Sermon 83: 1 Samuel 23:7-18

7. And it was reported to Saul that David had come to Keilah, and Saul said: God has delivered him into my hands, and he has been shut in by entering a city which has gates and bars. 8. And Saul commanded all the people to go down to fight at Keilah, and to besiege David and his men. 9. When David learned that Saul was secretly preparing evil against him, he said to Abiathar the priest: Bring the ephod. 10. And David said: Lord God of Israel, your servant has heard a report that Saul plans to come to Keilah to destroy the city on my account. 11. Will the men of Keilah deliver me into his hands? And will Saul come down, as your servant has heard? Lord God of Israel, tell your servant. And the Lord said: He will come down. 12. And David said: Will the men of Keilah deliver me and the men who are with me into the hands of Saul? And the Lord said: They will deliver. 13. So David and his men, about six hundred, rose and went out from Keilah and wandered here and there in uncertainty. And it was reported to Saul that David had escaped from Keilah and was saved, on which account he gave up the expedition. 14. And David stayed in the wilderness in the strongest places, and remained on a mountain in the wilderness of Ziph. Saul sought him every day, but God did not deliver him into his hand. 15. And David saw that Saul had come out to seek his life. Now David was in the wilderness of Ziph in the wood. 16. And Jonathan, son of Saul, arose and went to David in the wood, and strengthened his hands in God. 17. And he said to him: Do not fear, for the hand of my father Saul will not find you, and you shall reign over Israel, and I shall be second to you; and even my father Saul knows this. 18. So they both made a covenant before the Lord, and David remained in the wood, while Jonathan returned to his house.

We spoke in the previous sermon about the obstinacy of Saul, who, when he saw David rout the army of the Philistines, ought to have been appeased and to have laid aside his hatred and malice, even if David had been convicted of some crime. For by so outstanding a deed the memory of past offenses could have been erased. How then was his anger not much more softened when David was innocent? And since by so great a benefit David had bound the people and the king himself to him, why did he not lay aside all his anger and become reconciled to David? But thus the unbelieving are accustomed to rush headlong into worse things after they have been abandoned by God and come into the power of the devil. Let us therefore pass on to the anxiety into which David came when he heard that Saul was advancing against him to Keilah with a great army, from which he would not have departed if he had believed the inhabitants would be faithful to him. But in these straits he took refuge in God and asks whether Saul would come down against him. The Lord answers that he would come down. And again he asks whether he would be handed over to the inhabitants. The Lord in turn answers that he would be handed over. Therefore he departed from the city, and is said to have wandered here and there, because, uncertain in mind, he did not know where he might find some safe dwelling, or whether he could hide in any corner of the earth. Therefore uncertain and doubtful he left Keilah and committed the whole matter not to fortune, as the profane speak, but to God. Here we must observe first of all that David was never so terrified by his misfortunes that he did not flee to God as to a refuge. This example teaches us to imitate him, so that in our greatest straits, when all human means and aids fail us and no hope of salvation appears, we may place our affairs in the hands of God, and flee to him with prayers, seeking counsel from him and hoping for a good outcome. Today we do not indeed have that visible faculty of consulting God that David once had; we do not have the priestly ephod for seeking the will of the Lord. But as we touched upon before, it suffices that God has revealed his will to us, to which we should direct all our actions. Therefore if we apply diligence in consulting God, he will surely show us what path we ought to follow throughout the entire course of our life. And moreover he will govern us by his Holy Spirit, and supply counsel in difficult matters, and even if we do not have counsel from ourselves, he will abundantly supply it. Therefore we must make every effort, so that when salvation seems desperate and all seems lost for us, we diligently flee to God, and in desperate matters seek counsel from him, that he may show us what is expedient and useful for us, just as we see David did. Although if we judge from human reason the response given to David might seem very thin and meager, yet in it there is a most evident testimony of divine goodness. For the Lord answered that Saul would come with a great army. What hope then could David conceive from this? Indeed how grievously he must have been struck! For he knew that God could hinder the attempt of Saul himself, and also call Saul back from his undertaking. For this reason the Lord also through the prophet says that he places a ring and a bridle on the lips of his enemies, and leads them about at his pleasure. David therefore seemed able to complain before God that he gave such loose reins to Saul, and had no regard for himself, who struggled with so many difficulties for no other reason than that he followed the word of God. Indeed as far as that response of the Lord is concerned, David could have been vehemently troubled by it, as if God wished to overwhelm him, since God could also have turned the hearts of the inhabitants of Keilah so that they would not betray David to Saul, but rather fight bravely for his safety against him, and defend David with closed gates, and protect him from Saul's fury. But God specifically answers that David would be handed over by the inhabitants to Saul; therefore this second response seemed to add to the first as a cause of great grief, as if God did not wish to have mercy on him and to help him with aid in the most difficult circumstances. But from this let us learn that even if God's word does not satisfy us in every respect and offers no occasion for joy, we should nevertheless be content with God's word, by which he reveals his singular care for us. For by this reasoning we will most easily overcome whatever temptations arise, even if God does not promise to make us immune from all miseries and calamities, but rather sets before us many difficulties with which we must struggle, so that being forewarned we may bear them more easily. We must not therefore withdraw from duty, nor must we lose heart, as many are so delicate that they wish to be, as it were, nursed in God's bosom, so that they are afflicted by absolutely no evils. But on the contrary God wishes to cast us down and humble us, and to exercise our patience, and to test our obedience, whether we serve him with a sincere heart and depend wholly upon him. Furthermore, to correct our sins, to draw us back from the love of the world, and to bring about forgetfulness of it in us. In short, there are many reasons why we must be exercised by various afflictions. But this seems intolerable to those who wish to suffer nothing. But by the example of David we are taught to follow calmly the condition set before us in the gospel, so that even though the faithful are subject to many calamities and miseries, to which condition Paul teaches they have been called, we should nevertheless never recoil from the true fear of God, nor be turned away from his worship. And this is especially to be observed in this passage, where David is answered by the Lord that Saul would come with a great army, and that the Keilahites with whom he was staying would hand him over to Saul. Then also the ingratitude of men in the Keilahites must be noted, who are said to have been about to betray David, from whom they had very recently received the greatest benefit. For when they were pressed by siege and death was imminent at their very throats, and no hope of salvation appeared, David had come unexpectedly and unbidden, but had voluntarily brought help to them in their distress, so that they were greatly obligated to him, and were bound to undergo any dangers for his sake. For with a small band of soldiers he had routed a huge army of the enemy, and had exposed his life to the danger of imminent death to bring them aid. Therefore they do not seem to have been able to render sufficient thanks for so great a benefit received. Yet nevertheless, three days after receiving the benefit, when they were prepared to hand over their benefactor into the power of his enemy, were they not guilty of the greatest ingratitude combined with the greatest cruelty? But these things are recounted for this purpose, that in doing good we may learn not to look to men, since we ought not to expect a reward here. More than once David suffered injuries for his good deeds, and was deceived in his hope, and evil was repaid to him for good, but nevertheless he persisted in his vocation. From this therefore let us learn to faithfully devote our labor to whatever work God has called us, knowing that although we owe nothing to ungrateful and unworthy men, yet we are bound to God, who must be obeyed absolutely. And if, having performed our duty, we suffer ingratitude from men, and those whom we had bound to us by many benefits repay us with insults and injuries instead of giving thanks, let us not therefore desist from what we have begun, but press on eagerly; and if our nature resists, being weak, let us pray God to govern us himself and keep us in our duty. For this reason Paul exhorts the faithful not to grow weary in doing good. For he knew how many and how varied are the occasions by which men are called away from duty, especially when they persuade themselves that they are wasting their effort, and above all if instead of compensation for their good deeds they expect injuries and insults, and not only injuries but also very often death itself, which those on whom many benefits have been conferred plot against them as against their deadliest enemies. Paul therefore, observing such great malice and ingratitude in men, says that we must patiently endure these things whatever happens, and never grow weary of doing good, and looking to God himself, turn our eyes from all those things that would deter us from duty.

