Sermon 85: 1 Samuel 24:1-8

1. David then went up from there and dwelt in the most secure places of En-gedi. 2. And when Saul had returned, after he had pursued the Philistines, they reported to him saying: Behold, David is in the wilderness of En-gedi. 3. Saul therefore took three thousand chosen men out of all Israel and went to track David and his men, even upon the most rugged rocks accessible only to wild goats. 4. And he came to the sheepfolds that lay along the way, and there was a cave there, which Saul entered to relieve himself, while David and his men were hiding in the inner part of the cave. 5. And David's servants said to him: Behold the day of which the Lord said to you: 'I will deliver your enemy into your hand, that you may do to him as it pleases you.' Therefore David arose and quietly cut off the corner of Saul's robe. 6. After this David's heart smote him because he had cut off the corner of Saul's robe. 7. And he said to his men: 'May the Lord be merciful to me that I do not do this thing to my lord, the Lord's anointed, that I should put my hand on him; for he is the Lord's anointed.' (As the Lord lives, unless the Lord strike him, or his day come for him to die, or going down into battle he perish, may the Lord be merciful to me that I do not put my hand on the Lord's anointed.) 8. And David rebuked his men with these words and did not permit them to rise up against Saul; and Saul, rising from the cave, went on his way as begun.

[Footnote: What follows here in the older edition is said to render verse 8, but in this place it is spurious and was repeated from chapter XXVI verses 10-11.]

There remains for us from what was said above one chapter most worthy of observation to be considered, namely the miraculous deliverance of David, for whom in human opinion and judgment no hope of salvation seemed to remain. For, as we saw before, Saul's troops so pressed him on every side that there was no hope of escape, but he seemed about to come into the hands of the enemy, from whom no kindness was to be hoped for, but rather every wildness and cruelty, so that David's condition would be no better than that of a sheep falling among wolves. David indeed was fleeing on one side, but Saul's soldiers so pursued him on the other that he could no longer flee, and the hiding places could not protect him, and no exit appeared. Therefore in the opinion of men it was a lost cause and David's salvation was desperate. Who then snatched him from the jaws of the tomb? Indeed the means was admirable, for behold, the most hostile and most cruel enemies of the church, whose work God uses to bring about David's salvation. For when they invaded Judea, Saul was forced to meet them with all his forces, lest his region being devastated he also lose his kingdom. How admirable then are the counsels of God, how incomprehensible his ways, and the means by which he aids his own! Therefore we should be all the more vehemently moved to acknowledge his power and to praise him with deserved praises, and take the greatest care not to attribute to fortune what divine providence dispenses, led by mere love toward those whom he has freely adopted into the number of his children. The unbelieving, I confess, will say that the Philistines made an attack on Judea by chance, which was opportune for David, who was thinking nothing less, because for some reason it was necessary that Saul should desist from pursuing him. But on this principle the faithful must rely: that the eyes of the Lord are upon the just. God therefore was watching while David labored, and decreed to free him from Saul's hand, and therefore also instituted a means of freeing him: ruling the hearts of the Philistines so that he might drive them where he willed, and so opportunely that they did not delay even for a moment. Therefore let us acknowledge God's hidden providence in all those events that the profane call accidental, and moreover let it be noted that God not only does not lack means to fulfill his counsels, but uses all his created things, indeed even the devils themselves, whom he forces, even unwillingly, to promote the salvation of the faithful. They indeed plot ruin for us, I confess, perpetually; but God by his power always turns their attempts in the contrary direction, and opposes good angels to them as true administrators of our salvation, who, the prophet says in Psalm 34, encamp around the faithful and are committed by God to their custody so that they may continually watch for our salvation. The proper office of angels therefore is the keeping of the faithful and protection and defense against the assaults of enemies; but meanwhile God also extends his power further with all created things, using them for the strengthening of his own, and reveals in reality that they are subject to him and ready for his ministry. For not only do the elements serve God when need is, but here we also see the Philistines, most hostile to David, who would have wished to tear him apart a thousand times, the Philistines I say, serving God for David's protection and deliverance from the peril of death, in such a way however that they themselves were thinking nothing less, and their counsels were far different. But God works by admirable means. How great then is the occasion for joy offered to us when we know that those received into God's protection will never be forsaken, but delivered from all dangers by divine power, in whatever way it happens. Moreover, whenever we see the conspired enemies of the church, who threatened all sorts of terrible things, rising up against themselves, let us know that this happens by God's power, who moves the Philistines to free his people and procures the safety of the church. For what happened to David is written for the use of all the faithful, insofar as they are members of our Lord Jesus Christ, of whom David was a figure. And indeed experience itself teaches us that God has often stirred up Philistines to break many designs and overturn attempts by which the church seemed about to be utterly overthrown, had not God brought help. For how often have the chiefs and princes of this world taken counsel to extirpate God's word and to take away by one slaughter all the faithful adhering to it, and conspiring among themselves have thirsted for the blood and destruction of all the faithful, and nothing seemed able to delay their counsels? Yet God by admirable means and in a moment broke their counsels, sometimes by stirring up war, sometimes by breaking truces, sometimes by cities being captured by treason. Who, I ask, accomplished these things? It indeed appears that on the one hand it was the ambition of many, and on the other the cruelty of others, and finally the wicked desires of men; but yet we must rise higher and contemplate by faith the singular goodness of God watching over the salvation and defense of his church, and therefore setting the church's enemies against each other. And this teaching is to be observed from what is said about David's deliverance through the Philistines, who broke into Judea.

But the perpetual memory of this is added, in that on this occasion that place was called the Rock of Dividing. Some interpret that word concerning Saul, because, deceived in his hope, he was forced to depart with his business unaccomplished. Others, however, think that it was because David's soldiers were in suspense. But I think rather that by these words God's goodness toward David is commended, who would never have hoped to be delivered in this way, namely that Saul, leaving David, would be forced to lead his army away, God turning him elsewhere and leading him as if by a bridle. With which simile we see the prophet Isaiah using, when he says that God puts rings in the nostrils of his enemies and leads them about at his pleasure. Not otherwise did God force Saul, as if drawn back by a bridle, even unwillingly to depart against his will.

