Sermon 69: 1 Samuel 18:22-30

22. And Saul commanded his servants: Speak to David privately, saying: Behold, you please the king, and all his servants love you: now therefore become son-in-law to the king. 23. And Saul's servants spoke all these words in David's ears: and David said: Does it seem to you a small thing to be the king's son-in-law? But I am a poor and lowly man. 24. And the servants of Saul reported, saying: David has spoken words of this kind. 25. And Saul said: Thus shall you say to David: The king does not require any dowry, but only one hundred foreskins of the Philistines, that vengeance may be taken on the king's enemies. But Saul was thinking of delivering David into the hands of the Philistines. 26. And when his servants reported to David the words that Saul had spoken, the speech was pleasing in David's eyes, that he should become the king's son-in-law. 27. And after a few days David rose up, and went with the men who were under him, and struck two hundred men of the Philistines, and brought their foreskins, and counted them out to the king, that he might become his son-in-law. And Saul gave him Michal his daughter as wife. 28. And Saul saw and understood that the Lord was with David: and Michal Saul's daughter loved him. 29. And Saul began to fear David more, and Saul became David's enemy all his days. 30. And the princes of the Philistines went out: and from the beginning of their going out, David behaved more prudently than all Saul's servants, and his name became greatly celebrated.

In yesterday's sermon we began to declare that love with which Michal Saul's daughter pursued David proceeded from the secret counsel of God, who knows how to bend the hearts of created things in such a way as to bring his work to the end he has decreed. Moreover, that love with which Michal his daughter pursued David is said to have pleased Saul -- not at all because he repented of what he had done in deceiving David and wished to satisfy him, but because by this means he hoped to bring to its end the hatred once conceived in his heart, and the death of David, by handing him over into the hands of the Philistines. For this reason he is said to have suborned his servants who would urge David to seek Saul's daughter Michal. From this it appears that despisers of God are always intent on frauds and tricks and evil arts, walking by crooked ways, as Scripture says; therefore let us, on the contrary, hear Paul exhorting all the faithful to walk in simplicity and integrity, and to deal with their neighbors candidly, not crookedly and tortuously. And if Saul's treacherous mind is rightly condemned by us, let us know that we are bound by God's word to deal candidly and simply not only with our familiars and kinsmen, but with all men. Moreover, in Saul we may observe the customs of those who indulge in frauds, and especially the tricks of courtiers, when Saul suborns certain men who under the pretext of friendship may flatter David, and induce him into the mind to seek the king's daughter, as if doing him a favor; while they pretend not to know or wish this from Saul -- indeed they pretend they fear lest it should reach the king's ears that they were the authors of this matter to David, whose plans were to entrap David. But when he persuades himself that all his plans are well arranged, and the snares stretched by which to ensnare David seem to be ready, what sacred Scripture testifies happened to him: God catches the wise in their own craftiness. The fact that Scripture calls them wise is not because they are truly wise, but it speaks from the opinion and perception of men, who think depraved and most cunning men to be of great and acute talent. Therefore Scripture indeed attributes to them the title of wisdom, but meanwhile shows that this wisdom is nothing other than frauds and tricks. Therefore the prophet in the Psalms says that they are caught unawares by God, when they seem to themselves to have brought their plans to completion. This is conspicuous in Saul: therefore this story should be joined with the doctrine, and we should not doubt that, although enemies daily plot many things and lay many snares into which the faithful seem to be carried headlong, God nevertheless provides for his own, not only by breaking the snares, but also by leading those who had set them into them.

leading them into them by which they had been built; just as elsewhere in the Psalms the prophet says that the wicked, digging many pits and weaving snares, must be cast headlong into them, with the utmost ignominy and confusion. Moreover, David is not moved by their words, nor does such a marriage seem good to him, but he objects his poverty and the lowliness of his nation and family, which keeps him far from such dignity, well aware of the rejection he had already suffered with the previous daughter. And it is indeed likely that David, having suffered rejection, had cast down his spirit and turned away from a marriage with the king's daughter, and had counted such honors as nothing. For this was a remarkable virtue of David. For we sometimes see with what zeal those born in lowly station and poor are accustomed to burn, if they fall away from hope of dignity; and how much they indulge their affections, so that although they perceive that God breaks their plans and renders their labor vain, they nevertheless do not cease to pursue what they have once undertaken in their mind; and they are unable to govern their passions or to moderate their affections, and if this way has not succeeded, they try another way, as if they wished to reach the height to which they aspire even against God's will. But men of this sort weary themselves in vain, and undertake many vain labors, because they are unable either to moderate their affections or to subject themselves to God's will. Hence therefore let us learn, when God does not permit us to obtain something we vow, even if it rests on good reasons, to keep quiet, recognizing that God does not wish us to proceed further; therefore let us desist from what we have begun, and know that we must resist our desires and tame them, that we may willingly subject ourselves to God, and arrange ourselves according to his will. An example of this is David, who, when he had set his mind to the marriage with the king's daughter, not indeed thrusting himself forward, but having been promised the daughter freely by the king, and the betrothal even being confirmed, nevertheless suffered rejection. What did he then? Indeed he could rightly have demanded what was denied him by his right; but into what difficulties would he have cast himself? What crosses would he have fixed for himself? What infernal regions, what furies would he have stirred up? But the great virtue in him overcame many great difficulties. He preferred to be quiet rather than to redeem his right by so many labors. Therefore to those who suggested another daughter, he objects his poverty, the obscurity of his nation, and his former condition of life, with which he says he is content, and prefers to live as a private man and return to the sheepfolds, rather than aspire to the king's daughter, and suffer rejection with contempt, and be made a laughingstock.

