Sermon 71: 1 Samuel 19:8-16

8. 'And war broke out again, and David went out and fought against the Philistines, and struck them with a great slaughter, and they fled before him. 9. And an evil spirit from the Lord came upon Saul; and he was sitting in his house, and he held a spear. Now David was playing with his hand. 10. And Saul tried to pin David to the wall with the spear; but David turned away from Saul's face, and the spear struck the wall without wounding him, and David fled and escaped that night. 11. Saul therefore sent his guards to David's house to watch him and kill him in the morning. When Michal his wife told him this, saying: Unless you save yourself tonight, tomorrow you will die. 12. She let him down through a window; and he went away and fled and escaped. 13. And Michal took a statue and placed it on the bed, and put a hairy goatskin at its head, and covered it with garments. 14. And Saul sent officers to seize David, and the answer was that he was sick. 15. And again Saul sent messengers to see David, saying: Bring him to me in the bed, that he may be killed. 16. And when the messengers came, a figure was found on the bed, and goatskins at its head.'

David's perseverance is set before us for consideration again in this place: that however great the ingratitude and malice with which Saul sinned against him, he never departed from his duty, but rather tried to satisfy Saul with every piety and service. Therefore a new occasion was offered to Saul for loving David and laying aside all old enmities. For even though he had previously pursued him with the most bitter hatred and seemed to have had some occasion for enmity, times came when he ought to have laid aside all anger, since war was stirred up and renewed by the Philistines invading Judea, against whom David's help had to be sought. For David had received successful outcomes from God, and by his hand God had delivered his people into freedom. Therefore all the hope of the people seemed to rest in David, if he were made commander of the army — which was also confirmed by the outcome itself, when David obtained victory from the Lord. Certainly no excuse can clear Saul from disgrace, since even if he had been fighting with just hatreds, he ought to have forgotten them on account of David's many benefits to the people and to the king himself. For it generally happens that old injuries are erased by good deeds. But so far was Saul from being appeased by David's benefits toward him and giving place to reason and justice, that on the contrary he was more and more agitated by an evil spirit and tried to murder David. But where was that oath by which he had bound himself a short time before? But it is not surprising if, being a perjurer, he pursues David, since he was mad and furious. From this it is evident to what fury men generally come, so that they are like brute and rabid beasts when they are driven by the devil, and lack sense and reason, because God has withdrawn his spirit from them. For by what are we distinguished from brutes, except by the reason and understanding we have received from the Lord? Truly, just as God can take away the life he has given us, so he can leave it, but in such a way that though we move our arms, hands, and feet, yet the soul is utterly stupefied and becomes brutish. This is most conspicuous in Saul, whom we ought to observe so that from him we learn above all to imitate David's constancy, who, though provoked by Saul many times, we see never departed from his duty. Indeed, after Saul had been reconciled to him and that reconciliation had been confirmed by oath, David could have withdrawn from the company of so insane and furious a man; but he did not refuse him his service, and returned to his accustomed ministry. Then, when enemies pressed, he threw himself into open danger, not considering that the one for whose sake he risked his life had so often treated him with ill will and the utmost ingratitude. For he knew well enough whom he served, and was sufficiently mindful of his calling. And it is evident that he was not endangered once or twice, but that new snares were continually set for him, so that he was like a little bird fleeing from a hawk among the branches of a tree, as will appear further later; for these are only the beginnings of the trials by which we shall see David was harassed in marvelous ways. From this let us learn not to marvel and regard it as something new and unusual if God exercises us with such evils, but let us remember to bear all events patiently, and in all distresses to

flee to him, firmly persuaded that he will be gracious to us and will never forsake us.

As for what is said about the evil spirit who is called the spirit of God, we have already taught above in what sense this is said: namely, so that nothing evil can be imputed to God as its author, but the devils are the ministers of his vengeance and justice, so that whatever the malice of this spirit mentioned here, God nonetheless used it to accomplish his own justice, which can be faulted by no one, but in which he deserves to be glorified. The evil spirit, then, is both under God's power and sent by God and executing his commands, yet in these things is evil and to be condemned before God, even though he is a minister of divine justice, which God himself approves as blameless despite men who object and murmur. Let us therefore recognize the admirable counsel of God in that he uses the very devils as ministers of his judgments, whom, though rebellious and wicked, he nonetheless brings under the yoke and compels to serve him in whatever matter he pleases. It is fitting, therefore, that we so admire these hidden things of the Lord as to venerate them; and being conscious of our insignificance, let us worship with humility. Far be it from us to imitate those wicked and arrogant men who wish to accommodate God to their own understanding, and if anything contrary to their reason presents itself, vomit forth blasphemous words against him. Far be such insolence from us; rather let us know that God's wisdom is to be adored, which we cannot grasp with our senses. Finally, let it not seem strange to us if devils, though wicked and depraved, are compelled to serve God — not indeed voluntarily or with a right will, but with God driving them at his own pleasure and executing his judgments through them — yet so that no blame for their wicked will falls on God; so that though the wicked object and murmur, they are at last wrapped in confusion. But let us learn to attribute to God the glory of justice and equity; and furthermore, let us fix more deeply in our minds, as a most useful teaching, that the devils are held so tightly under God's hand that they cannot even move without his permission and will — so that we may dare to despise the devils themselves and all their power, knowing that God so restrains them that they dare not or cannot contrive anything against us without his will, and cannot move a foot beyond what he has permitted them. Therefore we ought meanwhile to be calm and quiet, knowing that the devils are restrained by the hand of the mighty God; but at the same time let us know that we must walk before God in fear and anxiety, lest by provoking his wrath he loosen the reins on our enemies, by whom we would at last be overwhelmed. For this reason we pray daily that he not lead us into temptation but deliver us from evil. By these words we first acknowledge that we would be exposed to the devils unless we were protected by God's admirable and infinite power. Then we also recognize that we daily give God many occasions for abandoning us and handing us over to them, since we depart from the light of his Holy Spirit and reject his grace by which he draws us to himself. Indeed then God sometimes loosens certain reins on Satan, but yet so that the occasion may teach us to compose ourselves for the worship of God, and in the greatest distresses and afflictions to flee to God with more ardent prayers, calling upon him not to hand us over to Satan but to receive us into his protection, and so to guard us that Satan, having attacked us, wastes his effort and can do nothing against us, and all things work together for our salvation. Let this then be said concerning that evil spirit afflicting Saul, who is nevertheless said to have been the spirit of God. Moreover, when we say 'spirit,' we must take great care not to confuse this with that Holy Spirit of God who is of the same essence and glory as God. For that Holy Spirit, co-essential with God, is the fountain and origin of all good; but this spirit is created and received its nature and substance from God. Just as we call the good angels spirits of God — not because they have the same essence as God, but because they were formed and created by him — so also we must think about the devils, whose origin was the same as that of the good angels. For they were not created evil by God, as we see them today and as the sacred Scripture depicts their malice to us; but they are corrupted and, having fallen from their origin, alienated from God — just as we still miserably feel that man has fallen from his original purity. But however great the rage of the devils, however great the fury with which they rise up against God and kick against him, they can accomplish nothing, and it is necessary that even unwillingly they be subjected to God's power and execute his commands. And though they furiously try to resist God, they are compelled to be ministers of his justice.

