully. If someone has invested himself in another's interests and sees that his effort was wasted, he will stop in the future — or if he cannot stop, he will act without spirit or energy, because he has spent himself on an ingrate. We see even ministers of God's Word often facing this temptation. When they see themselves wasting effort on ungrateful, defiant, and rebellious hearers, they no longer perform their office with the same energy and zeal they would have if their hearers were teachable and grateful. They pull back from their duty — either entirely or at least in part. All the more praiseworthy, then, is David's virtue, which we ought to imitate with all eagerness: neither Saul's malice, nor ingratitude, nor treachery moved him from his duty. He faithfully performed what he judged to be his calling. He clearly saw that he was wasting effort in serving Saul. But he knew on the other side that this calling was acceptable to God — and that single conviction was enough to overcome all the obstacles that could have deterred him. We ought to imitate this example. Even when men try to block us and prevent us from performing our duty — through malice and ingratitude, as though throwing up barriers — let us recognize those obstacles for what they are: the tricks of the devil, tempting us to discouragement and the abandonment of our calling. If this conviction is fixed in our minds — that even when ungrateful people neglect our efforts and repay good with evil, our duty is still pleasing and acceptable to God — we will press on cheerfully in our calling. Why do we abandon our duty? Only because we think we have wasted our effort on ingrates. By that reasoning we forget that God watches us, approves our effort, and reckons it to our account — and will one day reward us abundantly, even though we deserve no reward before Him on our own merits. But if it is firmly settled in our minds that God accepts our labors — that when we use the gifts of His Spirit for the benefit of our neighbors He regards the work as pleasing, and that even when we are rejected and irritated by men our zeal is not empty but a sacrifice acceptable to God — then we will be driven as by spurs to fulfill our duty and remain steadfast in it. That is how David acted. Saul's malice and ingratitude could not move him from his calling and duty.

Next let us consider David's modest reply, in which he declares himself unworthy of so great an honor on account of the low station of his father and his family: 'Who am I, or what is my life, or my father's kindred in Israel, that I should be the king's son-in-law?' He was not speaking hypocritically. This reflects the remarkable humility with which God had adorned him — so that not even the great favor and authority he had earned among the people could persuade him that he was worthy to become the king's son-in-law and be bound to him by such a close bond. This is a rare virtue among men. By contrast, men in even a middling position typically forget themselves entirely and imagine they are ready to climb above the clouds and, as the saying goes, seize the moon with their teeth. How unlike David they are — David, who was beloved by all the people and more celebrated than the king himself for his outstanding deeds, yet patiently endured the injury of having the king's daughter rightfully owed him denied to him. Was he not provoked and stirred to anger? After all, even though David was not of high enough rank to simply compare himself to the king, the public pledge had been given and the king's daughter owed to him by promise. And Saul's ingratitude toward David — whose service to Israel had been so great — was excessive. From all this it is clear that David was governed by God's Spirit and endowed with such humility that, even while held in great favor and authority among the people, he always thought modestly of himself and was inflated by no pride or ambition. From this let us learn to pray to God that, if He wills to raise us to any dignity in this world, He would grant us the spirit of humility — since prosperity commonly blinds men. Let us also look at David's example: he had received the gift of humility and meekness from God and was governed by it. Let us pray to God to empty us of all pride and arrogance, so that even if we are held in esteem and have attained honors, we are not swept away by popular acclaim or intoxicated by those honors — but distinguished in the greatest of all virtues, which is humility. Furthermore, Saul is said to have deceived David again by giving Merab — who had been promised to David — to another man. We do not read that David protested or pressed Saul to fulfill his promise. It is likely that Saul, seeing the favor and authority David commanded among the people, wanted to use the marriage offer to win David over to himself and to make a good impression on the public by treating him as a son-in-law. But notice Saul's perverse and treacherous character: he was not offering his daughter to David out of any love — he was burning with fear and hatred toward him. From this let us learn how completely the wicked are carried away by vanity — as we noted before. Their minds are pulled in every direction by so many conflicting thoughts that they never find rest and can settle on no firm plan. God therefore plagues them with continual restlessness, driving them about like madmen.