And so much for the ingratitude of the Keilahites toward David, whom nevertheless as their liberator they were treacherously about to hand over into the hands of Saul his enemy. Furthermore, we should not dispute subtly whether or not they would have handed David over if he had waited for Saul's arrival, a question on which many are accustomed to display the sharpness of their wit through sophistical speculations. For they ask how it could be that David, after liberating the city from the siege of the Philistines, would be betrayed by the inhabitants, or that he as victor, after routing the enemy, would be compelled to leave the city, which they consider plainly repugnant to reason. But the incomprehensible counsel of God is to be observed here, concerning things that could have happened. For whatever men call accidents and things of chance are nevertheless the most certain decrees of God, so that if we examine God's counsel, it is certain that nothing at all happens by chance or fortune; but since our senses cannot, because of their weakness, search out such lofty and profound judgments of God, which they cannot grasp, they are to be adored. Moreover, in such phrases of Scripture we must observe that God accommodates himself to the measure of our capacity, as when he says, 'If you remain in the city you will die, but if you go out, you will preserve your life.' And yet it is beyond all doubt that God knows how long he wishes us to live on earth, and has the means by which to protect our life; but nevertheless God wishes us to be kept within our own measure. For this reason, when the Lord says that David, if he had remained in the city of Keilah, would have been betrayed by the inhabitants, it is not to be understood as though the Lord could not have disposed otherwise and turned the hearts of the inhabitants, but that God warned David about the treachery of the inhabitants lest he rashly entrust himself to them. Since therefore God declares what we need to do, just as his providence is described for us in many places in the sacred writings, we must take the greatest care not to rashly wish to transcend the clouds themselves, as many fanatical men rashly undertake anything, but rather we must walk in solicitude and diligently inquire what our duty is and what God commands, meanwhile certainly persuaded that all our ways are in the hand of the Lord, which he retains as his own prerogative, to protect and preserve the life of his people. Therefore we must walk in the ways of the Lord, that is, nothing is to be undertaken rashly, but we must walk in the commandments of the Lord with fear and reverence.

Let us pass on to what follows, where it is said that Saul, after he heard that David had left Keilah and had been preserved, desisted from his undertaking. From this it appears that not without cause God had revealed to David that if he remained in the city of Keilah he would be betrayed by the inhabitants themselves and handed over into the hands of Saul. Nevertheless it also appears from this that God indeed tests his people in various ways, but yet so moderates all their temptations that he makes a good outcome, and never permits the faithful to be afflicted beyond their strength. For I ask, who brought it about that Saul, having already gathered his forces and prepared for the march, turned back and desisted from his undertaking? And when David scarcely had a place to which to flee, and could not take refuge with the Philistines, what happened that he did not pursue the fugitive? For it was easy, in human judgment, to intercept David, hemmed in on every side and caught as it were in a trap. But we see that God, as if placing a ring in Saul's nostrils, led him and even against his will brought him back from his purpose. Therefore although God exercised David's patience when he was forced to flee the city and, as a fugitive, to throw himself as it were into the open jaws of the wolf, God nevertheless mightily comforted him in his affliction, had mercy on him, and broke Saul's assault, who in human judgment seemed most easily able to draw David into his snares if he had not desisted from his undertaking. For no place of refuge seemed safe for David's flight, and he had fled from the city, uncertain where to go, destitute of counsel, and uncertain what to do. But Saul, pursuing David with a prepared army, having sent soldiers against him through forests and pathless places like hunting dogs tracking the trail of a wild beast -- dogs and wild beasts Saul did not lack for miserably tearing David apart -- could most easily have crushed him. And it often happens that those courtly servants, hunting for some favor and authority, even if momentary, forget all humanity and, as with closed eyes, rush headlong into all cruelty -- would that such examples were not seen daily in the courts of kings and princes! Therefore the divine aid by which David miraculously escaped Saul's hands should not be passed over lightly, and by this example the teaching of the apostle Paul ought to be more and more confirmed, namely that God is faithful and will never permit the faithful to be tempted beyond their strength, but will give a happy outcome to all their afflictions and straits. This teaching, I say, must be more deeply fixed in our minds, and in David as in a mirror we must contemplate the truth of God's promises, who demonstrates in reality that although he casts us into certain straits and difficulties from which no exit seems possible in human opinion, he nevertheless helps his own at the opportune time, and therefore we must hope in him whatever calamities may befall, and place all our trust in him, that he will never forsake us but will help us in the greatest difficulties. Finally we must learn that God often permits us to fall into such difficulties so that we may learn to flee to him, and have greater occasion to call upon him, from whose providence and goodness we know we depend. Thus our father Abraham, whenever he fell into the greatest straits and was plunged into an immense abyss of temptations, fled to God alone. And specifically, commanded by God to kill his only son Isaac and offer him as a victim in a burnt offering, he was greatly astonished, but nevertheless by his example taught that comfort for all our evils and difficulties must be sought, when he said: 'The Lord will provide.'