Moreover, Saul, having heard David's reply, ordered through those messengers to be reported back to him that the king demanded no other dowry except that he should kill one hundred Philistines, whose foreskins he should bring to the king. But he thought this would be impossible for David, and yet, since he was strong and great-hearted, he would attempt the matter, and thus would come into the power of the Philistines and perish. These were Saul's plans, by which he wished to cast David into the danger of death, with a specious pretext indeed, but nevertheless deceitful. But in vain does he ponder these reckonings with himself, since God held the outcome of these plans within himself: for he alone rules and governs all things at his pleasure. For this reason also Solomon says that men devise many plans, but God disposes them; so much so that not only are all those plans of no effect, but men cannot even move their tongue without his will. Yet such is men's arrogance and rashness, that they persuade themselves that they have power in the hand of God: which fault has place not only in kings and princes, but could detain even all those of whatever order or condition. Merchants traverse the seas to engage in commerce, and they fix the day of their return as if nothing could delay them. Others finally make plans about this or that business, so that no one is so abject who does not wish to accomplish what he has conceived in his mind, as if he had God in his power. But on the contrary it also appears how God laughs at men's great foolishness, especially when they enter on plans which, though God disapproves and condemns, they nevertheless wish to accomplish. For since they rise up against him, what, I ask, will they at length accomplish? This is conspicuous in the example of Saul, who, as I said, when he reckoned with himself, and now hoped he had cast David into open death, and had crushed the innocent, and had abolished God's grace which shone forth most in David, as we have seen above and as we shall see further below, was carried by truly diabolical fury and audacity against God himself, and considered nothing would impede him from fulfilling his plans. But he was greatly deceived in his expectation, and his plans were turned into the contrary. We therefore should learn not to be deceived, and not to indulge our vices and desires, but to place our hope in God and in his promises, and to put far from us whatever men may imagine. Let us trust the promises God has surely made, that he will favor our plans and efforts, provided we walk in his ways -- that is, that we do not turn aside to right or left from his commandments, but follow the right way which he prescribes by his word, and undertake nothing not consonant with his will. Finally let us know with certainty that those who walk in this way are to be blessed by God, and the outcomes of our affairs are to prosper. But if on the contrary we indulge our desires with loose reins, and wish to do whatever lust dictates, it is certain God will overturn all our plans, and will testify by the very deed that we are nothing but worthless beings.

Concerning the foreskins, however, it is strange that Saul wished that part of the human body to be brought to him by David, which he seems to have done out of hatred of idolatry, although yet it was ridiculous; just as today you may see many foolishly devising many silly and ridiculous things from their own perception by which to mock papistic superstitions. The same was the consideration in those times. The foreskins, therefore -- that is, those private parts of theirs -- Saul wanted cut off, that he might thus profess to detest those unbelievers as an idolater, foreigner from God's church, and one rejected. For God had given his people circumcision as a sign of the covenant, just as today baptism is a sign for us. Indeed, by men's judgment it seemed an absurd and shameful thing for the promise of salvation to be sealed in that part of the human body, and a small bit of flesh to be cut off as a sign of the covenant entered with Abraham and his posterity, and as a sign of the people received into grace. But yet so it had seemed to God; and one may not contend against him or demand the reason for the commandment. Yet not without reason was the sign of circumcision given, and in that shameful part of the body was the seal of the covenant entered with Abraham and the grace of God enjoined as the badge of the insignia of the enemies of God's people, and to insult them ignominiously. For by that means the entire corruption and curse of the human race was signified: for that part assigned to generation signified human pollution. God therefore, by cutting off that bit of skin, wanted men to recognize their native corruption, that they might learn to renounce themselves, that they might become new creatures, that the first generation which they had received from Adam might in some way be abolished, and that they might become children of God. And this was the use of circumcision, to which another use was added, namely the sign of blessing and salvation which they were commanded to expect from the seed and posterity of Abraham, which we see fulfilled afterward in our Lord Jesus Christ. Although therefore at first sight it seemed ridiculous that adoption into the people of God and his mercy should be declared in that shameful part of the body, yet the precept will be seen to rest on good reason if men have looked into God's counsel, and have not wished to scrutinize too deeply, but with modesty and humility have submitted themselves and their wisdom to God. For if they have rested in God's precept, they will be abundantly satisfied. Therefore circumcision, although in men's opinion a ridiculous thing, was nevertheless an undoubted and most certain testimony of God's grace and favor: imprinted specifically in that part of the body for the reasons we have brought forward earlier; first, that all might be taught they were cursed in Adam on account of his sin; then, that having stripped off their wretched condition, they might learn to renounce themselves, and seek and expect all their blessedness and supreme good in our one Lord Jesus Christ, born from the stock of Abraham and David. Therefore the Jews, glorying in circumcision and rejecting and disdaining unbelievers, would object the foreskin to them, because they themselves were descended from Abraham and had the promises made to them and sealed by circumcision. We saw an example of this above in David, with Goliath insulting thus: Shall this uncircumcised man with impunity reproach the armies of the living God? As if to say: Shall this unbeliever, an idolater, a stranger from the church of God and rejected, insult us Israelites, the people of God, and God himself? Why does he speak so? Namely, because he is uncircumcised. To this then Saul looked, although he acts foolishly and ridiculously, he sought the foreskins of the Philistines, as if he were insulting: Behold, the badge of the wretched ones who fight against God; behold, their end. Therefore Saul pretended that he was procuring the death of the Philistines as enemies of God, while he was setting up danger to David, that coming into the hands of those enemies he might be killed. And indeed he says: That vengeance may be done on the king's enemies; but yet whom he would have preferred as victors, the enemies of the divine law and true religion, rather than David whom he wanted exterminated, malice driving him to such vengeance, that he would rather yield victory to the enemies than to have David promoted to that dignity.

But whatever he plots turns out to his own disgrace and confusion, and what he builds against David falls back on his own head; just as it follows that David, a little later, or not after a great interval of time, made an attack on the Philistines with his soldiers (for we heard before that he was placed in command of a thousand soldiers; whether he took the thousand with him or some part would be superfluous to dispute; let it suffice that he attacked the Philistines with some soldiers, and having killed two hundred of them brought their foreskins, which were counted before Saul). Indeed it is likely that Saul was astonished, and deceived in his expectation, would gladly have woven delays if he could, and used quibbles so as not to stand by his promises; but lest he come into the greatest disgrace before the people, he had to fulfill his promises. Therefore he is compelled by shame to do what he otherwise would not have wished, so that no further place for evasion may remain to him, but he must give David his daughter Michal in marriage. From these things appears the power of God in restraining the wicked and taming their fury, as if seizing them by the hair he restrained them. For Saul had never determined to give Michal as wife to David, although he seemed to approve that David was loved in return by her: but seeking an opportunity to secretly kill the faithful servant and shed innocent blood, he was using the marriage as a pretext. And these were his arts, by which however he accomplished nothing: for David had to be raised to the highest honors, and become the king's son-in-law, and marry his daughter. But how does it come about that Saul consents, when he could weave delays, or still use some pretext? Could he not even by his royal or rather tyrannical authority and power revoke his own decision, and bring forward causes by which he might say he had been previously compelled by certain reasons and now repented of what was done, as those of power and authority are accustomed to do? Or even pretend to be willing to obey the counsel of his own people, and by these frauds turn his own deeds into impiety and injustice? But God turned everything to the contrary, and bent the plans of cunning and crafty men back upon their own heads. Thus Saul had to give his daughter to David in marriage, owed by pact, although he would gladly have changed his decision.

