Sermon 72: 1 Samuel 19:17-21

17. 'And Saul said to Michal: Why have you deceived me thus, and let my enemy go so that he has escaped? And Michal answered Saul: Because he said to me: Let me go, otherwise I will kill you. 18. But David, fleeing, was saved and came to Samuel in Ramah, and told him all that Saul had done to him; and he and Samuel went and stayed in Naioth. 19. And it was reported to Saul by those saying: Behold, David is in Naioth in Ramah. 20. Saul therefore sent officers to capture David; and when they saw the company of prophets prophesying, and Samuel standing over them, the spirit of the Lord came upon them also, and they too began to prophesy. 21. And when this was reported to Saul, he sent other messengers as well; but they also prophesied. And again Saul sent a third group of messengers, and they too prophesied.'

In yesterday's sermon we saw God's providence in procuring David's safety through his wife Michal, to whom he gave both prudence and courage to accomplish that task. Meanwhile, however, she offended her father by that deed, but she did not sin against God. And from this we must learn that we should consider what obedience is owed to those who hold authority and dominion over us, so that we do not comply with them in all things — since there is often a legitimate excuse, because many command unjust things that are repugnant to the glory and honor of God. Indeed we are commanded to obey our superiors, but in the Lord, so that God, who holds the supreme command over men, may have his honor left inviolate, and nothing be detracted from his will. Therefore, although Saul is angry at his daughter Michal, her deed was nonetheless praiseworthy. For otherwise she would have been guilty of murder if she had consented to her father's will, and she would have been the cause of her husband's death. But by God's command a man is told to leave father and mother to cleave to his wife — which also applies to the woman, and indeed with much stronger reason, because she owes all honor and obedience to her husband as her head.

Now therefore let us consider what is said: that Saul complained of being deceived by Michal, while she lied to her father — namely, that she was compelled by threats to allow David to flee, since he had threatened her with death if she did not let him go. But the matter was far otherwise. For we heard before that David, unaware of Saul's plots, would have been caught had not his wife warned him, and she herself found a way for his flight and safety, and let him down through the window, and deceived Saul's guards by her trick and delayed them. It was therefore her stratagems and plan, not David's; but now, addressing her father, she casts all this on David, by whose threats she claims to have been frightened. From this it appears that in fine deeds worthy of praise there is always something mixed in of imperfection. So those who have made the most progress in the fear of God still feel in themselves the remnants of human weakness, and recognize that their better works are tainted by some fault. For this reason a great occasion is always offered to those who fear God for humbling themselves before him. For although they strive to worship God sincerely and serve him with a pure mind, and try to walk before him as faithfully as possible, yet something is always lacking in their works — so much so that if God were to demand an accounting, they would be found debtors in many things; for God can rightly reject our works as polluted and contaminated with vices. Now we know that no spot or stain can be admitted by God as a good and perfect work. Therefore we must beware of glorying in our works before God, or in our intention to walk before God according to his precepts. However, we do not deny that our good works are approved and admitted by God, but we say that this does not happen by their own merit or worthiness, but by his sheer generosity — tolerating us just as a father does his children. This therefore must be established: that nothing proceeding from us is in itself worthy of God's acceptance, and that even our best works are to be condemned because some weakness is always mixed in, and they never attain the perfection that God requires. But if we have laid aside all pride and boasting, we shall not be afraid to approach God with head held high, not doubting that he will have the service we offer him with obedience as pleasing and acceptable, even though it is stained with many faults and weaknesses. For whatever might otherwise displease him in our worship, he will not look upon, because he has adopted us as children, and therefore embraces us with paternal kindness and favor, and accordingly blots out our faults and imperfections — provided, however, that we are displeased with ourselves and condemn ourselves before God. By this means our works, which are otherwise of no value before God, nevertheless become pleasing and acceptable to him — yet by his sheer generosity and mercy.

Since this is so, we need not labor much in excusing Michal for lying to Saul; rather, we shall acknowledge the remaining virtues in her that we discussed as praiseworthy, and nonetheless reprove the fault of her lying — so that in all our works we may learn to act watchfully and prudently, since such is human weakness that we can scarcely take one or two steps without stumbling. Yet God will freely forgive such human lapses in Christ, provided that we always aim at the goal he has set before us, and do not stubbornly persist in our faults, but condemning them, humble ourselves before God. For it is certain that God will never leave such great ingratitude unpunished. Furthermore, we must observe that every lie is a sin before God,

even though its end is not evil. For this is an undoubted principle: God loves truth, because he cannot deny himself. Therefore let us not consider ourselves immune from sin, even though we can affirm in good faith that the lie is harmful or injurious to no one. For, as I said, lying is by its nature vicious and to be condemned, because it is contrary to the nature of God. For we know that God claims for himself the name of truth; therefore whatever is repugnant to truth must be condemned, unless we wish to mix heaven with earth, and to call what is black white, and to turn light into darkness. The evil is twice as grave if the lie is harmful and detrimental to someone. For on the one hand God is offended by the lie; on the other hand the neighbor, having suffered injury from the lie, is hurt. There are indeed many degrees of lies, of which one is more serious and more to be condemned than another; nevertheless this principle must be retained: that no lie is without fault before the Lord, on account of which we deservedly stand condemned before him. Therefore though we may say that a lie is jocose or for some good end, nonetheless in itself and by its nature it is always evil — even if we are looking out for our own life or that of our neighbors. If this is so, what shall we think of that lie which has as its purpose to deceive one person by fraud, malice, and a bad conscience, to despoil another of his goods, and finally to crush him?