As for Saul, why did he not forget his malice, and why did he not adopt a better mind? For as long as he lived he persecuted David and sought his death. Therefore it is apparent that Saul broke off his march not from any humanity, nor from any regard for David, but was constrained by God and led as if with a ring placed in his nostrils, like wild beasts that, enclosed in cages, never change their nature but foam with rage, yet cannot harm anyone because they are shut in. Thus God restrained Saul, driven by the frenzy of Satan, and though he was entirely raging with fury, so held him back that he could not move, because he restrained the furious man by his inner power. Here we should note that God has many means of saving us and snatching us from the hands of our enemies, which we will see more fully hereafter. But this example should suffice for now, from which we learn that God often permits enemies to form vain counsels against us and seek means to utterly destroy us and cast us into final ruin, yet God scatters all these in a moment and renders them fruitless. And indeed God can, if he wishes, change our enemies and transform the wolves themselves into lambs and sheep. But he does not always do this, because he wishes us to experience his beneficence in various ways. For when God changes our enemies, we feel his singular grace and goodness, which ought to bring us great joy, since whatever we could have wished for happens to us, those who formerly persecuted us being made friends. But we also experience his benevolence in another way, so that we may boldly triumph over the devil and all his ministers, and learn to give God immortal thanks from the heart, when enemies who with open jaws thirsted for our blood and seemed about to tear us apart are so restrained by his secret power that they cannot even move against us, though they vehemently desire and attempt to. This therefore is a conspicuous example in David, whom Saul indeed did not cease to pursue, but God never permitted him to come into his hands. But there is no place here for fortune. For what we said before about David going out from Keilah with his soldiers and wandering uncertainly must be understood of the opinion of men, to whom David seemed to wander destitute of counsel and uncertain. Since from the sacred records we learn that David most easily overcame all dangers by the help of God. For the life of men rests in the hand of God, and therefore it is certain that not even a hair of the head will fall without his will. For these things apply not only to David but are written for all the faithful, and by them they are taught to commit themselves to God and to flee to him in the most difficult matters, who protects them by his defense and delivers them from all dangers. And although sometimes enemies of the truth obtain some power over us, let us know that this happens by the will and permission of God, and as it were being handed over into their hands, so that the unbelieving and wicked men often hold us in their power and oppress us with a heavy yoke. Let us be persuaded that they can do nothing against us except insofar as God has given them free rein. This very thing we can contemplate in David as in a kind of image of the whole church, just as he himself was also a figure of our Lord Jesus Christ. In him therefore we may observe the condition of all the faithful. Therefore, as enemies never cease forming various counsels against us and plotting all kinds of terrible things, and if one way does not succeed, attacking by another way, let us nevertheless stand firm against them, and let us know that God wishes in this way to be glorified in our salvation. And when it pleases him to snatch us from their jaws, whatever those impious and wicked men have plotted against us will be in vain and will vanish into thin air, and God will liberate us from their power. And in this providence of God we must find our rest. We should indeed pray God to change the malice of our enemies; but nevertheless, if he wishes to exercise us by such means, we must flee to him with all the more vehement and ardent prayers, so that we may calmly submit ourselves to him and surrender ourselves and all we have to him, patiently awaiting whatever outcome pleases him. And we cannot doubt that this will be accomplished, since we have been adopted by God into the number of his children and received as members of the church.

Next follows that Jonathan came to David in the wilderness of Ziph, in these words: 'And Jonathan, Saul's son, arose and went to David in the forest, and strengthened his hands in God. And he said to him: Do not fear, for the hand of Saul my father shall not find you; and you shall reign over Israel, and I shall be second to you; and Saul my father also knows this. And they both made a covenant before the Lord.' From these words it appears how faithfully and constantly Jonathan maintained his friendship with David. The praise of his constancy and faithfulness should not be attributed to him without ascending to the fountain and origin, since there is no doubt that his faith rested on God's promises. For he knew that David had been anointed by the ministry of Samuel and designated king by God's command. When he considers this, he determines that God's will and decree must be fulfilled. Hence that faith and constancy of Jonathan in his friendship toward David, which is not to be passed over lightly, since Jonathan calmly submitted himself to God's will revealed through the prophet, even though this change seemed to occur to his own dishonor and detriment. For by that promise which Jonathan kept in view in remaining in David's friendship, he was excluded from succession to the royal dignity. Therefore the fact that David bound Jonathan to himself in such close friendship so vehemently inflamed Saul against him. From this it appears how variously the word of God works in men: some burning with anger and fury, while others calmly submit and humble themselves, God governing them by his Holy Spirit, so that his word is not only more precious than gold and silver, but also sweeter than honey. And this is worthy of special observation. For if we investigate the reason why Saul was inflamed against David, we must go back to the word of God committed to Samuel. That truth revealed to the prophet was therefore like a kind of torch, by which Saul is so inflamed that he is turned entirely into fury and madness. But Jonathan, his son, on the contrary embraces David, exposes his life for him, forgets his father, completely abandons the hope of retaining the royal dignity, and leaves it to David as his right — which is truly admirable. When we consider this, it should not seem strange today that God's word produces such varied and contradictory and diverse effects. For example: one and the same gospel is preached, yet how varied its effects! Some indeed are taught, others snarl and gnash their teeth against God and the preaching of the gospel. This we certainly cannot impute to the word of God, as if that fault were inherent in its nature. For God clearly enough demonstrates to mortals who obstinately kick against God's word that it is nevertheless good. That contempt therefore necessarily proceeds not from the word but from the rebellion and stubbornness of men who, puffed up with pride, having heard the doctrine of the gospel, do not fear to assail the majesty of God with their horns like savage beasts. But others, previously entangled in various superstitions and devoted to many vices, are so touched by the preaching of the divine word that they are seriously affected with a sense of their sins, and are regenerated, and more and more humbled and cast down before the Lord, so that in place of the wild nature they previously had, so that they could not bear the scent of the gospel nor suffer their wounds to be treated, they put on an entirely contrary nature and are changed by the Lord, so that instead of a lion's skin they put on that of a lamb, and subject themselves to God's voice and compose themselves to his obedience. From this it therefore appears that by the preaching of God's word some are exasperated, others tamed; in some, rebellion and stubbornness are increased; in others, such a great change takes place that they cast off their former malice and send away all affections opposed to God and his truth. When we observe these things, let us acknowledge that we from the least to the greatest who are rebellious and stubborn against God would be so, unless he himself worked in us through the efficacy of his Holy Spirit. For the fact that reprobate men are more and more hardened and conspire against their own salvation is proper to human nature, from which God exempts his own. For men who were previously unbelieving, receiving God's word with a calm and gentle spirit, are moved not by their own virtue and industry, but by a singular benefit of God, working in them through his Holy Spirit. Therefore the apostle Paul, seeing many of the Jews rising up against him and his teaching, while others admitted the same as pure and holy, says that what was once predicted through the prophet must be fulfilled, namely that the wicked are hardened more and more when God speaks, because they have a mind of bitterness and contradiction, so that they contradict and oppose everything set before them. But on the contrary, when God wishes to work in us by the efficacy and power of his Holy Spirit, so that we give faith to the preaching of the word and heavenly doctrine, and it has such weight with us that we voluntarily submit ourselves and compose ourselves to his obedience, this must be regarded as a singular benefit. Let us therefore learn to be displeased with ourselves; and especially when the devil entices us and draws us away from obedience to God, let us beware of that immense abyss into which many are often cast headlong, so that they rage against God and resist his will. And moreover, recognizing that we cannot of ourselves compose ourselves to the obedience of faith, let us pray God to regenerate and govern us by his Holy Spirit, so that not only may our ears be struck by the outward sound of the word preached by a mortal minister, but that he may inwardly address us by his power and impart to us such a sense of our unbelief that we may aspire to regeneration, which is God's proper office. For sacred Scripture teaches that we who attend to the preaching of the divine word become new creatures. For although we change neither ears, nor eyes, nor hands, nor finally the body itself, yet in thought, affections, and will we are changed. Therefore when we hear that Jonathan constantly persevered in David's friendship, let us know that that virtue sprang from the root of faith as its fruit. Moreover, let us observe from this that we must believe the word of God, not only when it is pleasing and agreeable and corresponds to our wishes, but also calmly admit it even when it is harsh and bitter and full of miseries. But above all, we know that perseverance is necessary, lest we only begin well and display some zeal for God's glory and dazzle the eyes of men with some slight flash, but that we persevere constantly to the end and fight bravely against all temptations until we have overcome. For Jonathan did not come to David in the wilderness without many difficulties and without struggle.

