Expositional

The Remarkable Inner Man (Eph. 3)

Douglas Wilson on February 19, 2012

Introduction

In this chapter, human language almost collapses—even though it is inspired human language—under the weight of glory that God has prepared for His children. We see this at the beginning of the chapter, where Paul starts with “I, Paul” in the nominative, and he never gets to a verb that goes with that beginning. This is no mistake in Scripture, but rather what it looks like when you put infinite glory in a finite container. This is what perfection looks like.

The Text

“For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, If ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery; (as I wrote afore in few words . . .” (Eph. 3:1-21).

Summary of the Text

The glories described in the first two chapters now come down to the ministry of Paul, a prisoner for the sake of the Gentiles (v. 1). He was given the administration of God’s grace to the Gentiles (v. 2). An unveiled mystery had been given to Paul by revelation, which he had written about previously (v. 3). This might refer to a previous letter, or it might refer to the first two chapters. He calls what he had written “the mystery of Christ” and if the Ephesians read it, they will understand Paul’s knowledge of it. Previous ages did not know this, but the Spirit has now revealed it to the apostles and prophets (v. 5). That mystery was that the Gentiles were to be fully included in all the promises (v. 6). Paul was given this mystery, and was made a minister of this mystery (v. 7). He was not worthy of the honor, but was given the tremendous privilege of preaching the unsearchable riches of Christ to the Gentiles (v. 8). This would make all men see the nature of this fellowship, which was the whole point from the very first (v. 9). When this happened, then even the principalities and powers in the heavenly places would see the manifold wisdom of God (v. 10). This was His eternal point in Christ (v. 11).

This being the case, we have boldness in our access through faith into His presence (v. 12). This puts tribulation for Christ’s sake into a completely different light—it is glory (v. 13). This is why Paul bows the knee before the Father (v. 14), from whom all fatherhood derives its name (v. 15). Paul asks that God would grant, according to His riches, that we—I include us with the Ephesians here (v. 18)—be strengthened by the Spirit in the inner man (v. 16), in order that Christ might dwell in us by faith, rooting us deeply in His love (v. 17), and that we might be able to comprehend the incomprehensible (v. 18), to know the unknowable (v. 19), and to be filled with all the fullness of God (v. 19). And if that were not enough, Paul asks the benediction in the name of the one who can do a whole lot more than that (v. 20)—and may He have glory in the church, through Christ Jesus, unto a piled- up eternity of ages (v. 21). And then he says amen to that (v. 21).

Jew and Gentile

God is the unfolder of great surprises. What He continually does is invite us to take a step back, and use the zoom out feature. Now, see? We thought the task of the godly was to keep our candle lit in a blustery night. The candle was all the purposes of God, and the overarching night was the inexorable power of worldliness. But zoom out. The sun is rising. The night is done, gone, over. Christ has risen, and He will never set. The time of night is long past, and so Christians ought to quit seeking out dark corners of basements in order be able to play their pessimistic game of “night time.” The first great move was from Jew to Jew and Gentile together. The next was Christian and unbeliever. Just as Gentiles came into Israel through Christ, so also unbelievers will come into Christ . . . through Christ.

Tall Order

This section of Scripture does not just contain big words, but rather immense words. He refers to the “unsearchable riches” of Christ (v. 8). He wants all men to see what God hid from the beginning of the world (v. 9). He wants crushed glory here to be bold before the throne of God (vv. 12-13). Notice the juxtaposition of “boldness” and “bow.” He wants us to be strengthened with might, according to His riches, not according to our capacity (v. 16). He wants us to comprehend, along with all the saints, the length, breadth, depth and height (v. 18). He wants us to know what can’t be known (v. 19). He wants us to be filled with the fullness of God (v. 19), and he wants us to learn how to think of all these things as the first page of the first chapter of the first book in a library filled with an infinite number of volumes. Think of this. Christ is always the infinite wisdom of God, and you, by His grace, are going to live forever.