And thus far concerning Michal's deed; next it follows that David came to Samuel at Ramah and informed him of all that Saul had done to him. And these things are indeed briefly recounted, but they contain much in themselves. For what could David's narration be except full of complaints about the injury done to him by Saul, and about the contrary outcome of the anointing he had received from Samuel? For David had been called from the sheepfolds and declared king through the ministry of Samuel himself, by whom he had been anointed; and he had been called by God to a dignity he was not seeking. Of all these things Samuel had been the administrator, and David, a fugitive, came to him to expostulate that so far was the royal anointing from being useful to him, that on the contrary it created a thousand mortal dangers, and that he had even now escaped present danger of death. A grave temptation indeed, both for David and for Samuel. Samuel might rightly seem to be able to complain to the Lord that David's inauguration by him was not being ratified, or at least that its fulfillment was being deferred so long, when he thought it ought to be promoted as soon as possible. For since Samuel was a prophet sent from the Lord with express commands to designate David as king and leader of the people, and meanwhile not only were the things that God had foretold and testified not being fulfilled, but everything was being carried in the contrary direction, and David was constantly in mortal danger, and in want of counsel, exiled as a fugitive and destitute, in how great grief do we suppose he was, when he saw that he had delivered commands which not only did not produce their effect but the very opposite? And in turn David seemed to have great cause to complain about Samuel. Nevertheless we see that they rather mutually confirmed one another in God's promises and sought a true remedy against such trials. They came to Naioth, where the prophets dwelt, who exercised themselves in the law of God for spreading the doctrine of salvation throughout the kingdom of Israel. So like soldiers when battle is imminent, they take refuge under the Lord's standard and prepare against such hard struggles. For they come to a place where the word of God was being preached, to which they flee as to a most safe asylum. From this we are taught, when calamities press in against which no human protection seems to remain, to flee to God's word, which is the most certain standard of Christian soldiers, to which they ought to retreat when enemies make their attack — because nowhere else have they a safer protection or more certain forces. For this reason Samuel came to Naioth with David, in order to be there with the prophets dwelling there, by no means associating with them as a disciple or novice. For we know that Samuel from infancy was adorned with the distinguished gifts of the Spirit of God, namely with prophecy, even though at that time there was no revelation of prophecy in all Judea, but it lay as it were buried. But Samuel alone had received this grace, that he was distinguished by the gift of prophecy. Now therefore when he had come to extreme old age, he comes to the prophets so that he may exercise himself with them — not in order to have them as teachers and masters, but to be more and more strengthened in the divine promises by their company, and also to take counsel for David himself, of whom he had the greatest regard, and therefore brought him with him to the prophets as to a most safe asylum, and as it were placed him in a most strong fortress against Saul's attack. Indeed in human opinion this method did not seem suitable for delivering David from imminent dangers; rather it would have been better counsel for him to hide in some secret and fortified place, where Saul could not have found him by searching. For when they were among the prophets, the report soon spread and came to Saul's ears. But Samuel did not provide for himself by human protections and counsels, but fled to a refuge stronger than every human protection and stronghold — namely under the very shield of God himself, the college of the prophets, in which he was under the protection of the one who rules over all things. He thus wished to strengthen the dismayed David by this means, and to ratify by the danger of his own life the dignity that he had promised to David by God's command and authority. Therefore he wished to accompany David, whom he could have dismissed, and to share danger with him, in order to make it clear in deed that he had nothing separate from David, but that the cause of both was common. Samuel was indeed well aware that Saul would be more provoked by this deed and that thereby greater danger would be created for himself, since a prophet of such great authority and of such advanced age could not leave home without his fame immediately spreading and reaching Saul. Yet nothing prevented him from leaving home, even with the greatest difficulty, to accompany David, and by his presence to confirm and ratify the doctrine entrusted to him by the Lord. From this it appears that those to whom the care of preaching the divine word has been entrusted ought not only to preach it with their mouth, but also when necessary to seal their teaching with their own life, even though the world rage with fury against them. And, I ask, with what temptation do we think David would have been agitated, if Samuel had dismissed him and ordered him to look out for himself and his affairs as best he could, saying that he had done nothing except what God had commanded him? On the contrary, David was greatly refreshed and strengthened when Samuel joined himself to him and as it were placed him in a strong fortress. Therefore Samuel by his presence wished to make David more certain about God's help and the certainty of his promises — namely that, although Saul might persecute him to death and afflict him with the greatest injuries, God would nonetheless fulfill his promises and have mercy on him. Thus by his presence he comforted David and gave hope that the one who had spoken would not allow the inauguration and promise to be empty. Finally, from this it is evident with what great constancy and magnanimity God's ministers have confirmed and ratified their teaching — which was also necessary. Furthermore, we see what our refuge is in any kind of affliction, namely God's word, which is the true and most firm armor of God's children. From it flow faith, and the other virtues — hope, love, prudence, patience — by which, armed, we strongly resist the assaults of our enemies until we win the victory.

Moreover, from this passage we also gather that there were certain schools of prophets in which those were trained who would then teach the true religion and preserve the purity of doctrine. For the prophets did not dwell in Naioth merely for some particular time, but had their fixed seat there. Furthermore, they are not simply called prophets but prophesying ones, from which it appears that they applied all their study to the practice of the divine law, so that they might be faithful teachers among the people. And as for those who take that word 'prophet' as referring to a singer of songs, it is ridiculous; for there is no doubt that under this word the gift of understanding is comprehended. They prophesied, that is, they exercised themselves in the doctrine of the law, which they applied to themselves and instructed disciples in. Therefore those are here called prophets who exercised themselves in the law of God; and they are called prophesying so that we may be taught that the titles of honor must not be empty, just as many often vainly arrogate to themselves the name of servants of God. So you see in the papacy the prelates of the church, the bishops, the pastors, glorying in God's name as if he reigned in their midst, greatly boasting of the catholic church, the apostolic succession, and the vicariate of Jesus Christ, and finally being distinguished by such great titles. But it is not enough to glory in titles unless the reality corresponds, and they are such as they wish to be regarded. For in fact, what kind of bishops or superintendents are they, who take no care of the flock entrusted to them, content with the annual incomes of what they call their benefices? And what kind of pastors are they, and with what food do they feed their sheep? And where are the sheep whose care they bear? Truly the reckoning of their duty would require that, having God as their president, they should set forth sound doctrine to the people, exercise them in holiness and integrity of life, and show them the way to salvation. But which of them cares for these things? Indeed if they followed the footsteps and commands of Jesus Christ, they ought to make this manifest by their works. But what order, I ask, is there among them consistent with pure religion? For our Lord Jesus Christ, when he established pastors in the church, did not wish them to indulge their genius and grow torpid in idleness, but to give diligent service in teaching the people and to lead them in both doctrine and good works and holiness of life. But they utterly subvert what our Lord ordained. From which it appears that those empty titles in which they glory are not only something ridiculous but impious and insulting to God himself. By what right, or rather with what impudence, do they call themselves pastors of the sheep, when they are ravenous wolves, and are far removed from that office in which they nonetheless boast? Therefore what we hear in this passage must be most diligently observed: the prophets were not called prophets in name only, like those papistic pseudo-pastors whom we see adorned with empty epithets, but they truly prophesied — that is, they did not boast in some empty arrogance, but exercised themselves in God's law and confirmed themselves in his doctrine, so that they might fulfill the office of faithful teachers. Therefore this passage is worthy of observation, lest we be moved by those false titles in which men glory. For this reason elsewhere the prophet threatens those who have rejected knowledge that they will be rejected, lest they be considered the priests of the Lord. Now that word 'knowledge' is taken not for cognition and understanding but for preaching, as if God were declaring to all those who wish to be considered pastors and teachers of the church that there will be no other reason, nor will they be regarded as pastors, except in so far as they purely and sincerely preach the word of God; and accordingly, if they do not do so, those titles will be empty and ineffective. For God openly declares that he does not have for teachers and pastors those who do not have knowledge — that is, those who are not fit and suitable for preaching his word. And those who do not perform the office of true pastors in feeding their flocks, but are rather wolves and hirelings, whatever they do, by whatever titles they boast, are an abomination to the Lord. Indeed there are not lacking today those who greatly vaunt and display themselves, glorying in such distinguished titles, but who are sufficiently manifestly refuted by the very mouth of the Lord. Furthermore, what has been said about pastors can also apply to individuals, according to the various offices to which they have been called. So fathers ought to consider what level of dignity they have obtained from God, not so as to sit lazy and idle, but to govern their children with paternal affection, to lead the way for them by good examples, to keep them in the fear of God, and finally to teach them to live as Christians. So magistrates ought not to imagine some idle authority for themselves, but should know that they have been raised up by God and placed on the tribunal of justice in order to fulfill with all their might what belongs to their office. Likewise the ministers of God's word ought to take notice that they were not called by God to leisure and rest, so as to grow torpid like dumb dogs, but so as to take care of the flock entrusted to them, to procure the salvation of the church with vehement zeal, and to promote God's glory with all their might. By this means it is necessary that individuals be admonished concerning the titles of their honors and offices, what the reckoning of their duty requires, so that they may faithfully discharge it and be prepared one day to render an account to God.