However, this was not the end of David's calamities and afflictions. For after the Philistines were repulsed, Saul did not relax his cruelty against David. David, sensing this and having before his eyes the danger into which he had fallen, changed his location and came into the wilderness of En-gedi, as if you might say a watery place, although it is not certain whether there was some torrent or spring there that gave the place its name. Yet it is certain that there was in that place a very deep cave; many such caves are found in certain regions, underground, extending half a mile. David therefore stayed in that cave as in an asylum, since he knew with what hostile mind Saul was pursuing him. From this let us learn not to lose heart, nor to take it grievously when God repeatedly calls us to new battles and new afflictions, nor to murmur against him, but rather to gather new strength. For the inconstancy and nature of men is well known: a small thing vehemently moves and disturbs them, and after some temptation has been overcome they desire and promise themselves leisure and tranquility for the future and for the remainder of their life. But God wishes us to be exercised in this earth and to bear new battles repeatedly. For our life is like a continual military service, or perpetual war. For although God often gives us leisure, perpetual peace is not therefore to be hoped for, and it would be foolish to nurse vain hopes that we will never be exercised by any battles. Therefore let us be persuaded that besides the common condition of all men, which is fleeting and subject to many calamities, the faithful must be exercised by ever new calamities and temptations, and by some special means be subjected to divine examination, and be transferred by God now here, now there, lest by some hidden rust they be corrupted, and bring upon themselves destruction by inactivity, but rather may with all zeal, care, and diligence devote themselves to prayers and flee to God in their greatest straits. For our faith would easily be corrupted by rust unless it were exercised in various ways and tested by God. For when things are tranquil, we grow sluggish and torpid in invoking God, while yet God requires of us invocation as the chief part of his worship. For this reason therefore God stirs us up by various calamities and afflictions, lest we not only grow sluggish but also at last rise up stubbornly against him. These things therefore must be meditated by the example of David, to whom although a great occasion of joy had been offered, that he had been freed from imminent death, yet it was not lasting; but nevertheless David, recognizing God as his savior, gave him thanks, and in turn prepared himself for new battles and new temptations to be borne. Indeed it was necessary for him to prepare himself for new battles, lest he should be caught off guard. Therefore he fled into the wilderness of En-gedi, and like some wild beast was forced to protect his life in the caves of cliffs. And indeed not without reason it is said here that Saul pursued him even upon the most rugged rocks accessible only to wild goats. Now we know that those wild beasts are very nimble, leaping most swiftly from rock to rock. From which it appears into what straits David had been driven, who taking refuge in that cave of the wilderness was as it were in a tomb. Surely a hard condition for the wretched servant of God; and in human judgment his lot would be far better if he had instead lost his life immediately, rather than struggled with so many afflictions and, having escaped one danger, been thrust into another. What was this, I ask, except to be exposed to many kinds of death by God? But truly, since we can have a taste of God's mercy and flee to him in our great dangers, it is certain that this divine testing turns to our great advantage and benefit. For we know that our trust would be cursed if we rested in created things, as the prophet says, 'Cursed is the man who trusts in man and makes the arm of man his bulwark.' But by nature we are too prone to this vice, unless God by his power drew us back from it. When therefore he calls us to himself through many straits, we see how useful that is for us. Therefore whenever it shall please God to cast us into many difficulties, let us recognize that it is for our benefit, that we should seek God and cling to him, and not be deceived by vain worldly desires, by which destruction is procured. For by these very deceits Satan tries to draw us away from God, namely by the care and anxiety of earthly things, by which he is accustomed to ensnare the minds of men. And God in turn must take vengeance on men who despoil him of his due honor. Furthermore, unless we place our life in him and know that we depend on his power alone, it is certain that he is despoiled by us of his right and authority, and all created things in which we place trust are by us transformed into idols, which sacrilege it is fitting that God should avenge. But on the contrary let us recognize that we, fleeing to invoke him and placing all our trust in his power, have made great progress. Therefore David's example is set before us so that we may learn to bear any events patiently and to imitate him.

Now then let us examine another reason -- different from the previous one -- by which God followed in delivering David. David was hiding in the cave with his few soldiers; but on the contrary Saul was pursuing him with three thousand chosen and trained men, who surround David on every side so that he cannot escape. But if David had been besieged in that cave for only two days, how could he have endured life with those companions of his? How wretched to be killed by hunger and to lurk in caves as if outside human society in a tomb, and to die daily, unable to enjoy the benefit of light. Yet the Lord had the outcome in his hand, and willed, beyond the expectation of men, to save David from the hands of his enemy. For Saul went into that cave alone for the necessities of nature, in which David was hiding with his men. But why did he not take some one of his many retainers with him? Indeed God led him as if by the hand, and accomplished what he had decreed within himself. Having therefore entered that cavern, he is said to have done so to cover his feet -- a manner of speaking among the Hebrews that decently covers what is in itself shameful. Therefore he is said to have covered his feet, who withdrew for the necessities of nature; for which God willed him to come.