The Remarkable Inner Man

In verse 16, Paul speaks of the inner man being strengthened with might by the Holy Spirit. The strengthening of this inner man is such that all the staggering gifts in the verses that follow might be possible. This inner man is not referring the soul as opposed to the body, and it is not contrasting the innards with the epidermis. Paul here is speaking of the regenerate man—the man within that has been brought to life. He is speaking of the new heart, the principle of new life which is able to “get” what he is talking about here. He speaks the same way in 2 Cor. 4:16-17. “For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.”This is the same thing. Being born again is not just becoming a nice person instead of a nasty one (although that is involved). Being born again means being fitted out for glory, and the tribulations you go through now are simply God’s way of stress-testing the rivets.

The Glory and Grace of New Birth (Eph. 2)

Douglas Wilson on February 12, 2012

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Introduction

This chapter can be understood in three basic segments. The first describes the condition of man prior to regeneration (vv. 1-3). The second is a treatment of how God’s grace works in such people, and the nature of the change accomplished in them (vv. 4-6). And the third is a description of the design God had in working such a transformation in them (vv. 7-22). All of it results—if we are paying attention—in a hymn of praise to the free grace and kindness of the most sovereign God.

The Text

“And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others . . .” (Eph. 2:1-22).

Summary of the Text

The Ephesian Gentiles were dead in their trespasses and sin, and God made them alive again (v. 1). They had been the walking dead, under the dominion of the prince of evil, and in line with the world’s way of doing things (v. 2). Everybody has been in this condition (“we all”), and were therefore children of wrath by nature, walking in accordance with that nature (v. 3).

But God, motivated by the richness of His mercy and the greatness of His love toward us (v. 4), quickened us together with Christ (v. 5). This is the meaning of grace. He has joined us to the resurrection of Jesus, and to His ascension (v. 6).

The reason He did this was to put on a show for the coming ages (v. 7)—a fireworks display of mercy, grace and kindness. The Ephesians were saved by grace through faith, and not from themselves (v. 8). It is not by works— contextually, anything autonomous, anything from ourselves (v. 9). For we are God’s project, fashioned for good works (v. 10). We are saved to good works, not by them. So the Ephesians should remember that they used to be called Uncircumcision, Gentiles according to the flesh (v. 11), and at that time they were utter outsiders (v. 12). But now in Christ they are brought close to all those things they were far away from before (v. 13). So the blood of Christ has made them citizens of Israel, friends of the covenants of promise, full of hope, and possessors of God in the world. Christ is our peace, making one new man (Christian) out of the two men before (Jew and Gentile), and He did this by breaking down the middle wall of partition (v. 14). He did this by abolishing the laws of separation contained in the Mosaic law (v. 15), and in this He reconciled both unto God (v. 16). And so He preached peace to those who were far away from salvation, and those standing right next to it (v. 17). Through Jesus, everyone has access by one Spirit, to the Father (v. 18). The Ephesian Gentiles are therefore no longer aliens, but rather are fellow citizens with the saints, and full members of God’s household (v. 19). Jesus is the cornerstone, the apostles and prophets are the foundation stones, and we are all being built on that (v. 20). With that foundation, the whole Temple (an organic Temple) grows, as we are being shaped and fashioned (v. 21). The whole point is to make a dwelling place for God (v. 22).

Three Prepositions

In verse 18, we are given a glorious picture of the Trinitarian nature of prayer and the approach to God. Paul says “we both,” meaning Jews and Gentiles alike. Another way of saying this is “everybody.” He uses three prepositions to make his point—through, by, and to. We come to the Father, through the Son, by the Spirit. This is why, when we pray, we address the Father, and not Jesus. This is why, when we close, we pray in Jesus’ name, and not in the Father’s name. And this is why the Spirit moves us to pray. Think of it this way—all three Persons are members of the Godhead, of course. But the Father is the city we are driving to, the Son is the road, and the Spirit is the car.

A Living Temple for God

The apostle Peter uses a similar image, when he says that we are all living stones—stones for a Temple, and all the stones are alive (1 Pet. 2:4-5). Here Paul says that the Temple is being worked on (“fitly framed,” and “builded together”), but he also says that the building grows. Given the quarry of death we were all brought from, it is striking that God uses us to build a Temple that is entirely alive. Dead stones are made—by regeneration—into living stones.

