Salvian the Presbyter — Commentary on Scripture

1 Kings 20:20-30

Did not the Lord wish Ben-hadad, king of Syria, whom besides countless thousands of his own people, thirty-two kings and armies of the same number of kings served, to be conquered by a few foot soldiers of the princes in order that he who was the author of such victory would be acknowledged?

THE GOVERNANCE OF GOD 7.8

1 Samuel 25:39

Having proved by Holy Scripture that all things are both watched and ruled by God, it remains now for me to show that most things in this world are judged by his divine power. When the holy David had borne the affronts and insults of Nabal from Carmel, because David delayed vengeance, he was avenged at once by the very hand of God. Shortly thereafter, when his enemy had been defeated and killed by the hand of God, David said, “Blessed be the Lord who has judged the cause of my reproach at the hand of Nabal.”

THE GOVERNANCE OF GOD 2.3

2 Peter 2:6

God wished to proclaim the judgment that is to come when he sent fiery death from heaven upon a wicked people, setting an example for those who desire to lead wicked lives.

ON THE GOVERNANCE OF GOD 1.8

2 Peter 2:20

Look what the apostle Peter has to say about Christians who live in the mire and impurities of this world.

ON THE GOVERNANCE OF GOD 4.19

2 Samuel 3:1

There is no need for us to discuss this point further, since the judgment of God is evident. Events prove what God judges about us and about the Goths and Vandals. They increase daily; we decrease daily. They prosper; we are humbled. They flourish; we are drying up. Truly there is said about us that saying which the divine Word spoke of Saul and David: “because David was strong and always growing more robust; the house of Saul grew less daily.” As the prophet says, “For he is just, the Lord is just and his judgment is right.”

THE GOVERNANCE OF GOD 7.11

2 Samuel 6:6-7

We read in the law that even those who seem to have acted lightly against the sacred commandments have, nevertheless, been punished most severely. This is that we might understand that nothing which pertains to God must be considered lightly, because even what seems to be very little in fault is made great by the injury to God. What did Uzzah, the Levite of God, do against the heavenly command when he tried to steady the tottering ark of the Lord? There was nothing on this point prescribed by the law. Yet, immediately when he steadied the ark, he was struck down. Not that he was insolent in manner or undutiful in mind. Yet he was undutiful in his very act, because he went beyond his orders.

THE GOVERNANCE OF GOD 6.10

2 Samuel 12:10-12

But that you may clearly know that his censure and sacred considerations deal more with actions than with persons themselves, hear how God, the judge, who many times gave sentences favorable to his servant David, often gave decisions unfavorable to him. This happened in a transaction which did not involve many men, or perhaps, what would have aroused God more, in a transaction involving holy men. It happened in the instance of one man, a foreigner, where the action rather than the person demanded punishment.When Uriah the Hittite, a member of a wicked race and of an unfriendly nation, had been killed, the divine Word was immediately passed to David, “You have killed Uriah, the Hittite, with the sword and have taken his wife to be your wife, and have slain him with the sword of the children of Ammon. Therefore the sword shall never depart from your house. Thus said the Lord, ‘Behold, I will raise up evil against you out of your own house; and I will take your wives before your eyes and give them to your neighbor. For you did it secretly: but I will do this thing in the sight of all Is…

But that you may clearly know that his censure and sacred considerations deal more with actions than with persons themselves, hear how God, the judge, who many times gave sentences favorable to his servant David, often gave decisions unfavorable to him. This happened in a transaction which did not involve many men, or perhaps, what would have aroused God more, in a transaction involving holy men. It happened in the instance of one man, a foreigner, where the action rather than the person demanded punishment.When Uriah the Hittite, a member of a wicked race and of an unfriendly nation, had been killed, the divine Word was immediately passed to David, “You have killed Uriah, the Hittite, with the sword and have taken his wife to be your wife, and have slain him with the sword of the children of Ammon. Therefore the sword shall never depart from your house. Thus said the Lord, ‘Behold, I will raise up evil against you out of your own house; and I will take your wives before your eyes and give them to your neighbor. For you did it secretly: but I will do this thing in the sight of all Israel and in the sight of the sun.’ ”
What do you say to this, you who believe that God does not judge our actions and who believe that he has no concern whatsoever for us? Do you not see that the eyes of God were never absent even from that secret sin through which David fell once? Learn from this that you are always seen by Christ, understand and know that you will be punished, and perhaps very soon, you, who, perhaps in consolation for your sins, think that our acts are not seen by God. You see that the holy David was unable to hide his sin in the secrecy of his inmost rooms; neither was he able to claim exemption from immediate punishment through the privilege of great deeds. What did the Lord say to him? “I will take your wives before your eyes, and the sword shall never depart from your house.”