Now David's soldiers, when they saw Saul enter, thinking that an occasion had been given them by God to kill him, urged David to slay the man, and indeed with a specious pretext. For they say: You have been anointed king by the Lord; the promises were made to you through the prophet Samuel; therefore Saul, having been deposed by the Lord, holds the crown unjustly and usurps it by force; and moreover persecutes you with potsherd and clay [i.e., to the death], as if to make war on God himself, by whom you have been chosen. Now you see he has been delivered into your hands, even when you were not thinking of it. Why then do you delay? This day of joy has shone upon you from heaven for the destruction of your enemy. Specious indeed were the reasons by which David seemed needing to be persuaded immediately. For he knew that he had not sought the royal dignity from any desire for honors, but had been called by God when he was thinking nothing less than about a kingdom, and indeed had been preferred above all his elder brothers, whom his father had presented to Samuel and who had been rejected, since he himself, although the youngest and most despised, had been preferred by the Lord. Then he was well aware of the faithful service he had rendered to Saul himself and to the whole region, of which God himself and his angels gave sufficient testimony. Moreover he saw Saul's cruelty, with which he raged not only against him but was carried even against God himself. Since all these things came together, why was it not lawful for him to kill the man whom God had handed over into his hands as an enemy and had stripped of office as rejected? For Saul, raging with cruelty and savagery, kept no measure; why then was it not lawful for David's soldiers to fall upon him as upon a robber and murderer, and as upon a treacherous man, since God had handed over the kingdom to David, and had made David head of the region? But indeed David could not be persuaded by such arguments to plot anything against Saul or to harm him in any part. What restrained him? Namely the reverence for the anointing which Saul had once received. For although the kingdom in the tribe and family of Benjamin could not last, but had to be transferred to the tribe of Judah, which was accomplished in David, yet David well knew that he must not overstep the limits, but must be still and undertake nothing except what God had commanded. And although he had received anointing from Samuel, he had not yet been put in possession of the royal dignity; and God wished to keep him in a middling state, as a man of base and abject condition, until God himself willed him to come. How beautifully then he employed for use what he predicates of himself in Psalm 131: 'Lord, my heart is not lifted up, neither are my eyes lofty. Neither have I walked in great matters, nor in things too wonderful for me.' By these words he testifies that he was content with his condition and the promises made to him, that he dared not and did not wish to undertake anything beyond God's command, but became as a child weaned from his mother's breasts, and contained himself in such modesty that he was unwilling to attempt anything beyond the will of God revealed to him. These things therefore restrained David from making an attack on Saul, even though many specious reasons seemed to urge him to the contrary. For David's soldiers were not addressing him like robbers or assassins, but seemed to be defending the truth with specious reasons, when they said that the Lord had handed Saul over into David's hands, and that God in fact made it manifest that David, chosen by him for the royal dignity, was being called to it. Therefore when they cite God's authority in the middle, and confirm it with double testimony, namely with word and sign, with the word, I say, of the Lord predicted through the prophet, and with the sign, that God had brought Saul alone into the cave and handed him over to David, they seemed to rely on true reasons. Hence we are warned to turn the promises of God to our use in such a way, and whatever benefits we receive from him for the preservation of our salvation, that we always pursue the right way, and not deviate even slightly from the path of his commandments. This is a teaching very necessary for all the faithful. For experience teaches us how prompt are the dispositions of men, when they defend any good cause, to undertake anything rashly, not paying attention to whether or not it is lawful for them, when they think an opportunity for accomplishing the matter has been offered them. For they say, since the opportunity is here, why should we not use it? But it is necessary to seek counsel from God soberly and with sound mind, and conform oneself to his will, rather than rashly to imagine this or that. For men are not always so wise, nor so sober, that they keep their senses within the bounds of the divine word. Therefore we must look all the more diligently at the example of David and bring it into use, the more we are by nature prone to sinning. We must consider that, even though we have the firmest testimonies of our integrity and sincerity, and can call God himself and the angels as witnesses of our good conscience, and rely on God's promises, we should nevertheless not break out into such audacity as to attempt anything beyond his command, but must carefully weigh what he allows or commands; so that if he orders us to advance, we may advance; if not, as if with bound hands, let us be still, and undertake nothing of our own choice or will beyond God's command, but patiently await the revelation of his will. And this is part of that silence which he requires of us who believe his word. For although he commands us to possess our souls in silence, yet he does not wish us to be agitated by various passions and to fluctuate in mind as the unbelieving are accustomed to do; but in this obedience that he requires of us, this is included: that if some opportunity for accomplishing a good thing seems to be offered us, we should not immediately seize it, because we know that the power has not yet been given us by God. Therefore, since God commands us to be still and rest and find rest in him and depend on his providence, we must take great care not to give ourselves free rein to dare anything that God has not commanded in express words. Faith therefore must supply us with strength by which we may overcome all human power, when the Lord's calling is to be followed, by whatever way it may at length lead us. And if God does not give us the power to attempt this or that, let us make our step as if with bound feet and hands, and let us not advance even a finger's breadth without his command, but patiently wait for God.

Let us now pass to the rest, in which we hear that David, approaching Saul silently, cut off the corner of his robe; then was led to repentance for the deed; and although urged by his retainers, could not by any reasons be brought to inflict harm on Saul; indeed even bent the spirits of his men, who were previously carried by fury against Saul. Moreover, it would be absurd and superfluous to inquire too long and scrupulously: did David sin in cutting off the corner of Saul's robe, even though the scruple that afterward bothered him sufficiently shows that it would have been better if he had abstained? Yet we have no occasion to accuse and condemn him, since he could have cut off some such piece for the use we shall see afterward. For thus he made known to Saul in reality that Saul had come into David's power unwary; and therefore that if he had wished, he could have attacked his throat, and easily routed the rest of the army, the leader being slain. For otherwise, unless Saul had been convicted by that sign, he would never have believed David that he had come into his hands and had been dismissed unharmed by him -- even if a hundred times David had sworn that he had restrained his soldiers from inflicting any injury upon him. And he would have doubted his integrity and faith, and would have not relaxed any of his cruelty, nor used mercy toward him. But when David brought forth the proof and showed the cut-off part of the robe, when he could have by the same way cut his throat, Saul, even unwilling, was forced to confess what he otherwise would not have believed, and convinced, to pronounce sentence against himself. Therefore it was useful for David to cut off that little piece of the robe, and therefore it is not lawful to find fault with that deed. As for the scruple by which he was pricked, from this it appears that David was agitated by some temptation. For unless he had perceived some excess in himself, he could not have been led to repentance for that deed in which there was no sin. From this passage therefore let us learn how prone is the fall even in a lawful matter, and that since by divine right it is permitted to repel force with force from enemies, and even to inflict damages and reproach on enemies, how easily we sin by some excess, so that although the matter itself in itself is good and just, in its execution we offend God. In this matter many are greatly deceived, sticking only on the surface. For they say, 'I was first provoked by the enemy, and was drawn unwillingly into self-defense; not by my own will, but unwilling and compelled by necessity, I defended myself.' All these things, I confess, are true and cannot be condemned; but meanwhile they do not notice that they have not retained the sobriety and modesty that was fitting, and that by some appetite for vengeance they have violated the freedom they had. Therefore by David's example let us learn that, although before men we have just and equitable grounds for defense, we are not therefore free from all blame before God, because, carried away by some passion, we have sinned in excess and have followed some crooked way. And therefore although before men we cannot be either accused or condemned, yet we cannot escape being struck by God's judgment, unless in his infinite goodness he tolerates and covers our weaknesses.

