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Again Saul sinned through disobedience, and again Samuel says to him
in the word of the Lord, "Because thou hast despised the word of the
Lord, the Lord hath despised thee, that thou mayest not be king over
Israel." And again for the same sin, when Saul confessed it, and
prayed for pardon, and besought Samuel to return with him to appease
the Lord, he said, "I will not return with thee: for thou hast
despised the word of the Lord, and the Lord will despise thee that
thou mayest not be king over Israel. And Samuel turned his face to
go away, and Saul Laid hold upon the skirt of his mantle, and rent
it. And Samuel said unto him, The Lord hath rent the kingdom from
Israel out of thine hand this day, and will give it to thy neighbor,
who is good above thee, and will divide Israel in twain. And He
will not be changed, neither will He repent: for He is not as a
man, that He should repent; who threatens and does not persist."
He to whom it is said, "The Lord will despise thee that thou mayest
not be king over Israel," and "The Lord hath rent the kingdom from
Israel out of thine hand this day," reigned forty years over
Israel, that is, just as long a time as David himself, yet heard
this in the first period of his reign, that we may understand it was
said because none of hid race was to reign, and that we may look to the
race of David, whence also is sprung, according to the flesh, the
Mediator between God and men, the man Christ Jesus.
But the Scripture has not what is read in most Latin copies, "The
Lord hath rent the kingdom of Israel out of thine hand this day,"
but just as we have set it down it is found in the Greek copies,
"The Lord hath rent the kingdom from Israel out of thine hand;"
that the words "out of thine hand" may be understood to mean "from
Israel." Therefore this man figuratively represented the people of
Israel, which was to lose the kingdom, Christ Jesus our Lord being
about to reign, not carnally, but Spiritually. And when it is said
of Him, "And will give it to thy neighbor," that is to be referred
to the fleshly kinship, for Christ, according to the flesh, was of
Israel, whence also Saul sprang. But what is added, "Good above
thee," may indeed be understood, "Better than thee," and indeed
some have thus translated it; but it is better taken thus, "Good
above thee," as meaning that because He is good, therefore He must
be above thee, according to that other prophetic saying, "Till I
put all Thine enemies under Thy feet." And among them is Israel,
from whom, as His persecutor, Christ took away the kingdom;
although the Israel in whom there was no guile may have been there
too, a sort of grain, as it were, of that chaff. For certainly
thence came the apostles, thence so many martyrs, of whom Stephen is
the first, thence so many churches, which the Apostle Paul names,
magnifying God in their conversion.
Of which thing I do not doubt what follows is to be understood,
"And will divide Israel in twain," to wit, into Israel pertaining
to the bond woman, and Israel pertaining to the free. For these two
kinds were at first together, as Abraham still clave to the bond
woman, until the barren, made fruitful by the grace of God, cried,
"Cast out the bond woman and her son." We know, indeed, that on
account of the sin of Solomon, in the reign of his son Rehoboam,
Israel was divided in two, and continued so, the separate parts
having their own kings, until that whole nation was overthrown with a
great destruction, and carried away by the Chaldeans. But what was
this to Saul, when, if any such thing was threatened, it would be
threatened against David himself, whose son Solomon was? Finally,
the Hebrew nation is not now divided internally, but is dispersed
through the earth indiscriminately, in the fellowship of the same
error. But that division with which God threatened the kingdom and
people in the person of Saul, who represented them, is shown to be
eternal and unchangeable by this which is added, "And He will not be
changed, neither will He repent: for He is not as a man, that He
should repent; who threatens and does not persist,", that is, a man
threatens and does not persist, but not God, who does not repent like
man. For when we read that FIe repents, a change of circumstance is
meant, flowing from the divine immutable foreknowledge. Therefore,
when God is said not to repent, it is to be understood that He does
not change.
We see that this sentence concerning this division of the people of
Israel, divinely uttered in these words, has been altogether
irremediable and quite perpetual. For whoever have turned, or are
turning, or shall turn thence to Christ, it has been according to the
foreknowledge of God, not according to the one and the same nature of
the human race. Certainly none of the Israelites, who, cleaving to
Christ, have continued in Him, shall ever be among those Israelites
who persist in being His enemies even to the end of this life, but
shall for ever remain in the separation which is here foretold. For
the Old Testament, from the Mount Sinai, which gendereth to
bondage, profiteth nothing, unless because it bears witness to the
New Testament. Otherwise, however long Moses is read, the veil is
put over their heart; but when any one shall turn thence to Christ,
the veil shall be taken away. For the very desire of those who turn is
changed from the old to the new, so that each no longer desires to
obtain carnal but spiritual felicity. Wherefore that great, prophet
Samuel himself, before he had anointed Saul, when he had cried to
the Lord for Israel, and He had heard him, and when he had offered
a whole burnt-offering, as the aliens were coming to battle against
the people of God, and the Lord thundered above them and they were
confused, and fell before Israel and were overcome; [then] he took
one stone and set it up between the old and new Massephat [Mizpeh],
and called its name Ebenezer, which means "the stone of the
helper," and said, "Hitherto hath the Lord helped us."
Massephat is interpreted "desire." That stone of the helper is the
mediation of the Saviour, by which we go from the old Massephat to
the new, that is, from the desire with which carnal happiness was
expected in the carnal kingdom to the desire with which the truest
spiritual happiness is expected in the kingdom of heaven; and since
nothing is better than that, the Lord helpeth us hitherto.
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