THE GOVERNANCE OF GOD 2.4

2 Samuel 12:13-14

You see what instant judgment so great a man suffered for one sin. Immediate condemnation followed the fault, a condemnation immediately punishing and without reservation, stopping the guilty one then and there and not deferring the case to a later date. Thus he did not say, “because you have done this, know that the judgment of God will come and you will be tormented in the fire of hell.” Rather, he said, “You shall suffer immediate punishment and shall have the sword of divine severity at your throat.”And what followed? The guilty man acknowledged his sin, was humbled, filled with remorse, confessed and wept. He repented and asked for pardon, gave up his royal jewels, laid aside his robes of gold cloth, put aside the purple, resigned his crown. He was changed in body and appearance. He cast aside all his kingship with its ornaments. He put on the externals of a fugitive penitent, so that his squalor was his defense. He was wasted by fasting, dried up by thirst, worn from weeping and imprisoned in his own loneliness. Yet this king, bearing such a great name, greater in his holiness…

You see what instant judgment so great a man suffered for one sin. Immediate condemnation followed the fault, a condemnation immediately punishing and without reservation, stopping the guilty one then and there and not deferring the case to a later date. Thus he did not say, “because you have done this, know that the judgment of God will come and you will be tormented in the fire of hell.” Rather, he said, “You shall suffer immediate punishment and shall have the sword of divine severity at your throat.”And what followed? The guilty man acknowledged his sin, was humbled, filled with remorse, confessed and wept. He repented and asked for pardon, gave up his royal jewels, laid aside his robes of gold cloth, put aside the purple, resigned his crown. He was changed in body and appearance. He cast aside all his kingship with its ornaments. He put on the externals of a fugitive penitent, so that his squalor was his defense. He was wasted by fasting, dried up by thirst, worn from weeping and imprisoned in his own loneliness. Yet this king, bearing such a great name, greater in his holiness than in temporal power, surpassing all by the prerogative of his antecedent merits, did not escape punishment though he sought pardon so earnestly.
The reward of this great penitence was such that he was not condemned to eternal punishment. Yet, he did not merit full pardon in this world. What did the prophet say to the penitent? “Because you have given occasion to the enemies of the Lord to blaspheme, the son that is born to you shall die.” Besides the pain of the bitter loss of his son, God wished that there be added to the very loving father an understanding of this greatest punishment, namely, that the father who mourned should himself bring death to his beloved son, when the son, born of his father’s crime, was killed for the very crime that had begotten him.

THE GOVERNANCE OF GOD 2.4

2 Samuel 12:15-17

How particularly difficult it is to atone for the evil deed of handing over the name of the Lord to the blasphemy of the heathen, we are instructed by the example of the most blessed David who, because of the intercession of his acts of justice, deserved to evade eternal punishment for his offenses through one confession only. Yet he, with penance as his protector, was unable to obtain full pardon for his sin. When Nathan the prophet had said to David, who was confessing his own sins to him, “The Lord has taken away your sin, you shall not die,” he added immediately, “nevertheless, because you have given occasion to the enemies of the Lord to blaspheme, for this word, the child that is born to you, shall die.”And what happened next? Having laid aside his crown and put away his jewels, all splendor of royal dignity being removed, he was relieved of the purple. For all his sins he shut himself up alone, weeping, filthy in sackcloth, soaked in tears and soiled with ashes, and sought the life of his little child with the voice of many lamentations and beat upon the Most Holy God with gre…