Now then, let us examine what is said here again: 'And the evil spirit of the Lord came upon Saul' — by which words we are taught that Saul, always rushing toward worse, brought down upon his own head an even heavier divine punishment. And God had expressly threatened this in his law: that as men's offenses increase and they harden themselves against God's threats, he would also multiply punishments. And that expression often occurs in Scripture — that he will punish sevenfold — to terrify men, lest they think he is appeased after some blows, but that they should continually fear new ones, and far heavier ones. For that number seven is taken as an indefinite and large number. God therefore will increase punishments sevenfold unless we voluntarily submit ourselves and compose ourselves for his obedience, and are corrected by his blows and adopt a better mind. These things are to be carefully observed in this passage, just as the passage in Psalm 32 is notable: that those who hope in the Lord are surrounded by his mercy, so that they experience in reality that their salvation is the Lord's concern; but on the contrary, many are the scourges of the sinner. And just as fierce horses are restrained by bits and bridles, and the more they kick, the more their sides are goaded with greater blows of the spurs and they are subdued, so also those who do not voluntarily submit themselves to God nor compose themselves for his obedience are customarily beaten and broken by repeated blows and punishments from God. These things are conspicuous in Saul's example, whom the evil spirit invading so tormented that he could not be helped by the singing of David playing the lyre as before, because God, about to punish Saul according to his deserts, did not allow David's lyre to have power to refresh him and relieve his frenzy. Why indeed is the remedy that had previously been helpful now rendered useless, except that Saul provoked a greater wrath and indignation of the Lord against himself, and therefore had to be punished with greater and heavier penalties — since, when corrected by the Lord, he kicked and heaped rebellion and stubbornness upon rebellion and stubbornness, and cast himself into utter ruin? Indeed these things are told about Saul so that by his example we may learn to submit to God when he sends punishments and strikes with blows, and to obey at the first stroke, lest having become like Saul we fall from Scylla into Charybdis. But if we feel the hand of God, let us think seriously about his judgments, never putting off repentance until tomorrow, but at that very moment composing ourselves with humility for his obedience, lest his wrath and just fury be kindled more and more. For indeed if we consider what and how great our sins and iniquities are, they will appear like dried wood ready to catch fire instantly, and therefore to provoke God's wrath all the more vehemently. And these things must be meditated upon by us when we hear that Saul, having become worse and more stubborn, could not be helped by the song of the lyre, because God did not allow that remedy to be useful to him, since Saul's disease was incurable and his salvation hopeless.

Furthermore, into what great distresses David was thrown, and by what admirable ways he was preserved by God, is evident from this. From this we ought to be wise, and to anticipate the dangers into which we can fall, so that sometimes it happens that we have, as it were, one foot in the grave, and are seized as it were by the very jaws of death. For if we promised ourselves an entirely peaceful and calm state of affairs on this earth, our faith would collapse at the first trial. Therefore we must firmly resolve, as the apostle Paul admonishes us in the third chapter to the Colossians: our life is hidden in our Lord Jesus Christ, and as long as we live on this earth we dwell as in the shadow of death, and nothing firm and stable is to be imagined for ourselves here. For our very nature is fragile and perishable, and many dangers surround us from every side and threaten destruction at every moment. Therefore we must foresee these dangers in time — to which God has willed us to be exposed — so that being foreseen they may do less harm. But when in appearance no hope of salvation remains and death rather seems most imminent, let us learn nonetheless to hope in the Lord, awaiting his help, which will come in ways unknown to us and beyond everyone's expectation. Then let us also shake off the torpor with which men often grow numb, forgetful of their condition. For how does it happen that they become corrupt and like drunkards lose their wits, unless because they are forgetful of their condition? For just as a drunkard forgets his poverty, his illness, or indeed his condition, so all who are blinded by their ambition become stupefied. For from this it happens that in their difficulties they do not rise up to God. Therefore we must always be mindful of our condition, and continually refresh its memory, so that as by spurs and goads we may be more vigorously spurred to invoke God with more ardent prayers and to take up his yoke voluntarily. Finally, let this principle remain firm: when God exercises us in various ways, we must calmly submit and follow wherever he leads; and let us be firmly persuaded that our life is precious to him, and therefore that we will be protected and preserved by him as shall be necessary.

