Sermon 79: 1 Samuel 22:1-5

1. David therefore departed from there and fled to the cave of Adullam. When his brothers and all his father's house heard of it, they went down to him there. 2. And everyone who was in distress, and everyone who was in debt, and everyone who was bitter in soul gathered to him, and he became their leader; and there were with him about four hundred men. 3. And David went from there to Mizpah of Moab, and said to the king of Moab: Please let my father and my mother stay with you until I know what God will do for me. 4. And he left them before the king of Moab, and they stayed with him all the days that David was in the stronghold. 5. And the prophet Gad said to David: Do not remain in the stronghold; depart and go into the land of Judah. And David departed and came to the forest of Hereth.

We have seen thus far how God rescued his servant David from the imminent danger of death among the Philistines — a deliverance which, though it may seem ridiculous at first glance because David feigned madness, was nevertheless certainly accomplished by the admirable power of God. And although in appearance it seemed very weak, it was in reality far stronger than all earthly supports, as the event itself demonstrated. For the eyes of Achish were completely blinded at the sight of David feigning madness, though he could have reflected to himself that this was feigned madness which could not befall a man as renowned for so many great virtues as David, and therefore could have inquired by what accident or occasion such a misfortune had befallen him. But then Achish lost all sense and use of reason by God's doing, so that by this means an exit might be granted to David as if from the jaws of a lion — David whom, as we saw before, all the Philistines hated worse than a dog or a snake. This deliverance was therefore to be admired, flowing from the inestimable goodness of God, whose power, if it did not appear immediately at first, nevertheless accomplished his work in David's weakness, so that David had ample cause for glorying in God — which he also attested with a public thanksgiving, as we saw in the previous sermon.

But in the following chapter it is said that David, withdrawing from there, fled to the cave of Adullam. This was another most severe trial for David, for he had to enter, as it were, a tomb for the preservation of his life, and live contrary to nature. For we live by air and in human society. But David must live as an exile from human company in subterranean places — which was indeed a most severe trial if we consider his condition. For he had scarcely escaped one danger when he fell into another no less hard and bitter, from which we can judge that David was subjected to a severe testing. For we know how impatiently people bear persecution, and how easily after one or two struggles they fall into despair. But David had resisted many trials, and far from God putting an end to them, on the contrary, new ones were always springing up from others. And indeed David does not forget this in Psalm 34, which we discussed before, when he says: Many are the afflictions of the righteous, but the Lord delivers them from all of them. And there is no doubt that David was looking back to this history. Therefore David, recognizing that it pleased God to exercise him with so many and such great difficulties, takes courage and comforts himself with these words, saying that even though the righteous must bear many hardships and be exercised by many and various trials — now led through fires, now through waters, enduring various temptations both from the right and from the left, and being a laughingstock to all — nevertheless God will always grant a happy outcome to their miseries and calamities, so that they may always have ample cause for glorifying God. From this it appears that God, while exercising his own with various dangers and difficulties, also supplies them with strength and arms them with unconquerable constancy. Therefore when we behold David's struggles and extreme distresses, let us not forget their outcome. For if we were to fix our eyes only on his trials, what would become of us? When, I say, we hear that David was hated

with implacable hatred by King Saul, harassed in various ways, finally compelled to consult his safety by flight, suffering want of bread and destitute of all necessities, having fallen into the hands of his most deadly enemy, having no other remedy for his safety than the pretense of madness, then fleeing to the cave of Adullam, and finally, as we shall see hereafter, worn down by great anxieties — it is certain that this would not only fail to give us cause for taking courage and submitting ourselves to God when he wishes to test us with so many trials, but would rather cause us to lose heart and shrink from our duties. But if we join these things together — namely, that God so tests his servants that he seems to have turned away from them, and then shows mercy and lifts them up with his hand and brings help in uncertain circumstances to those who were not expecting it — in short, if we join the outcome with the afflictions and miseries, we shall recognize that ample cause for joy is set before us, and we shall be stirred to patience by David's example.

And this very thing the apostle James teaches us when he says: You have heard of the endurance of Job, and you have seen the end of the Lord, that the Lord is merciful. By these words we are taught that God never forsakes his own, and although his help does not appear suddenly, he will nevertheless never consign his own to oblivion, but will finally deliver those tossed about by many calamities, and fill them with joy even from the grave, as we learned from Hannah's canticle. Finally, from this passage David appears to have been compelled to exile himself from the world, as it were, for the preservation of his life — which was the most severe of all his trials. Indeed, if we were compelled to hide or flee our country for the preservation of our lives, that would certainly seem most grievous. But let us look at David — not only exiled from his homeland, but so wretched that he did not even have a house in which to hide. Rather, separated as it were from human company, he was compelled to hide in caves as one condemned to death, so that by his example we may learn to rest in God's will. For the more severe the trials with which he was tested, the more conspicuous to us becomes the power of divine providence, delivering his own in wondrous ways. For those whose condition was such that they often enjoyed neither the light of the moon nor of the sun, but lived a miserable life immersed in the deepest shadows of death — God nevertheless miraculously rescued them from those distresses at last. And there is no doubt that David continually pondered this doctrine when in Psalm 23 he says that though he walks through the midst of the shadow of death, he cannot be struck with any fear of it, because God is with him and his rod and staff comfort him — as if to say that though he was in the greatest dangers of death, in which only despair seemed to remain, with no apparent way of escape, he would nevertheless hope in God's goodness and place his trust there.

David therefore applied this doctrine when he fled to the cave of Adullam, in which he was destitute of all human help until God at last had mercy on him.