How particularly difficult it is to atone for the evil deed of handing over the name of the Lord to the blasphemy of the heathen, we are instructed by the example of the most blessed David who, because of the intercession of his acts of justice, deserved to evade eternal punishment for his offenses through one confession only. Yet he, with penance as his protector, was unable to obtain full pardon for his sin. When Nathan the prophet had said to David, who was confessing his own sins to him, “The Lord has taken away your sin, you shall not die,” he added immediately, “nevertheless, because you have given occasion to the enemies of the Lord to blaspheme, for this word, the child that is born to you, shall die.”And what happened next? Having laid aside his crown and put away his jewels, all splendor of royal dignity being removed, he was relieved of the purple. For all his sins he shut himself up alone, weeping, filthy in sackcloth, soaked in tears and soiled with ashes, and sought the life of his little child with the voice of many lamentations and beat upon the Most Holy God with great fervor or prayer. Thus asking and imploring, he believed he could in this manner obtain what he sought from God. Yet he was unable to obtain his request through what is the most forceful aid to those who ask.
From this it can be understood that there is no crime deserving of greater guilt than to give to the heathen a reason for blaspheming. For, whoever has erred gravely without giving cause for blasphemy to others brings damnation to himself only, but he who makes others blaspheme drags many to death with himself, he will, of necessity, be guilty of as many as he shall have drawn into guilt. Not only this, whatever sinner so sins that he does not cause others to blaspheme by his sin, his sin is injurious only to him who sins, but does not insult the holy name of God with the sacrilegious curse of those who blaspheme. But he who, by his sin, causes others to blaspheme, his sin is, of necessity, beyond the measure of human crime, because he has done unthinkable harm to God through the curses of many.

THE GOVERNANCE OF GOD 4.18

2 Samuel 13:36-38

This is the first introduction of divine punishment; the first but not the only one. A long series of great tribulations followed, and an almost unending succession of misfortunes scarcely left his house. Tamar was corrupted by the madness of Amnon, and Amnon was slain by Absalom. A grave crime was committed by one brother, but it was avenged more grievously by the other. In this way David, the father, was punished for the crimes of both. Two sons sinned, but three suffered for the crime of two; Tamar lost her virginity, and the loss of Absalom was mourned in Amnon. Indeed, you cannot tell for which of these two sons the loving father mourned more grievously: for him who was slain in this world by his brother’s hand [Amnon] or for him who perished in the next because of killing by his own hand [Absalom].

THE GOVERNANCE OF GOD 2.5

2 Samuel 15:30

According to the word of God, misfortunes were piled up from this time on. The father suffered long from the treachery of his son.…Is the spectacle of David’s flight to be added to this account? Of such a nature was the flight that such a great king, of so great a reputation, greater and more honored than all other kings in the world, fled from his people with but a few servants. In comparison with his recent state, he was indeed poor; in comparison with his customary entourage, he was indeed alone. He fled in fear, disgrace and sorrow, “walking,” says Scripture, “with head covered and barefoot.” He was a witness of his former estate, an exile from his former self, almost one who lives after his own death. He was cast down so low that he received the scorn of his own servants, which is grave, or their pity, which is graver still. Sheba fed him, and Shimei did not fear to curse him in public. He was so changed from his former self by God’s judgment that he, whom the entire world had once feared, was insulted to his face by a single enemy.

THE GOVERNANCE OF GOD 2.5

2 Samuel 16:21-22

He was expelled from his kingdom and fled as an exile to escape murder. You do not know of a son more wicked and bloodthirsty. Because he could not kill his father in his attempt to murder him, he defiled him with incest. By heaping crime on crime, he achieved an incest beyond all incest. He committed in public a thing most shameful to his father, a crime which is abominable in secret. Not only his absent father was made to look hideous by his son’s deadly crime, but the eyes of all were polluted by his public incest.