We ought to meditate on this teaching from the fact that David is said to have turned away from Saul's face and to have sought safety by flight — which flight was followed, however, by many subsequent hardships, grave temptations, and harsh struggles. Yet let us observe that God averted Saul's blow, so that when he tried to pierce David with the spear, the stroke was rendered futile and turned out to David's advantage, contrary to Saul's intention. But God is accustomed to turn what seemed contrary to salvation — indeed what threatened present death — into the salvation and benefit of his people; which is sufficiently evident from this deliverance of David, which was certainly accomplished by God's hidden counsel, who holds our life in his power and disposes of it as he pleases, to such a degree that when all created things shall seem to have conspired for our destruction and to threaten death at every moment, they nonetheless cannot harm us except insofar as God permits. Nevertheless, we see that David, once delivered by God's providence and having at that time escaped the danger of death, was pursued by Saul who became all the more angry, and afterward raged against him with greater cruelty, and sent guards to besiege David's house and kill him in the morning. But why did he not order him killed at the very moment when his soldiers besieged his house? Surely there is no doubt that he was restrained by God, and that fear of the people held him back. For he considered that if he killed David by night, he would come into everyone's hatred and would detract greatly from his reputation. And moreover, if the people only heard of it by report, the memory of the deed would quickly fade; therefore it would be better to have him killed in the sight of the whole people, so that he might think a just occasion had been given to him. By these calculations he restrained himself, deferring David's murder until the next morning, because he believed David could not escape from his hands. But in truth these things are managed by God's hidden providence, whom the sacred Scripture teaches us so to bend the thoughts and minds of wicked men that whatever they contrive, whatever plans they devise, they come to nothing and are given to the winds as empty. Therefore all the greater occasion is given us for placing our trust in God, because by the more evident examples we see that he not only holds the hands of his enemies so constrained that without his permission they cannot move even a finger, but also so bends their thoughts and minds that they can accomplish nothing except what he himself has willed. Therefore although David fell into graver dangers than those from which he had escaped, God nonetheless protected him and at last delivered him from all of them. From this let us observe that God is most unlike mortals, who if they can bring help to the struggling once, cannot always do so at the opportune time; and even if they can, they are not always present when dangers press, or they lack courage or strength; in short, let us know that human help very often fails. But not so with God, who, as the apostle says, 'is faithful, and will not allow anyone to be tempted beyond his strength, and with the temptation will provide a way of escape.' Therefore, when a thousand mortal dangers surround us, let us hold that God has in his hand all the exits from death, and can deliver us from a thousand dangers as easily as from just one — which Paul himself teaches when he says that God will deliver us from many deaths. It is certain that we can die only once, and indeed that each person has an appointed natural death; therefore Paul is not speaking about that death when he says that God will deliver us from many deaths, but about afflictions. For when some danger appears, it is as it were a messenger of death; but meanwhile an almost infinite multitude of dangers arises at every moment, so that we seem to be exposed as prey to enemies. But God can guard us and deliver us from all of them; and for this reason all our hope must be placed in him alone.

And we ought to draw this teaching from the fact that Saul is said to have sent guards to besiege David's house until morning, so that they might then kill him. From this, moreover, it should be gathered that human friendships are not strong enough unless God governs their hearts. For no one dares to bring help to David, although there is no doubt that Jonathan did not fail in his duty. But Michal was away from her father's house, so that she was unaware of the plots against David. It is indeed probable that Jonathan tried to calm his father's anger and reconcile David to him as he had done before, but God did not allow it. For God wished David to experience that God has various ways of saving his own, and to turn him away from the hope of those things that only catch the eyes. For if God kept only one method in protecting and preserving us, his power and might would seem bound to secondary causes; but when he now takes this way of delivering us, now that way which we never thought of, then we learn to place all our trust in God alone, taught by experience that he has a thousand ways of helping us in the most desperate circumstances and of saving us from all dangers, whenever it seems good to him. We see therefore that Jonathan could not help David in person, because God did not allow it, so that all the glory might return to God alone and David might be taught to place all his trust in God, since no hope appeared from men — for God does not need anyone else's help whenever it pleases him to aid us in distress, since he alone can do all things. Moreover, from what follows it will appear that Jonathan did not break his pledge to David; for since Michal was away from her father's house, he could not divine his father's plan to kill David. Who then revealed the father's will to David if not Jonathan? For when he knew he could accomplish nothing with his father either by admonitions or reproofs, and knew that the force of soldiers had been prepared for David's slaughter, what other remedy was left for him but to advise David to save himself by flight? Therefore Jonathan did not fail in his duty, but nevertheless God used his service for David's salvation without giving him the ability to save David himself.

Moreover, the words that follow in the text must be carefully noted, which say that Michal, Saul's daughter, let David down through the window, and that he went away and fled and was saved. A bold deed indeed for a woman. From which it appears that women, if they would apply their minds to good as they do to evil, would be distinguished by many virtues. And therefore it is mere pretense when they plead the weakness of their sex and the feebleness of their understanding when matters of great importance are at stake. For from this passage it is sufficiently evident that women are shrewd, and often dare many things that men shudder to undertake; nothing is too arduous for them, nothing terrifying — though mortal danger must be faced, they overcome all frightful things by their stratagems. So in this passage Michal rescued her husband David from imminent danger. From this it appears that all excuse of weakness and frailty is taken away from women if out of softness of spirit they shrink from labors which they ought to undertake in order to serve God and render their due to their neighbors. Moreover, although these things are so, nevertheless God's providence is to be observed in using such weak instruments to accomplish his work; for that female sex would not have such great strength of its own unless God supplied it. Nevertheless God has often accomplished through women many things worthy of remembrance, by which those who were too soft and remiss for undertaking and accomplishing great things might be spurred on, or even put to shame and disgrace — those who were more negligent in their duty, whose courage ought to have been superior to the spirits of women. Furthermore, God wished it to be made plain that it was the work of his own hands, since it was accomplished by such weak instruments. Therefore David was given a greater occasion to praise God and to acknowledge that he was delivered from imminent danger of death by God's providence, since he was let down through the window by his wife's counsel rather than being helped by human strength. For since he was left alone, without anyone's help — though indeed many of his soldiers would have brought him aid, if they could and dared — and only his wife remained to him, what could she seem to accomplish against Saul's fury? For it often happens that even the most audacious and strongest men are stupefied at the fury of kings, and their strength collapses from fear. Therefore it is apparent from this that God wished the glory of David's deliverance to be attributed to himself alone, not ascribed to any human powers.

From the narration of these things it is sufficiently evident that God can deliver his own from the greatest dangers whenever he sees fit, without any human assistance, from situations out of which, in human opinion, no way of escape seemed possible. For, by way of example, Saul's armed guards surrounded David's house and sought him to his death. He, throwing himself out through the window, had not yet escaped all danger safe and unharmed. For he could have fallen upon those armed guards by whom his house was besieged, and been killed by them at that very moment, or led to Saul to be put to death. But God so blinded his enemies that he escaped their hands safe and unharmed. Therefore let us acknowledge the divine help here, by which David was delivered not from some slight danger, but from the very jaws of the grave. For he could surely have died a hundred times over had he not been preserved by God's wondrous hand and received, as it were, a new life from him. From this let us learn to place our trust in the Lord — not indeed as human reason dictates and our senses grasp — but let us hope even in death itself, since God holds dominion and authority over death itself.