The World, the Flesh, and the Devil

Our condition apart from the efficacious grace of God (by which I mean the new birth) is absolutely hopeless. Notice first the familiar triad of the “world, the flesh, and the devil.” First, the world—he says the Ephesians walked “according to the course of this world” (v. 2). He says that they did this in accordance with their own nature (“by nature children of wrath” (v. 3)). In this condition they pursued the desires of both flesh and mind. And then, he says that this was under the prince of the power of the air, who exercises dominion over the children of disobedience (v. 2). There you have it—the world, the flesh, and the devil. Are you going to escape on your own? Not a chance.

Notice also that covenants, ceremonies, circumcisions, incense, Scriptures, sacrifices, and membership in Israel do not fix this problem. Saul had been “blameless” when it came to the law (Phil. 3:6), and yet here he includes himself in this mess that original sin created—we all were by nature children of wrath (v. 3).

The Glory and Grace of the New Birth

Dead means dead. And this means also that there is no salvation apart from resurrection. If Christ is raised from the dead, and if that resurrection is imparted to you, then you are alive in Him. If not, then not. And you can be without this life even though you are a learned teacher in Israel, as Nicodemus was.

There is only death and life, and no third category in between them. Sprinkle water on a dead stone, and what you get is a wet stone, not a living one. Only life can impart life, and so baptism is only a blessing if it is done with living water. And it is only living water if it is Christ Himself. And Christ is only apprehended where there is true evangelical faith (vv. 8-9). Living faith—the gift of God, remember—transforms it all. It transforms dead faith, dead water, dead stones, dead people, dead religion, and any other dead thing we like (in our death) to carry around.

One of the Central Jewels (Eph. 1)

Douglas Wilson on February 5, 2012

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Introduction

Considering the book of Ephesians a chapter at a time is a little bit like taking pictures of the Rocky Mountains from outer space. There is no hope of covering everything; there is perhaps some hope of stirring up a desire in you to give yourself to a lifetime of meditating on the themes of this book. As we learn later in this epistle, the Church is the bride of Christ. As she is gloriously adorned for her husband on her wedding day, she wears a golden crown, made up of all the Scriptures. If that image be allowed, the book of Ephesians should be understood as one of the central jewels in it.

The Text

“Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ . . .” (Eph. 1:1-23).

Ephesus the Great

Ephesus was a harbor city on the west coast of modern Turkey It was the capital city for Proconsular Asia, and contained one of the seven wonders of the ancient world—the temple of Artemis (or Diana). It is a ruin today because the harbor silted up. But in Paul’s day, a street called the Arcadian Way ran about half a mile east from the harbor, where it connected with the cross street called Theater Street. The theater itself—where the riot occurred (Acts 19:29) was straight across the street at the intersection. The city had a population of roughly 250,000. The city was a center of great learning, as well as of great superstitions (Acts 19:19). Paul lived there from A.D. 52-54, and this letter is written about ten years later from prison in Rome.

Summary of the Text

Paul identifies himself as an apostle by the will of God, and salutes the Ephesian saints as being faithful in Christ Jesus (v. 1). He blesses them with grace and peace from the Father and the Son (v. 2). The Spirit is not mentioned by name because He is that grace and peace. A blessing is pronounced upon the Father of Jesus Christ, who is Himself the source of all spiritual blessings in the heavenly places in Christ (v. 3). The first mentioned blessing is the fact that we were chosen in Christ to be holy before the foundation of the world (v. 4). We were chosen to be holy, not because we were holy. He predestined us in love to be adopted by Jesus Christ and brought to God, and He did this because it was what He wanted (v. 5). The result of this is so that the glory of His grace would be praised, not vilified (v. 6). We have redemption through His blood, which means forgiveness for sin, according to His riches of grace (v. 7). This is a mountain of grace, but He did not just dump it on us; He showered with grace in all wisdom and prudence (v. 8). He lavishes with precision. God intended this within His own counsels for a long time past, from before when the world was made, but has now unveiled the mystery to us (v. 9). That mystery was that, when the time was finally right, God would gather everything in heaven and earth up into Christ (v. 10). In Christ, absolutely everything is recapitulated or summed up. God does everything as He wishes, and His wishes included making us His heirs (v. 11). Paul is describing himself here as inundated by the first wave of this grace (v. 12). But Gentile Ephesians not fear that this grace will run out—they also heard and believed and were sealed (v. 13). They were sealed by the Spirit, who is the earnest payment or first installment of their final inheritance (v. 14).