We therefore should be led by the same reverence for the divine name as David was, whose words are these: 'May the Lord be merciful to me, that I do not do this thing to my lord, the Lord's anointed, that I should put my hand on him, for he is the Lord's anointed.' David restrains himself as if with reins thrown on, that he might not undertake anything against Saul, by the thought of the divine anointing that Saul had received. Not without reason does he mention the Lord's Anointed, since, as I said before, that kingdom was a figure of the kingdom of our Lord Jesus Christ. From this it appears why he treats Saul with such great reverence, because he had been raised by God to that grade of dignity. Let us therefore learn to render due honors to those whom God has marked with some special mark when he willed them to sit at the helms of affairs and to administer justice. For whoever, as Paul says, resists authority, resists God himself. We can indeed contemplate as in a mirror the singular care of God toward us, when he willed the human race to be ruled and preserved by certain laws. For if, for example, all things should succeed for us according to our heart's desire, and we had abundance of food and drink, yet unless we were governed by a certain government, it is certain that there would be the greatest confusion of all things, with some rising up against others, stabbing one another, or afflicting them with insults and injuries; finally they could not long maintain peace among themselves and live together, since man, unless governed, far surpasses all wild beasts in savagery. Therefore let us judge it well provided for men by God when he willed the human race to be ruled and administered by certain laws, and set kings and princes, or other magistrates over them, according to the various circumstances of public affairs. Therefore not without reason it is said in the sacred writings that God girds kings and princes with a belt when he raises them to this grade of dignity. By these words it is signified that they are armed with divine authority, not only to wield the sword, so that they may be feared and so that they may punish the wicked, but also to obtain the honors due to them. And this David elsewhere pursues at length, when he says that God, raising some to the highest grade of dignity, imprints on them a certain majesty, by which they are formidable not only to men but also to the very animals of the earth and the birds of the sky. For otherwise rulers would not be lasting, and the greatest confusion of all things would prevail everywhere, unless God maintained the order established by him, and held the people back by a certain fear so that they would render honor to those whom God has raised to some dignity, and made them formidable, as I said before, not only to men, but also to the very animals.

And of that benefit of God preserving political orders, that the human race may subsist, let this much have been said. Now then come, let us examine in detail what is recounted of David. For the fact that he reverenced Saul, the Lord's anointed, even though he was his enemy, sets forth a useful teaching for all the faithful, that they should voluntarily submit themselves to magistrates. For we ought not merely to fear those whom God has set over us, as thieves, robbers, or finally wicked men do; but with eager spirit submit ourselves to them, whether kings, princes, or other magistrates, since there is, as Paul says, no power except from the Lord. Since this is so, it is fitting that we voluntarily submit ourselves to them, knowing that we cannot worship and venerate God unless we honor those whom he himself has set over us. Therefore let us learn this teaching from David, who, having his most hostile enemy Saul in his hands, considered nevertheless that he had been anointed by the Lord and raised to the royal dignity, and decided that he must abstain from all injury and contumely. Finally let us learn that those who wish to serve God must submit themselves to all whom he has placed over us, and must administer justice, if we wish to escape the crime of rebellion. For those who rebel against magistrates seem to rise up against God himself. I confess that the situation of that Jewish kingdom was special, because, as we said before, it was a figure of our Lord Jesus Christ; and accordingly it is likely that David was led by greater reverence and humility, when he recalled to memory that sacred anointing. But yet there is no doubt that he also looked to the preeminence granted by God; and accordingly he judged that Saul, who had succeeded Samuel in the supreme administration of affairs, ought to retain dominion until the term set by God was fulfilled, and God himself had deposed Saul. But let us learn from the example of David to render to magistrates the honor due to them. For if David made so much of the obscure shadow of the kingdom of our Lord Jesus Christ, with what honor must we today follow magistrates and princes? Therefore let us commit ourselves wholly to God, and know that we are ruled, not indeed for three or four days as Saul once ruled the people, but since his kingdom is perpetual, and this is the goal at which we must aim, and our only happiness and perfect joy, let us learn to submit ourselves not by force or some fear, but with sincere heart. Moreover, that voice of David must not be passed over lightly: 'May the Lord be merciful to me,' from which we learn that we who voluntarily submit to the yoke God imposes, and willingly obey the magistrates he has set over us, and simply each follow our calling, will be acceptable to God, and he will reign in us and heap us with his benefits. Let us not therefore doubt that, submitting ourselves calmly to God and bearing his yoke, not kicking back like restless horses, we will experience his favor and benevolence. But if God blesses with his benefits the faithful who obey the magistrates he has set over them, what will happen when we have kissed the feet of our Lord Jesus Christ, and acknowledged him as king, and committed ourselves to be ruled by him? What benefits do we think he will bestow on those who place all their hope in him? Therefore when God wishes us to submit to the preaching of the gospel, and to bow our necks under his yoke, and to testify in reality that we are a people consecrated to him to serve his Son as our king and ruler, the Lord Jesus Christ, let us not doubt that he will demonstrate in every way his benevolence and favor toward us. But on the contrary let us know that the stubborn and arrogant, who refuse to bear the yoke of higher dignities, will at last rush to destruction, since God's vengeance pursues them because they resist his ordinance, just as Paul also in the place cited before warns that it cannot be that those who make war on God do not receive their reward, and that it does not at last appear in fact that they have been rebels against God. But especially let us not doubt that a horrible vengeance of God awaits those who rise up against our Lord Jesus Christ. Therefore when we see the enemies of religion foaming with their rage and fury, and wishing to mix heaven with earth, let us patiently await God's vengeance against them; and let us not doubt that this prayer of David, proceeding from the prophetic Spirit, is the certain and irrevocable sentence of the Lord against the unbelieving, the effect of which they will feel in due time.