Now there follows another stratagem that Michal devised, so that David might have a longer time to escape and flee after he had been let down through the window. For she realized that her father would immediately send guards to search for David and put him to death when found; therefore she did her best to deceive the guards and give David a longer time to flee. Moreover, since guards sent one after another by Saul are said to have come to seize David, it is evident from this how great a fury Saul burned with against him. For first the guards were admitted and sought David to his death; when they had been told by Michal that he was sick, and had reported this to Saul, he ordered the sick man to be carried to him in his bed, to be killed by his own hand. 'Do not make so much of his illness, since he is soon to be killed.' He wants his word to stand firm — so great is Saul's madness, so great his fury. From this it appears that counsel was suggested to this woman by the Lord, and the prudence to counter her father's insanity. Indeed, as I said before, few keep their wits about them in the face of such terrors; for counsel is usually taken only when things are calm and quiet, and when adequate time for deliberation is given. Therefore if some sudden terror should strike, the senses are stupefied, and things that come to mind for right counsel in peaceful and calm times do not present themselves. Therefore it seems to have happened by a kind of miracle that it suddenly occurred to Michal to place a statue in David's bed, wrapped in goatskin and covered with garments, to throw David's enemies off and delay them, so that they would not immediately pursue him as he fled — as if things were peaceful and she were seeking a joke outside of danger for amusement. Truly it is fitting that we acknowledge God as both the author and promoter of this deed, who suggested the plan to Michal, and gave her the courage to save her husband, and the prudence to persist in her undertaking, lest David fall into the hands of those pursuing him. Let us therefore learn, when delivered from dangers by divine help, to pray to him that he may perfect his work and not rest until he has brought it to its conclusion. Then let us recognize that God is the one who supplies strength to our feet and hands, who puts counsel and prudence into our minds, who gives us courage to accomplish bravely what is useful and what we are called to by him. From this also let us learn in all difficulties and distresses to flee to him, and to attribute to him all the glory of our deliverance, taking the utmost care not to imitate those who wish to share in the glory with him. For many indeed confess that they have been helped by the Lord's hand, but they also ascribe part of their salvation to themselves, and detract just that much from God's praise and glory. Let us therefore be firmly persuaded that all glory is due to him alone, and let us not doubt that when we flee to him in desperate circumstances with due reverence and humility, he will hear us. And if he has brought help in uncertain times, let us know that he will do the same when other crises arise, and will so complete his work that we will never be forsaken, provided we allow ourselves to be governed by the wisdom of his Spirit and are armed with the power of his word.

As for what is specifically said about Michal having taken a certain statue and placed it in David's bed, that word Teraphim often appears in Scripture in a bad sense; but we should not think that Michal had any idol at home that she worshipped. Nor do we read that Saul, though cast into a reprobate mind, ever fashioned idols for himself to worship, or was occupied with any superstition. Therefore it is not likely that Michal had any idols — which it is certain David would not have tolerated. We do indeed see that Jacob, too preoccupied with excessive love for his wife Rachel, tolerated certain images in his house for a time; which we then see him remove and purge his house of those filthy things, when after the bloody massacre of the Shechemites he feared for himself. But since we read of neither Michal nor anyone else at that time in Israel being occupied with superstitions, it is not probable that Michal worshipped any idols, and there is no doubt that Saul, in removing diviners and enchanters from the midst of the people, and other instruments of idolatry, also removed idols so that there was no use for them. But certain images and statues could have been kept for ornament, as people are generally accustomed to delight in such playthings, and to fashion many such forms in their furnishings which are placed either in halls or on panels. Such therefore were the Teraphim, or the statue mentioned here. As for what is recounted about the goatskin with which Michal wrapped the statue, so that a wooden or bronze statue would not be recognized — these are trivial matters, and not of such importance that we should labor over them. For it is uncertain what use that skin served; therefore it is probable that it was some bed ornament, such as fringes, or some such decoration. And so it suffices that we know Michal wrapped such a statue with that skin to deceive David's enemies and create a delay by which David might be able to flee.

This was Michal's stratagem by which the guards were delayed from pursuing David — which was itself dangerous; for we shall see later that her father was severely angry with her. But she, forgetting herself, was looking out for her husband's safety. From this appears not only her love for David but also her prudence and grace in securing her husband's safety, which were singular gifts of God. Therefore let us recognize from this that if we fall into such difficulties that we cannot foresee what is useful for us, God will supply the means by which, even beyond our expectation, we may take care of ourselves. Indeed it is not proper for us to neglect what is necessary for us, but we ought to give God this honor: that we entrust our care to him and acknowledge him as the author of good — which honor he surely reserves to himself even against the ill will of men. For often, turning over in our minds what is expedient, we overlook what would have been the wisest course, and so we are blind that we do not perceive what is expedient, until God in a moment puts us back on the path and teaches what is to be followed and what is to be avoided. The same appears to have happened to Michal in this passage, in whom that grace of God becomes conspicuous to us. For she indeed placed the statue in David's bed and wrapped it with goatskin or hair so that it might resemble a sick person who either begged for a truce or seemed near the grave, and she took care of the rest as we see — but by God inspiring prudence in her. Therefore there is no doubt that God will suggest counsel to us in desperate circumstances, such as and when it seems good to him. Although, as I warned, we ought by no means to be sluggish in procuring what we judge will be useful for us; and yet we must know and testify by all our words and deeds that even though we have exerted all the powers of our mind in investigating these matters, we are nonetheless so blind that we do not perceive what is useful until God himself, having dispersed the fog, opens our eyes — which he will do in a moment.