What then was the outcome of these things? It follows: And Saul saw and understood that the Lord was with David. And Saul began to fear David more, and became his enemy all his days. From these things it appears more clearly what we expounded above, namely that the wicked indeed fear God, but not so as to submit themselves to him and compose themselves to his obedience, but rather to gnash their teeth against him, and to resist him as far as they can. And we have already seen this in Saul, and now it becomes much clearer. For not only is Saul said to have seen David enjoying prosperous success in his affairs through God's grace, but to have recognized that this prosperous success befell David because God was with him. Why therefore does he fear David, if God was with him? For if he had supposed that fortune, the mistress of affairs, was favoring David, he would seem in some way excusable if he wished David to die a thousand deaths. But when he persuades himself that David is nothing of himself, but that whatever he is is by God's favor, and undoubted signs of divine goodness appear in him, why is he stunned and shudders all over? Should he not rather have brought this thought into his mind: God is here, therefore I should approach more closely. But the more signs of God's presence he sees, the more he shudders, and the farther he draws back. Just as we see rabid men looking around themselves here and there, terrified if they come into sight of water, and imagining water as hostile to themselves, although it is yet that element most necessary and useful for human life: so Saul here seems to dread the presence of God as harmful to him. For frenzy so unsettled his mind that the presence of God's grace, which is wont to soothe and calm all fear and dread, was disturbed all the more, and he could not rest and console himself with his thoughts, but was driven by furies so that he could decide nothing within himself, and now leaned this way, now that: should he flee David's presence and send him far away from him, or should he keep him at home? Indeed, the same thing would happen to all of us unless God himself made it known to us that wherever traces of his grace appear, there are so many testimonies of his goodness toward us. Therefore this example of Saul is to be observed, so that if God has bestowed on our neighbors various gifts as signs of his love and paternal goodness toward them and adorned them with his grace, let us learn to love them, and to worship and venerate God in them, lest perhaps the same thing happen to us as to Saul.

Moreover, how horrible, I ask, is this example, and how detestable is the malice of men who do not fear to be vexed and greatly indignant against God's grace conspicuous in someone above others, so much so that they do not shrink from resisting and opposing it. Indeed, these things do not seem possible to fall on men: but when they are cast into a reprobate mind, what do they not dare, like furious and rabid dogs, as we taught before? What, I ask, happened to Esau? To what madness did he come? Indeed, if he had despised the father's blessing, given to Jacob -- which he had snatched away by fraud -- he would have made little of the deed and counted it as nothing. But he greatly torments himself, and fills everything with groans and howls, nor did he know that some chance was at play here: but he recognized that God presided over these things and ruled them, and easily concluded from this that his brother Jacob had been chosen by the Lord. But did he therefore for this reason compose himself to obedience to the Lord? On the contrary, he consoled himself with the prospect of his father's near death, and sustained himself with the hope of his brother soon being killed by him. And so against God's will, even with him unwilling, he wishes to obtain the blessing. But how does it happen that Esau, if he knew his brother had been chosen by the Lord, and was so persuaded that he could not resist, plots ambushes against his brother contrary to God's decree, and seeks his death? Indeed, from this it appears, as I said before, that men cast into a reprobate mind promote their own destruction and ruin by fighting against God. On one side they perceive God to be against them: but on the other side they cast away every sense of divinity, and willingly cast themselves into darkness, and flee every consideration of God's power. Finally they dread God himself, not at all trembling before his majesty and submitting themselves to him, but rather hardening themselves more, and becoming firm in malice without reason and judgment.

We see the same happened to Saul. For he experienced and was taught by experience itself that God was with David: for it is not simply said that David enjoyed prosperous success in his affairs, but that God was with him and helped him. But did Saul on that account soften, and humble himself before God? Did he acknowledge that he was attempting a work surpassing human strength, when he wanted to crush David, whom God was elevating? On the contrary, he became more and more hardened and obstinate. And although he feigned friendship, and gave him his daughter in marriage, yet he nourished hatred in his heart against him, and contained dread within himself, seeking an occasion to remove David from the living, only without himself appearing to have done it or to be conscious of it. For this reason he is said to have become an enemy to David to the very end: therefore that fear was furious and rabid, such as is wont to be the fear of all wicked and reprobate men. For they cannot despise the grace of God which they observe, which is yet what they most desire for themselves: but they are restrained like fierce beasts, foaming with fury, which yet are bound with bonds and chains, lest they do harm. Thus Saul indignantly would gladly have inflicted some violence on David if he could, and the more conspicuously God's grace appears in David, the more he is exasperated and enraged, so that he is not without reason said to have become his enemy, because he shuddered at the gifts of God conspicuous in David. Let us therefore learn to venerate the gifts of God all the more wherever they have appeared, the more we see men prone to the contrary vice, and let us take care that we do not fall into that frenzy which would bring us to ultimate destruction, and draw the hand of God striking with lightning upon our heads, and that we be tossed this way and that, and feel such great change in ourselves, that we not only fear and hate created things, but also dread God himself. But what, I beseech you, will be the outcome of that fury? On the contrary, if we love those in whom the grace and gifts of God's Spirit most excel, and esteem them as much as is fitting, because God is glorified in them, it is certain that by this means even the gifts of others will turn to our benefit and advantage; and although we are small and lowly, with many far excelling us, we shall yet come to share in the gifts which God has bestowed on them. Moreover, in this passage we should also weigh that hatred with which Saul was inflamed against David, and which could never be extinguished: from which it appears how great is the depravity and corruption of human nature forsaken by God, and how difficult is conversion to God, when once someone has become a slave of iniquity and given the reins to every evil, unless God miraculously converts him. And yet this vice is common to all men: just as on the contrary, the virtue of persevering in good and the right way is rare. And this is conspicuous in the example of Saul, namely that men are with more difficulty led to what justice and equity demand than even beasts and wild animals. For even wild beasts are tamed and softened over some interval of time: thus lions and other wild beasts are gradually taught to come to hand. What then shall we say here about man, who ought to contemplate his own image in another? For why are we endowed with reason and understanding, except that we may be bound to one another by a certain close bond, because we are all created in the image of God? Indeed, many wild beasts are by nature such that they never lay aside their ferocity, and cannot be tamed to live with other beasts or with men: but yet they cannot be worse than men cast into a reprobate mind. For what kind of man does Saul appear here? He saw that David was rendering faithful service to him and faithfully managing his affairs; when Saul had demanded one hundred Philistine foreskins as a dowry, David killed two hundred Philistines, whose foreskins he offered to the king: from which it became sufficiently clear that David was zealous and loving toward the king. But nevertheless Saul becomes more exasperated, and gives place to his anger, and from this takes occasion of pursuing David with greater hatred. Why so? Because these things are no laughing matter, but he had from where he had faith of him to admire. Yet David did not for this reason waste effort: since God recognized his fidelity, and although Saul's ingratitude could have cast down his spirit, God yet showed that David had not labored in vain in serving Saul faithfully -- which God approved. Indeed it is not to be doubted that God deals with us in the same way, if we do not grow weary in doing good, and do not fall back from our duty on account of the malice of those who do not acknowledge our good deeds with grateful spirit, since their forgetfulness will never escape God. But not lightly to be passed over is Saul's obstinacy, when he is said to have become David's enemy all his days: for from this it appears what I touched on before, namely that he who has once entered on a perverse way and turned from the right one can never return to good ways: and it is a remarkable miracle when someone, having detested his sins, is converted to God. And indeed so great is the force of our affections that we are easily carried into vice, and exercise virtue not without effort, but on the contrary we are drawn to evil even by the slightest object set before us. Therefore let us pray to God that he govern us by his Holy Spirit, by whose grace there is perseverance in good. For just as we observe that Saul persisted in evil by his own malice, so on the contrary we observe that David persevered in good by the Spirit of God, and was never wearied in doing good. For this reason Paul exhorts us not to be indignant on account of the malice of men: and although those whom we have endeavored to bind to ourselves with every benefit and care make little of our zeal, and we seem to have wasted effort in doing them good, let us not on that account fall away from our duty. And if we should be tempted to cover our weakness of nature as a fault of our own, let us look at David, whom God, although composed of the same flesh and bones as we, yet endowed with strength to resist such temptation, and filled with his Spirit. Therefore since our weakness is so great that we are turned from our duty by even the slightest matter, let us flee to God himself, and pray him that, although the malice of men deters us from our duty, he may yet govern us by his hand, and keep us in our duty, from which we may never be moved.