What follows next, that David broke the spirit of his own men, is a greater testimony of his virtue, especially if we consider all the circumstances of the calamities by which he was pressed. For few soldiers accompanied him, but what kind of men? Needy, destitute and oppressed by debts, as we have seen before, who had to live from day to day, as we shall see more fully hereafter. But David's authority was not so great with them, as he had not yet been appointed commander, nor had yet been put in possession of the royal dignity. And although he led them as captain, yet since by the people's verdict he was held as a public enemy, he could not assume royal power over them, but commanded the willing. Then, as new difficulties arose repeatedly, they could have made an attack on him and slaughtered him unawares, so as to put an end to their evils once and for all. For when David sent his enemy back unharmed from his hands, did they not seem about to gain Saul's favor, and to take the opportunity of freeing themselves once for all from so many dangers by killing David? Could they not have charged him with timidity, which created danger for those accompanying him, and brought new difficulties one after another? Could they not have accused him of treachery, who despised the offered occasion of asserting himself and his men into liberty? Indeed they seemed not far from sedition, by which, blinded and roused to fury, they would have laid violent hands on David. For to what does desperation not drive men? Therefore David's constancy and magnanimity are seen to have been greater in proportion as, pressed by greater difficulties, he could nevertheless not be bent to yield to the will of his men, although they seemed about to tear him to pieces with teeth and nails, who thought they were being dragged by him to the slaughter. But David recognized that he had to fight not so much against his enemies as against his own companions. As we cannot in the present pursue this matter at greater length, let us by the example of David, when such temptations occur, bravely resist all evil counsels, and to the end resist the rashness of evil counselors, even if they are companions, and even though it is troublesome to contradict their opinion. But once and for all human counsels must be cut off, when God's cause is to be conducted, that nothing be undertaken beyond his will.

Now then come, etc.

1. David then went up from there and lived in the strongholds of En-gedi. 2. When Saul returned from pursuing the Philistines, he was told: David is in the wilderness of En-gedi. 3. So Saul took three thousand chosen men from all Israel and went to search for David and his men on the crags of the wild goats. 4. He came to the sheep pens along the way, where there was a cave. Saul went in to relieve himself, while David and his men were sitting in the back parts of the cave. 5. David's men said to him: This is the day the Lord spoke of when He said, 'I will give your enemy into your hand, and you shall do to him as it seems good to you.' So David arose and secretly cut off a corner of Saul's robe. 6. Afterward David's heart struck him because he had cut off a corner of Saul's robe. 7. He said to his men: May the Lord keep me from doing this thing to my lord, the Lord's anointed, by putting out my hand against him, seeing he is the Lord's anointed. (As the Lord lives, the Lord will strike him, or his day will come to die, or he will go down into battle and perish. But may the Lord keep me from putting out my hand against the Lord's anointed.) 8. So David restrained his men with these words and did not let them attack Saul. Saul rose from the cave and went on his way.

What follows in the older edition is said to render verse 8, but in that place it is spurious and was repeated from chapter 26, verses 10-11.

From what was said above, one matter remains that is most worthy of our attention: David's miraculous deliverance, at a moment when by every human estimate no hope of survival seemed to remain. As we saw, Saul's troops pressed in on him from every side with no escape — David seemed about to fall into the enemy's hands, and from those hands he could expect nothing but savage cruelty. His situation was no better than a sheep falling among wolves. David was fleeing on one side, but Saul's soldiers pressed him so hard from the other that he could no longer run. The hiding places could not shelter him, and no exit appeared. By human reckoning, the cause was lost and David's salvation was hopeless. Who then snatched him from the jaws of the grave? The means was remarkable: the church's most hostile and cruel enemies became the very instruments God used to bring about David's salvation. When the Philistines invaded Judah, Saul was forced to meet them with all his forces or risk losing his whole kingdom as his land was plundered. How wonderful are God's counsels, how beyond understanding His ways, and the means by which He helps His own! We should therefore be moved all the more powerfully to acknowledge His power and praise Him as He deserves — and to take the greatest care not to attribute to chance what divine providence dispenses out of pure love for those whom He has freely adopted as His children. Unbelievers will say, of course, that the Philistines happened to attack Judah at a convenient time for David — a coincidence that forced Saul to stop his pursuit. But the faithful must stand on this principle: the eyes of the Lord are upon the righteous. God was watching while David struggled. He had decreed to deliver him from Saul's hand, and He also arranged the means of deliverance — directing the hearts of the Philistines, driving them precisely where He willed, and timing it so there was not a moment's delay. So let us recognize God's hidden providence in all those events that the ungodly call accidental. Let us also note that God not only never lacks means to carry out His purposes — He uses all created things, including the very devils themselves, whom He compels, even against their will, to serve the salvation of His people. The devils do constantly plot our destruction — that is true. But God by His power always turns their efforts in the opposite direction, and sets His good angels against them as true servants of our salvation. The Psalmist says in Psalm 34 that the angel of the Lord encamps around the faithful and is appointed by God to their protection, continually watching over their safety. The proper work of angels is to keep the faithful and defend them against the assaults of enemies. But God extends His power further still, using all created things to strengthen His own — making clear in practice that everything is subject to Him and ready for His service. Not only do the elements serve God when needed, but here we also see the Philistines — David's most bitter enemies, who would have gladly torn him apart a thousand times — serving God for David's protection and deliverance from death. And they did this while thinking nothing of the kind, their own intentions being entirely different. But God works through remarkable means. What great cause for joy this gives us, knowing that those received into God's protection will never be abandoned — they will be delivered from all dangers by divine power, in whatever way He chooses. And whenever we see the combined enemies of the church, who have threatened every kind of terrible thing, rising up against one another, let us know this happens by God's power — He moves the Philistines to free His people and secures the safety of the church. What happened to David is written for the benefit of all the faithful, as members of our Lord Jesus Christ, of whom David was a figure. Experience itself teaches that God has often stirred up Philistines to break the plans and overturn the schemes by which the church seemed about to be utterly destroyed, had not God brought help. How often have the rulers and princes of this world plotted together to stamp out God's Word and slaughter all the faithful who hold to it — conspiring together, thirsting for their blood and destruction, and with nothing seemingly able to stop them? Yet God by remarkable means shattered their plans in a moment — sometimes by stirring up war, sometimes by breaking truces, sometimes by cities being taken through betrayal. Who accomplished these things? On the surface it appears to be the ambition of some and the cruelty of others — the wicked desires of people. But we must look higher and see by faith the singular goodness of God watching over the salvation and defense of His church, and therefore turning the church's enemies against one another. This is the lesson we must take from David's deliverance through the Philistines who broke into Judah.