There follows next that guards were sent one after another by Saul to see the sick David and bring him to be killed, and that they finally found a statue, whether of wood or stone, instead of David. From these things it appears that Michal's device and stratagem were opportune; for if she had only let her husband down through the window and had not deceived the soldiers with that ruse, they could have quickly pursued the fugitive and brought him back from his way. But since some delay had intervened, David was given the opportunity to proceed further and to hide himself somewhere, lest he fall into the hands of those pursuing him. In short, from these things it appears that it was not without reason that God suggested that counsel to Michal, because necessity demanded it to happen thus; from which we gather that God knows what is expedient and useful for us, and that the plans of salvation which would otherwise never come to our mind are supplied to us by him at the opportune time. Often therefore in uncertain circumstances we adopt this or that plan, which at first glance might seem vain or ridiculous, yet whose outcome testifies that it was not superfluous; but that by this means God accomplished his work previously unknown to us. So David's deliverance was completed by the plan that Michal devised on the spot — placing the statue in his bed — so that the guards who entered, hearing that he was sick and reporting the matter to Saul, would spin out the delay long enough for David, fleeing further, to elude the efforts of his enemies. And let us acknowledge that this was done by divine impulse, because God knew what was fitting and useful for David; and therefore he wished to break Saul's fury by these stratagems, lest he rage against David to his heart's content; but David, escaping his hands, was as it were freed from the grave. And in these things the divine providence is to be admired, and this teaching is to be turned to our benefit. Michal's response we shall defer until tomorrow.

Now then, etc.

8. War broke out again, and David went out and fought against the Philistines. He struck them with a great slaughter, and they fled before him. 9. Then an evil spirit from the Lord came upon Saul while he was sitting in his house holding a spear. David was playing music with his hand. 10. Saul tried to pin David to the wall with the spear, but David escaped from Saul's presence. The spear struck the wall, and David fled and escaped that night. 11. Saul sent officers to David's house to watch him and kill him in the morning. But David's wife Michal told him, 'If you do not save yourself tonight, by tomorrow you will be dead.' 12. So Michal let David down through a window, and he fled and escaped. 13. Then Michal took the household idol and laid it on the bed, placed a quilt of goat's hair at its head, and covered it with clothing. 14. Saul sent officers to take David, but Michal answered that he was sick. 15. Saul sent the officers back, saying, 'Bring him up to me in the bed so that I may put him to death.' 16. When the officers came in, there was the household idol on the bed with the quilt of goat's hair at its head.

David's perseverance is set before us again here: however great the ingratitude and malice with which Saul treated him, he never abandoned his duty. He tried in every way to serve Saul with loyalty and faithfulness. So a fresh opportunity was offered to Saul — a chance to love David and lay aside all old enmity. Even though he had previously pursued David with intense hatred and might have claimed some pretext for grievance, circumstances now arose that should have made him set aside all anger. War had flared up again — the Philistines were invading Judah — and David's help had to be sought. David had been given successful outcomes by God. Through David's hand, God had delivered His people into freedom. All the hope of the people seemed to rest on David, if he could be placed in command of the army — and the outcome itself confirmed this when David obtained victory from the Lord. Saul has no excuse for his disgrace. Even if he had just grounds for some grievance, he ought to have put all of it aside in light of David's many benefits to the people and to the king himself. It is generally the case that old injuries are erased by good deeds. But Saul was so far from being appeased by David's service that the evil spirit agitated him all the more, and he tried to murder David. What had become of that oath by which he had so recently bound himself? But it is no surprise that a perjurer pursues his madness — when God has withdrawn His Spirit from a man, he becomes like a rabid and frenzied animal, without reason or sense. What distinguishes us from animals except the reason and understanding we have received from the Lord? God can take away the life He has given us — or He can leave it in the body, but in such a way that though the arms, hands, and feet still move, the soul is utterly deadened and becomes brutish. This is starkly visible in Saul. Let us observe him so that above all we may learn to imitate David's constancy — for though Saul provoked him again and again, David never abandoned his duty. After Saul had been reconciled to him and confirmed it by oath, David could have withdrawn from the company of so insane and violent a man. But he did not refuse his service and went back to his usual ministry. Then when enemies pressed, he threw himself into open danger — not stopping to consider that the man for whose sake he was risking his life had so often treated him with ill will and the most extreme ingratitude. He knew very well whom he served, and he was well aware of his calling. And it is clear that he was endangered not once or twice, but that new traps were constantly being set for him — like a small bird fleeing a hawk through the branches of a tree, as we will see more of later. These are only the early stages of the trials with which we will see David beset in remarkable ways. From this let us learn not to be surprised or regard it as something strange if God exercises us with such hardships. Let us remember to bear all events patiently, and in all our distresses to

flee to Him, firmly persuaded that He will be gracious to us and will never forsake us.