But something more must be learned from this passage: namely, that we are admonished that we must take care lest in the future the doctrine of truth and pure religion be buried. For experience teaches how easily one strays from the truth, and on what slight grounds the doctrine of truth is corrupted, in proportion as men's minds are light and vain — so that the word of God previously tasted and approved nevertheless slips out of our hearts, unless it is daily instilled in our ears and we are edified by it. For this reason I said that the propagation of true religion must be fostered with the utmost care and diligence. For he who does not sow at the opportune time, what harvest will he expect? Should we then be sluggish in sowing the incorruptible and heavenly seed? Therefore let us observe that we must not be idle nor cease from making that spiritual sowing, lest poverty of spiritual food — which is our Lord Jesus Christ — overtake us and our descendants. Therefore it is necessary that schools be opened and teachers established; for if we neglect these ordinary means and cast aside the care for books and other things necessary for studies, by which the future witnesses of the divine will and those who shall someday rule the church in proper order shall be trained and prepared, we shall surely bring frightful confusion upon the church and upon our own heads. And these things do not come to us by inheritance or testament, but flow from God's free goodness — who nevertheless does not therefore wish us to act negligently, but to attend diligently to this care, so that the abundance of seed may always remain to be sown at every season. Yet I admit that schools are erected in vain and great care is bestowed in fostering them, and the labor will be in vain unless God grants the grace of his Holy Spirit. If houses, palaces, or cities are to be built, it is necessary that experienced men preside over the building, who advance the work and provide what is expedient. So for the building of that spiritual house and the cultivation of the Lord's land, suitable men are required who instruct others, who call men to the way of salvation, who confirm them more and more in the knowledge of the fear of the Lord. And unless God himself accomplishes this through his Holy Spirit, indeed they will be vain — but nonetheless God still requires from us diligence in performing our duty. Therefore by the just judgment of God it is certain that our sloth and negligence are punished, when such great barbarism darkens the church that the distinction of false from true is not known, no notice is taken of what is just and right, and black is not distinguished from white — which we see happened in those times in Judea, in which idolatry held sway no differently than among the heathen themselves. But to what condition had the divine law come then? It was shut up in the Lord's ark, by whose command it had been placed there. But God had not commanded the law to be buried in the ark, or to be kept and adored as some relics, but the doctrine contained in it to be preached in the church through the ministry of the priests, the office which he had imposed on them. But it happened through the laziness and negligence of the people that superstitions crept in and idols were brought in, to which the honor due to God alone was attributed. For this reason Paul admonished Timothy to take care not to set neophytes over the church, but to commit the doctrine which he had received from him to those who would faithfully guard the deposit and have the gift of teaching, so that this treasure might be retained in the church — not to be hidden, but turned to the use of the faithful.

Furthermore, I admit that the purity of doctrine is not always preserved where schools flourish. For in the papacy we see that there were schools, and indeed schools of great renown, but God did not bless their studies. And therefore we should note what I said before: that the labors of men are vain and ineffectual, and their studies empty, without God's special grace. Therefore these two things must be joined: namely, we must above all pray to God that if he wishes the splendor and light of his truth to shine in our minds, he will not allow it to be extinguished by our negligence and torpor or rebellion; then, that he may propagate the gifts of his Holy Spirit to us and our descendants, that good seed may always abound in plenty, and we may faithfully do what is our duty; finally, that we spare no expense in supporting with honest stipends those who have received the gift of teaching. For these are the priests whom God gives us for the preservation of doctrine, by whom each one may be spurred on to his duty. For those to whom the office of teaching has been committed must be heard attentively and diligently; and the sword of the divine word, so that, obedient to God, they may direct in the way of salvation the sheep entrusted to them. (Very different from these, however, are those mass-priests and false prophets who sacrifice for the wretched sheep after they have died.) For this reason Paul honors the church of God with this title, calling it 'the pillar of truth.' Not indeed as if God's word were not perfect in itself and could not retain its purity without men's work, but God wished the remedy of our salvation to be applied to us in this manner. Therefore if we are negligent in fostering those who shall one day fulfill the office of teachers, and in teaching and training them, the result will be that God's truth in our midst will collapse and be extinguished. And on the contrary, if we diligently exercise this doctrine and apply all our care to preserving the order which God has appointed for the knowledge of his will, it is certain that he will increase his gifts and grace in us, by which we shall be constantly held in his love and fear, never to be torn away from him.