His friendship he attested in the wilderness. For who would say that the son of the king, holding great favor and authority, would voluntarily throw himself into danger of life and open peril of death, with so many men examining his actions and his father Saul himself, on account of the friendship by which he embraced David? Surely Jonathan knew that he could not come to David without danger, and he had already felt his father's anger, from whose hands he had barely escaped. But nevertheless he sought David and came to him. But in what places, I ask? In forests and deserts where there were no fortifications, not even a dwelling in which — let those treacherous men who allege their difficulties and straits as pretexts, when they have been treacherous not only to men but to God himself, and have withdrawn from duty. You see many idle men of this kind brazen out their faces and seek vain excuses when they have renounced the gospel. We see today, like those Jews, men covering their impiety with such masks, saying they would gladly follow what is right, but they are surrounded on all sides by so many enemies, pressed by so many dangers, that they would be tempting God and would suffer loss to their reputation and would give offense to many if they did otherwise. Thus many jest and hold up masks when they ought to conduct themselves bravely and magnanimously in openly asserting their faith; and they act treacherously against God and men, and give themselves free rein for any wickedness; and if the wretched faithful suffer persecution, whether through fear or some other emotion, they allow innocent blood to be shed, and provided they retain their authority among men, they think little of acting treacherously against God and men. Or if they do not go so far in wickedness, they think they have done their duty if they have not consented to the cruelty and contempt of God by others; and yet they sit on two chairs and are carried by every wind. I confess indeed that in prosperous and favorable times they associate with the faithful as if pretending to be men, and promise much of themselves; but when they have turned their backs in adversity and shown themselves neutral, they think they have satisfied their duty. This doctrine therefore we ought to use more and more, and to know that if we are more remiss in love of our neighbors than Jonathan once was in his friendship with David, and break the faith we promised to God for the propagation of his honor and glory, and terrified by fear reject God to serve men, God will one day demand an account from us when we must plead our case at his tribunal on that last day, and he will uncover all the masks with which many protect themselves, namely the fear of dangers. Therefore if anyone thinks he can be excused before God on the ground that he wishes to be safe and unharmed from all danger, let him look at himself in this example of Jonathan and learn his duty: who exposed not only his fortunes but his very life to the most certain peril and danger of death. For we saw before that Saul had threatened Jonathan with death when he saw him inclined toward David, and complained bitterly among his servants that all knew of his son's conspiracy with David against him. Jonathan's constancy in retaining David's friendship is therefore sufficiently evident, which we ought to turn to our own use; since he preferred to seek David in the deserts and forests, and to console him in his affliction, rather than to enjoy prosperity and the favor and authority of his father the king's court. By this example those delicate souls ought to be put to shame whom either the fear of poverty or of dangers turns from duty.

Furthermore, Jonathan is expressly said to have strengthened David's hands in the Lord, from which words it appears that this friendship was not profane or worldly, but founded in the fear of God. From this let us observe that all our friendships ought to begin from the Lord and continue and persist in him, lest otherwise we labor with much vanity. For friendships that rest on worldly things are uncertain and inconstant, and very often conspire to the overthrow of all equity and justice. The faith of Jonathan toward David must also be more carefully observed, whom he wished to console in his afflicted and miserable state, but in such a way that he abstained from all illicit means. For Jonathan could indeed have solicited his father's soldiers and armed them for David's defense, and won the hearts of many to himself. For there is no doubt that Saul was hateful and contemptible to many because of his cruelty and inhumanity, especially because he had turned to insanity. Therefore Jonathan seemed to have enough occasions for stirring up revolution; but it was sufficient for him to have strengthened David's hands in the Lord. Therefore let us not demand that friends help us by crooked means, or against God's will, since the outcome is always joined with God's curse; but let us be strengthened in the Lord and be content with him alone.

Now follows what the consolation was: 'And he said to him: Do not fear, for the hand of Saul my father shall not find you; and you shall reign over Israel, and I shall be second to you; and Saul my father knows this. And they both made a covenant with the Lord.' Let us therefore examine in detail these words by which he strengthened David, namely they were a commemoration of the divine promises that had been made to David. Nor indeed did he perform the office of a prophet or teacher, but nevertheless he brought back to David's memory what had already been fixed in his mind. In these words a useful admonition is contained. For who among us would dare boast of having such faith as David once had, of which we have had sufficiently clear testimonies before and will have in the future? Yet not in vain were his hands strengthened in the Lord by Jonathan. From this it appears that David, though endowed with excellent faith, nevertheless found Jonathan's consolation welcome. Therefore although God has confirmed us by his word and it has taken root in us, yet let us know that we need daily commemoration and repetition of it, so that we may be more and more confirmed in it. Therefore let us not be ashamed to be taught even by the least, or disdain the condition of the teacher, which would be excessive arrogance; but rather let us imitate David's modesty in listening to Jonathan's words, even though he brought nothing new and had no revelation from heaven, but only recalled the divine promise to his memory: 'You shall reign.' But how did he know this for certain? Namely, he well knew what God had revealed through the ministry of Samuel. Therefore he confirmed the promise to David: he must reign, since by the Lord's command through Samuel's ministry he had been anointed and designated king. Furthermore, when Jonathan adds that his father knows this very well and is persuaded of it, from this it appears how defiantly the unbelieving voluntarily rise up against God. It is by no means a deliberate and considered will, but they are driven by furies to rush about recklessly. Not without reason therefore Jonathan says that his father knows David will reign. But how did he know? For he did not see him equipped with such forces as to seize the royal dignity by force and arms; but he was convinced by his own conscience, because he saw that David was distinguished by God's gifts, and had been informed of the promises made to him through Samuel. How great then is the fury of the wicked when they have been cast by God into a reprobate mind, from this is apparent; and therefore we must make every effort to walk more carefully in the fear of God, and pray God that if he has illuminated us with any spark of his Holy Spirit, wherever he calls us, we may follow him calmly, and forget whatever things might give us occasion to speak against God, so that the easier access to God as Father may be open to us. And let nothing else be desired except that our sins be deleted.