Next follows: That Michal Saul's daughter loved David in return; and that the princes of the Philistines having gone out, from the beginning of their going out David behaved more prudently than all Saul's servants -- that is, that the Philistines having gone out to war often harassed the Israelites with many skirmishes, but David was like a bulwark, and conducted himself bravely above all Saul's servants. Concerning Michal's love, we should think that God thus testified his goodwill toward David by joining a wife to him, so that Saul might be more inflamed by seeing the mutual affection of the spouses. But yet someone may ask, how could it be well for the king that David was bringing victory from the enemies, and accordingly whether Saul does not seem, by resisting God, to have nevertheless experienced his favor, and although wicked, to have enjoyed prosperous things? But what kind of temptation could have come into David's mind, when he saw that Saul's hatred could not be mitigated or overcome, although he himself daily rendered his service to such an ungrateful man, and even exposed his life? Could not therefore this thought come into his mind: What will become of me, miserable one? For if today I have escaped danger, what tomorrow may bring I do not know, what end of labors, what reward? If I shall have laid low a thousand souls of enemies, yet for me there is no sowing or reaping; rather, on the contrary, the king's fury is the more inflamed against me, so far is it from being conciliated to me; why therefore should I longer waste my labor on an ungrateful man, why expose my life to so many dangers? Hard indeed and grievous was that temptation; and when he overcame it, it was an example which it is fitting for us to imitate: that if perhaps the malice and ingratitude of men deter us from our duty, and we seem to be wasting effort, we may pray God that he keep us in it, and that it be enough for us that our zeal is pleasing and acceptable to him, although those whose interests and benefit we have served neglect it and make little of it, since he will repay us with abundant reward; just as this is conspicuous in the example of all the faithful who have placed their hope in him, but especially of Abraham, whom God received into his own protection. For this reason he often calls himself omnipotent and his protector and his exceeding great reward. He calls himself omnipotent so that we may be certainly persuaded that he is strong enough to defend us, and that his hand will be to us as a fortress. And protector and reward, that we may not always promise ourselves a quiet, tranquil, and triumphant state, but may know that battles are always imminent for us, whether against enemies or against ourselves, that we may learn by patience to overcome the injuries and insults with which we shall be afflicted even by those whose advantage and benefit we have served. For in such a struggle God will sustain our weakness, that we may know we have pleased him, and have offered and consecrated our souls and bodies to him. And in this we ought to find rest.

Furthermore, let us not think that God dealt too harshly with David, when he wished Saul to enjoy the fruit of all of David's victories: but he wished thus to harden Saul more and more. For as sacred Scripture says, God by doing good to the wicked, and by heaping benefits upon them, has them as oxen or pigs which are fattened destined for slaughter. For those animals reserved for labor are nourished with moderate food: but those destined for slaughter are fattened with abundant food. The prophet notes this similitude when he says: Lord, prepare them as in the day of slaughter. And so we shall see hereafter that Saul was made headlong into his own destruction, since God had destined him for such a destructive and deadly end, as we shall see toward the end of the book. Finally, these things which were now prosperous and favorable were turned for him into a curse and destruction. On the contrary, although many dangers arise on every side for the children of God, and they seem oppressed by raging waves on every side in the great sea, yet there is some end to evils, and at last all difficulties having been overcome, they are conveyed at length to a tranquil port and enjoy a blessedness far surpassing all these earthly things. Therefore when the unbelievers have their wishes granted to them, and all things succeed for them according to their heart's desire, they thus become more and more blind, and are utterly blinded: and well-fattened, they kick against God himself, but at last must render account of all things to God, and shall undergo the heavier condemnation, the greater the gifts they have been adorned with. Therefore the apostle Paul says that those who abuse the patience of God who calls them and invites them with much gentleness and kindness, are storing up wrath for themselves on the day of wrath and the revelation of the just judgment. For God cannot bear his gifts to be profaned. Therefore when God by his benefits draws us to himself, if by our malice we draw back and kick against, it is certain that our shame will at last be made manifest, and the punishment and dreadful torment will follow.