Furthermore, from what follows it might seem that he was somewhat relieved by the arrival of his family, and refreshed by some consolation — but as we shall see, this actually increased his difficulties. For it is said that his father came to him with his mother, who had already reached a very advanced age, and with them his brothers and all his father's house. What an occasion for grief and lamentation presented itself here! For it was astonishing and stupefying that instead of the royal crown that had been promised to David by the Lord through Samuel's ministry, David's entire family was in danger and regarded as accursed, and the people were hostile to him and had become his deadliest enemy — all because by Samuel's ministry he had been designated king by sacred anointing and inaugurated. Certainly his father's entire household well knew that David had been designated king by God, even though Saul was now persecuting him. But they also saw David — not only now a fugitive condemned to death, despised by all, but also reduced to such misery that he was compelled to protect his life in caves as in a tomb. In this situation David in turn could be vehemently moved and wounded as if with a mortal blow, seeing his father thrust into these difficulties on his account, and the rest of his relatives also pressed by the same difficulties. Moreover, we saw above that David had come into contempt and most deadly hatred from his brothers. But now they are forced to accompany this miserable exile, banished from his homeland, whom all pursue as if he were treacherous and criminal.

Such, then, was this consolation, which on one hand could severely increase David's sorrow and pain, and on the other hand could alleviate it. God usually follows this method in testing his own: he exercises them with severe afflictions and chastisements, and meanwhile lightens their pains and sorrow with some consolation — yet not following the common pattern nor what is obvious to natural senses. From this his power is more and more recognized: namely, that the wicked and profane, intoxicated with their pleasures and delights, draw upon themselves the lethal judgment of God as if it were poison. On the contrary, the faithful are fed with many sorrows, and as the prophet says in Psalm 73, are saturated by God with many afflictions. But in such a way that they are never overwhelmed by their evils, and what was most bitter for them in their afflictions is finally turned to their salvation and becomes a healing medicine for them. These things, therefore, must be considered by us in those words that tell of David's entire family coming to him in that cave. And certainly it is beyond doubt that they did not come to David out of duty or friendship, but compelled by necessity. For we saw before, and shall see hereafter, with what fury Saul raged against David, so that it is likely he also persecuted his family most cruelly, to the point that he would have spared no one, but rather would have raged with every kind of cruelty against anyone he encountered. God therefore, by this means, drew them away from Judea by a certain force and brought them to David.

Now some things might seem less reasonable in this narrative — namely, that those who were in distress, oppressed by debt, and bitter in soul are said to have gathered to David, and that he became their leader. It therefore seems absurd and deeply scandalous that David was called the leader of bandits and of men who had broken faith. For they are expressly described as being in distress and oppressed by debt. That entire rabble of men therefore seems to have been the greatest plague, and for David to declare himself their leader was disgraceful and unbecoming, and joined with offense to God. For whoever receives a debtor into his company is certainly worthy of condemnation. And when criminal men deserving of punishment are sheltered and snatched from justice, God condemns this by his own judgment. Therefore David, by admitting these men into his company and protection, drew upon himself the greatest envy from all, and exposed himself to reproach that reflected upon the very name of God, which ought to be held sacred by all. For could not the judgments of wicked men against him have been of this sort? Now David reveals what kind of man he has always been, since such a rabble of wretched men and those oppressed by debt flees to him, and he makes himself their leader. Now it appears that everything in him until now was merely pretended and feigned; now his treachery against the king is exposed. See in what ways God's name could be torn apart by the voices of impious men, casting such taunts at David, for which the arrival of these men gave occasion! And certainly it is true that among this number there were many unworthy to be received, whom David would never have admitted into his company if he had obtained from God the power either to punish them or to reject them.

Therefore, in addition to the earlier trials, this severe one also arose: that David came under suspicion among many, as though he had voluntarily summoned desperate men of dissolute life and received them into his clientele, promising them aid and his own assistance against pursuers — and therefore he was rightly blamed by all and seemed to sin gravely against God. But since they are said to have come to David unsummoned, and since he, placed in so many great difficulties, could not dismiss them, I say that this most severe trial was added to the previous ones: that God willed him to be surrounded by soldiers of this kind. Indeed, we see the same thing happened to the Israelite people, on whom God had mercy after long and hard persecutions. For the remnant of God's people is said to be helped by a small band, to which many would also join by fraud and deception. But God speaks of the deliverance he accomplished through the Maccabees, when they opposed the kings of Syria by whom God's wretched church had been oppressed by the most severe calamities. That band of men was therefore small, without great forces and without preparation; many wicked men were mixed in with the faithful, many traitors had treacherously crept into the church on those occasions, and many were dissolute and insolent. Yet God used them, mixed in with the church, for the deliverance of his church, and gave his people occasion to humble themselves before him.

So also let us recognize that God wished to test David's patience by reproach and men's taunts and insults. Until now David had endured much, but now the mouths of all his enemies, the envious, and the malicious seem opened for slander, since the whole rabble of the region can be said to have flocked to him and David become their leader. Let us therefore recognize this as a singular event that cannot be drawn into a general rule. For many who rise up against God would gladly cover themselves with David's example, calling to their aid wicked men, depraved gluttons, and those ready for every crime. Then we see that men allow themselves much for promoting a good cause, yet by illicit means — which especially happens in the greatest confusion of affairs, when no place remains for justice and equity. For they say: Why should I not use the means that present themselves to me while I pursue a good and just cause? And these arguments are used especially by enemies of the church, fighting against God himself, who though they employ the help of robbers, ruined and dissolute men, and wastrels, nevertheless boast that this is permitted to them because they are not pursuing their own cause, nor defending their own life or fortune, but laboring for the glory and honor of God. See how in the confusion of affairs many allow themselves much, and defend themselves by David's example, who received the wretched, needy, and those oppressed by debt who fled to him.