Furthermore, let us learn that we ought not, if prophets are lacking, to think that the people may continue in their ignorance and indulge themselves — which we nonetheless see happened in the papacy. For if mention was made of God, of faith, or of other virtues by which life is purged from all corruption and drawn from the world to embrace the way of salvation, then each one of the common people would excuse himself, saying he was no cleric, no monk; that those things were to be left to those who had taken up that profession; that he himself was a poor layman who only cared for domestic matters. And this was the opinion of the multitude — as if all holiness and the light of truth were contained in those monastic cloisters alone, and the rest of the world was occupied by ignorance. But, I ask, who does not know what kind of holiness existed in those filthy sewers, and among those profane gluttons who imposed on the wretched little sheep with their loquacity? Truly they were like those robbers wandering throughout the world, whom they call Egyptians, who cover their wickedness with unknown words and unfamiliar speech. Indeed there was no care among them to investigate truth and the salvation of men in the Scriptures; their only holiness and knowledge was placed in those magnificent and honorific titles, while the common people boasted of being content with the commands of holy mother church, as they call her. Thus schools were neglected, and crass ignorance was brought into Christianity. But suppose those impostors had applied their study to the knowledge of God's word — yet the labor would be useless, since the people rejected the foundation of true salvation, which is the pure and unadulterated knowledge of the gospel from the fountains of the divine word. For what certainty of faith can he have who depends only on the conscience of another? But when God established schools of prophets, who would learn the doctrine of truth, he wished them to make the people partakers of that knowledge. Indeed not all, I admit, can be excellent prophets, but yet all ought to be God's disciples, as Isaiah admonishes; for otherwise we cannot be members of our Lord Jesus Christ. For Isaiah, speaking of the church, which is to be preserved by the Lord Jesus Christ and the preaching of the gospel, says that all are taught by God; with whom John also agrees. By these words they show what those ought to be who compose themselves for God's obedience: not indeed all teachers (for there must be those who exercise themselves in teaching others), but yet not ignorant and stupid like brutes. For these things are plainly contradictory: to have spiritual doctrine, and meanwhile to be unable to pray to God, and to be ignorant of whatever is required for his worship. These things are as contrary as fire and water.

And let this suffice concerning the prophets in Naioth; let us pass on to what follows about Saul — namely, that the soldiers were sent by him to pursue David and seize him at Naioth. From which it appears that Saul had cast off all fear of God. For as we saw before, he revered Samuel with some observance, and indeed thought that his own authority was preserved by Samuel's presence, so much so that he sought to detain him by force, until the hem of his cloak was torn. And although Samuel showed him his torn and broken kingdom, Saul nonetheless did not dare ask his superior to be present at his sacrifice and honor him with his presence. But now when he does not fear to tear David from Samuel's company, he makes plain that he has utterly cast off all shame, when he is not afraid to violate the authority of one whom God had raised to such great dignity, and to violate the sanctuary of the prophets. For it was an assembly over which God himself presided, and therefore in which David ought to have been safe from every danger as in an asylum. Indeed no place, however holy, ought to be a refuge for criminal and wicked men, so that it becomes rather a den of thieves — as we see has happened in the papacy, where they have abused temples and cemeteries, which they wished to be asylums of criminals. But since David had joined himself to the one through whose ministry Saul himself had been raised to royal dignity, and whom Saul himself had honored, it was excessive boldness and an injury to Samuel for Saul to wish to tear David from his protection and care. For when Samuel kept David at Naioth with the prophets, it was the same as if he had committed his protection to God himself, and placed him in a sacred place as in a strong fortress and most safe asylum, where God's name was invoked and the practice of the law flourished. From these things it becomes more and more conspicuous that Saul had been cast into a reprobate mind and forgetful of God, and despised all religion, when by force he wished to tear David away from this assembly.

And his ingratitude is also evident: that having been anointed by Samuel himself, and raised by his ministry to royal dignity, he could now no longer endure any change, and cast aside the memory of the benefit received, even though he ought to have called to memory God's special beneficence by which he had been raised to be king.

Furthermore, the guards sent by Saul to seize David are said to have prophesied, because the spirit of God came upon them; and when they did not return, others were sent, who also prophesied, until even a third group was sent who likewise prophesied, as if God had transformed them in a moment. If anyone therefore asks where they had learned to prophesy, the answer is that God sometimes works without human means, and sometimes makes his gifts conspicuous in those who apply diligence and acquire knowledge by study. For no one will ever be fit for any function unless God adorns him with the necessary gifts through his Holy Spirit. But this is the difference: that sometimes he pours out his Spirit immediately, sometimes he bestows it through certain means. For he uses schools and books and other inferior means through which he works in them. For, I ask, can anyone be advanced in any arts by his own talent and natural strength unless he is taught? Will anyone be wise, or become learned even when guided in schools, or modest by his own efforts? By no means. But when God blesses those means which he has subordinated. Sometimes, however, God works through his Spirit immediately without schools or other ordinary means, so as to give a greater proof of his power and goodness to be praised. This happened to those mentioned here, who indeed prophesied, but as Balaam's ass once spoke without sense and understanding; for it was not natural to it. For God did not give to brute animals the sense for understanding or the mouth for speaking which he bestowed on men, so that they might both understand and express the conception of their mind, and above all glorify God, for which we are chiefly formed by God. But he who gave articulated speech to men, and wished them to excel the other animals in this — that they speak with one another and can express their thoughts in speech — could give the same to wild beasts; therefore it is not at all surprising if he willed those soldiers we are speaking of here to prophesy without understanding. But we need not labor much over whether they prophesied with intelligence, or whether they spoke as magpies or other birds chatter; let it suffice for us that, however it was done, God's power and might were conspicuous in them — so that although they had come for a different purpose, God occupied them in this matter, so that out of themselves and as if moved in mind and inspired by divine impulse, they left David untouched. Let it suffice, I say, to know that they were so inspired by divine impulse that, instead of the evil they had previously sought against David, they aimed at his safety and benefit, and despised Saul's hatred against David. We shall see the same thing happen later to Saul as well. Therefore God so changed their plan and mind that they not only did not seize David at the king's command, but on the contrary became companions of the prophets. And this God did, that by the very fact he might testify that he holds men's hearts in his power and hands, which he bends and impels at his will. And let this be said about the prophesying of Saul's soldiers — both those who came first, and those who came second and third. Saul indeed ought to have been deeply moved by these things, and to have recognized that he was accomplishing nothing by fighting against the Lord; but yet he was so stupefied that he did not feel the hand of God. For he himself, when at last he saw that he was being mocked by the guards, set out for Naioth. From these things it appears that wicked and criminal men can be brought to the way of salvation by no admonitions, by no proofs, but on the contrary are hardened more and more, just as the prophet Isaiah himself testified — that the wicked, although their eyes are choked by the darkness of God's [judgments]... Behold how the wicked are hardened more and more by God's works, and always go further from the right way. From this we are admonished to pray to God that, when he has given signs of his glory, he never allow us to despise them; but rather that by them we may be more and more trained to humility, and render to him the glory and honor due. And the more severely he reproves our iniquities, the more we should be moved and filled with shame for our sins, and the more ardently be carried into his worship, so that to worship God and honor him with due reverence may be our one blessedness and felicity throughout the whole course of our life.