We have already explained above what it means that the evil spirit is called the spirit of God: nothing evil can be traced to God as its author, but the devils are ministers of His vengeance and justice. Whatever the malice of this spirit mentioned here, God nonetheless used it to accomplish His own justice — a justice no one can rightly fault, and for which He deserves to be glorified. The evil spirit is under God's power, sent by God, and executing His commands. Yet in himself this spirit is evil and condemned before God — even though he is a minister of divine justice, which God Himself approves as blameless, regardless of those who object and murmur. Let us therefore recognize the remarkable wisdom of God in using the very devils as ministers of His judgments. Though they are rebellious and wicked, He brings them under His yoke and compels them to serve Him in whatever He pleases. It is fitting, then, that we reverence these hidden things of the Lord and, being conscious of our smallness, worship with humility. Far be it from us to imitate those wicked and arrogant men who want to make God fit within their own understanding — who, when something appears that exceeds their reason, pour forth blasphemous words against Him. Let no such insolence be found in us. Rather let us acknowledge that God's wisdom is to be adored — it is beyond our grasp. Let it not seem strange to us that devils, though wicked and depraved, are compelled to serve God — not voluntarily, not with a right will, but with God driving them as He pleases and executing His judgments through them — yet in such a way that no blame for their wicked will falls on God. The wicked who object and murmur are at last wrapped in confusion. But let us learn to attribute to God the glory of His justice and fairness. And let us fix more deeply in our minds this most useful teaching: the devils are held so tightly under God's hand that they cannot even move without His permission. This means we can dare to despise the devils themselves and all their power, knowing that God restrains them so that they dare not — and cannot — devise anything against us without His will, and cannot move a step beyond what He has permitted them. So let us be calm and at peace, knowing that the devils are held back by the hand of the mighty God. At the same time, let us know that we must walk before God in fear and care, lest by provoking His wrath He loosen the reins on our enemies, by whom we would at last be overwhelmed. This is why we pray each day that He not lead us into temptation but deliver us from evil. By these words we first acknowledge that we would be exposed to the devils unless we were protected by God's wonderful and infinite power. We also recognize that we daily give God many reasons to abandon us and hand us over to them, since we turn away from the light of His Holy Spirit and reject the grace by which He draws us to Himself. God does sometimes loosen certain restraints on Satan — but in such a way that the occasion itself teaches us to compose ourselves for God's worship, and in our greatest distresses to flee to God with more fervent prayers, calling on Him not to hand us over to Satan but to receive us into His protection, guard us so that Satan's attacks come to nothing, and cause all things to work together for our salvation. So much for that evil spirit afflicting Saul, who is nonetheless called the spirit of God. Furthermore, when we say 'spirit,' we must take great care not to confuse this with the Holy Spirit of God, who is of the same essence and glory as God. The Holy Spirit, co-essential with God, is the fountain and source of all good. But this spirit is created — it received its nature and substance from God. Just as we call the good angels 'spirits of God' — not because they share God's essence, but because He formed and created them — so we must think of the devils, whose origin was the same as that of the good angels. They were not created evil by God in the condition we see them now, as Scripture depicts their malice. Rather, they were corrupted and, having fallen from their original state, became alienated from God — just as we still feel the miserable effects of man's fall from his original purity. But however great the rage of the devils, however furiously they rise up against God and kick against Him, they can accomplish nothing. Even against their will, they must be subjected to God's power and execute His commands. Though they furiously try to resist God, they are compelled to be ministers of His justice.

Let us look again at what is said here: 'And the evil spirit of the Lord came upon Saul.' These words teach us that Saul, always plunging toward something worse, brought down upon his own head an even heavier divine punishment. God had expressly warned in His law that as people's offenses increase and they harden themselves against His threats, He would also multiply their punishments. Scripture frequently uses the expression that He will punish sevenfold — not to give an exact number, but to warn men not to think God is satisfied after a few blows. They should constantly fear new ones, and far heavier ones. That number seven represents an indefinitely large amount. God will therefore increase punishments again and again unless we willingly submit ourselves to Him, yield to His discipline, and adopt a better mind. These things deserve careful attention here, just as the passage in Psalm 32 is worth noting: those who hope in the Lord are surrounded by His mercy and find in experience that He cares for their salvation — but on the other side, many are the sorrows of the sinner. Just as fierce horses are controlled by bits and bridles — and the harder they kick, the more sharply the spurs dig into their sides — so those who do not willingly submit to God are beaten and broken by repeated blows of His discipline. This is plainly visible in Saul's example. The evil spirit that invaded him tormented him so severely that David's lyre-playing no longer brought relief as it had before. God, preparing to punish Saul as he deserved, did not allow David's music to refresh him or ease his frenzy. Why did the remedy that had worked before now fail? Because Saul had provoked greater wrath and indignation from the Lord against himself. He had to be punished with greater and heavier penalties — since, when the Lord corrected him, he kicked back and piled stubbornness upon stubbornness until he cast himself into complete ruin. These things are told about Saul so that by his example we may learn to submit to God when He sends punishments and strikes us with His hand — to obey at the first blow, lest we follow Saul's path and fall from one disaster into a worse one. If we feel God's hand on us, we must think seriously about His judgments. We must never put off repentance until tomorrow. Right then, at that very moment, we must humble ourselves and yield to His discipline — lest His wrath and just anger be kindled more and more. When we consider what our sins and iniquities truly are and how great they are, they will look like dry wood ready to catch fire instantly — and that much more ready to provoke God's wrath. These are the things we must think about when we hear that Saul, growing worse and more stubborn, could not be helped by the lyre's song. God did not allow that remedy to work for him, because Saul's disease had become incurable and his case hopeless.

Consider also what great dangers David was thrown into, and the remarkable ways God preserved him. From this we should be wise and think ahead about the dangers we may face — so that when we find ourselves, as it were, with one foot in the grave, seized in the very jaws of death, we are not caught off guard. If we expected a completely peaceful and calm life on this earth, our faith would collapse at the first trial. We must firmly hold what the apostle Paul tells us in Colossians 3: our life is hidden in our Lord Jesus Christ. As long as we live on this earth, we dwell in the shadow of death, and we should not imagine that anything here is permanent or secure. Our very nature is fragile and perishable, and dangers surround us from every side, threatening destruction at every moment. We must therefore foresee these dangers in time — dangers God has willed us to face — so that when we see them coming, they do less harm. When no hope of salvation seems to remain and death appears most imminent, we must still learn to hope in the Lord and wait for His help. It will come in ways we cannot foresee and beyond everyone's expectation. We must also shake off the numbness that often overtakes people when they forget what their condition truly is. Why do people become corrupt and lose their senses like drunkards? Because they forget their condition. Just as a drunkard forgets his poverty, his illness, and the reality of his life, so all who are blinded by ambition become stupefied. And because of this, when difficulty comes, they do not turn to God. We must therefore always keep our condition in mind and constantly remind ourselves of it — so that, as if spurred by goads, we are driven with greater urgency to call on God with more fervent prayers and to take up His yoke willingly. Finally, let this principle remain firm: when God puts us through various trials, we must calmly submit and follow wherever He leads. We must be firmly persuaded that our life is precious to Him, and that He will protect and preserve us as He sees fit.