But truly we do not read that David summoned these men by the sound of the trumpet; on the contrary, they are said to have come to him of their own accord. In this we see that God wished to test him and subject him to this reproach for a time, so that before God he might learn more and more to humble himself and place his trust in no one other than God, and in all difficulties to flee to him alone as the only refuge. Furthermore, it must be noted, as I said before, that many singular deeds occur in sacred history that should not be rashly taken as examples, among which this must be counted. Therefore, if men of this sort fled to David, the same is not permitted to us by God; rather, we are taught to flee to God in prayer, so that when we fall into such difficulties he himself may reveal to us what needs to be done. It follows next that David brought his father and mother into the region of Moab and asked the king to let them remain with them until he should know what God would do for him. By these words, the sorrow and grief that David experienced from the arrival of his father and mother in the region of Moab is more fully expressed. For he had no place to receive them, and the dwelling in that cave was dismal, and they would have perished of hunger had God not miraculously sustained them. But moreover, that way of life did not befit those old people, to be constantly agitated by terrors of death. Therefore it was necessary for David to lead them elsewhere, where they might live in peace and far from the great labors and hardships with which David had to struggle. They had left their home and possessions and had come to their son in that cave as to a place of refuge. But since an attack by Saul was expected at every moment, it was necessary for them to be transferred by him to another region.

He therefore brought them to Mizpah, which was in the region of Moab. The Moabites were indeed descended from the Israelites, whose brothers they were, and from whom they might therefore expect help in times of distress. But they had perpetually conducted themselves as enemies, so that David was eventually compelled to wage war against them — which he would never have undertaken had he not been provoked by their malice. And speaking of his enemies, he says the Moabites had been his refuge but had dealt treacherously against God's people. These Moabites were therefore inhumane toward the Israelites, and especially after David's death, when the Assyrians attacked Judea and the wretched people fled to the Moabites to hide among them, they were betrayed by them. For this reason God complains through the prophet about the Moabites: My people, he says, are fugitives, O Moab; therefore you should grant them a place in your midst, but instead you cruelly delivered them into the hands of their enemies.

From this it appears with what great difficulties David struggled, being compelled to flee to the Moabites, the deadliest and most treacherous enemies of the Jewish people — who, when enemies rose against the Israelites, were like hunting dogs tracking down the wretched people hiding in secret places and delivering them to the slaughter. Yet David sought refuge with these people for his father and mother. In this matter he appears to have been aided by God's singular favor, though it is not expressly stated here that he called upon God to find favor with the king of Moab — which, however, is certain from the Psalm we cited above. For he does not say without reason in that passage that the righteous cry to the Lord, and the Lord hears them and delivers them from all their tribulations. Therefore David was never so blinded by disturbance in his afflictions and calamities that he did not approach God and solicit him with prayers, persuaded that divine help would never be denied him. It was therefore by this means that he found favor with the king of Moab — namely, by his prayers before God. For since God holds the hearts of all men in his hand, and especially of the wicked, which he bends according to his will, God promises to bring it about that his people may find favor with their enemies.

This is certainly to be established: that God brought it about for David's sake that the king of the Moabites was conciliated to him — a king who otherwise would certainly have repulsed David. Rather, princes are accustomed to seek friendships through the blood of other men, or to buy peace and set aside long-standing enmities. So we see that our Lord Jesus Christ was sent by Pilate to Herod, and exposed to his mockery, so that Pilate might be reconciled with Herod, who was angry. The same could have happened to David had God not provided and turned the heart of the king of the Moabites to receive David's father and mother.

But those words of David — until I know what God will do for me — are not to be understood as though David were wandering about uncertain and of doubtful mind. For he never cast aside the promise made to him by God, but relying on it, overcame all difficulties. And though he was tossed about by many storms and tempests, he could never be moved from this foundation: that God is true. And therefore, since he had been designated king by God's free goodness, he was persuaded that God would also demonstrate in fact that he was his defender, and would not rest until the matter was accomplished. Nevertheless, these are the words of a man struggling with the greatest difficulties. From this passage we learn that we must fight against our senses and all our apprehensions when we are afflicted and tested by God through various instruments. For God so tests his own, usually causing it to seem as though he would thrust them down to the very pit and overwhelm them with calamities. Yet his favor, grace, and power appear in a moment, beyond our expectation and opinion.

This doctrine must certainly be observed, since it is completely contrary to our senses. And to it another is added by which we are sustained in the greatest calamities and difficulties: that we should wait patiently until God reveals himself as our vindicator. And even if he hides his face for a time, we should not cease to hope in him and implore his help with fervent prayers. An example of this knowledge is set before us here in David, to be imitated. His words — until I know what God will do for me — testify to his faith and patience. For he did not perceive with bodily eyes and outward senses by what means God would come to his aid while he struggled with such great difficulties. But meanwhile he was persuaded in his heart that God would finally fulfill his promises, and would accomplish what he had promised through Samuel's ministry. Therefore we also see that David made no mention of fortune, or of chance, or of a random outcome, but of God, who according to his will will dispose of his servant. Although therefore he does not perceive by his outward senses the means of deliverance, he nevertheless retains this firm foundation: that God will put forth his hand in his own time, by whose providence all things are governed. And though many revolutions and tempests seem to delay God's decree, and there is such great confusion of all things that heaven and earth seem to be mixed together, yet David always rests on this principle: that God will act. And he does not merely say in general that God will act, but specifically says 'for me' — as if confessing that he indeed appears wretched and abject in outward appearance, but does not doubt that God will have mercy on him; and since he was not only created by God but also designated king of the people, God's word will not be vain or false. See how David relies not only on that general providence of God, but on his particular promise, which he so applies to himself that he does not doubt that God will have mercy on him and will finally fulfill in his own time what he had promised.