Now then come, etc.

7. And it was reported to Saul that David had come to Keilah, and Saul said: God has delivered him into my hands, and he has been shut in by entering a city which has gates and bars. 8. And Saul commanded all the people to go down to fight at Keilah, and to besiege David and his men. 9. When David learned that Saul was secretly preparing evil against him, he said to Abiathar the priest: Bring the ephod. 10. And David said: Lord God of Israel, Your servant has heard a report that Saul plans to come to Keilah to destroy the city on my account. 11. Will the men of Keilah deliver me into his hands? And will Saul come down, as Your servant has heard? Lord God of Israel, tell Your servant. And the Lord said: He will come down. 12. And David said: Will the men of Keilah deliver me and the men who are with me into the hands of Saul? And the Lord said: They will deliver. 13. So David and his men, about six hundred, rose and went out from Keilah and wandered here and there in uncertainty. And it was reported to Saul that David had escaped from Keilah and was saved, on which account he gave up the expedition. 14. And David stayed in the wilderness in the strongest places, and remained on a mountain in the wilderness of Ziph. Saul sought him every day, but God did not deliver him into his hand. 15. And David saw that Saul had come out to seek his life. Now David was in the wilderness of Ziph in the wood. 16. And Jonathan, son of Saul, arose and went to David in the wood, and strengthened his hands in God. 17. And he said to him: Do not fear, for the hand of my father Saul will not find you, and you shall reign over Israel, and I shall be second to you; and even my father Saul knows this. 18. So they both made a covenant before the Lord, and David remained in the wood, while Jonathan returned to his house.

In the previous sermon we spoke about Saul's obstinacy. When he saw David rout the Philistine army, he should have been appeased and laid aside his hatred — even if David had been guilty of some offense. Such an outstanding act would have been grounds enough to erase the memory of past wrongs. How much more then should his anger have softened when David was innocent? And since by so great a service David had placed the people and the king himself in his debt, why did Saul not set aside all his anger and be reconciled? But this is how the unbelieving behave — once abandoned by God and handed over to the power of the devil, they plunge headlong into worse and worse. Let us move on to the new anguish David faced when he heard that Saul was marching against him at Keilah with a great army. He might have stayed had he believed the inhabitants would remain loyal. But in this desperate moment he took refuge in God, asking whether Saul would indeed come. The Lord answered that he would. David then asked whether the inhabitants would hand him over. The Lord answered that they would. So David departed from the city and is said to have wandered from place to place — uncertain in mind, not knowing where he might find safe shelter or whether there was any corner of the earth where he could hide. In that uncertainty he left Keilah and committed the whole matter, not to fortune as the ungodly speak of it, but to God. Here the first thing to observe is that David, no matter how battered by his troubles, never failed to flee to God as his refuge. This example teaches us to imitate him — so that in our most desperate circumstances, when all human means fail and no hope of safety appears, we put our affairs in God's hands and flee to Him in prayer, seeking His counsel and hoping for a good outcome. Today we do not have that visible faculty of consulting God that David once had. We do not have the priestly ephod for seeking the Lord's will. But as we noted earlier, it is enough that God has revealed His will to us in His Word, to which we are to direct all our actions. If we diligently apply ourselves to seeking God, He will surely show us what path we ought to follow through the entire course of our life. Beyond that, He will govern us by His Holy Spirit, supplying counsel in difficult matters — and even when we have no counsel of our own, He will supply it abundantly. We must therefore make every effort, so that when salvation seems hopeless and all seems lost, we diligently flee to God and seek His counsel in desperate circumstances, asking Him to show us what is useful and necessary for us — just as we see David doing. Now, judged by human reason, the answer God gave David might seem very thin and discouraging. And yet in it there is a most evident testimony of divine goodness. The Lord answered that Saul would come with a great army. What hope could David draw from that? How severely this must have struck him! He knew God had the power to prevent Saul's attack entirely — to put a ring in Saul's nose and a bridle on his lips, as the Lord says through the prophet, and lead him wherever He pleased. David could therefore have complained that God was giving Saul free rein and showing no regard for him — David, who was struggling with so many difficulties for no other reason than that he had followed God's Word. And as for the second response — that the inhabitants of Keilah would hand him over to Saul — this seemed to pile grief upon grief, as though God did not want to show him mercy or help him in these desperate circumstances. God could have turned the hearts of Keilah's people so that they would stand up for David, defend him behind closed gates, and protect him from Saul's fury. But let us learn from this: even when God's Word does not satisfy us in every respect and offers no immediate occasion for joy, we must be content with it — for by it God reveals His singular care for us. By this reasoning we most easily overcome whatever temptations arise — even when God does not promise to shield us from all hardship, but rather sets before us many difficulties we will need to face, so that we may be forewarned and bear them more calmly. We must not therefore withdraw from duty or lose heart. Many are so delicate that they want to be nursed in God's arms with no affliction at all. But God's way is different. He wants to humble us, exercise our patience, and test our obedience — whether we serve Him with a sincere heart and depend on Him entirely. Beyond this, He uses afflictions to correct our sins, draw us away from the love of the world, and produce in us a holy forgetfulness of it. In short, there are many reasons why we must be exercised through various afflictions. This seems unbearable to those who wish to suffer nothing. But David's example teaches us to accept calmly the condition set before us in the Gospel — that though the faithful are called to many calamities and miseries, as Paul teaches, we must never recoil from the true fear of God or turn aside from His worship. This is especially to be noticed here, where the Lord answers David that Saul is coming with a great army and that the Keilahites will hand him over. We must also note the ingratitude of the Keilahites — they are described as being prepared to betray the very man from whom they had just received the greatest benefit. When they were besieged and death was imminent with no hope of rescue, David had come unbidden and voluntarily to help them. He had gone out of his way to save them — and they were therefore deeply indebted to him, bound to endure any danger for his sake. With a small band he had routed an enormous enemy army, exposing his own life to deadly risk to bring them help. There seemed no way they could ever repay so great a kindness. And yet within three days of receiving that benefit, they were ready to hand their benefactor over to his enemy — guilty of the most extreme ingratitude combined with the most extreme cruelty. But these things are recorded so that we may learn, when doing good, not to look to men for our reward — because we should not expect it here. More than once David suffered injury as a result of his good deeds, was disappointed in his hopes, and had evil returned to him for good — and yet he persisted in his calling. Let us therefore learn to devote our labor faithfully to whatever work God has called us, knowing that while we owe nothing to ungrateful and unworthy people, we are bound to God, who must be obeyed unconditionally. And if, having done our duty, we receive nothing but ingratitude from people — if those we have helped respond to our kindness with insults and injuries instead of thanks — let us not give up what we have begun but press on eagerly. And if our natural weakness resists, let us pray God to govern us and keep us in our duty. This is why Paul urges the faithful not to grow weary in doing good. He knew how many occasions draw men away from duty — especially when they convince themselves their effort is wasted, and when in return for their good deeds they receive not reward but injuries and insults, and often death itself plotted against them by those they have most benefited. Seeing such great malice and ingratitude in men, Paul says we must endure whatever comes and never grow weary of doing good — fixing our eyes on God Himself and turning them away from everything that would deter us from our duty.