We should meditate on the fact that David turned away from Saul's presence and sought safety by fleeing — a flight that was followed by many further hardships, grave temptations, and harsh struggles. Yet notice that God turned aside Saul's blow. When Saul tried to pierce David with the spear, the stroke came to nothing and turned out to David's advantage, contrary to Saul's intention. God is in the habit of turning what seems opposed to salvation — indeed what threatens immediate death — into the salvation and benefit of His people. This is clear enough from David's deliverance here. It was accomplished by God's hidden wisdom. He holds our life in His power and disposes of it as He pleases, so that even when all created things seem to have conspired for our destruction and death threatens at every moment, they cannot harm us except insofar as God permits. Even so, David — delivered by God's providence and having escaped death that day — was pursued by a Saul who only grew angrier. Saul raged against him with greater cruelty and sent guards to surround David's house and kill him in the morning. But why did he not order David killed at that very moment when his soldiers surrounded his house? Clearly God restrained him, and the fear of public opinion held him back. Saul reasoned that if he killed David by night, he would draw everyone's hatred and lose his reputation. Besides, if the people heard of it only by rumor, the memory would quickly fade. It would be better, he thought, to have David killed in full public view — so that it would appear he had just cause for the act. These calculations caused him to hold back and delay David's murder until the next morning, since he was certain David could not escape. But in truth, all of this was managed by God's hidden providence. Scripture teaches us that God so shapes the thoughts and plans of wicked men that whatever they devise and whatever strategies they form all come to nothing and are scattered like empty wind. This gives us all the more reason to place our trust in God. From clear examples like this we see that He not only holds the hands of His enemies so firmly that they cannot even lift a finger without His permission, but He also so guides their thoughts and plans that they can accomplish nothing except what He Himself has willed. Therefore, even though David fell into graver dangers than the ones he had just escaped, God protected him and in the end delivered him from all of them. Let us observe how unlike God is to mortal helpers. A man may help someone in one crisis but not the next — or he may have the ability but not be present when danger presses, or he may lack courage or strength. Human help very often fails. But God is not like that. As the apostle says, 'He is faithful, and will not allow anyone to be tempted beyond what they can bear, but with the temptation will also provide the way of escape.' So when a thousand mortal dangers surround us, let us hold that God has in His hand all the exits from death. He can deliver us from a thousand dangers as easily as from one — which Paul himself teaches when he says God will deliver us from many deaths. We can only physically die once, and each person has an appointed natural death. Paul is not speaking of that when he says God will deliver us from many deaths — he means afflictions and dangers. Each new danger is like a messenger of death. And an almost endless number of dangers arises at every moment, so that we seem to be handed over as prey to our enemies. But God can guard us and deliver us from all of them. For this reason, all our hope must rest in Him alone.

We should draw another lesson from the fact that Saul sent guards to surround David's house until morning so they could kill him. This also shows us that human friendships are not strong enough unless God governs people's hearts. No one dares to help David — though there is no doubt that Jonathan was not failing in his duty. Michal was away from her father's house and was unaware of the plots against David. It is likely that Jonathan tried to calm his father's anger and reconcile him to David as he had done before, but God did not allow it. God wanted David to learn that He has many different ways of saving His own — and to turn David away from depending on visible, human means. If God always used only one method of protecting and preserving us, His power would seem to be tied to secondary causes. But when He delivers us now in one unexpected way and now in another way we never anticipated, we learn to place all our trust in God alone. Experience teaches us that He has countless ways of helping us in the most desperate situations and saving us from all danger, whenever it pleases Him. Jonathan therefore could not help David in person, because God did not allow it — so that all the glory would return to God alone, and David would learn to place all his trust in God. No human help was visible, and God needs no one else's assistance when He chooses to help us in our distress. He alone can do all things. What follows will show that Jonathan did not break his promise to David. Since Michal was away from her father's house, Jonathan could not know his father's plan to kill David. Who else then revealed the father's intention to David but Jonathan? When Jonathan saw he could accomplish nothing with his father — neither by admonition nor by rebuke — and knew that soldiers had been prepared to slaughter David, what other option did he have but to warn David to save himself by flight? Jonathan therefore did not fail in his duty. God used his service for David's salvation, even though He did not give Jonathan the ability to save David by his own hand.

We must also carefully observe what the text says next: that Michal, Saul's daughter, let David down through a window, and that he fled and escaped. This was a bold act for a woman. It shows that women, when they apply their minds to what is good, can display remarkable virtues. It is mere pretense, therefore, when women plead the weakness of their sex and the feebleness of their understanding when something important is at stake. This passage makes plain that women are capable and shrewd. They often dare to do things that men would shrink from. Nothing is too difficult for them, nothing too terrifying — even when mortal danger must be faced, they overcome all obstacles by their ingenuity. Michal rescued her husband David from immediate danger. This removes all excuse of weakness and frailty from women if, out of softness of spirit, they back away from the labors they ought to undertake in order to serve God and fulfill their duty to their neighbors. That said, we must also recognize God's providence in using such weak instruments to accomplish His work. Women would not have such great strength on their own unless God supplied it. God has often accomplished through women things worthy of lasting memory — things that should spur on, or even put to shame, those men who were too soft and passive to take up great tasks when their courage should have surpassed the spirit of a woman. God also wished to make plain that this was the work of His own hands, since it was accomplished through such a weak instrument. David therefore had all the more reason to praise God and acknowledge that he was delivered from the immediate danger of death by God's providence — let down through a window by his wife's resourcefulness, not rescued by human strength. He was left alone, without anyone's help — though many of his soldiers would have assisted him if they could and dared — and only his wife remained. What could she seem to accomplish against Saul's fury? Even the most bold and powerful men are often paralyzed by the fury of kings, their strength collapsing in fear. It is therefore clear that God wanted the glory of David's deliverance attributed to Himself alone, not to any human power.

This account makes clear that God can deliver His people from the greatest dangers whenever He sees fit — without any human assistance, and from situations that appeared, humanly speaking, to offer no way of escape. Consider: Saul's armed guards surrounded David's house and were hunting him down to kill him. David dropped through a window and had not yet escaped all danger safe and unharmed. He could easily have landed among those very armed guards who surrounded his house and been killed on the spot — or taken to Saul to be put to death. But God blinded his enemies so completely that David slipped through their hands unharmed. Let us therefore acknowledge the divine help at work here. David was not delivered from some minor danger but from the very jaws of the grave. He could surely have died a hundred times over had God's wonderful hand not preserved him and given him, as it were, a new life. From this let us learn to place our trust in the Lord — not in the way human reason calculates or our senses can grasp, but to hope even in the face of death itself, since God holds dominion and authority over death.