There is no doubt that David received great consolation from the prophet's words and was greatly strengthened, even though he was exposed to new dangers.

From this passage, therefore, let us gather a most useful and very necessary doctrine. And first let us observe that God, consoling us by his word, does not intend to relieve us of all pain and sadness at once, nor does he wish us to be so delicate that we are no longer exercised by any anxiety, any sorrow, or any fear. Rather, he consoles us by his word so that we may have a certain testimony that he is our Father and watches over us in our labors with his eyes. If this doctrine adheres to our hearts, it would suffice for bravely bearing all misfortunes. But if it does not suffice, we will show our inexcusable ingratitude. Therefore let us learn to seek such consolation for our sorrows, and in the midst of sadness to rejoice, so that we do not seek some earthly blessedness in which everything smiles upon us, but are content with God's word, which bids us hope that those who call upon God will never be forsaken, and that God's eye is upon the righteous. Therefore whatever condition God has given, let us be content with it.

And indeed what we hear in Scripture — that in God's grace we have whatever can be desired — contains a doctrine that we ought to meditate upon throughout our whole life and put into practice. For such is the perversity and malice of men that they want a tranquil and quiet life, free and immune from labor, hardships, diseases, heat, and cold, and want to impose their own law on God himself. But God wills us to depend entirely upon his will, and to be so disposed that we do not cease to rejoice in the midst of afflictions.

Another doctrine must also be drawn from this passage: that God, who provides for our necessities, although he follows a course unsuited to our senses, nevertheless wills and requires of us that we acquiesce in his will alone. He knows what is expedient for us, and therefore we should restrain our eyes from looking at things we ought not, but calmly allow ourselves to be governed by God.

This doctrine is confirmed by David's example, whose obedience is remarkable. For otherwise he would have offended God with blasphemous words if he had wished to speak against the prophet and argue — which his senses and reason could well have dictated. For he might have objected: How does God bid me leave this cave, in which, though hidden and as it were torn from human company, I still cannot appease Saul's fury and cruelty toward me? What then will become of me, wretch that I am, if I set out from here to Judea, except that I will more and more inflame his fury against me, since I will seem to be wanting to invade his kingdom? That is not what I seek — I am patiently waiting for the time when God will send me into possession of the kingdom. Indeed, I am prepared to yield my right and return to the pastures of sheep. I am not driven by the desire for honors; I do not covet the royal dignity. Why then would I give everyone occasion to suspect that I want to seize the kingdom? Does not God, by commanding me to come to Judea, seem to want to crush me as with the weight of a huge rock? How long shall I struggle with such great difficulties? Will there be no end to my evils except when I depart from life? How shall I, attended by a few soldiers, resist Saul's forces? How, in short, shall I preserve my life?

With such and similar thoughts, therefore, David could have evaded Gad's message. But the power of God's word prevailed with him more than the apprehension of all difficulties. Therefore let us learn that in order to receive God's word and convert it to our use, we must turn our eyes away from all obstacles and difficulties by which we might be deterred from our duty and shrink back from true and genuine obedience to God. Therefore whenever God commands things that seem to contradict our judgment and reason, let us take our senses captive and commit ourselves entirely to his will, and follow wherever he leads. And even though at times he may seem to drag us to the slaughter, let us nevertheless follow him who commands without fear, never doubting that he has certain plans for our salvation, though unknown to us.

David, therefore, although the prophet had brought only God's command to leave the cave and had supplied neither arms nor troops, nevertheless recognizing God's wisdom to be far superior to human apprehension, without difficulty or contradiction showed himself obedient to the Lord's commands. For leaving that cave of Adullam, he came to the forest of Hereth, which was in Judea. David therefore did not wait for a set time to depart, but immediately showed himself obedient to the Lord's commands. By this example we are taught to follow God when he calls — not indeed with showy and vain protestations and ceremonies, but with alacrity and readiness of mind, without murmuring or contradiction, and to allow ourselves to be governed according to his will.

We see David endowed with this virtue, whose example we must imitate — David who, though he seemed to have many occasions for contradicting, nevertheless calmly followed God commanding him to go to Judea. And the blessed Paul prescribes this general rule for us when, speaking of our father Abraham, he says that Abraham believed the promise made to him concerning his seed, and did not look at his own body already worn out, nor at the barrenness of his wife, but simply obeyed God and believed his promises. Abraham therefore did not look at those things that are repugnant to our senses and by which we might be tempted to distrust, to which we are by nature more prone; but he resolved that we must hope against hope in God, firmly persuaded that God is our protector and defender, even if we are rejected by the world and no hope of salvation appears.

Meanwhile, however, we see that David was not without some fear when he came to that forest, far from human sight, though otherwise we see him endowed with excellent magnanimity and courage. Nevertheless it appears that he wavered in his mind and was agitated by various cares. For if he had come to Bethlehem, to his father's or relatives' empty house, he would have seemed completely assured. But since he was forced to hide in a forest where there was no habitation and no way to procure food, it appears that death was always before his eyes. But nevertheless, whatever he turned over in his mind, he hoped in God. For if he had feared no danger, he would have declared himself openly unafraid. However, he did not remain in that forest out of cowardice or excessive fear, but kept himself there out of apprehension of the imminent danger — and if he had not done so, he would have seemed completely foolish. And so, on one hand the sense and apprehension of danger made him hide, while on the other hand his faith produced a remarkable constancy by which he showed himself obedient to God when the situation demanded it.