Now then, etc.

17. And Saul said to Michal: Why have you deceived me like this and let my enemy go so that he escaped? And Michal answered Saul: Because he said to me, Let me go, or I will kill you. 18. But David fled, escaped, and came to Samuel in Ramah, and told him everything Saul had done to him. Then he and Samuel went and stayed in Naioth. 19. Word came to Saul: David is in Naioth in Ramah. 20. Saul therefore sent officers to capture David. But when they saw the company of prophets prophesying, and Samuel standing over them, the Spirit of the Lord came upon the officers as well, and they too began to prophesy. 21. When this was reported to Saul, he sent other messengers — but they also prophesied. Saul sent a third group of messengers, and they too prophesied.

In yesterday's sermon we saw God's providence in securing David's safety through his wife Michal, to whom God gave both wisdom and courage to carry out the task. In doing so, however, she offended her father — though she did not sin against God. From this we must learn to think carefully about what obedience we owe to those who hold authority over us — so that we do not simply comply with them in everything, since people in authority often demand things that are unjust and contrary to God's glory and honor. We are commanded to obey our superiors, but in the Lord — so that God, who holds supreme authority over all people, retains His honor inviolate, and nothing is taken away from His will. Therefore, even though Saul was angry with his daughter Michal, her deed was praiseworthy. Had she gone along with her father's will, she would have been guilty of murder — she would have caused her own husband's death. But God's command says that a man is to leave his father and mother and cleave to his wife — and this applies to the woman as well, with even stronger reason, since she owes all honor and obedience to her husband as her head.

Now consider what is said here: Saul complained that Michal had deceived him — and she did lie to her father, claiming she had been forced by David's threats to let him go, because he had threatened to kill her if she refused. But the reality was quite different. We heard before that David was unaware of Saul's plots. He would have been caught had his wife not warned him. She was the one who devised the plan for his escape, let him down through the window, and used her trick to deceive Saul's guards and delay them. It was her strategy and her plan — not David's. Yet now, speaking to her father, she attributed it all to David, claiming his threats had frightened her into it. This shows that even in praiseworthy deeds there is always something imperfect mixed in. Those who have made the most progress in the fear of God still feel in themselves the remains of human weakness. They recognize that even their better works are touched by some fault. For this reason, those who fear God always have good cause for humbling themselves before Him. Even when they strive to worship God sincerely, serve Him with a pure mind, and walk before Him as faithfully as they can, something is always lacking in their works. If God were to demand a strict accounting, they would be found debtors in many things — for God can rightly reject our works as polluted and tainted with faults. We know that God cannot accept anything stained or contaminated as a good and perfect work. Therefore we must be on guard against boasting before God about our works or about our intention to walk according to His commands. This is not to say that our good works are not approved by God — they are. But they are not accepted on their own merit. They are accepted by His sheer generosity, as a father tolerates his children. This must be firmly established: nothing that comes from us is in itself worthy of God's acceptance, and even our best works deserve condemnation because some weakness is always mixed in — they never reach the perfection God requires. Yet if we have set aside all pride and boasting, we can still approach God with confidence, not doubting that the service we offer with obedience is pleasing and acceptable to Him — even though it is stained with many faults and weaknesses. Whatever might otherwise displease Him in our worship, He will not hold against us, because He has adopted us as children. He embraces us with fatherly kindness and favor, and for that reason forgives our faults and imperfections — provided that we are displeased with ourselves and condemn ourselves before Him. In this way our works, which on their own have no value before God, become pleasing and acceptable to Him — but by His sheer generosity and mercy alone.

Given all this, we need not spend much effort defending Michal's lie to Saul. Instead, we acknowledge the genuine virtues in her that we discussed as praiseworthy — while also reproving the fault of her lying. In all our works we must learn to act watchfully and carefully, since human weakness is such that we can scarcely take one or two steps without stumbling. Yet God will freely forgive such human failings through Christ — provided we always aim at the goal He has set before us, do not stubbornly persist in our faults, but condemn them and humble ourselves before Him. It is certain that God will never leave great ingratitude unpunished. Furthermore, we must understand that every lie is a sin before God.

Every lie is a sin before God, even when its purpose is not evil. This is an undeniable principle: God loves truth, because He cannot deny Himself. So we must not consider ourselves free from sin simply because we can say in good faith that our lie was harmless and hurt no one. As I said, lying is by its very nature wrong and to be condemned, because it is contrary to God's nature. God claims truth as His own name. Therefore anything contrary to truth must be condemned — unless we want to mix up heaven and earth, call what is black white, and turn light into darkness. The evil is doubly serious when the lie causes harm to someone else. On one side, God is offended by the lie itself; on the other side, the neighbor who has suffered injury from it is hurt. There are many degrees of lying, and some lies are more serious and more to be condemned than others. Nevertheless this principle stands: no lie is without fault before the Lord, and we rightly stand condemned before Him for it. So even if we call a lie playful or well-intentioned, it is still by its very nature always wrong — even when we are trying to protect our own life or the lives of our neighbors. If that is true of innocent lies, what shall we say of a lie whose whole purpose is to defraud someone through deceit, malice, and a guilty conscience — to strip another person of what is rightfully his and ultimately to destroy him?