Next comes another stratagem Michal devised to buy David more time to escape after she had let him down through the window. She knew her father would immediately send guards to find David and kill him. So she did her best to deceive them and gain David more time to flee. The fact that Saul kept sending one wave of guards after another makes plain how intense his fury against David had become. The first guards were admitted and searched for David. When Michal told them he was sick, they reported this to Saul — and Saul ordered the sick man brought to him in his bed so he could kill him with his own hands. 'Don't let his illness stop you — he is about to be killed anyway.' Such was Saul's madness, such was his fury — he would not let his orders be set aside. It is clear that God prompted this woman and gave her the wisdom to counter her father's insanity. As I said before, few people keep their wits in the face of such terror. Sound judgment usually requires peace and quiet, and enough time to think carefully. When sudden terror strikes, the mind goes numb, and none of the clear thinking that comes in calm times presents itself. It therefore seems almost miraculous that Michal instantly thought to place a statue in David's bed, wrapped in goatskin and covered with clothing — as if nothing urgent were happening, as if she were relaxed and at ease — simply to throw David's enemies off his trail and delay them while he fled. We must acknowledge God as both the author and enabler of this deed. He put the plan into Michal's mind, gave her the courage to save her husband, and the presence of mind to carry it through so that David would not fall into the hands of his pursuers. Let us therefore learn, when delivered from dangers by God's help, to pray that He complete His work and not stop until He has brought it to its conclusion. And let us recognize that God is the one who gives strength to our hands and feet, who puts wisdom and prudence into our minds, who gives us courage to boldly do what is useful and what He calls us to. From this, let us also learn in all our difficulties and distresses to flee to Him, and to give Him all the glory for our deliverance — taking great care not to imitate those who want to share the credit with Him. Many people do confess that the Lord's hand helped them, but they also claim part of the credit for themselves — and in doing so, they take just that much away from God's praise and glory. Let us be firmly persuaded that all glory belongs to Him alone. And let us not doubt that when we flee to Him in desperate circumstances with proper reverence and humility, He will hear us. If He has helped us in times of uncertainty before, He will do the same when new crises arise. He will bring His work to completion so that we are never forsaken — provided we allow ourselves to be governed by the wisdom of His Spirit and armed with the power of His Word.

As for the mention of Michal taking a statue and placing it in David's bed: the word 'teraphim' often appears in Scripture with a negative meaning, but we should not assume that Michal kept an idol at home that she worshipped. Nor do we read that Saul — though cast into a reprobate mind — ever made idols for himself to worship or was involved in any superstition. It is therefore unlikely that Michal kept any idols — and certainly David would not have tolerated it. We do see that Jacob, overly preoccupied with his love for Rachel, tolerated certain images in his house for a time — until, fearing for himself after the violent incident at Shechem, he purged his household of those things. But since we read of no one in Israel at that time — not Michal nor anyone else — being involved in idol worship, it is not likely that Michal was worshipping idols. There is also good reason to think that Saul, in removing diviners, enchanters, and other instruments of idolatry from the people, had also removed idols and put them out of use. However, decorative statues and figures could have been kept for ornamental purposes — as people generally enjoy such objects and often place decorative figures in their halls or on furniture panels. The teraphim mentioned here was likely something of that nature — a household figure or decoration. As for the goatskin Michal wrapped around the statue to keep it from being recognized as wood or bronze — these are minor details that do not require much effort to work out. What purpose exactly the skin served is uncertain. It was probably some kind of bed decoration, like a fringe or ornamental covering. What matters is simply this: Michal wrapped such a figure with that skin to deceive David's enemies and create enough delay for David to escape.

This was Michal's stratagem by which the guards were delayed from pursuing David — a dangerous act in itself, as we will see when her father later turned on her in anger. But she set aside any thought for herself and focused entirely on her husband's safety. This reveals not only her love for David but also her resourcefulness and God-given wisdom in securing his life — truly singular gifts from God. Let us therefore recognize that when we face such difficulties that we cannot see what would help us, God will supply the means — often beyond our expectation — by which we can take care of ourselves. We must not neglect what we can do for ourselves. But we must also honor God by entrusting our welfare to Him and acknowledging Him as the source of every good — an honor He keeps for Himself even when men resist Him. We often turn over in our minds what seems most sensible, yet overlook what would have been the wisest course. We are so blind that we cannot see what is truly helpful, until God in a moment sets us back on the right path and shows us what to pursue and what to avoid. This is what happened to Michal. In her we see God's grace at work. She placed the statue in David's bed and wrapped it in goatskin or hair so it would resemble a sick person lying near death, and she handled the rest as we see — all of it prompted by God giving her wisdom. There is therefore no doubt that God will suggest counsel to us in desperate situations, in the right way and at the right time, as it pleases Him. And yet, as I have warned, we must not be passive about doing what we judge will be helpful. At the same time, we must acknowledge by all our words and actions that even when we have applied every power of our minds to a problem, we are still so blind that we cannot see the right path until God Himself disperses the fog and opens our eyes — which He can do in an instant.

Next, guards were sent one after another by Saul to check on the sick David and bring him to be killed — only to find a statue, whether of wood or stone, in David's place. This shows that Michal's plan was perfectly timed. If she had only let her husband down through the window without deceiving the soldiers, they could quickly have pursued the fugitive and brought him back. But because she had introduced a delay, David was given time to go further and hide himself before anyone could catch him. In short, all of this shows that God suggested that plan to Michal for a reason — necessity required it. From this we learn that God knows what is helpful and useful for us, and that He supplies us at the right moment with plans for our salvation that would never have come to our own minds. Often in difficult situations we settle on a course of action that may seem foolish or pointless at first glance, yet the outcome proves it was not wasted — because through it God was accomplishing His work in ways we had not known. This is how David's escape was completed: through Michal's quick thinking in placing the statue in his bed. The guards who entered heard he was sick, reported it to Saul, and in the resulting delay, David was able to flee far enough to elude his enemies. Let us acknowledge that this was done by God's prompting, because He knew what was fitting and useful for David. He wanted to check Saul's fury through these stratagems, lest Saul vent his rage against David unchecked. David, escaping his hands, was as it were rescued from the grave. In all of this, God's providence deserves our admiration — and this teaching should be turned to our own benefit. We will take up Michal's response the following day.

Now then, etc.