This example of David we ought to imitate, so that while we look upon the dangers surrounding us on every side, we may be concerned and anxious insofar as God gives us occasion, but meanwhile not completely collapse and lose heart, but rather flee under the shadow of the Lord's wings and call upon him with constant prayers, that he may perpetuate his gifts and protect and guard us with his favor and benevolence. And truly there is no doubt that if we are persuaded that God stands on our side and is ready to bring help to us in our labors, we will both escape the dangers that surround us on every side and obtain salvation. If this is fixed in our hearts, and we are firmly persuaded of God's favor, we must be diligent to undertake nothing on our own. But let us follow God's word, which will be for us a wall of bronze — just as we shall see that David, relying on God's promises, retained unconquerable constancy in his afflictions. Therefore, though human reason may have dictated otherwise, we must not rashly imagine anything, but rise up to God and earnestly pray that he may direct our ways, compose us according to his will, and make us teachable, so that even though we are blind, he himself may lead us by his hand and grant a happy outcome.

Now then, let us proceed, etc.

1. David therefore departed from there and fled to the cave of Adullam. When his brothers and all his father's house heard of it, they went down to him there. 2. And everyone who was in distress, and everyone who was in debt, and everyone who was bitter in soul gathered to him, and he became their leader; and there were with him about four hundred men. 3. And David went from there to Mizpah of Moab, and said to the king of Moab: Please let my father and my mother stay with you until I know what God will do for me. 4. And he left them before the king of Moab, and they stayed with him all the days that David was in the stronghold. 5. And the prophet Gad said to David: Do not remain in the stronghold; depart and go into the land of Judah. And David departed and came to the forest of Hereth.

We have seen how God rescued His servant David from imminent death among the Philistines. Though David's deliverance may seem ridiculous at first glance — since it came through feigned madness — it was accomplished by the unmistakable power of God. What appeared so weak in outward form was in reality far stronger than any earthly support, as the outcome itself proved. Achish could have reasoned to himself that no man of David's renowned character and outstanding gifts could genuinely fall into madness, and could have investigated how such a thing had come upon him. But God stripped Achish of all his reason and sound judgment, so that David was given an escape as from the very jaws of a lion — David, whom all the Philistines hated worse than a dog or a snake. This deliverance therefore deserves to be admired as flowing from God's inestimable goodness. His power, though it did not appear openly at first, accomplished His work through David's weakness — so that David had abundant cause to glory in God, as he attested with public thanksgiving in the Psalm we discussed in the previous sermon.

In the next chapter we learn that David, withdrawing from there, fled to the cave of Adullam. This was another severe trial. David had to enter what was essentially a tomb in order to preserve his life — forced to live in a way contrary to human nature. We are made to live in the open air and in the company of other people. Yet David had to dwell as an exile from human society in underground places — a crushing trial when we consider who he was. He had barely escaped one danger when he fell into another no less hard and bitter, which shows how severely David was being tested. We know how impatient people become under persecution, how easily after one or two struggles they fall into despair. But David endured trial after trial. Far from God bringing these tests to an end, new ones kept rising up out of the old. David himself does not overlook this in Psalm 34, when he says: 'Many are the afflictions of the righteous, but the Lord delivers them from all of them.' There is no doubt he was looking back at this very history. Recognizing that it pleased God to exercise him with so many great difficulties, David takes courage and draws comfort from these words. Even though the righteous must bear many hardships — led through fires, led through waters, enduring various trials from every direction, becoming a laughingstock to all — God will always bring their miseries and calamities to a good end, so that they will always have abundant cause to glorify Him. This shows that even while God exercises His own people through various dangers and difficulties, He also supplies them with strength and arms them with an unconquerable constancy. So when we watch David's struggles and desperate situations, let us not lose sight of how they end. For if we fixed our eyes only on his trials, what would become of us? When we hear that David was hated

with implacable hatred by King Saul, harassed in countless ways, finally forced to run for his life, starving and stripped of all necessities, falling into the hands of his deadliest enemy, finding no other way of escape than feigning madness, then fleeing to the cave of Adullam, and later, as we will see, worn down by heavy anxieties — it is certain that if we look at only this side of the story, it gives us no courage at all. It would not inspire us to submit ourselves to God when He chooses to test us. Instead, it would drive us to despair and make us shrink from our duty. But if we hold both sides together — that God so tests His servants that He seems to have turned away from them, and then shows mercy and lifts them up with His hand, bringing help in hopeless circumstances to those who were not even expecting it — in short, if we pair the outcome with the afflictions and sufferings, we will see that we have been given abundant grounds for joy, and we will be stirred to patient endurance by David's example.

This is exactly what the apostle James teaches when he says: 'You have heard of the endurance of Job, and you have seen the end the Lord brought about, that the Lord is merciful.' These words teach us that God never forsakes His own. Even when His help does not appear immediately, He will never consign His people to oblivion. He will finally deliver those tossed about by many calamities, and fill them with joy even as if lifting them from the grave — as we learned from Hannah's song. From this passage it is clear that David was compelled to exile himself from the world, as it were, for the sake of his own survival — and this was the most severe of all his trials. If any of us were forced to hide or flee our homeland to preserve our life, we would rightly find it extremely painful. But look at David — not only exiled from his homeland, but so desperately poor that he did not even have a house in which to hide. Separated from human company, he was forced to shelter in caves like a man condemned to death. His example teaches us to rest in God's will. The more severe the trials with which God tested him, the more clearly God's providence shines through — delivering His own in wonderful ways. Those who at times could not even see the light of moon or sun, but lived a miserable life buried in the deepest shadows of death — God nevertheless miraculously pulled them out of those desperate circumstances in the end. There is no doubt that David continually meditated on this truth when he wrote in Psalm 23 that though he walks through the valley of the shadow of death, no fear can overcome him, because God is with him and His rod and staff bring comfort. He was saying, in effect: though I am in the most deadly dangers, where only despair seems to remain and no way out is visible, I will nonetheless hope in God's goodness and rest my trust there.

David therefore held onto this truth when he fled to the cave of Adullam — stripped of all human help, until God finally showed him mercy.