This is plain in Saul's case: troubled by David's presence, he sent him away. But when he heard of David's continued success and the favor God was winning him with everyone, he immediately called him back. Saul's behavior is like that of a sick man who has fallen into madness — tormented now by one delusion, now by another, laboring in a fog of fantasy until he collapses into full frenzy. As we noted before, Saul thought some relief from his misery would come if he sent David far from his sight. Yet the moment David was gone and Saul heard of his prosperous victories, he recalled him. But he recalled him only to put on a show of friendship to his face while nursing hatred in his heart — and to lay a trap by offering him his daughter in marriage. So while perfectly concealing his hatred he says: 'Let not my hand be against him, but let the hand of the Philistines be against him.' Saul cherished such cruel intentions that he would gladly have ordered David killed outright, to be rid of all fear. Yet something held him back — a certain fear and uncertainty about how to proceed. See how God provides for His own. He does indeed sometimes allow enemies to go beyond all human limits, to rage cruelly and commit any crime without shame. Yet He also suddenly overturns their plans — as we saw with Saul himself, who twice hurled a spear at David meaning to run him through, yet God turned the blow aside and made it harmless. Sometimes God restrains raging and venomous enemies in another way: He sends a dread upon them that takes away their courage to attempt what their insane fury was driving them toward. So it was with Saul, who was constantly plotting David's death and daily weaving new schemes. But God cast such fear on him that he dared not move openly against David, lest he be exposed as an ungrateful traitor and the people rise up and turn against him. Seeing David's continued success against the enemy, Saul held back from the murder he was planning. But he says: 'Let the hand of the Philistines be against him' — so that he himself would not appear to know anything about David's death. 'He will be praised as a brave commander,' Saul reasoned, 'and mourned with tears when he is dead. But I will not be blamed for his death — the matter will stay hidden.' This shows how powerfully fear can prevent evil men from carrying out their evil will — and how powerfully shame can pull them back from their shameful desires. Yet they do not actually become better people. Their hearts still nurse hatred and enmity. They just look for crooked paths because they dare not show their venom openly. The same is true of all who are not held back by the fear of God. Though they do not fling fire outwardly, they keep it burning inwardly. Meanwhile, even as they are bursting with envy and rage, they are forced against their will to fear those they would most like to destroy — and would easily destroy if God did not restrain their fury by His hidden power. So everyone not governed by God's Spirit must put on either a lion's strength or a fox's cunning. Some rage with open force, having stripped off all humanity and decency, displaying their savagery like wild beasts. Others play the fox: though they show friendship in their face and confirm it in their words, they never stop working by tricks and schemes to bring about the death of those they hate — until they have satisfied themselves with their blood. But which of these, I ask, is worse? If we must choose between two evils, an open enemy is less to be feared than one who conceals enmity in his heart. It is more shameful to dissemble than to openly profess hatred. An enemy who threatens openly and declares his hostility can be more easily avoided. But crafty men who approach under the pretense of friendship — with one thing on their lips and another in their heart, full of plots and fraud — are far worse and more detestable than those whose violence is open. So Saul hid his malice toward David while secretly working to take his life. This example we should take to heart, and from it learn that if we truly want to amend our vices, we must keep God before our eyes. We can seem to have made great progress if we appear pure and blameless before men — and yet make no effort to actually change our lives. We may put on a show of holiness; but meanwhile, indulging our passions, we are intoxicated by them, fostering pure hypocrisy — exercising hatred, enmity, and every kind of malice, and growing harder and harder in them. Since men cannot judge what we hide in our hearts, we will think ourselves righteous and brazen ourselves out — not realizing that we are pronouncing sentence against ourselves every time we condemn and detest Saul. So from his example let us learn to deal candidly and honestly with everyone. Since no one fails to condemn Saul for his wickedness — for seeking David's death under the pretense of relationship and family affection — let us recognize that even if we manage to hide our shamelessness and evil intentions from men so that no one can accuse us, we have made no progress. We have only incurred a greater crime before God, who will at last expose before everyone the shamelessness we tried to conceal.