So much for the ingratitude of the Keilahites, who were on the verge of treacherously handing their own liberator over to Saul his enemy. We should not lose ourselves in subtle speculation about whether or not they actually would have handed David over had he stayed to wait for Saul — a question many are fond of debating with clever-sounding arguments. They ask how it could be that David, who had just liberated the city from the Philistine siege, would be betrayed by its inhabitants — that as the victor who had just routed the enemy he would be forced to leave the city. This strikes them as plainly unreasonable. But what must be observed here is God's incomprehensible counsel — including things that could have happened. What men call accidents and chance events are in fact the most certain decrees of God. If we could search God's counsel, we would find that absolutely nothing happens by accident or chance. But since our limited minds cannot probe such lofty and deep judgments of God — judgments they cannot grasp — they must simply be adored. Furthermore, in such passages of Scripture we must observe that God accommodates Himself to the measure of our capacity — as when He says: 'If you remain in the city you will die, but if you go out, you will preserve your life.' And yet it is beyond all doubt that God knows exactly how long He intends us to live on earth, and has every means to protect our life. But God wants us to operate within our own measure. For this reason, when the Lord says that David, if he had remained in Keilah, would have been handed over by the inhabitants — this does not mean God could not have arranged things otherwise and turned the hearts of the people. It means God was warning David about their treachery so that he would not rashly trust them. Since God declares to us what we need to do — as His providence is described for us in many places in the Scriptures — we must take great care not to rashly try to climb above the clouds, as many reckless people do. Rather, we must walk in careful attentiveness, diligently asking what our duty is and what God commands — while remaining fully persuaded that all our ways are in the Lord's hand. He holds this as His own prerogative: to protect and preserve the lives of His people. Therefore we must walk in the ways of the Lord — which means nothing is to be undertaken rashly, but we must walk in His commandments with fear and reverence.

Let us proceed to what follows: when Saul heard that David had left Keilah and been preserved, he abandoned his expedition. This confirms that God had good reason to reveal to David that remaining in Keilah would mean betrayal and capture by Saul. It also shows that while God does test His people in various ways, He moderates all their trials in such a way that He always brings a good outcome — never allowing the faithful to be pressed beyond what they can bear. For who, I ask, caused Saul — who had already gathered his forces and set out — to turn back and abandon the campaign? And when David had nowhere to run and could not take refuge with the Philistines, what caused Saul to give up the pursuit? By any human estimate, David was trapped on every side and easily intercepted. But we see that God, as if putting a ring in Saul's nostril, led him and steered him back against his own will. So although God tested David's patience by forcing him to flee the city and throw himself, as it were, into the open jaws of a wolf — He also mightily comforted him in his affliction, had mercy on him, and broke Saul's assault. By every human reckoning, Saul could most easily have snared David had he not turned back. David had fled from the city uncertain where to go, stripped of all counsel and unsure what to do. There seemed to be no safe place anywhere for his flight. Meanwhile Saul was pursuing him with a prepared army, sending soldiers through forests and trackless wilderness like hunting dogs following the trail of a wild animal — and Saul had no shortage of such dogs, ready to tear David apart with savage cruelty. And it often happens that courtiers, hunting for some personal advantage and brief authority, forget all humanity and — as if with their eyes shut — plunge headlong into every kind of cruelty. Would that such examples were not seen daily in the courts of kings and princes! Therefore the divine help by which David miraculously escaped from Saul's hands should not be passed over lightly. Through this example, Paul's teaching ought to be more and more firmly confirmed in us: that God is faithful and will never allow the faithful to be tempted beyond their strength — but will bring all their afflictions and desperate moments to a good end. This teaching, I say, must be more deeply fixed in our minds. In David as in a mirror we must contemplate the truth of God's promises — God who demonstrates in practice that though He casts us into straits and difficulties from which no human escape seems possible, He still helps His own at the right moment. We must therefore hope in Him through all calamities and place all our trust in Him — persuaded that He will never forsake us but will help us in our greatest difficulties. Finally, we must learn that God often permits us to fall into such difficulties precisely so that we may learn to flee to Him — giving us greater occasion to call on Him, and making us more aware that we depend entirely on His providence and goodness. So our father Abraham, whenever he fell into the most desperate circumstances and was plunged into an immense abyss of trials, fled to God alone. Specifically, when God commanded him to kill his only son Isaac and offer him as a burnt offering, Abraham was utterly astonished — and yet by his example he taught where comfort for all our troubles and difficulties must be sought, when he said: 'The Lord will provide.'