What follows might seem at first as if David received some relief from the arrival of his family — a small consolation in his hardship. But as we will see, it actually added to his difficulties. His father came to him, along with his mother who had already reached a very advanced age, and his brothers, and all his father's household. What an occasion for grief and lamentation this was. It was astonishing and almost incomprehensible: instead of the royal crown that had been promised to David through Samuel's ministry, David's entire family had been plunged into danger and treated as outcasts. The people were hostile to him and had become his deadliest enemies — all because he had been set apart and anointed king by God through Samuel. His father's whole household knew full well that David had been designated king by God, even though Saul was now hunting him. But they also saw David — not merely a fugitive condemned to death, despised by everyone, but reduced to such wretchedness that he had to protect his life by hiding in caves as though in a tomb. Seeing his aged father thrust into these hardships on his account, and the rest of his family caught up in the same desperate circumstances — this would have cut David to the heart like a mortal wound. Furthermore, we saw earlier that David had already fallen into contempt and bitter hatred from his own brothers. And now those same brothers were forced to accompany this miserable exile, driven from his homeland, while all the world pursued him as though he were a criminal and a traitor.

Such was this consolation — something that on one hand could sharply increase David's sorrow and pain, while on the other hand could offer some relief. This is the method God typically follows in testing His own: He exercises them with severe afflictions and trials, and at the same time lightens their pain and grief with some measure of comfort — though not in the way the natural mind would expect. In this His power becomes more and more visible. The wicked and ungodly, drunk on their pleasures and delights, are drawing down upon themselves the lethal judgment of God as though it were a sweet drink that is actually poison. The faithful, by contrast, are fed with many sorrows — saturated by God with afflictions, as the prophet says in Psalm 73. Yet this happens in such a way that they are never overwhelmed by their troubles, and what was most bitter in their afflictions is finally turned to their salvation and becomes healing medicine. All of this must be borne in mind as we read about David's entire family coming to him in that cave. It is beyond doubt that they came not out of loyalty or friendship, but driven by necessity. We saw before, and will see again, with what fury Saul pursued David. It is likely he also persecuted David's family with great cruelty, sparing no one and raging against anyone he encountered who was connected to him. By this means, God effectively drove them out of Judah and brought them to David.

Something in this account might strike us as troubling: the men who gathered to David are described as being in distress, burdened by debt, and bitter in spirit. David became their leader. It can seem scandalous that David would be called the leader of such a group — men who appear to be fugitives, debtors, and outcasts. They are explicitly described as being in distress and oppressed by debt. The whole lot of them would have appeared to everyone as the worst kind of rabble — and for David to declare himself their leader would have seemed shameful, unworthy, and an offense to God. After all, anyone who harbors a debtor on the run from his creditors is deserving of blame. And when criminals who deserve punishment are shielded and pulled out of the reach of justice, God's own judgment condemns such behavior. So David, by welcoming these men into his company and protection, drew enormous criticism upon himself — and exposed himself to reproach that reflected directly on God's name, which all are bound to hold sacred. Surely the wicked could have made arguments like these: Now we see what David is really like, since this rabble of desperate debtors and wretches is flocking to him and he makes himself their captain. Everything about him until now was just pretense. His treachery against the king is now out in the open. Think how God's name could be torn apart by the taunts of ungodly men, looking at David's situation and using it as ammunition. And it is certainly true that among those who came to him, many were unworthy of welcome — men David would never have received if God had given him the power either to punish them or to turn them away.

On top of his earlier trials, this new one was severe: David fell under suspicion among many, as if he had deliberately recruited desperate men of dissolute lives and promised them his protection and support against their pursuers. On that basis he was blamed by many and seemed to be sinning grievously against God. But since these men came to David on their own, and since David — already overwhelmed by difficulties — was not in a position to send them away, I say that this most severe trial was simply added to all the others: God willed that he be surrounded by soldiers of this kind. We see the same thing happened with the people of Israel, when God showed them mercy after long and harsh persecution. The remnant of God's people is described as being helped by a small band, to which many attached themselves by fraud and deception. God is speaking there of the deliverance He accomplished through the Maccabees, when they resisted the Syrian kings who had crushed God's suffering church with terrible severity. That band was small, without great resources or preparation. Many wicked men were mixed in with the faithful, many traitors had sneaked into the church, and many in the group were dissolute and arrogant. Yet God used them — imperfect as they were — for the deliverance of His church, and gave His people cause to humble themselves before Him.

In the same way, we must recognize that God was testing David's patience through public reproach and the taunts of men. David had already endured much. But now the mouths of all his enemies, the envious, and the malicious seemed to open wide for slander — since the entire region's underclass could be said to have rallied to him and made him their leader. Let us therefore recognize this as a unique event that cannot be made into a general rule. There are many who rise up against God and gladly use David's example to justify calling to their aid wicked men, depraved characters, and men ready for any crime. We see that in times of great upheaval men allow themselves a great deal in the name of a good cause — but by unlawful means. They reason: Why should I not use the means available to me while I am pursuing a just cause? This argument is used especially by enemies of the church who are fighting against God Himself. Even when they use the help of robbers, ruined and dissolute men, and wastrels, they boast that this is permitted to them — because they claim to be defending not their own interests or their own lives, but the glory and honor of God. See how in times of turmoil many allow themselves much, and justify it by David's example — pointing out that he received the wretched, needy, and debt-ridden who came to him.