So much for Saul's schemes: offering his daughter to David in marriage, weaving a trap under the pretense of friendship and as a reward for David's service — though inwardly he hated David and was working to deliver him into the hands of enemies. But there is yet another, even more shameless pretense joined with his tyranny in what came just before, where he says: 'Only be a brave man and fight the wars of the Lord.' One could hardly ask for more pious words from Saul. He appears to have no private ambition at all — only a burning desire to promote God's glory. These are the Lord's wars, he says — as if to say: you will not merely serve as my representative, not merely fight for me and this people, but you will labor for the living God Himself, whose people we are and who has taken us under His protection. When you fight against our enemies, you serve not just me and this nation, but the Lord Himself. On the surface, Saul appears to be a brave and devout man. But as I said before, these words are a cover for his corrupt character. It is all verbal show and hypocrisy. Under this pretense of offering David his daughter, he is actually seeking David's death — and he is impious toward God, whose name he abuses to cloak his cruelty and shame. This should not surprise us. It is the common practice of all hypocrites to abuse God's name in order to cover their schemes more effectively — whether through an oath, a solemn protestation, or some other means. They profess pious zeal and devotion to God, they speak of obligations to their neighbors, they talk of nothing but God's glory and love for others. But their minds are entirely elsewhere. They are pursuing their own profit. Some are driven by greed to accumulate wealth; others are puffed up with ambition for honors. In short, they devise nothing but fraud and tricks, dazzle the eyes of those they deceive, and with flattering, pious words cover their shame so completely that they appear to do nothing except under God's direction and blessing. Since men are so clever — indeed so brazen — in taking God's name in vain to cover their wickedness and deceive others, we must be all the more vigilant in examining ourselves. Let us never invoke God's name except sincerely, in complete integrity. Let us never use it in vain or falsely. And if we must ever swear, let us do so with reverence and the true fear of God's name.

But what was the outcome? Let us see from the following words: 'When it was time to give Merab, Saul's daughter, to David, she was given instead to Adriel the Meholathite.' The earlier injury is now compounded by the public humiliation Saul heaps on David — shamefully stripping away the promised daughter and giving her to someone else. If someone is cheated of what is rightly his, if promises are broken, if he receives not only no reward for his service but is actually robbed of what was owed — that is a great and barely tolerable injury. But when insult and disgrace are added on top, so that he is exposed to everyone's mockery, the injury becomes intolerable. The better a man's character and the more faithful he is, the more heavily he will feel a public disgrace and the shame branded upon him. David was subjected to exactly this kind of insult by Saul. First he was cheated of his right when the promised daughter was not given as agreed. But then — when the betrothal had already been made and David was already being treated as the king's son-in-law, when the wedding should have been celebrated — another man takes his place, and David is left exposed to the laughter and ridicule of everyone. Could he not justly have been deeply indignant and furious at Saul? Yet how patiently he bore this injury — remaining faithful in his duty toward both Saul and the people. Who would not be moved by such a stunning injustice? Yet David was neither indignant nor complaining. People of high rank who suffer such an insult typically leave nothing untried in their pursuit of revenge. But David, though he had many opportunities and reasons to avenge the injury done to him, recognized that God wished to exercise his patience through these means. He had not pushed his way into leadership. He knew God was his author — that God had led him by the hand into this position of honor and had won him favor and authority among the people. So although Saul gave him repeated grounds for vengeance, David was held within the bounds of patience by the fear of God and his love of God's worship. Saul's ingratitude was outrageously shameful, and David could justly have complained with words like these: 'Is this how Saul receives me? Am I to endure such disgrace? Why did he betroth his daughter to me only to defraud me shamefully? I never courted nor pursued the king's daughter — I am ready to return to my father's flocks. A private life suits me well. Why then does he heap disgrace on me and make me a laughingstock before everyone? Why does he give people the chance to mock and ask how the king's son-in-law ended up rejected?' Yet when David kept himself from all of this — when, refusing to be deflected by this injury, he pressed on in the calling God had given him and continued to render faithful service to Saul, ungrateful and treacherous as he was — he gave abundant proof that he understood a principle we think about far too little, yet which should be before our eyes at every moment: we are bound to serve even our enemies, and it is our duty to persevere in our calling even when they provoke us in every possible way, because God wills us to live alongside them and to fulfill the calling each of us has received.