The memory of this deliverance was preserved by naming that place the Rock of Dividing. Some interpret the name as referring to Saul — frustrated in his hope, he was forced to leave with his mission unaccomplished. Others think it refers to the suspense David's soldiers were in. But I think the name more likely honors God's goodness toward David, who could never have hoped to be delivered in this way — that Saul, abandoning his pursuit of David, would be compelled to march his army elsewhere, as God turned him in a different direction and led him as if by a bridle. Isaiah uses this same image when he says that God puts rings in the nostrils of His enemies and leads them wherever He pleases. In just this way God compelled Saul, as if pulled back by a bridle, to depart against his own will.

But this was not the end of David's troubles and afflictions. After the Philistines were driven back, Saul did not ease his cruelty toward David. Sensing this and seeing clearly the danger before him, David changed his location and moved into the wilderness of En-gedi — a name suggesting a watery place, though it is not certain whether a stream or spring gave it the name. What is certain is that there was a very deep cave there. Many such caves exist in certain regions, running underground for nearly half a mile. David took refuge in that cave as in a sanctuary, knowing the hostile intent with which Saul was hunting him. From this let us learn not to lose heart or grow bitter when God calls us repeatedly to new struggles and new afflictions — instead, let us gather fresh strength. The weakness of human nature is well known: small things easily shake and disturb us, and after surviving one temptation we expect and promise ourselves rest and quiet for the rest of our lives. But God intends us to be tested on this earth and to face new battles again and again. Our life is like a continuous military campaign — a perpetual war. Although God often grants us periods of rest, lasting peace is not something we should expect. It would be foolish to nurse the vain hope that we will never face any more trials. So let us be persuaded that beyond the common condition of all people — fleeting and subject to many calamities — the faithful must face ever-new troubles and temptations. By these special means God subjects them to His examination, moving them now here, now there, so that they do not rust and decay through hidden corruption or bring destruction on themselves through idleness. Instead they are to devote themselves with all zeal, care, and diligence to prayer and flee to God in their greatest distress. Our faith would easily grow rusty if it were not exercised and tested by God in various ways. When things are peaceful, we grow lazy and sluggish in calling on God — yet God requires prayer as the chief part of His worship. For this reason God stirs us up through various calamities and afflictions, so that we do not merely grow sluggish but also eventually harden stubbornly against Him. We must take these truths to heart from David's example. Although he had been given great cause for joy in being rescued from imminent death, that relief did not last — yet David, recognizing God as his savior, gave Him thanks and prepared himself for new battles and new temptations. It was necessary for him to prepare for new battles, so that he would not be caught off guard. So he fled into the wilderness of En-gedi and, like a wild animal, was forced to shelter his life in the caves of the cliffs. It is not without reason that the text says Saul pursued him even to the crags accessible only to wild goats. We know how nimble those creatures are, leaping swiftly from rock to rock. This shows the desperate straits into which David had been driven — taking refuge in a cave in the wilderness, he was living as if in a tomb. A hard condition for God's servant. By human reckoning it would have been far better if he had simply lost his life at once rather than struggled through so many afflictions, escaping one danger only to be plunged into another. What was this, after all, but to be exposed to many forms of death by God? And yet, since we can taste God's mercy and flee to Him in our great dangers, it is certain that this divine testing works for our great advantage and benefit. We know that our trust is cursed when we rest in created things — as the prophet says, 'Cursed is the man who trusts in man and makes flesh his strength.' By nature we are all too prone to this failing, unless God by His power pulls us back from it. So when He draws us to Himself through many difficulties, we can see how beneficial that is for us. Therefore whenever God chooses to cast us into many difficulties, let us recognize that it is for our benefit — that we might seek God and cling to Him, and not be seduced by the empty desires of the world, which lead only to destruction. These very worldly cares and anxieties are the tools Satan uses to draw us away from God. And God in turn must vindicate Himself against those who rob Him of the honor that is rightly His. Unless we place our life in Him and acknowledge that we depend on His power alone, we are robbing Him of His right and authority — and whatever created thing we trust in becomes in our hands an idol, a sacrilege that God is bound to avenge. Let us instead recognize that we have made great progress when we flee to Him in prayer and place all our trust in His power. David's example is set before us so that we may learn to bear whatever comes with patience and to imitate him.

Now let us examine another way — different from the previous one — in which God worked to deliver David. David was hiding in the cave with his small band of men, while Saul was pursuing him with three thousand chosen and battle-hardened soldiers who surrounded David on every side, leaving no escape. Had David been besieged in that cave for even two days, how could he have survived with his companions? What a wretched death — to be killed by hunger, lurking in caves as if shut out of human society and buried alive in a tomb, dying a little more each day, unable to see the light. But the Lord held the outcome in His hand, and willed — far beyond anything anyone expected — to save David from his enemy. Saul came alone into the very cave where David and his men were hiding, to relieve himself. Why did he not bring even one of his many attendants with him? God was guiding him as if by the hand, bringing about exactly what He had decreed. The text says Saul went in to cover his feet — a Hebrew expression that modestly describes what is in itself an unseemly act. He who withdrew for nature's necessities is said to have covered his feet — and it was for precisely this purpose that God drew him there.