And thus far concerning David's constancy in rendering faithful service to ungrateful Saul. As to what is said -- that David acted more prudently than the rest of Saul's servants, and his name became famous -- it appears that God wished to elevate him to that dignity, so that he should prevail among all in authority and grace, and the people should embrace him with singular love, by which Saul might be more and more inflamed, and his hatred and cruelty be aroused. These things in appearance seemed harmful to David: but since he was under God's protection and care, God knew also how to bridle Saul's attack and to break all his attempts, just as we shall be taught in the following chapter. God therefore wishes Saul to be more and more inflamed by David's prosperous success, and to become his enemy, so that his fury may be sharpened, and yet so to protect David that the frauds and attempts of Saul cannot bring him any harm. David's fame therefore becomes daily more illustrious, and he is preferred to all the other captains of Saul, and enjoys deserved honor. From this then let us learn, when many enemies rise up against us on account of the gifts with which we have been adorned by God; and when the wicked are indignant if God has accomplished some notable work through our agency, and seek our destruction in every way and means, that God will nevertheless raise us up by his hand, and that we, relying on him, will be safe against all enemies and those envious of our good. Nor are we such that we shall not sometimes feel some distress from these things but if this should happen, let us turn our eyes to the example of holy men, and let us look in particular at David, by whose sight our sorrow may be soothed; and let us be persuaded that God, testing us in this respect, will also cover us as it were with a shield, and protect us against whatever storms arise here and there, and so defend us against them all that ruins strike us undismayed. On the contrary, let us know that if we are carried away by some foolish ambition, and willingly draw back from God, and depart from his obedience, all our work will be vain, and when we seem to have been raised to the very height, we shall feel a heavier fall and greater destruction. Therefore, having been raised to some grade of dignity, let us reckon the benefit received as accepted from God, and always lean upon him: which foundation if we have laid, it will come to pass that, although all things may be turned upside down, and we are surrounded on all sides with confusion, God will yet dispel all those clouds, on whose help we have so often actually relied. And although the present help of God may often not appear, yet our faith will overcome all these inferior things, and will make us rest in God's promises -- namely, that those will never perish who have placed their hope in the Lord, by whatever difficulties they may at last be pressed: but that God will cause that by patience they may overcome and conquer all the assaults of Satan and his attendants, until at last he has led them to the perfection of their faith.

Now then, let us proceed, etc.

22. Saul commanded his servants, 'Speak to David privately and say: You have pleased the king, and all his servants love you. Now therefore become the king's son-in-law.' 23. Saul's servants spoke all these words to David. David said, 'Does it seem to you a small thing to become the king's son-in-law, since I am a poor and insignificant man?' 24. Saul's servants reported back, saying, 'David spoke words like these.' 25. Saul said, 'This is what you shall say to David: The king desires no dowry except one hundred foreskins of the Philistines, to take vengeance on the king's enemies.' But Saul intended to have David fall by the hand of the Philistines. 26. When Saul's servants reported these words to David, it seemed good to David to become the king's son-in-law. 27. Before the time had expired, David rose and went with his men and struck down two hundred Philistines, and brought their foreskins and counted them out before the king, that he might become the king's son-in-law. And Saul gave him his daughter Michal as his wife. 28. Saul saw and understood that the Lord was with David, and that Michal, Saul's daughter, loved him. 29. So Saul was even more afraid of David, and Saul became David's enemy continually. 30. Then the commanders of the Philistines went out to battle, and whenever they went out David was more successful than all Saul's servants, so that his name became highly honored.

In yesterday's sermon we began to discuss how the love with which Michal, Saul's daughter, pursued David came from God's hidden providence — for God knows how to bend the hearts of people so as to bring His work to the end He has decreed. Moreover, it is said that Michal's love pleased Saul — not at all because he repented of the wrong he had done David and wished to make it right, but because he saw in it a new opportunity to bring about what his heart had long desired: David's death, by delivering him into the hands of the Philistines. For this reason he sent servants to urge David to pursue Saul's daughter Michal in marriage. This shows that despisers of God are always absorbed in fraud, tricks, and evil schemes — walking in crooked ways, as Scripture says. Let us, by contrast, hear Paul urging all the faithful to walk in simplicity and integrity, dealing with their neighbors honestly, not crookedly and deviously. And if we rightly condemn Saul's treacherous spirit, let us recognize that God's Word binds us to deal honestly and straightforwardly not only with our close friends and family, but with all people. We can also observe in Saul the methods of those who indulge in fraud — especially the tricks of courtiers. He sent certain men who, under the pretense of friendship, were to flatter David and gradually lead him toward the idea of marrying the king's daughter, as though doing him a favor — while pretending they had no idea that Saul was behind it, even acting as though they feared Saul might find out they were encouraging this. All of it was a trap for David. But when Saul had persuaded himself that his plans were perfectly laid and the snares ready to close on David, what happened? Exactly what Scripture testifies: God catches the wise in their own craftiness. That Scripture calls them 'wise' is not because they are truly so, but because it speaks from common opinion — men regard the most cunning and depraved schemers as sharp and clever. So Scripture grants them the title of wisdom, but then shows that this 'wisdom' is nothing but fraud and tricks. The prophet in the Psalms says that God catches such people off guard precisely when they think their plans are complete. This is conspicuous in Saul. Let us therefore join this story to the teaching and not doubt that, even when enemies are daily plotting and laying snares into which God's people seem about to fall headlong, God provides for His own — not only by breaking the snares, but by leading the very ones who set them into them.

The same truth appears in the Psalms, where the prophet says that the wicked who dig pits and weave snares must be thrown headlong into them, covered with the utmost disgrace and confusion. David was not moved by Saul's servants or persuaded that such a marriage was right for him. He pointed to his own poverty and the lowly standing of his nation and family — things that placed him far below such a dignity — well aware of the rejection he had already suffered with Saul's previous daughter. It is quite likely that after that first rejection, David had lowered his expectations and turned his heart away from marriage into the royal family, counting such honors as nothing worth pursuing. This was a remarkable virtue in David. We sometimes see with what intensity people born in poverty and low station burn with desire, even when they suffer setbacks in their pursuit of dignity. They give full rein to their passions. Even when they clearly see God breaking their plans and making their labor useless, they keep pressing toward what they had set their mind on. They are unable to govern their passions or moderate their desires. If one path fails, they try another, as if determined to reach the height they crave even against God's will. Men of this sort wear themselves out in vain and take on many useless burdens — because they can neither moderate their passions nor submit them to God's will. So let us learn from this: when God does not permit us to obtain something we desire — even if our reasons for it seem good — let us be quiet and recognize that God does not wish us to proceed. Let us stop what we have started, resist our desires, tame them, and willingly submit ourselves to God, arranging our lives according to His will. David is an example of this. He had set his mind toward marriage with the king's daughter — not by pushing himself forward, but because the king had freely offered it and even confirmed the betrothal. And yet he suffered rejection. What did he do? He could rightly have demanded what was lawfully his. But into what troubles would he have plunged himself? What burdens would he have heaped on himself? What storms and furies would he have stirred up? Instead, David's virtue overcame these many great difficulties. He preferred to be silent rather than reclaim his right at such heavy cost. So when they came to him with another daughter, he pointed to his poverty, the obscurity of his background, and his former way of life. He said he was content with that life and preferred to remain a private man and return to the flocks rather than aspire to the king's daughter, suffer another rejection with contempt, and be made a laughingstock.