Ever since Paul heard of their faith in Jesus and love for the saints (v. 15), he has not stopped giving thanks for them (v. 16). His prayer for them included some remarkable requests—that the Father of glory would give them the spirit of wisdom and revelation in their knowledge of Christ (v. 17). He asks further that the eyes of their understanding would be enlightened to the extent that they would really “get” the hope of His calling, and the riches of the glory of His inheritance in the saints (v. 18)—a real down-is-up truth. Another thing was the greatness of His power for believers (v. 19), the kind of power that was evidenced in the resurrection and ascension (v. 20). That ascension placed Christ far above all current and future authorities (v. 21). Everything was placed under His feet (v. 22), and He was made head over everything for the Church. That Church is His body, the fullness of Him who fills everything (v. 23).

The True Nature of Paul’s Prayer

We are told here that Jesus was exalted to the highest imaginable place—it says that He was raised far above every other authority in the cosmos (v. 21). But this is not why Paul asks for the eyes of their hearts to be enlightened. That is not the thing that staggers us; everyone expects God to be “far above” everything. The thing that would require a special anointing from the Spirit to “get” is the coupling of this exaltation of Christ with the honoring of His bride. Consider what Paul is actually saying here. First, before the foundation of the world, God chose us (v. 4), loved us (vv. 4-5), predestined us (v. 5), blessed us (v. 6), lavished grace upon us (v. 8), and so on. Second, Paul specifically says that he is asking that the Spirit would open their eyes so that they might understand how great and glorious Christ’s inheritance is in the saints (v. 18). And third, we are told that Christ fills absolutely everything (v. 23), but in the same breath we are told that we in the Church are His fullness (v. 23). So the issue is not the exaltation of Christ; the issue is the corresponding exaltation of the Church in Christ. If we get just a portion of what Paul is talking about here, we will buckle at the knees. If we are to learn this without collapsing, God will have to do it. Your condition before conversion and your condition now can only be compared to Christ in the tomb and Christ at the right hand of Almighty God.

There are two great themes in Ephesians—the reconciliation of all things in creation to Christ, and the reconciliation of all nations in Christ. All the practical teaching is simply learning how to live as if these two great themes are true.

The David Chronicles 21: The Son of My Enemy

Douglas Wilson on September 11, 2011

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Introduction

In the midst of court politics, and treachery, and intrigue, we find a shining and glorious example of covenant loyalty. Jonathan disappears from our narrative at this point, at least as a major character, but he departs in glory. One of the noblest sons of Scripture was the son, not of Eli, or Samuel, or David . . . but of Saul.

The Text

“And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? . . .” (1 Sam. 20:1-42).

Summary of the Text

David is on the run, and he comes to Jonathan to ask what his offense is (v. 1). Jonathan does not believe it (v. 2), not because he believes his father incapable of murderous thoughts, but because he apparently believes in the binding force of the vow. But David points out that Saul now knows that Jonathan views David with grace, and will keep the information from him (v. 3). Jonathan says that he will do whatever David wants (v. 4). David proposes missing a new moon festival, hiding in a field until the third day of it (v. 5). If Saul misses him, the story is that David went to an annual sacrifice for his family (v. 6). If he takes it well, things are fine. If not, then he clearly wants to kill David (v. 7). David appeals to his covenant with Jonathan, and says that if he is guilty, then Jonathan should kill him (v. 8). Jonathan says no, if his father intends harm to David, he would tell him (v. 9). David asks how he will learn of Saul’s response (v. 10). Jonathan takes him out to the field (v. 11), and swears an oath to tell David if the news from his father is good or bad (vv. 12-13). Jonathan in returns asks for a vow of protection from David (vv. 14-15). So Jonathan made a covenant with David, with ill portent for David’s enemies (v. 16). Jonathan made David swear again, because he loved him (v. 17). Jonathan then sets up a system of signaling with his arrows (vv. 18-22). As far as the oath is concerned, the Lord will stay between them (v. 23).