So much for Michal's deed. The text continues: David came to Samuel at Ramah and told him everything Saul had done to him. These are brief words, but they contain a great deal. What else could David's account have been but a lament full of grief over the injury Saul had done him — and over how differently things had turned out from the anointing he had received from Samuel? David had been called from the sheepfolds and declared king through Samuel's own ministry — anointed by him — called by God to a dignity he had never sought. Samuel had been the instrument of all of this. Now David, a fugitive, came to Samuel to pour out his complaint: that far from the royal anointing being of any benefit to him, it had instead created a thousand mortal dangers, and he had only just now escaped with his life. This was a serious trial for both David and Samuel. Samuel could reasonably have complained to the Lord that the inauguration he had conducted was not being confirmed — or at least that its fulfillment was being delayed so long, when in his mind it should have been moving forward as quickly as possible. Samuel had been sent by the Lord with explicit commands to designate David as king and leader of the people. Yet none of what God had foretold and declared was being fulfilled. Everything was moving in the opposite direction. David was constantly in mortal danger, without resources, driven out as a fugitive and left destitute. How great must Samuel's grief have been, seeing that the commands he had delivered were producing not their intended effect but the exact opposite? David in turn seemed to have great grounds to complain about Samuel. Yet we see that instead of falling into despair, they mutually strengthened one another in God's promises and sought a true remedy against these trials. They went to Naioth, where the prophets lived — men who devoted themselves to the study of God's law in order to spread the teaching of salvation throughout the kingdom of Israel. Like soldiers when battle is imminent, they took refuge under the Lord's standard and prepared themselves for the hard struggles ahead. They went to a place where God's Word was being proclaimed, fleeing to it as to the safest of shelters. This teaches us that when calamities press in and no human protection seems to remain, we must flee to God's Word. It is the surest standard for Christian soldiers — the place to retreat when enemies attack, because nowhere else is there safer protection or more reliable strength. Samuel came to Naioth with David to be with the prophets who lived there — but not to join them as a student or newcomer. We know that Samuel had been adorned from infancy with the outstanding gifts of God's Spirit, including prophecy — even at a time when there was no revelation of prophecy anywhere else in Judea; it lay buried, as it were. Samuel alone had received this grace — the gift of prophecy. Now, in extreme old age, he came to the prophets not to learn from them as teachers but to be strengthened more and more in God's promises by their company. He also came to make provision for David himself, for whom he had the deepest concern — bringing him to the prophets as to the safest refuge, and placing him as it were in a strong fortress against Saul's attack. In human terms, this approach did not seem like a wise way to protect David from immediate danger. It would have been more practical to hide him in some secret, fortified place where Saul could not find him. For when they were among the prophets, word quickly spread and reached Saul's ears. But Samuel did not rely on human defenses and strategies. He fled to a refuge stronger than every human protection and stronghold — to the very shelter of God Himself, the company of the prophets, where he was under the protection of the One who rules over all things. He wanted to strengthen the troubled David by this means and to confirm by the danger to his own life the royal dignity he had promised David by God's command and authority. He chose to accompany David — though he could have sent him away — and to share the danger with him, making it clear in action that he had no separate cause from David. Their cause was one. Samuel knew very well that this decision would provoke Saul further and create greater danger for himself. A prophet of such great authority and advanced age could not leave home without his movements immediately becoming known and reaching Saul. Yet nothing stopped him from setting out — at great personal cost — to accompany David and by his presence confirm and seal the teaching the Lord had entrusted to him. This shows that those entrusted with proclaiming God's Word must not only preach it with their mouths but, when necessary, seal their teaching with their own lives — even when the world rages furiously against them. Think about what kind of temptation David would have suffered if Samuel had sent him away and told him to look out for himself as best he could, claiming he had done nothing more than what God had commanded him. Instead, David was greatly refreshed and strengthened when Samuel joined himself to him and placed him, as it were, in a strong fortress. Samuel wanted by his presence to make David more certain of God's help and the reliability of His promises — that even though Saul might persecute him to death and afflict him with every injury, God would still fulfill His promises and have mercy on him. By staying with David, Samuel comforted him and gave him hope that the One who had spoken would not allow His inauguration and His promise to come to nothing. This account also shows with what great constancy and courage God's ministers have confirmed and sealed their teaching — which was indeed necessary. And it reminds us what our refuge is in every kind of affliction: God's Word, the true and most reliable armor of God's children. From that Word flow faith and all the other virtues — hope, love, wisdom, patience — and with these weapons we resist the assaults of our enemies until we win the victory.

This passage also shows that there were schools of the prophets where men were trained to teach true religion and preserve the purity of doctrine. The prophets did not live in Naioth temporarily — they had a permanent home there. They are not simply called 'prophets' but described as actively prophesying, which shows that they devoted all their effort to studying and practicing God's law so they could serve as faithful teachers among the people. Those who take the word 'prophet' here to mean merely a singer of songs are mistaken. The word clearly includes the gift of understanding and instruction. To prophesy meant to engage seriously with the teaching of the law — applying it to themselves and instructing others in it. These men are called 'prophets' who devoted themselves to God's law, and they are described as actively prophesying so we understand that honorable titles must not be empty — unlike the many who proudly claim the title of God's servants while doing nothing to deserve it. Look at the papacy: bishops, pastors, and prelates glory in God's name as if He reigns in their midst, boasting loudly of the catholic church, apostolic succession, and the vicariate of Jesus Christ, and distinguishing themselves with grand titles. But it is not enough to glory in titles if the reality does not match, and if they are not actually what they claim to be. What kind of bishops or overseers are those who take no care of the flock entrusted to them, content with the annual income from what they call their benefices? What kind of pastors are they? With what food do they feed their sheep? Where even are the sheep they are supposed to care for? Their duty plainly requires — with God as their head — that they set forth sound doctrine for the people, train them in holiness and upright living, and show them the way to salvation. But which of them cares about any of this? If they truly followed the footsteps and commands of Jesus Christ, their works would prove it. But what order is there among them that is consistent with pure religion? When our Lord Jesus Christ established pastors in the church, He did not intend them to indulge their own preferences and grow lazy in idleness. He intended them to give diligent service in teaching the people and to lead them in both sound doctrine and holy living. Instead, they completely overturn what the Lord ordained. This means that the empty titles they boast of are not merely ridiculous — they are impious and insulting to God Himself. By what right — or rather with what arrogance — do they call themselves shepherds of the sheep when they are actually ravenous wolves, utterly unlike the office they nonetheless claim? The lesson from this passage must be carefully noted: these prophets were not called 'prophets' in name only, like those false pastors in the papacy who display empty titles. They truly prophesied — they did not boast in hollow arrogance but devoted themselves to God's law and grounded themselves in His teaching so they could fulfill the office of faithful teachers. This passage deserves our attention so that we are not swayed by the false titles men boast of. The prophet elsewhere threatens that those who reject knowledge will themselves be rejected, and not counted as priests of the Lord. The word 'knowledge' there refers not merely to intellectual understanding but to preaching and teaching — as if God were declaring to all who wish to be regarded as pastors and teachers of the church that there is no other basis on which they will be recognized as pastors except that they preach God's Word purely and faithfully. Those who do not do this hold empty and worthless titles. God openly declares that He does not regard as teachers and pastors those who lack knowledge — meaning those who are not fitted and prepared to preach His Word. Those who do not perform the true office of pastors in feeding their flocks — who are instead wolves and hirelings — whatever they do and by whatever titles they boast, they are an abomination to the Lord. There is no shortage today of those who display themselves with grand titles, but the very mouth of the Lord plainly refutes them. What has been said about pastors can also be applied to individuals according to the various offices to which they have been called. Fathers should consider the dignity God has given them — not to sit idle and lazy, but to govern their children with fatherly care, lead them by good example, keep them in the fear of God, and teach them to live as Christians. Magistrates should not imagine for themselves some inactive authority, but should know they have been raised up by God and placed on the seat of justice to fulfill with all their strength what their office requires. Likewise, ministers of God's Word must recognize that they were not called to rest and ease, like silent and useless dogs, but to care for the flock entrusted to them, to pursue the salvation of the church with burning zeal, and to promote God's glory with all their strength. In this way each person must be reminded of the title and office they hold and what their duty requires — so they may faithfully carry it out and be prepared one day to give account to God.