So much for David — twice defrauded, yet concealing the injury and bearing it patiently. Now let us look at Saul's deed, which exposed not only his ingratitude but the full corruption of his mind. Among all people, contracts should be made and kept in good faith. This is especially true of a man of noble rank, who, since he wishes to lead others in dignity and virtue, should be foremost in keeping his pledged word. And what kind of contract is marriage? Solomon calls it a divine contract and covenant, to teach that it must be kept inviolably — more sacredly than any other contract. Yet it is certain that none are more easily broken — especially among those who rule — and to their utter condemnation. Saul's treachery is set before us here — giving to another the daughter promised to David — so that we may learn to abominate that crime all the more. Did not the father himself appear to be selling and prostituting his daughter? The daughter who had been promised to David could not lawfully be given to another. It was not within Saul's authority to dissolve what God had joined. In handing over to another a woman betrothed to David, he was treating her as if leading her into shame — since by God's institution a woman cannot be the wife of two men, just as a man cannot be the husband of two women. This shows how those who are hardened in rebellion are struck with such blindness that they cannot tell good from evil. They care nothing for what men think of them. Though attacked by the curses of many, they ignore it all — as long as they can bring their evil plans to the desired end. For our part, let us observe: though men may violate marriage, God will avenge it. He is its author and its defender, and therefore requires it to be kept with the greatest faithfulness. Let us therefore have regard not only for men and created things, but above all for the glory and honor of God, which we owe to Him in all things.

Next we read that Michal, Saul's other daughter, loved David. When Saul heard this, he was pleased — hoping for a fresh opportunity to bring about David's death. He had already been seeking David's death by means of the first daughter promised, but had been distracted and given her to someone else. David in the meantime absorbed the injury in silence, and as a result a kind of delay was introduced into Saul's plans. For Saul had made up his mind to destroy David — yet contrary to his intention, he ended up providing for David's safety. This often happens: the plots and schemes by which wicked men sought to bring death upon the faithful turn out instead to work for their good and salvation. We see this clearly in Saul's actions. A new occasion for grievance was offered to David as Saul's ingratitude and malice became more and more evident. Yet, mindful of the duty he owed to God, to the king, and to the whole people, David chose to bear injuries patiently and to forget everything by which he could have turned away from God to seek private revenge — including especially the disgrace and public humiliation Saul had branded upon him. Even if David had been the most despised man in Israel, Saul would have had no excuse. He had been compelled by no necessity when he betrothed his daughter — David had never wooed her or asked for her. Of his own accord David set aside what Saul had offered. When the daughter was taken from him, he did not seek revenge. With what spirit, then, does Saul not only continue to inflict injuries on David but seek his death by every possible means? Pure fury and madness had blinded him completely. Yet whatever he plotted and attempted had to turn to David's advantage. This shows, I say, in what wonderful ways God advances His work — how marvelously He turns what threatened final ruin to God's church into the confusion and ruin of the enemies themselves, and weaves the very snares the wicked had laid into their own downfall. So Saul brought evil upon himself. He exposed his perverse and treacherous character to all and overwhelmed himself with perpetual confusion and disgrace. When, terrified by the sight of David, he sent him far away — and then, moved by David's continued success, recalled him — when he envied David the honor and favor he enjoyed and sought ways to destroy him — what did any of it profit him? See how wonderful are the ways of the Lord! He seizes occasions unknown to us, by which He hurls the wicked headlong into confusion and ruin — while unwittingly preserving the faithful and rescuing them from the jaws of the wicked. The faithful place their hope in God and in difficult times expect help from Him — but they do not know the means by which God will have mercy on them. He brings those means from beyond their expectation and makes them partakers of their benefit. In these things, then, as in a mirror, we may contemplate God's goodness and mercy toward His own — especially in this example of Saul. Though he had defrauded David of the elder daughter, he betrothed the younger to him and treated it as doing David a favor. But by this scheme he was actually weaving a trap for himself, an outcome he could not have foreseen — having expected an entirely different result. God by His providence directed all these things for the benefit and advantage of His faithful servant. From this let us therefore learn that no human plans, no human strength can delay or hinder God's providence. Even when we are shaken and terrified by dire threats, as long as we have submitted ourselves and willingly placed ourselves in obedience to God, let us not doubt that He will stretch out His arm to defend us, protect us and heap His gifts upon us, and free us from all our enemies.

Now then, let us proceed, etc.