And so David hid, and missed the first day of the feast (vv. 24-25). Saul assumed that David was ritually unclean (v. 26). When he was gone the second day, Saul asked Jonathan about the “son of Jesse” (v. 27). Jonathan replied with the agreed-upon story (vv. 28-29). Saul erupts with anger toward Jonathan (v. 30). Saul tells Jonathan that it must be Jonathan or David on the throne, and threatens David with death (v. 31). Jonathan asks why (v. 32). Saul threw a javelin at his son (v. 33), and Jonathan knew that his father was going to kill David. Jonathan left in fierce anger, fasting, because he was grieved for David and ashamed of his father (v. 34). Jonathan then communicated the bad news to David by the prearranged signal (vv. 35-40). David and Jonathan met, David bowed three times, and they wept together (v. 41). Jonathan blessed David, and then they parted (v. 42).

The Son of My Enemy

We have already seen Saul declare David as his enemy (1 Sam. 19:17). But Jonathan believed the oath that Saul took in the name of the Lord (1 Sam. 19:6), and so refused to believe that he would violate something so sacred. The oath was “as the Lord liveth,” and all oath-breaking proceeds on the assumption that God is dead. In (perhaps) unintentional irony, Jonathan asks David to remember kindness with regard to Jonathan’s house, even when the Lord has cut off from the face of the earth every last one of David’s enemies (v. 15). In the next verse, he makes a covenant with David, the brunt of which is to fall on David’s enemies (v. 16). But Jonathan is about to discover that David’s principal enemy is his own father (vv. 30-31). But he, Jonathan, is now bound together with David in such a covenant as that he is completely identified with David. His father throws a javelin at him, calling him foolish for his wisdom and treacherous for his godly loyalty (v. 30). Saul has now inverted everything (Is. 5:20).

Believing All Things

The grace shown toward Saul is remarkable. David is a faithful follower of Saul, and refuses to lift his hand against the Lord’s anointed, even when sorely provoked. Jonathan is willing to believe the best of his father for a long time. When your enemy is in the process of self-destructing, up to a point it is lawful to try to stop him. At some point, it is lawful to step away—both Jacob and David moved out of their Laban’s range. But don’t shove, and don’t gloat (Prov. 24:17-18).

Fierce Anger

David anticipates great anger from Saul (v. 7), and he should know. When Saul hears that David is absent, his “anger was kindled” (v. 30). The focal point of his anger is Jonathan, who is now a stand-in for David, even to the point of Saul throwing a spear at him (v. 33). And Jonathan is now a proxy for David in another way. David has been grieved, and is long-suffering. But Jonathan rises from the table “in fierce anger,” that anger a function of grief and shame.

Anger is not a sin, but in a condition of sin it is exceedingly sinful. We are told to put away anger (Eph. 4:31). We are told that man’s anger does not serve God’s righteousness (Jas. 1:20). At the same time, we are commanded to be angry without sinning (Eph. 4:26). We are told to be slow to anger (Jas. 1:19), not impossible to anger. But even when we are angry righteously, we must not let the sun go down on that anger (Eph. 4:26). Like manna, righteous anger will rot overnight.

Do not think like children. Anger is evil when it is evil and holy when it is holy. It is by the anger of God the Father, poured out upon Jesus on the cross, that we are saved. If it were not for the anger of God exhibited there, it would have had to be exhibited elsewhere, and we would all be lost. Propitiation is the satisfying of the righteous anger of God, and Jesus is the propitiation for our sins, and not for our sins only, but also for the sins of the whole world (1 John 2:2).

The David Chronicles 20: Saul Among the Prophets

Douglas Wilson on September 4, 2011

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Introduction

Although Saul continues his reign for some time after the incidents in this chapter, this chapter does mark the formal textual end of his reign. Call this definitive foreshadowing, as well as some sort of formal closure. Put another way, for Saul this is all over but the shouting.

The Text

“And Saul spake to Jonathan his son, and to all his servants, that they should kill David. But Jonathan Saul’s son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself . . .” (1 Sam. 19:1-24).