When Saul heard David's reply, he sent back word through his messengers that the king required no other dowry except that David kill one hundred Philistines and bring their foreskins to the king. Saul expected this to be impossible for David — yet knowing David's courage and boldness, he assumed David would attempt it anyway, fall into the Philistines' power, and perish. These were Saul's calculations: to throw David into mortal danger under a respectable pretext, but with deception at the core. Yet he was calculating in vain, since God held the outcome of all these plans within His own hand. He alone rules and governs all things according to His pleasure. This is why Solomon says that men devise many plans, but God determines the outcome — so much so that not only are all such plans made void, but men cannot even move their tongue without His will. Yet such is men's arrogance and rashness: they persuade themselves they have power in God's hand. This fault is not confined to kings and princes — it is found in people of every rank and condition. Merchants cross the seas to trade and fix the date of their return as if nothing could possibly delay them. Others plan out this or that business transaction, so that even the lowliest person presumes to accomplish whatever he has conceived, as if he held God in his power. But against this, we see how God laughs at human foolishness — especially when men pursue plans God disapproves and condemns, and yet press on regardless. Since they rise up against Him, what will they ultimately accomplish? This is plain in Saul's example. When he sat calculating how he had cast David into the open jaws of death — expecting to have crushed the innocent man and abolished the grace of God shining so clearly in David — he was being driven by a truly diabolical fury and boldness against God Himself, imagining nothing could hinder him from fulfilling his plans. But he was utterly deceived. His plans turned into their opposite. Let us therefore learn not to be deceived, not to give our vices and desires free rein, but to place our hope in God and His promises and push aside whatever men may imagine. Let us trust the sure promises God has made — that He will bless our plans and efforts, provided we walk in His ways: that is, that we do not turn aside to the right or left from His commandments, but follow the straight path He lays out in His Word, and undertake nothing contrary to His will. Let us know with certainty that those who walk this way will be blessed by God, and the outcomes of their affairs will prosper. But if, on the contrary, we give our desires free rein and do whatever our passions dictate, God will certainly overturn all our plans and prove by the very outcome that we are nothing.

As for the foreskins: it is a curious detail that Saul required David to bring him that specific part of the human body. He seems to have done this out of contempt for idolatry — though the gesture was still ridiculous, like those today who devise silly and absurd ways of mocking religious superstitions. The reasoning in those times was similar. By demanding their foreskins, Saul was in effect publicly marking these men as idolaters, as outsiders to God's covenant, as those who had been rejected. He was expressing contempt for them as uncircumcised enemies of Israel. God had given His people circumcision as the sign of the covenant, just as baptism is that sign for us today. By human judgment, it seemed absurd and shameful that the promise of salvation should be sealed in that part of the body — that a small piece of flesh cut off should be the sign of the covenant made with Abraham and his descendants, and the mark of a people received into grace. Yet so it had seemed good to God, and no one may contend with Him or demand reasons for His commands. Nevertheless, the sign of circumcision was not given without reason. The seal of the covenant with Abraham was placed in that part of the body — and rightly so, since it signified the entire corruption and curse of the human race. The part of the body assigned to generation signifies human pollution. So God, by cutting off that small piece of skin, wanted men to acknowledge their native corruption — to learn to renounce themselves, to become new creatures, to have the first generation they received from Adam in some measure abolished, and to become children of God. This was circumcision's primary purpose. A second purpose was added: it was the sign of blessing and salvation that they were commanded to expect from the seed of Abraham — a promise we see fulfilled in our Lord Jesus Christ. So while at first glance it seemed ridiculous that adoption into God's people and His mercy should be declared in that shameful part of the body, the command rests on sound reasons — if men have looked into God's counsel and, rather than pressing too deeply with their own wisdom, have submitted themselves with modesty and humility to God. If they rest in God's command, they will be abundantly satisfied. Circumcision, then, though it seemed ridiculous to human eyes, was nonetheless an undoubted and certain testimony of God's grace and favor — placed specifically in that part of the body for the reasons we have put forward. First, so that all might be taught they were cursed in Adam on account of his sin. Then, having stripped off that wretched condition, they might learn to renounce themselves and seek and expect all their blessedness and highest good in our Lord Jesus Christ, born from the line of Abraham and David. So the Jews, glorying in circumcision, would point to the uncircumcision of pagans as a mark of their exclusion — as outsiders from the church of God, rejected and cut off. We saw an example of this earlier, when David challenged Goliath with these words: 'Will this uncircumcised man reproach the armies of the living God and go unpunished?' As if to say: will this unbeliever, this idolater, this stranger from God's church, insult us Israelites — the people of God — and God Himself? And why does he say 'uncircumcised'? Because that was the mark of being outside the covenant. That is what Saul was appealing to — though in a foolish and ridiculous way — when he demanded the foreskins of the Philistines. It was as if he were saying: 'Here is the badge of those miserable ones who make war against God; here is their end.' So Saul was pretending to procure the death of the Philistines as God's enemies, while actually setting a trap for David, hoping that David would fall into their hands and be killed. And tellingly, he says 'that vengeance may be taken on the king's enemies' — yet in his own heart he would have preferred the enemies of God's law to come out victorious rather than see David promoted to this dignity. His malice had driven him to such a conclusion: he would rather give victory to God's enemies than allow David to be honored.

But whatever Saul plotted turned to his own disgrace and confusion. What he built against David fell back on his own head. Shortly afterward — or not long after — David attacked the Philistines with his soldiers. We heard earlier that he had been put in command of a thousand soldiers; it would be beside the point to debate how many he took with him. The point is that he attacked the Philistines, killed two hundred of them, and brought their foreskins, which were counted out before Saul. It is easy to imagine Saul's astonishment. Deceived in his expectation, he would gladly have found delays and excuses to avoid keeping his promise. But doing so before the people would have brought him into the deepest disgrace. So he was compelled by shame to do what he would otherwise never have chosen — he had no room left to evade, and was forced to give his daughter Michal to David in marriage. This shows the power of God in restraining the wicked and taming their fury — as if seizing them by the hair and holding them back. Saul had never intended to give Michal to David in marriage, even though he had appeared to be pleased that she loved David. He had been using the marriage offer as a pretense to find an opportunity to secretly kill God's faithful servant and shed innocent blood. These were his schemes — and they accomplished nothing. David was destined to be raised to high honor, to become the king's son-in-law, to marry his daughter. But how did Saul end up consenting when he could have found delays and pretexts? Could he not have used his royal — or rather tyrannical — authority to revoke his own word, and brought forward reasons why he had changed his mind, as men of power often do? Or feigned willingness to listen to his own advisors and used those pretexts to justify backing out? But God turned everything to the opposite, and bent the plans of cunning men back upon their own heads. So Saul was compelled to give his daughter to David in marriage as promised by the covenant — though he would gladly have done otherwise.