As for Saul — why did he not let go of his malice and adopt a better mind? He continued to pursue David and seek his death for the rest of his life. This makes it clear that Saul did not call off his march out of any humanity or regard for David. He was simply constrained by God — led as if a ring had been placed in his nose, like wild animals enclosed in a cage who never lose their violent nature but can only foam with rage and harm no one because they are shut in. In the same way God restrained Saul, who was driven by the frenzy of Satan. Though he was raging with fury, God held him back by His inner power so that he could not move. Here we should note that God has many means of saving us and snatching us from the hands of our enemies, which we will see more fully later. But this example is sufficient for now. From it we learn that God often permits enemies to devise schemes against us and search for ways to destroy us and bring us to final ruin — and then scatters all those plans in a moment and makes them come to nothing. God can, if He chooses, change our enemies and transform wolves into lambs and sheep. But He does not always do this, because He wants us to experience His goodness and care in a variety of ways. When God changes our enemies, we experience His singular grace and goodness — which ought to bring us great joy, since the very thing we could have hoped for happens: those who once persecuted us become friends. But we also experience His kindness in another way: when enemies who thirsted for our blood with open jaws and seemed about to tear us apart are so restrained by God's secret power that they cannot even move against us — though they desperately want to and actively try. In this too we learn to triumph boldly over the devil and all his instruments, and to give God immortal thanks from the heart. David's story is a clear example of this: Saul never stopped pursuing him, yet God never let David fall into his hands. There is no room here for talk of fortune. When we said David went out from Keilah with his soldiers and wandered about uncertainly, that describes how things looked from the human perspective — as if David were stumbling along without guidance or direction. But from the sacred record we learn that David overcame every danger through God's help. For the life of every person rests in God's hand. Not even a hair of the head falls without His will. These things were written not only for David but for all the faithful, to teach them to commit themselves to God and flee to Him in the most difficult circumstances — and to know that He protects them by His defense and delivers them from all dangers. And although enemies of the truth sometimes do gain power over us — as the ungodly and wicked do at times hold us in their power and weigh us down with a heavy yoke — let us be persuaded that they can do nothing against us except insofar as God has given them room. We can contemplate all of this in David as in a kind of image of the whole church, just as he himself was a figure of our Lord Jesus Christ. In him we see the condition of all the faithful. Therefore, even as enemies never stop forming plans against us and plotting terrible things — and when one approach fails, trying another — let us stand firm against them. Let us know that God intends in this way to be glorified in our salvation. When it pleases Him to pull us from their jaws, everything those wicked men have plotted against us will prove empty and will vanish into thin air — and God will deliver us from their power. In this providence of God we must find our rest. We should indeed pray that God would change the malice of our enemies. But if He chooses to exercise us through such means instead, let us flee to Him with all the more fervent and urgent prayer — calmly surrendering ourselves and all we have to Him, patiently awaiting whatever outcome pleases Him. And we cannot doubt that this outcome will be good, since we have been adopted by God into the number of His children and received as members of His church.

What follows is Jonathan's visit to David in the wilderness of Ziph: 'And Jonathan, Saul's son, arose and went to David in the forest and strengthened his hands in God. And he said to him: Do not fear, for the hand of Saul my father shall not find you; and you shall reign over Israel, and I shall be second to you; and Saul my father also knows this. And they both made a covenant before the Lord.' These words show how faithfully and steadfastly Jonathan maintained his friendship with David. But the praise of this steadiness must not be credited to Jonathan alone without tracing it to its source — for his faithfulness clearly rested on God's promises. Jonathan knew that David had been anointed through Samuel's ministry and designated king by God's command. When he considered this, he resolved that God's will and decree had to be fulfilled. This was the foundation of Jonathan's faithful and constant friendship toward David — and it deserves careful attention. Jonathan calmly submitted himself to God's will as revealed through the prophet, even though this change came at what seemed to be his own personal cost and dishonor. By holding firm to David in friendship, Jonathan was effectively giving up any claim to the royal succession. And this very friendship between David and Jonathan was one of the things that inflamed Saul most bitterly against his own son. From this we see how differently God's Word works in different people: some it inflames with anger and rage, while others calmly submit and humble themselves — God governing them by His Holy Spirit, so that His Word becomes to them not only more precious than gold and silver but sweeter than honey. This is worth careful observation. If we ask why Saul was inflamed against David, we must trace it back to the word of God delivered through Samuel. That revealed truth was like a torch — and it set Saul ablaze, turning him into fury and madness. But Jonathan, his own son, did the opposite. He embraced David, risked his own life for him, turned from his father, abandoned all hope of royal succession, and freely left it to David as David's rightful inheritance. This is truly remarkable. When we consider this, we should not be surprised today when God's Word produces such varied and even contradictory effects. One and the same Gospel is preached — and yet how different its results! Some are taught and receive it with gladness. Others snarl and gnash their teeth against God and the preaching of the Gospel. We cannot blame the Word of God for this, as if the fault lay in its nature. God makes it sufficiently plain to those who stubbornly kick against His Word that the Word itself is still good. The contempt therefore comes not from the Word but from the rebellion and stubbornness of men who, puffed up with pride, hear the Gospel and then launch themselves against God's majesty like wild animals charging with their horns. But others, previously tangled in superstitions and devoted to many vices, are touched by the preaching of God's Word so that they feel the weight of their sins, are born again, and are increasingly humbled and cast down before the Lord. Where they once had a wild nature — unable to bear the scent of the Gospel or let their wounds be touched — they now put on an entirely different character, changed by the Lord from a lion's skin to a lamb's, submitting themselves to God's voice and shaping themselves to His obedience. From this it is clear that the preaching of God's Word provokes some and tames others. In some, rebellion and stubbornness only increase. In others, such a profound change takes place that they cast off their former malice and send away all the desires that were opposed to God and His truth. When we observe this, let us acknowledge that we — from the least to the greatest — would ourselves be in the category of the rebellious and stubborn, were it not for God working in us through the power of His Holy Spirit. The fact that the reprobate are hardened further and further, conspiring against their own salvation, is what human nature naturally produces — and from this God exempts His own. People who were once unbelieving, and then receive God's Word with a calm and gentle spirit, are moved not by their own virtue and effort, but by a unique gift of God working in them through His Holy Spirit. This is why the apostle Paul, seeing many Jews rising up against him and his teaching while others accepted it as pure and holy, says that what was foretold through the prophet must be fulfilled — namely, that the wicked are hardened more and more when God speaks, because they have a spirit of bitterness and opposition, contradicting and resisting everything set before them. But when God works in us by the power of His Holy Spirit — so that we trust the preaching of the Word and the heavenly teaching carries such weight with us that we voluntarily submit ourselves to His obedience — this must be recognized as a unique and extraordinary benefit. Let us therefore learn to be displeased with ourselves. And especially when the devil tempts and draws us away from obedience to God, let us beware of that vast abyss into which many are cast headlong — so that they rage against God and resist His will. Furthermore, recognizing that we cannot by ourselves bend ourselves to the obedience of faith, let us pray God to regenerate and govern us by His Holy Spirit. Not only should our ears be struck by the outward sound of a mortal minister's preaching — but God Himself should address us inwardly by His power, giving us such a sense of our own unbelief that we aspire to regeneration, which is God's own work. For Holy Scripture teaches that those who attend to the preaching of God's Word become new creatures. Though we change neither our ears nor our eyes nor our hands nor the body itself, we are changed in our thoughts, affections, and will. Therefore when we hear that Jonathan steadfastly persevered in his friendship with David, let us recognize that this virtue sprang from the root of faith as its fruit. Furthermore, let us observe from this that we must believe God's Word not only when it is pleasant and agreeable and matches our desires, but also when it is hard and bitter and full of difficulties. Above all, we know that perseverance is essential — we must not only begin well and flash some brief zeal for God's glory that dazzles people for a moment, but we must press on constantly to the end and fight bravely against every temptation until we have overcome. For Jonathan did not come to David in the wilderness without facing many difficulties and a great internal struggle.