Summary of the Text

Saul’s hostility to David now comes completely out into the open (v. 1). But Jonathan, who loved David, warned him about the immediate threat to his life (v. 2). Jonathan’s plan in response is to have David hide where he can overhear Jonathan remonstrate with his father (v. 3). This is what Jonathan did (vv. 4-5), and his father listened to him, swearing an oath in the name of God that David would not be killed (v. 6). So Jonathan succeeded in bringing about a temporary reconciliation (v. 7), but this lasted only until the next great military achievement of David’s (v. 8). Again the evil spirit was upon Saul and David played his harp for him, and Saul tried to spear him (vv. 9-10). This may be the second incident referred to in the previous chapter, or it may be another time. Saul then sent assassins to kill David, and Michal warned him (v. 11). This is the occasion behind the writing of Psalm 59. She let him down through a window (v. 12), and then came up with a ruse to buy David some time (vv. 13-14). Saul told his men to bring David to him so that he might kill him (v. 15), and so the ruse was discovered (v. 16). Michal covered for herself successfully by saying that David had threatened to kill her (v. 17).

David escaped to Samuel in Ramah, and so he and Samuel went and stayed nearby in Naioth (v. 18). Saul got word where they were (v 19), and so he sent men to capture David there (v. 20). But when they saw all the prophets prophesying, and Samuel presiding over them, they prophesied as well (v. 20). So Saul sent a second group, and the same thing happened, and then a third time as well (v. 21). And so Saul himself went, and he came to a great well and asked directions (v. 22). And so the Spirit of the Lord came upon him, and he prophesied all the way to Naioth (v. 23). And when he got there, he stripped off his clothes and prophesied naked before Samuel all day and night (v. 24). And so it was said, is Saul also among the prophets?

A Laban Story

We have already seen that Saul is a Laban, only with the power to kill. He is a public sector Laban. But we should note more than just one similarity—i.e. that both Saul and Laban changed the terms of their agreements. Scripture points to this striking similarity, and does so in a way as to make the point unmistakable.

Jacob was faultless in his dealings with Laban (Gen. 31:36). David was faultless in his dealings with Saul (1 Sam. 19:4). Laban deceived Jacob by withholding the promised daughter (Gen. 29:25). Saul deceived David by withholding the promised daughter (1 Sam. 18:19). Jacob escaped from Laban (Gen. 31:17-21). David escaped from Saul (1 Sam. 19:12). Laban pursued Jacob (Gen. 31:22-23). Saul pursued David (1 Sam. 19:11,18-24). Laban’s daughter deceived him (Gen. 31:33-35). Saul’s daughter deceived him (1 Sam. 19:13-16). Rachel lies about the teraphim (Gen. 31:33-35). Michal lies with the teraphim (1 Sam. 19:13-16). Laban wants to know why he was deceived, when the answer should have been obvious (Gen. 31:27). Saul wants to know why he was deceived, when the answer should have been obvious (1 Sam. 19:17). The writer of the book of Samuel is making the point very clear—he wants us to see Saul as a Laban.

The Second Bookend

We noted before that this chapter is the place where Saul’s reign comes to its formal closure. When he was young and humble, he came to Ramah (1 Sam. 9:6). When he was old and arrogant, he came to Ramah (1 Sam. 19:22). The first time he came to a well and asked for directions to Samuel (1 Sam. 9:11). The last time he came to a well and asked for directions to Samuel (1 Sam. 19:22). When he was first anointed, he came to a company of prophets and prophesied among them (1 Sam. 10:5), showing that God was with him. “Is Saul among the prophets?” was a marveling statement (1 Sam. 10:12). When he had forfeited his anointing, and God had departed from him “Is Saul among the prophets?” became a comic statement (1 Sam. 19:24). The Spirit came upon him and he was vested with kingly authority (1 Sam. 11:6). When the Spirit came upon him here, he was divested of his robe (1 Sam. 19:24). All the similarities are meant to highlight the radical difference in the spiritual condition of Saul’s heart. The first time he had a humble heart and the last time he had a heart full of envy and murder.

David’s Big Promotion

Throughout this story, David incurs Saul’s ire simply through his ongoing faithfulness to him. Just as Saul was unable to read the story he was in, David was enabled to accurately read it. Throughout this story, we can see how he trusts in God externally, and we can see how that trust looks from the inside as we read and sing the psalms. Samuel had been told not to look on the appearances, but to recognize that God looks on the heart. This is not just true of people; it is also true of situations. What was it when David finally had to flee from Saul’s court for good? What was that? It was his big promotion. Saul on the throne had lost it already. David in the wilderness was a kingly man already. Our God speaks those things which are not as though they were.