What was the outcome of all this? 'Saul saw and understood that the Lord was with David. And Saul began to fear David even more, and became his enemy for the rest of his life.' This confirms what we explained above: the wicked do indeed fear God, but not in a way that makes them submit to Him and compose themselves in obedience. Rather, they gnash their teeth against Him and resist Him as far as they can. We have already seen this in Saul — and now it becomes even clearer. Saul is said not only to have seen David succeeding in all his affairs through God's grace, but to have recognized that David's success came because God was with him. Why then does he fear David, since God is with him? If he had supposed it was mere fortune favoring David, one might in some way understand his wish to see David ruined. But when he is persuaded that David is nothing in himself — that whatever David is comes from God's favor — and when unmistakable signs of divine goodness shine out in David, why does Saul shudder and recoil? Ought he not to have thought: 'God is here — then I should draw nearer'? But the more he sees signs of God's presence, the more he shudders and pulls away. It is like those with a certain frenzy who, looking all around, are terrified at the sight of water and recoil from it as though it were their enemy — even though water is the most necessary and useful element for human life. So Saul dreaded God's presence as though it were harmful to him. The madness had so unsettled his mind that the presence of God's grace — which normally soothes and calms all fear and dread — disturbed him all the more. He could find no rest or consolation in his thoughts, but was driven by inner furies so that he could make no settled decision — swaying one way, then another: should he send David far away, or keep him near? The same thing would happen to all of us unless God made it clear to us that wherever traces of His grace appear, they are so many testimonies of His goodness toward us. Let us therefore take careful note of Saul's example. When God has bestowed on our neighbors various gifts as signs of His love and fatherly goodness toward them — when He has adorned them with His grace — let us learn to love them and to worship and reverence God in them, lest the same thing happen to us as happened to Saul.

How horrifying is this example! How detestable is the malice of men who are not afraid to be furious and deeply indignant at the grace of God shining clearly in someone else — to the point of resisting and opposing it. Such things might seem impossible for men. But when they are cast into a reprobate mind, what will they not dare — like rabid, frenzied dogs, as we discussed before? What happened to Esau? To what madness did he descend? If he had merely despised the blessing their father had given Jacob — the blessing Esau claimed Jacob had stolen by fraud — he might have dismissed the matter and thought little of it. But he tormented himself greatly and filled everything with groans and howling. And he knew this was not some accident of chance — he recognized that God presided over these events and directed them, and easily concluded that his brother Jacob had been chosen by the Lord. Did he therefore humble himself in obedience to the Lord? On the contrary, he consoled himself with the thought of his father's approaching death and sustained himself with the hope of soon killing his brother. So against God's will — even with God opposing him — he desired to seize the blessing. But how is it possible that Esau, knowing his brother had been chosen by God and being so convinced of it that he could not resist it, still plotted against his brother contrary to God's decree and sought his death? It shows exactly what I said: men cast into a reprobate mind advance their own destruction and ruin by fighting against God. On one side they perceive God is against them. On the other side they throw away every sense of God's reality, willingly plunge themselves into darkness, and flee any consideration of God's power. In the end they dread God Himself — not trembling before His majesty and submitting to Him, but rather growing harder and more fixed in their malice, without reason or judgment.

The same happened to Saul. He experienced and was taught by experience itself that God was with David — it does not merely say that David enjoyed success, but that God was with him and helped him. Yet did Saul soften? Did he humble himself before God? Did he acknowledge that he was attempting something beyond human strength when he tried to crush the man God was elevating? On the contrary, he grew harder and more stubborn. And though he put on a show of friendship and gave David his daughter in marriage, he nurtured hatred in his heart against him. He held dread within himself and looked for any opportunity to remove David from the living — only without appearing to have done it or to know anything about it. For this reason he is said to have become David's enemy to the very end. His fear was furious and rabid — the kind of fear common to all wicked and reprobate men. They cannot ignore the grace of God they observe in others — indeed it is exactly what they most want for themselves. But they are restrained like wild beasts foaming with fury that are held back by chains and bonds, lest they do harm. So Saul would gladly have attacked David with violence if he could. And the more conspicuously God's grace appeared in David, the more exasperated and enraged Saul became — rightly said to have become David's enemy, because he shuddered at the gifts of God shining in David. Let us therefore learn to reverence God's gifts all the more wherever they appear — especially seeing how prone men are to the opposite vice. Let us take care not to fall into that frenzy that brings ultimate destruction, drawing down upon our heads the striking hand of God, and causing us to be tossed about and feel such great upheaval within ourselves that we not only fear and hate created things, but dread God Himself. And what will be the outcome of that fury? If instead we love those in whom the grace and gifts of God's Spirit most shine, and value them as they deserve because God is glorified in them — it is certain that by this means the gifts of others will turn to our own benefit and advantage. Even though we are small and lowly, with many far surpassing us, we will come to share in the gifts God has given them. We should also take careful note in this passage of the hatred with which Saul burned against David — a hatred that could never be extinguished. This shows how great is the depravity and corruption of human nature when forsaken by God, and how difficult it is for someone to be converted to God once he has become a slave to iniquity and given free rein to every evil — unless God miraculously converts him. This vice is common to all men. Conversely, the virtue of persevering in what is good and right is rare. This is plainly visible in Saul's example — men are more difficult to lead to justice and fairness than even wild animals. Even wild beasts are tamed and softened over time. Lions and other fierce animals are gradually taught to come to a human hand. What then shall we say about man, who ought to see his own image in another? Why are we endowed with reason and understanding, if not to be bound to one another by a close bond — since we are all created in the image of God? Many wild animals are by nature untameable and cannot be taught to live with other animals or with men. Yet even they cannot be worse than men cast into a reprobate mind. What kind of man does Saul appear here? He saw David rendering him faithful service and managing his affairs faithfully. When Saul had demanded one hundred Philistine foreskins as a dowry, David killed two hundred Philistines and offered their foreskins to the king. This made it abundantly clear that David was zealous and devoted to the king. Yet Saul became more exasperated and gave room to his anger, using it as an occasion to pursue David with even greater hatred. Why? Because these signs were nothing to laugh at — they were evidence of the very thing he could not ignore. Yet David did not labor in vain. God recognized his faithfulness, and although Saul's ingratitude could have broken David's spirit, God showed that David had not worked in vain in serving Saul faithfully — and God approved of it. We should not doubt that God deals with us in the same way, if we do not grow weary in doing good and do not shrink from our duty because of the ingratitude of those who fail to acknowledge our good deeds — since God will never forget what they have forgotten. Also not to be passed over lightly is Saul's obstinacy in being said to have been David's enemy all his days. This confirms what I touched on earlier: once someone has entered on a corrupt path and turned from the right one, he can rarely return to good ways. It is a remarkable miracle when someone, having recognized his sins, is truly converted to God. And indeed so powerful are our passions that we are easily carried into vice, and virtue requires real effort — while we are drawn toward evil by even the slightest temptation. So let us pray to God to govern us by His Holy Spirit, by whose grace there is perseverance in good. Just as we observe that Saul persisted in evil by his own malice, so we observe that David persevered in good by God's Spirit and never grew weary of doing good. This is why Paul urges us not to be provoked by men's malice. Even when those on whom we have lavished every benefit and care make little of our effort and we seem to have wasted our labor — let us not fall back from our duty on that account. And if we are tempted to excuse our weak nature, let us look at David — made of the same flesh and bones as we are, yet endowed by God with strength to resist such temptation and filled with His Spirit. Since our weakness is so great that even slight provocations can turn us from our duty, let us flee to God Himself and pray that — even when the malice of men would deter us — He would govern us by His hand and keep us in our duty, from which we may never be moved.