THE GOVERNANCE OF GOD 2.5

2 Samuel 18:31

When his rebellious son chased him from his kingdom, the Lord soon delivered David. Not only did the Lord deliver him, but [he] delivered him more fully than the one delivered wished. This was that God might show that the injustice is more grievous to himself than to those who suffer it. He who avenges beyond the wish of him who is being avenged, what else does he want understood than that he himself is being avenged in him for whom he is doing the avenging? Thus, when, for his attempted patricide, David’s son being hanged on a cross not made by human hands, the Scripture says that the punishment, divinely brought on him, was thus announced: “I bring good tidings, my lord, the king: for the Lord has judged on your behalf this day from the hand of all that have risen up against you.”You see how the Scriptures prove by divine witnesses that God judges not only by deeds and by examples, as I have already said, but does so today by the very name and terms of judgment.

THE GOVERNANCE OF GOD 2.3-4

2 Samuel 24:2

You say these were the disgraceful acts of a few men and what was not done by all could not injure all. Indeed, I have said above quite often that the crime of one man was the destruction of many among the people of God, just as the people was ruined by Achan’s theft, just as pestilence arose from Saul’s jealousy, just as death came from the counting of the people by the holy David. The church of God is as the eye. As a speck of dirt, even though small, which falls into the eye blinds the sight completely, in the same way, if some, even though they are a few in the body of the church, commit filthy acts, they block almost all the light of the splendor of the church.

THE GOVERNANCE OF GOD 7.19

Deuteronomy 30:19

For since, as it is written, man is confronted equally with life and death and stretches out his hand toward what he wants, it is necessary that whatever a man grasps with his hands in time he must possess forever in eternity. What here he cleaves to in affection, he must in the future cleave to forever, with his will and mind wholly fixed upon it.

FOUR BOOKS OF TIMOTHY TO THE CHURCH 1.1.7

Exodus 32:35

Thus is it written: “The Lord therefore struck the people for their guilt on the occasion of the calf which Aaron had made.” What greater and more manifest judgment could God have made regarding sinners than that punishment immediately follow their sins? Yet, since all were guilty, why was not condemnation visited on all? Because the good Lord struck some with the swords of his sentence in order to correct others by example and to prove to all at the same time, his judgment by correcting, his love by pardoning. When he punished, he judged; when he pardoned, he loved. His judgment and love were unequal: his love was more evident than was his severity.

THE GOVERNANCE OF GOD 1.11.48

Ezekiel 2:6

Perhaps you fear the looks of your relatives sitting around and are afraid to offend them as they press and crowd around your beds. The Lord says through the prophet, “Be not afraid of them, be not dismayed at their looks, for they are a rebellious house.” You must also be unafraid and constant; do not fear their faces or be broken by their display.

FOUR BOOKS OF TIMOTHY TO THE CHURCH 3:19

Ezekiel 3:20

Thus it happens that all things are changed, pass away and perish. No one considers anyone more base than himself or more lowly than God. If there is a time at which anyone can legally place God second to his blood and marriage relatives, there is no time in which God must lawfully be placed ahead of them. But if, because it is true, there is no time whatever in which he should not be given preference, there is no time when he can lawfully be placed second to them. Indeed, there is no time, not even at the point of death, because the prophet says that even the just person will perish on the day he errs.

FOUR BOOKS OF TIMOTHY TO THE CHURCH 4:2

Ezekiel 14:14

It is a crime, unbearably conceited and enormously wicked, that anyone should think himself so good that he supposes the wicked can be saved through him.God, speaking of a certain land and a sinful people, said, “If these three men, Noah, Daniel and Job, shall be in it, they shall deliver neither sons or daughters; but they only shall be delivered.” I think that nobody would be so presumptuous as to dare to compare himself with such men. Though a person tries to please God in this world, it is the greatest kind of unrighteousness to boast of his own righteousness. Hope is therefore removed in that false opinion by which we believe that a countless multitude of the damned can be saved by the intercession in this world of a few good people.

THE GOVERNANCE OF GOD 3:11

Ezekiel 28:12-13

The sacred word mentioned kinds of metals that were different among themselves. How are different metals fused together in the same furnace? It is because by the variety of metals there is meant the different kinds of humanity. Even silver, which is a metal of more noble material, is treated in the same fires because people have condemned the gifts of a more noble nature by their degenerate lives.

THE GOVERNANCE OF GOD 7:14