When David's men saw Saul enter the cave, they concluded that God had handed them an opportunity to kill him, and urged David to strike — and they made it sound very reasonable. They argued: You have been anointed king by the Lord. The promises were made to you through the prophet Samuel. Saul was rejected by the Lord and holds the crown unjustly, seizing it by force — and on top of that he is persecuting you relentlessly, as though making war against God Himself, by whom you were chosen. Now see — he has been delivered right into your hands, without your even seeking it. Why do you hesitate? This day of joy has shone from heaven for the destruction of your enemy. These arguments must have seemed very persuasive. David knew that he had not pursued royal dignity out of any desire for glory — he had been called by God when a kingdom was the last thing on his mind. He had been chosen above all his older brothers whom his father had presented to Samuel, and who were rejected — while David himself, the youngest and most overlooked, was chosen by the Lord. He was also fully aware of the faithful service he had rendered to Saul and to the whole land, service God Himself and His angels had abundantly confirmed. And he saw Saul's cruelty — a cruelty aimed not only at David but effectively at God Himself. Given all of this, why was it not right for him to kill a man whom God had handed over into his hands as an enemy, and whom God had already stripped of his office by rejecting him? Saul was raging with savage cruelty without restraint. Why should David's men not fall upon him as upon a robber and murderer — a treacherous man — since God had already transferred the kingdom to David and made David the true head of the land? But none of these arguments could persuade David to make any move against Saul or harm him in the slightest. What held him back? The reverence he had for the anointing Saul had once received. Although the kingdom could not remain in the tribe of Benjamin but had to be transferred to the tribe of Judah — which was fulfilled in David — David knew clearly that he must not overstep his boundaries. He must remain still and do nothing except what God had commanded. And although he had received anointing from Samuel, he had not yet been placed in possession of the royal office. God intended to keep him in a lowly and obscure position until the time He Himself chose to bring him forward. How perfectly this matches what he says about himself in Psalm 131: 'Lord, my heart is not lifted up, nor my eyes lofty. I do not occupy myself with things too great or too wonderful for me.' By these words he testifies that he was content with his condition and with the promises made to him, that he dared not and did not wish to act beyond God's command. He became like a weaned child, restraining himself with such humility that he was unwilling to attempt anything beyond the will of God as He had revealed it. These convictions kept David from attacking Saul, even though many compelling-sounding arguments seemed to push him in the opposite direction. David's men were not speaking like criminals or hired killers — they seemed to be defending a true and good cause with sound reasoning, saying that the Lord had delivered Saul into David's hands and that God was clearly showing David, His chosen king, the path to the throne. When they placed God's authority at the center of their argument and confirmed it with two witnesses — the word of the Lord spoken through the prophet, and the sign that God had brought Saul alone into the cave — they seemed to be making a genuinely compelling case. This warns us how we must use God's promises and whatever blessings He sends for our preservation: we must always walk the right path and not deviate even slightly from His commandments. This is a lesson every believer desperately needs. Experience shows how quick people are, when defending a good cause, to take rash action — not stopping to ask whether a particular course of action is actually lawful for them, once they think an opportunity has appeared. They say: The opportunity is right here — why shouldn't we use it? But we must seek God's direction soberly and with a clear mind, and conform ourselves to His will, rather than rashly imagining what He must want. People are not always wise or sober enough to keep their thinking within the limits of God's Word. All the more, then, must we study David's example carefully and put it to use, given how naturally prone we are to sin. We must understand this: even if we have the strongest evidence of our integrity and sincerity — even if we can call God Himself and the angels as witnesses of our good conscience, and can point to God's promises — we must still not break out into such boldness as to attempt anything beyond His command. We must carefully consider what He allows or requires: if He says advance, we advance; if not, we remain still as if our hands were bound, and we attempt nothing of our own will beyond God's command, but patiently wait for His will to be revealed. This is part of the stillness He requires from those who believe His Word. He calls us to possess our souls in quietness — not to be driven about by passions and tossed back and forth in our minds as unbelievers are. That obedience includes this: if an opportunity to accomplish something good seems to appear, we do not immediately seize it if we know God has not yet given us the authority to act. Since God commands us to be still, to rest in Him, and to depend on His providence, we must be very careful not to give ourselves free rein to dare anything He has not explicitly commanded. Faith must supply us with the strength to overcome all human impulse, and we must follow the Lord's calling however long and winding the road He leads us on. If God has not given us authority to attempt a particular thing, let us move as if our feet and hands were bound — not advancing a single step beyond His command, but patiently waiting for God.

Let us move on to the rest of the account, where we hear that David crept up to Saul and cut off the corner of his robe, was then struck with remorse over the deed, and despite all his men's urgings could not be moved by any argument to harm Saul — in fact, he turned back the burning anger of his men as well. It would be pointless to debate at length whether David sinned by cutting off the corner of Saul's robe. The scruple that troubled him afterward shows plainly enough that it would have been better to leave it alone. Yet we have no grounds to condemn the act outright, since David may well have cut that piece of cloth for the purpose we will see shortly. By showing the cut piece to Saul, he demonstrated clearly that Saul had come within his reach without knowing it — and therefore that David could have slit his throat and easily routed the whole army once their leader was killed. Otherwise Saul would never have believed David. Even if David had sworn a hundred times that Saul had been in his hands and been let go unharmed, Saul would have doubted his word — he would have questioned David's integrity, not eased his cruelty, and shown him no mercy. But when David produced the evidence and held up the cut piece of the robe — proof that he could have cut his throat by the same means — Saul was forced, even against his will, to believe what he would otherwise never have accepted. Convicted by the evidence, he had no choice but to pronounce judgment against himself. So cutting that piece of the robe served a useful purpose, and the act itself cannot rightly be faulted. As for the scruple that pricked David, it shows that he sensed some excess in himself. If there had been absolutely nothing wrong in what he did, he would not have been moved to repentance over it. From this passage let us learn how easy it is to slip even in something that is lawful — and since it is God-given right to defend oneself against enemies and even to inflict harm on them in return, how easily we sin by some excess, so that even though the underlying action is good and right, in carrying it out we offend God. Many people are badly deceived about this, focusing only on the surface of things. They say: 'I was provoked first by the enemy. I was drawn into self-defense against my will — I defended myself not by choice but because I had no other option.' All of that may be true and cannot be condemned. But meanwhile such people fail to notice that they did not maintain the sobriety and modesty the situation called for — that some appetite for revenge led them to overstep the freedom they had. So let David's example teach us this: even when before other people we have perfectly just grounds for our defense, we are not thereby free from all blame before God. Carried away by some passion, we may sin by going too far and following a crooked path. Even when no one can accuse or condemn us before others, we cannot escape God's judgment — unless in His infinite goodness He bears with and covers our weakness.