There is something more to draw from this passage: it warns us to take care that the teaching of truth and pure religion is not buried in the future. Experience shows how easily people stray from the truth, and how little it takes for sound doctrine to become corrupted — because human minds are so fickle and unstable. The Word of God, once tasted and accepted, will still slip out of our hearts unless it is planted in our ears daily and we are built up by it. This is why I say the spread of true religion must be maintained with the greatest care and diligence. If a farmer does not sow at the right time, what harvest can he expect? Should we then be idle about sowing the incorruptible, heavenly seed? We must not rest or stop making that spiritual sowing — lest we and our children be overcome by a poverty of spiritual food, which is our Lord Jesus Christ. Schools must be opened and teachers established. If we neglect these ordinary means and set aside the care for books and the other things needed for study — by which the future witnesses of God's will and those who will one day lead the church are trained and prepared — we will bring terrible confusion on the church and on ourselves. These blessings do not come to us by inheritance or by will. They flow from God's free goodness — though God does not want us to act carelessly, but to attend diligently to this work so that seed is always available to be sown in every season. I do admit that it is pointless to build schools and labor to maintain them, and the effort will be wasted, unless God grants the grace of His Holy Spirit. When houses, palaces, or cities are built, skilled men are needed to oversee the work, advance it, and provide what is needed. So for the building of that spiritual house and the cultivation of the Lord's field, suitable men are required who instruct others, call men to the way of salvation, and confirm them more and more in the knowledge and fear of the Lord. Unless God Himself accomplishes this through His Holy Spirit, all such efforts will indeed be in vain. But God still requires diligence from us in doing our part. It is therefore by God's just judgment that our laziness and negligence are punished when such deep ignorance descends on the church that true and false cannot be distinguished, right and wrong go unnoticed, and black cannot be told from white. We see that this very thing happened in Judea — idolatry ruled there no differently than among the pagans. But what had become of God's law? It was sealed up in the ark of the Lord, where by His command it had been placed. But God had not commanded the law to be buried in the ark or kept there and venerated like relics. He had commanded the doctrine it contained to be preached in the church through the ministry of the priests — that was the office He had assigned to them. But through the laziness and negligence of the people, superstitions crept in and idols were introduced, receiving the honor due to God alone. This is why Paul warned Timothy to avoid placing newcomers in positions of leadership in the church, but instead to commit the teaching he had received to those who would faithfully guard the deposit and who had the gift of teaching — so that this treasure would be retained in the church, not hidden away, but made available for the benefit of the faithful.

I also acknowledge that the purity of doctrine is not always maintained wherever schools flourish. In the papacy there were schools — some of great renown — but God did not bless their studies. So we must remember what I said before: human labors are empty and ineffectual, and study is worthless, without God's special grace. Therefore two things must be joined together. First, we must above all pray to God that if He wishes the light and splendor of His truth to shine in our minds, He would not allow it to be extinguished by our negligence, laziness, or rebellion. Then, that He would spread the gifts of His Holy Spirit to us and to our children, that good seed may always abound, and we may faithfully do what is ours to do. Finally, we must not spare the expense of supporting with honorable pay those who have received the gift of teaching. These are the ministers God gives us for the preservation of sound doctrine — through them, each person can be spurred on in their duty. Those entrusted with the office of teaching must be heard attentively and diligently. They must wield the sword of God's Word so that, obedient to God, they may guide the sheep entrusted to them in the way of salvation. (Very different from these are the false priests and false prophets who perform empty rituals for the sake of the poor sheep after they have already died.) This is why Paul honors the church of God with the title 'pillar of truth.' Not as though God's Word were not perfect in itself and unable to maintain its purity without human effort — but because God has chosen to apply the remedy of our salvation to us through this means. Therefore if we are negligent in supporting and training those who will one day fill the office of teacher, the result will be that God's truth in our midst collapses and is extinguished. On the other hand, if we diligently pursue this teaching and apply all our effort to preserving the order God has appointed for the knowledge of His will, He will certainly increase His gifts and grace among us — keeping us always in His love and fear, never to be torn away from Him.