But we do not read that David summoned these men with a trumpet call. On the contrary, they came to him on their own. In this we see that God's intention was to test David and subject him to this reproach for a time — so that before God he might learn more deeply to humble himself and trust in no one but God alone, and in every difficulty to flee to Him as the only true refuge. Furthermore, as I said before, sacred history contains many unique events that should not be rashly turned into examples to follow. This is one of them. So the fact that men of this kind fled to David does not give us the same license. Rather, we are taught to flee to God in prayer, so that when we face similar difficulties He will reveal to us what must be done. The account then tells us that David brought his father and mother to the region of Moab and asked the king to let them stay there until he knew what God would do for him. These words give us a fuller sense of the grief and distress David was carrying because of his parents' arrival in Moab. He had no proper place to receive them. The cave was dismal, and they would have perished from hunger had God not miraculously sustained them. Moreover, that kind of life — constantly under the threat of death — was simply not suitable for elderly people. So David had to arrange for them to be taken somewhere else, where they could live in peace and away from the extreme hardships and dangers he himself had to face. They had left their home and possessions and come to their son in the cave as a place of refuge. But since an attack from Saul could come at any moment, it was necessary for him to move them to safety in another region.

David brought his parents to Mizpah, which was in the region of Moab. The Moabites were distant relatives of the Israelites — descended from the same family — and might have been expected to show some kinship in a time of need. But they had consistently conducted themselves as enemies, and David was eventually forced to make war against them — which he would never have done had they not provoked him by their hostility. Speaking of his enemies, David described the Moabites as people who had once given him refuge but then dealt treacherously against God's people. The Moabites were cruel toward the Israelites — and especially after David's death, when the Assyrians attacked Judah and the desperate people fled to Moab for safety, the Moabites betrayed them. This is why God complained through the prophet about the Moabites: 'My people are fugitives, O Moab — you should have given them a place of shelter among you, but instead you cruelly handed them over to their enemies.'

From this we see just how desperate David's situation was — forced to seek refuge with the Moabites, the deadliest and most treacherous enemies of the Jewish people. When enemies rose against the Israelites, the Moabites were like hunting dogs that tracked down those in hiding and delivered them to slaughter. Yet this was the people with whom David entrusted the safety of his father and mother. In this God's singular favor toward him is evident, even though the text does not explicitly say that David called on God to gain favor with the king of Moab. That he did so, however, is certain from the Psalm we cited earlier. It is not without reason that he says in that Psalm: 'The righteous cry to the Lord, and the Lord hears them and delivers them from all their troubles.' David was never so overcome by distress and calamity that he failed to go before God and plead with Him — being fully persuaded that God's help would never be withheld from him. It was through prayer, then, that he found favor with the king of Moab. For God holds the hearts of all men in His hand — and especially the hearts of the wicked — bending them according to His will. He has promised to bring it about that His people will find favor even among their enemies.

This can be stated with confidence: God worked in David's favor so that the king of Moab was inclined toward him — a king who otherwise would almost certainly have driven David away. Princes are accustomed to seeking friendships through other men's blood, or to buying peace by sacrificing others to settle old grudges. So we see that our Lord Jesus Christ was sent by Pilate to Herod, and exposed to Herod's mockery, so that Pilate might repair his relationship with the angry Herod. The same fate could easily have befallen David, had God not intervened and turned the heart of the Moabite king to shelter David's father and mother.

David's words — 'until I know what God will do for me' — should not be taken to mean he was wandering in uncertainty and doubt. He never discarded the promise God had made to him. Resting on that promise, he overcame every difficulty. Though he was tossed by many storms and tempests, he could never be shaken from this foundation: that God is faithful. Since he had been designated king by God's free goodness, he was fully persuaded that God would also demonstrate in action that He was David's defender — and would not stop until the matter was accomplished. Even so, these are the words of a man wrestling with enormous difficulties. From this passage we learn that we must fight against our feelings and all our anxious perceptions when God is testing us through various trials. God usually tests His own in ways that make it seem as though He is about to plunge them into the abyss and bury them under an avalanche of calamity. Yet His favor, grace, and power appear in a moment — beyond all expectation and prediction.

This teaching must be carefully noted, because it runs completely contrary to our natural instincts. Alongside it comes another teaching that sustains us in the worst calamities and difficulties: that we must wait patiently until God reveals Himself as our vindicator. Even if He hides His face for a time, we must not stop hoping in Him and calling out to Him with fervent prayer. David is set before us here as an example of this kind of faith, to be imitated. His words — 'until I know what God will do for me' — are a testimony to his faith and patience. He could not see with his physical eyes or outward senses the way by which God would come to his aid while he struggled through such overwhelming difficulties. But in his heart he remained persuaded that God would ultimately fulfill His promises and accomplish what He had announced through Samuel's ministry. Notice also that David makes no mention of fortune, chance, or a random outcome — only of God, who will dispose of His servant according to His will. Though he could not perceive with outward senses the means of deliverance, he held firmly to this foundation: that God will reach out His hand in His own time, and His providence governs all things. Though many upheavals and storms seemed to delay God's purposes, and everything around him appeared to be in such chaos that heaven and earth seemed jumbled together, David always rested on this one certainty: that God will act. And he does not simply say in a general way that God will act — he says 'for me,' as if confessing: I may look wretched and contemptible by outward appearances, but I do not doubt that God will have mercy on me. Since He not only created me but designated me king of His people, His word will not be empty or false. See how David relies not only on God's general providence, but on His specific promise — which he applies so personally to himself that he does not doubt God will have mercy on him and will fulfill in His own time what He promised.

There is no doubt that David received great comfort from the prophet's words and was greatly strengthened — even though he continued to face new dangers.