We should be restrained by the same reverence for God's name that restrained David — his words being: 'May the Lord keep me from doing this thing to my lord, the Lord's anointed, by putting out my hand against him, for he is the Lord's anointed.' The thought of the divine anointing Saul had received pulled David back like a bridle, so that he would not move against Saul. It is not without reason that he emphasizes that Saul is the Lord's anointed — because, as I said before, that kingdom was a figure of the kingdom of our Lord Jesus Christ. This is why David treated Saul with such profound respect: God had raised him to that office and dignity. Let us therefore learn to give due honor to those whom God has marked with a special authority by placing them at the helm of government and the administration of justice. As Paul says, whoever resists authority resists God Himself. We can see as in a mirror God's remarkable care for us in His decision to have the human race governed and preserved by laws and ordered government. Imagine if everything went exactly as each person wished and everyone had plenty of food and drink — yet without some form of governing order, there would be total chaos: people rising up against one another, stabbing each other, heaping on insults and injuries, unable to live together in peace for long. Left ungoverned, people far surpass wild animals in savagery. So let us recognize that God provided well for humanity when He willed the human race to be governed and administered by laws, setting kings, princes, and other magistrates over them according to the various needs of public life. It is not without reason that Scripture says God girds kings and princes with a belt when He raises them to this dignity. This signifies that they are armed with divine authority — not only to wield the sword, to be feared, and to punish wrongdoers, but also to receive the honor that belongs to their office. David develops this further elsewhere, saying that when God raises some people to the highest positions of honor, He stamps on them a certain majesty that makes them formidable not only to other people but even to the wild animals of the earth and the birds of the sky. Without this, rulers would not long endure, and total disorder would reign everywhere — unless God upheld the order He established and kept people in a certain awe, so that they honor those God has raised to dignity, making them formidable, as I said, not only to other people but even to the animals.

Enough has been said about God's gift of preserving political order so that human society may continue. Now let us examine in detail what is recounted of David. The fact that he honored Saul as the Lord's anointed — even though Saul was his enemy — contains a valuable lesson for all believers: they should willingly submit themselves to governing authorities. We must not merely obey those God has placed over us the way thieves, robbers, or wicked men grudgingly comply with power out of fear. Rather, with a willing spirit we should submit to kings, princes, and all other authorities — since, as Paul says, there is no authority except from God. Since this is so, it is right that we submit willingly, knowing that we cannot worship and honor God unless we honor those He Himself has placed over us. Let us learn this from David, who had his most hostile enemy Saul completely in his hands, and yet — remembering that Saul had been anointed by the Lord and raised to royal dignity — concluded that he must hold back from all harm and insult. Let us also learn that those who wish to serve God must submit to all whom He has set over them and must uphold justice — if they wish to avoid the guilt of rebellion. For those who rebel against authorities are in effect rising up against God Himself. I acknowledge that the Jewish kingdom was a special case, since as we said before it was a figure of the kingdom of our Lord Jesus Christ — and so David was likely moved by an even deeper reverence and humility when he recalled that sacred anointing. But there is no doubt that he also had in view the authority God grants to rulers — and so he judged that Saul, who had succeeded Samuel in the highest administration of affairs, must retain his dominion until the time God had set was complete and God Himself removed him. Let us therefore learn from David's example to give magistrates the honor they are owed. If David gave such honor to the dim shadow of the kingdom of our Lord Jesus Christ, with how much greater honor must we follow magistrates and princes today? So let us commit ourselves entirely to God. We are not ruled for three or four days as Saul once ruled — God's kingdom is eternal, and that is our goal and our only happiness and complete joy. Let us therefore learn to submit not by compulsion or fear, but with a sincere heart. We must not pass over David's words lightly: 'May the Lord be merciful to me.' From them we learn that those who willingly take up the yoke God places on them, obey the authorities He has set over them, and simply follow their calling will be acceptable to God — and He will reign in them and pour out His blessings on them. Let us not doubt, then, that when we submit calmly to God and bear His yoke without kicking back like restless horses, we will experience His favor and goodness. But if God blesses those who obey the authorities He has set over them, what will He do for those who have kissed the feet of our Lord Jesus Christ, acknowledged Him as King, and committed themselves to be governed by Him? What blessings will He pour out on those who place all their hope in Christ? So when God calls us to submit to the preaching of the Gospel, to bow our necks under His yoke, and to show in practice that we are a people consecrated to Him to serve His Son as our King and Ruler — let us not doubt that He will show His favor and goodness toward us in every way. Let us also know that the stubborn and proud who refuse to bear the yoke of lawful authority will rush to their own destruction, since God's judgment pursues those who resist His ordinance. Paul warns in the passage cited earlier that those who wage war on God will not fail to receive their reward — it will become plain in the end that they were rebels against God. And let us especially not doubt that a terrible judgment of God awaits those who rise up against our Lord Jesus Christ. When we see the enemies of the faith raging with fury and trying to turn the world upside down, let us patiently wait for God's judgment against them — and let us not doubt that this prayer of David, spoken by the prophetic Spirit, is God's certain and irrevocable sentence against unbelievers, the effect of which they will feel in due time.

What follows — that David overcame the resistance of his own men — is an even greater testimony of his character, especially when we consider all the hardships pressing in on him at the time. His companions were few — and what kind of men were they? Desperate, destitute, crushed by debt, as we saw earlier, living hand to mouth as we will see more fully later. David's authority over them was not firm, since he had not yet been officially appointed commander and had not yet taken possession of the royal dignity. Although he led them as their captain, the people had pronounced him a public enemy — so he could not command them with royal power but only led those who chose to follow. As new hardships kept arising, these men could have turned on David and killed him without warning, just to put an end to all their troubles. When David let his enemy go free from his hands, might they not see this as a chance to win Saul's favor — and grab the opportunity to free themselves from all this danger by killing David? Could they not accuse him of cowardice, which was putting everyone around him at risk and causing one crisis after another? Could they not charge him with betrayal — that he threw away the perfect opening to set himself and his men free? They seemed close to open mutiny, and in their blind fury they were ready to lay violent hands on David. Desperation drives people to extremes. David's steadiness and courage are all the more remarkable because, pressed by overwhelming difficulties, he still could not be bent to give in to his men's demands — even as they seemed ready to tear him apart with their bare hands, convinced he was leading them to their deaths. David understood that his greatest battle was not against his enemies but against his own companions. We cannot pursue this at greater length here, but let us take from David's example this lesson: when such temptations arise, bravely resist all reckless counsel, hold firm against the foolishness of misguided advisors — even when they are your own companions, and even when standing against them is costly. When God's cause is at stake, all merely human schemes must be put away, and nothing must be attempted beyond His will.

Now then come, etc.