Jonathan proved his friendship in the wilderness. Who would say that the king's son, a man of great status and authority, would voluntarily put himself in danger of death on account of his friendship with David — when so many eyes were watching his every move and his own father Saul was scrutinizing him? Jonathan knew full well that coming to David would not be without risk. He had already felt his father's anger and had barely escaped his hands. And yet he sought David out and came to him. Where, I ask? In forests and deserts — without any fortifications, without even a dwelling. Let those cowardly people who hide behind difficulties and danger as their excuse take note — people who have proved faithless not only to men but to God Himself, and who have abandoned their duty. You see many such idle men today, putting on a bold face and manufacturing empty excuses for why they have abandoned the Gospel. Like those Jews of old, we see today men covering their cowardice with such pretexts, saying they would gladly follow what is right — but they are surrounded on every side by enemies, pressed by so many dangers, that to do otherwise would be tempting God, would harm their reputation, and would cause offense to many. Thus many put on masks and play games when they ought to be conducting themselves bravely and openly in declaring their faith. They act treacherously against God and men and give themselves free rein to do whatever they please. If innocent believers suffer persecution, these cowards — whether from fear or some other motive — allow innocent blood to be shed, caring little that they are betraying both God and men, provided they hold onto their standing among people. Or if they do not go that far in wickedness, they think they have done their duty by simply not openly joining in the cruelty and contempt for God shown by others — while they sit on both sides of the fence and are blown about by every wind. I grant that in prosperous and easy times they associate with the faithful and put on the appearance of being real believers, promising much of themselves. But when they have shown their backs in adversity and played the neutral role, they think they have satisfied their obligation. We ought therefore to press this teaching more and more, knowing that if we prove less committed to our neighbors than Jonathan once was in his friendship with David — if we break the faith we promised to God for the advancement of His honor and glory, and, terrified by danger, reject God in order to keep the favor of men — God will one day call us to account at His tribunal on the last day, and He will strip away every mask behind which people protect themselves, including the mask of fear of danger. Therefore, if anyone thinks he can justify himself before God on the grounds that he was simply trying to stay safe, let him look at himself in this mirror of Jonathan — and learn his duty from one who exposed not only his possessions but his very life to certain and deadly peril. For we saw earlier that Saul had threatened Jonathan with death when he saw his son's loyalty to David, and Saul bitterly accused his servants of knowing about his son's conspiracy against him. Jonathan's steadfastness in maintaining his friendship with David is therefore unmistakably clear — and we ought to apply it to ourselves. He chose to seek out David in deserts and forests and comfort him in his affliction rather than enjoy the prosperity and favor of his father's royal court. By this example, those delicate souls ought to be put to shame who let the fear of poverty or danger turn them from their duty.

Furthermore, the text expressly says that Jonathan strengthened David's hands in the Lord — making clear that this friendship was not a worldly or merely human bond, but founded in the fear of God. From this we learn that all our friendships ought to begin from the Lord and continue and persist in Him — otherwise we labor with much emptiness. Friendships that rest on worldly things alone are uncertain and unstable, and very often end up conspiring against all equity and justice. We should also note more carefully how Jonathan chose to console David in his afflicted and miserable state — and specifically, how he did so while refusing every unlawful means. Jonathan could certainly have stirred up his father's soldiers and armed them in David's defense, winning many hearts to himself. There is no doubt that Saul was hated and despised by many because of his cruelty and madness. Jonathan therefore had plenty of opportunity to stir up a rebellion. But he was content with one thing: strengthening David's hands in the Lord. Let us therefore not demand that friends help us through crooked means or against God's will — the outcome of such help is always attended by God's curse. Instead, let us be strengthened in the Lord and be content with Him alone.

Now comes the consolation Jonathan brought: 'And he said to him: Do not fear, for the hand of Saul my father shall not find you; and you shall reign over Israel, and I shall be second to you; and Saul my father knows this. And they both made a covenant with the Lord.' Let us examine closely these words by which Jonathan strengthened David — they were a recalling of the divine promises that had been made to David. Jonathan was not acting as a prophet or teacher, yet he was bringing back to David's mind what David already knew and had already received. This carries a useful lesson. Who among us would dare claim to have faith as strong as David's — faith of which we have had clear testimonies and will see more? And yet David's hands needed to be strengthened in the Lord by Jonathan — this was not done in vain. From this we see that David, though endowed with excellent faith, still found Jonathan's comfort welcome and valuable. This teaches us that even when God's Word has confirmed us and taken root in our hearts, we still need daily reminders and repetition of it — so that we may be confirmed in it more and more. Let us not be too proud to be taught even by the least of our brothers, or look down on the one teaching us — that would be excessive arrogance. Let us instead imitate David's humility in receiving Jonathan's words, even though Jonathan brought nothing new and had no special revelation from heaven. He simply recalled the divine promise to David's memory: 'You shall reign.' But how did Jonathan know this with certainty? He knew what God had revealed through Samuel's ministry. He therefore confirmed the promise to David: David would reign, because by the Lord's command through Samuel's ministry he had been anointed and designated king. Furthermore, when Jonathan adds that his own father knows this and is fully persuaded of it, this shows how defiantly the unbelieving deliberately rise up against God. It is not the result of careful and considered reasoning — they are driven by furies to rush about recklessly. It is not without reason that Jonathan says his father knows David will reign. But how did Saul know? Not because he saw David equipped with the forces needed to seize the throne by strength and arms. He was convinced by his own conscience — he could see that David was distinguished by God's gifts, and he knew the promises made to David through Samuel. From this we see just how great is the fury of the wicked when God has handed them over to a reprobate mind. This is why we must take every care to walk more diligently in the fear of God, and pray that wherever God illuminates us with any spark of His Holy Spirit and calls us, we may follow Him calmly — setting aside everything that might give us occasion to speak against God, so that the way to God as Father might be open to us. And let nothing else be desired except that our sins be forgiven.

Now then come, etc.