We must also learn not to think — when teachers are scarce — that ordinary people may simply remain in ignorance and excuse themselves. And yet this is exactly what happened in the papacy. When God, faith, or the virtues that purify life and draw people from the world to embrace salvation were mentioned, every common person would excuse himself by saying he was no clergyman, no monk — that such things were for those who had taken up that profession. He was just a poor layman who only cared about household matters. This was the common opinion — as if all holiness and the light of truth were confined to monastic cloisters, and the rest of the world was left in ignorance. But who does not know what kind of holiness actually existed in those corrupt institutions, among those self-indulgent men who deceived the poor sheep with their endless talk? They were like wandering swindlers who hide their wickedness behind strange words and unfamiliar speech. They had no desire to search the Scriptures for truth and the salvation of souls. Their only holiness and learning consisted in magnificent honorary titles, while the common people boasted of being satisfied with the commands of 'holy mother church,' as they called her. So schools were neglected and crass ignorance was imported into Christianity. But even if those imposters had applied themselves to the knowledge of God's Word, their labor would have been useless, since the people had rejected the foundation of true salvation — the pure and unadulterated knowledge of the gospel from the sources of God's Word. For what firm faith can a person have who depends entirely on someone else's conscience? When God established schools of the prophets — where men would learn the doctrine of truth — He intended them to share that knowledge with the people. Not everyone can be an outstanding prophet, I grant. But everyone ought to be a disciple of God, as Isaiah urges — for without that, we cannot be members of our Lord Jesus Christ. Isaiah, speaking of the church that will be sustained by Jesus Christ and the preaching of the gospel, says that all will be taught by God — and John agrees. By these words they show what those who submit to God's rule ought to be: not all teachers — for there must be those who devote themselves to teaching others — but certainly not ignorant and senseless like animals. It is a plain contradiction to claim to hold spiritual teaching and yet be unable to pray to God, and to be ignorant of what His worship requires. These things are as incompatible as fire and water.

Let that be enough about the prophets at Naioth. Let us move on to what follows concerning Saul — namely, that he sent soldiers to pursue David and seize him at Naioth. This makes plain that Saul had thrown off all fear of God. As we saw earlier, he had shown Samuel some degree of reverence and believed his own authority depended on Samuel's standing — so much so that he once tried to hold Samuel back by force, until the hem of Samuel's cloak was torn. And although Samuel had shown Saul his torn and broken kingdom, Saul still had not dared to demand that his superior attend his sacrifice or honor him with his presence. But now, when Saul does not hesitate to drag David away from Samuel's company, he shows that he has thrown off all shame — he is not afraid to violate the authority of a man God had raised to such great dignity, or to violate the sanctuary of the prophets. This was an assembly over which God Himself presided. David should therefore have been safe from every danger there, as in a place of refuge. To be clear: no place, however holy, ought to serve as a shelter for criminals and wicked men — turning it into a den of thieves, as happened in the papacy, where churches and cemeteries were abused to protect criminals. But since David had joined himself to the very man through whose ministry Saul had been raised to royal dignity — a man Saul himself had honored — it was outrageous presumption and an affront to Samuel for Saul to try to drag David from his protection. When Samuel kept David at Naioth with the prophets, it was as if he had committed David's protection to God Himself — placing him in a sacred sanctuary that served as a strong fortress and the safest of shelters, where God's name was invoked and the study of His law flourished. All of this makes it increasingly clear that Saul had been given over to a reprobate mind. He had forgotten God and despised all religion, willing to drag David from this assembly by force.

His ingratitude is also evident: Saul had himself been anointed by Samuel and raised to royal dignity through his ministry. Yet he could no longer endure any challenge to his position and had cast aside all memory of the benefit he had received — even though he should have constantly remembered God's special kindness in making him king.

The guards Saul sent to seize David are said to have prophesied when the Spirit of God came upon them. When they did not return, Saul sent another group — who also prophesied. Then a third group was sent, and they prophesied as well, as if God had transformed them in an instant. If anyone asks where they had learned to prophesy, the answer is that God sometimes works without human means, and sometimes He makes His gifts evident in those who apply diligence and gain knowledge through study. No one will ever be suitable for any function unless God equips him with the necessary gifts through His Holy Spirit. The difference is this: sometimes He pours out His Spirit directly, and sometimes He bestows it through specific means — schools, books, and other secondary instruments through which He works. After all, can anyone advance in any skill by natural talent alone, without being taught? Will anyone become wise or learned — even with the help of schooling — or develop self-control — purely by his own effort? Not at all. It is when God blesses those means He has appointed that they bear fruit. But sometimes God works through His Spirit directly, without schools or ordinary means, to give a greater demonstration of His power and goodness — worthy to be praised. This is what happened to the soldiers mentioned here. They prophesied, but in the way Balaam's donkey once spoke — without personal understanding; it was not natural to them. God did not give animals the capacity for understanding or the faculty of speech that He gave to human beings — so that they might understand, express the thoughts of their minds, and above all glorify God, which is the chief purpose for which we were made. But the One who gave articulate speech to people, wanting them to surpass the animals in this — that they speak with one another and express their thoughts — was certainly capable of giving the same to animals. So it is not surprising if He caused those soldiers to prophesy without understanding. We need not labor much over whether they prophesied with comprehension or spoke like parrots chattering without sense. What matters is that God's power and might were displayed in them — so that although they had come with a very different purpose, God turned them to this task instead, and acting beyond themselves as if moved by divine impulse, they left David unharmed. It is enough to know that they were so moved by divine impulse that, instead of the harm they had previously intended against David, they became focused on his safety and ignored Saul's hatred against him. We will see the same thing happen later to Saul himself. God so changed their minds and intentions that not only did they fail to seize David as the king had commanded — they actually joined the company of the prophets. God did this to demonstrate by the very act that He holds human hearts in His power and bends and directs them as He wills. So much for the prophesying of Saul's soldiers — the first group, and the second and third. Saul ought to have been deeply shaken by all of this and recognized that fighting against the Lord was accomplishing nothing. But he was so hardened that he could not feel God's hand at work. When he finally saw that his guards were not coming back, he set out for Naioth himself. This shows that wicked and ungodly men cannot be brought to the way of salvation by any admonitions or proofs — on the contrary, they are hardened more and more, just as the prophet Isaiah testified: the wicked, though surrounded by God's judgments, only grow darker and move further from the right way. See how the wicked are hardened further by God's works and always stray further from the right path. This warns us to pray to God that whenever He gives signs of His glory, He would not allow us to despise them — but rather that through them we may be trained more and more in humility and give Him the glory and honor He deserves. The more severely He reproves our sins, the more we should be moved and ashamed of them, and the more fervently drawn into His worship — so that honoring and revering God may be our one true happiness and joy throughout the whole course of our lives.

Now then, etc.