From this passage let us draw a teaching that is both very useful and very necessary. First, notice that when God comforts us through His Word, He does not intend to remove all pain and sadness from us at once. He does not want us to be so sheltered that we no longer experience any anxiety, sorrow, or fear. Rather, He comforts us through His Word by giving us a certain testimony that He is our Father — that He watches over our struggles with His eyes upon us. If this truth takes hold in our hearts, it is enough to give us courage to bear every misfortune. If it is not enough, we reveal our own inexcusable ingratitude. Let us therefore learn to seek from God's Word this comfort for our sorrows — to rejoice in the midst of sadness — not reaching for some earthly happiness where everything goes smoothly, but being content with God's Word, which promises that those who call upon God will never be forsaken and that His eye is upon the righteous. Whatever condition God has placed us in, let us be content with it.

And what Scripture teaches — that in God's grace we have everything that could be desired — is a truth we should meditate on throughout our entire lives and put into daily practice. For such is the stubbornness and corruption of human nature that we want a quiet, tranquil life, free from all labor, hardship, illness, heat, and cold — and we want to dictate the terms of life to God Himself. But God wants us to depend entirely on His will and to be so shaped by His grace that we do not stop rejoicing even in the midst of affliction.

Another truth must also be drawn from this passage: God provides for our needs, but often in ways that do not make sense to our human instincts. Even so, He wills and requires us to rest in His will alone. He knows what is best for us. We should therefore stop straining to see outcomes we were not meant to determine, and calmly allow ourselves to be governed by God.

David's example confirms this teaching, and his obedience here is remarkable. He would have sinned grievously with blasphemous words if he had pushed back against the prophet and argued with God — which his natural senses and reason could easily have prompted him to do. He might have objected: How does God tell me to leave this cave? Even hidden here, cut off from human company, I still cannot put an end to Saul's fury toward me. What will happen to me, wretched as I am, if I travel into Judah? I will only inflame his anger even more, since it will look as though I am trying to invade his kingdom. But that is not what I want. I am patiently waiting for the time when God will give me the kingdom. I am prepared to give up my rights entirely and go back to tending sheep. I have no hunger for honors; I do not covet the royal dignity. So why would I give everyone reason to suspect I am trying to seize the throne? Does not God, by commanding me to go to Judah, seem to want to crush me under the weight of a boulder? How long must I struggle like this? Will my troubles end only when I die? How am I supposed to stand against Saul's forces with only a handful of men? How, in short, am I to keep myself alive?

With thoughts like these, David could easily have refused Gad's message and found every reason not to obey. But the power of God's Word prevailed over all his apprehension of danger. Let us therefore learn from this: in order to receive God's Word and make it useful to us, we must deliberately turn our eyes away from all the obstacles and difficulties that would pull us away from our duty and shrink us back from genuine obedience to God. Whenever God commands things that seem to contradict our judgment and reason, let us take our own instincts captive and commit ourselves entirely to His will — following wherever He leads. And even if it sometimes seems as though He is leading us straight to slaughter, let us follow without fear the One who commands — never doubting that He has certain plans for our salvation, though those plans are hidden from us.

So David, though the prophet brought only God's command to leave the cave — without supplying any weapons or troops — recognized that God's wisdom far exceeds human understanding, and without argument or resistance showed himself obedient to the Lord's command. He left the cave of Adullam and came to the forest of Hereth, which was in Judah. David did not wait for a convenient moment to set out. He obeyed the Lord's command at once. His example teaches us what it means to follow God when He calls — not with showy speeches and empty ceremonies, but with readiness and willingness of spirit, without complaining or resistance, letting ourselves be governed according to His will.

We see this virtue in David, and we must imitate his example — David who, though he had every reason to object, followed calmly as God commanded him to go to Judah. The blessed Paul sets out this same general principle when speaking about our father Abraham, saying that Abraham believed the promise made to him about his descendants. He did not look at his own body, already worn out and beyond its prime, or at his wife's barrenness, but simply obeyed God and trusted His promises. Abraham did not focus on the things that make no sense to our natural minds — the things that tempt us toward distrust, toward which we are by nature so inclined. Instead, he resolved to hope in God against all hope, firmly persuaded that God is our protector and defender even when the world rejects us and no hope of salvation is visible anywhere.

Even so, when David came to that forest — hidden from sight and far from other people — we can see that he was not without fear, though he was a man of remarkable courage and strength of character. It appears that his mind was unsettled and troubled by many anxious thoughts. If he had gone to Bethlehem, to his father's or relatives' house, he might have looked completely confident. But since he was forced to hide in a forest with no habitation and no way to get food, death was constantly before his eyes. Yet whatever his mind was turning over, he kept his hope in God. Had he felt no danger at all, he would have shown himself openly and without concealment. But he did not stay hidden in that forest out of cowardice or excessive fear — he remained there because of the very real and present danger, and only a fool would have done otherwise. So we see two things working together in David: on one side, an awareness of real danger that led him to take cover; on the other side, a faith that produced a remarkable steadiness, so that when the moment demanded it, he showed himself fully obedient to God.

This is the example of David we ought to follow. While we look at the dangers surrounding us on every side, we are right to be concerned and attentive to the degree God gives us reason to be — but we must not completely collapse and lose heart. Instead, let us take refuge under the shadow of the Lord's wings and call on Him with persistent prayer, asking Him to continue His gifts and guard us with His favor and goodwill. There is no doubt that if we are persuaded God stands at our side and is ready to help us in our struggles, we will both escape the dangers pressing in on us and obtain salvation. If this conviction is fixed in our hearts and we are firmly persuaded of God's favor, we must be careful not to take matters rashly into our own hands. Let us follow God's Word, which will be for us a wall of bronze — just as we will see that David, resting on God's promises, maintained unconquerable steadiness throughout his afflictions. Therefore, even when human reason suggests another course, we must not form our own rash plans. Instead, let us rise up to God and pray earnestly that He will direct our paths, shape us according to His will, and make us teachable — so that even in our blindness He Himself will lead us by the hand and bring a good outcome.

Now then, let us proceed, etc.