Next we read that Michal, Saul's daughter, loved David in return — and that whenever the Philistine commanders went out on campaign, David proved himself wiser and more capable than all Saul's other officers, serving as a bulwark against the enemy. Regarding Michal's love: we should understand that God was testifying His goodwill toward David by giving him a wife — and that this also served to inflame Saul further, as he watched the two of them in mutual affection. Someone might ask: How could it seem right that David was winning victories that benefited Saul? Did Saul not appear to enjoy God's favor and prosper even while resisting God? And what kind of temptation might have come into David's mind, when he saw that Saul's hatred could not be softened or overcome — even though David was daily rendering service to such an ungrateful man and even risking his life? Could not this thought have come to him: 'What will become of me? If I escape danger today, I have no idea what tomorrow brings — no end to the labors, no reward. Even if I strike down a thousand enemies, nothing comes to me from it. On the contrary, the king's fury against me only grows more intense. Why should I keep wasting my effort on an ungrateful man? Why keep exposing my life to such dangers?' That was a hard and painful temptation. And the fact that David overcame it is an example we ought to imitate: when the malice and ingratitude of men would deter us from our duty, and we seem to be wasting effort, let us pray to God to keep us in our calling. Let it be enough for us that our zeal is pleasing and acceptable to Him — even if those whose benefit we have served neglect it and make nothing of it. He will repay us with abundant reward. This is conspicuous in the example of all who have placed their hope in God — but especially in Abraham, whom God received into His personal protection. For this reason God calls Himself almighty, Abraham's protector, and his exceeding great reward. He calls Himself almighty so that we may be firmly persuaded that He is strong enough to defend us and that His hand will be our fortress. He calls Himself protector and reward so that we may not always expect a quiet, peaceful, and triumphant life, but may know that battles are always ahead — whether against enemies or within ourselves — and that we must learn through patience to overcome the injuries and insults we will suffer even from those whose good we have served. In such a struggle God will sustain our weakness, so that we may know we have pleased Him and have offered our souls and bodies to Him. And in that knowledge we ought to find rest.

Let us also not think that God was dealing too harshly with David when He allowed Saul to enjoy the fruit of all David's victories. God's purpose was to harden Saul further and further. As Scripture says, when God heaps benefits on the wicked, He is fattening them like oxen or pigs destined for slaughter. Animals kept for labor are fed moderately. But those reserved for slaughter are fattened with abundant food. The prophet makes this comparison when he says: 'Lord, prepare them as on the day of slaughter.' So we will see later that Saul was driven headlong toward his own destruction — God had set him on a course toward that devastating and deadly end, which we will see at the close of the book. In the end all the prosperity that now seemed favorable to him turned into a curse and destruction. For the children of God it is the opposite. Though dangers surge on every side and they seem overwhelmed by raging waves in a great sea, there is an end to their troubles. Once all difficulties are overcome, they are at last brought into a tranquil harbor and enjoy a blessedness that far surpasses all earthly things. When unbelievers have their wishes granted and everything succeeds as they desire, they grow more and more blind — completely blinded. Well-fattened, they kick against God Himself. But at last they must render account of all things to God, and the heavier will be their condemnation, the greater the gifts they were adorned with. So Paul says that those who abuse God's patience — when He calls and invites them with great gentleness and kindness — are storing up wrath for themselves on the day of wrath and the revelation of the just judgment. God cannot endure His gifts being profaned. So when God draws us to Himself through His benefits, if by our malice we pull back and kick against Him, it is certain that our shame will at last be exposed, and punishment and dreadful torment will follow.

So much for David's constancy in rendering faithful service to an ungrateful Saul. As for the statement that David acted more wisely than the rest of Saul's officers and that his name became famous — it appears that God wished to raise him to that standing, so that he would prevail over all in authority and favor and the people would embrace him with extraordinary love. And this would serve to inflame Saul further and sharpen his hatred and cruelty. On the surface these things appeared harmful to David. But since he was under God's protection and care, God also knew how to bridle Saul's attacks and break all his attempts, as the following chapter will show. God therefore willed Saul to be more and more inflamed by David's success and to become his enemy — while at the same time protecting David in such a way that all of Saul's schemes and attempts could do him no harm. David's fame grew more glorious with every day. He was ranked above all Saul's other commanders and enjoyed honor well deserved. From this let us learn: when many enemies rise up against us on account of the gifts God has given us, when the wicked are furious that God has done something notable through us and seek our ruin by every means — God will nonetheless raise us up by His hand. Resting in Him, we will be safe against all enemies and all those who envy our good. We are not promised complete freedom from distress. If it comes, let us turn our eyes to the example of the saints — and especially to David, whose story can soothe our sorrow. Let us be persuaded that God, testing us in this way, will also cover us like a shield and protect us against every storm that arises — defending us so fully that when ruin strikes, we stand undismayed. On the contrary, let us know that if we are swept away by foolish ambition, willingly pull away from God, and depart from obedience to Him, all our work will be in vain. When we seem to have reached the highest point, we will suffer a heavier fall and greater ruin. So when we have been raised to some position of dignity, let us count that benefit as a gift from God and always lean on Him. If we lay that as our foundation, then even when all things are turned upside down and confusion surrounds us on every side, God will dispel all those clouds — the same God on whose help we have so often actually relied. And even when God's present help is not yet visible, our faith will overcome all these lower things and make us rest in God's promises: that those who have placed their hope in the Lord will never perish, no matter what difficulties press upon them at last — but that God will cause them to overcome and conquer all the assaults of Satan and his forces through patience, until He has at last led them to the perfection of their faith.

Now then, let us proceed, etc.