Sermon 30: 1 Samuel 9:1-16

1. And there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of valor. 2. And he had a son whose name was Saul, chosen and good; there was not a man among the children of Israel better than he; from his shoulders and upward he was taller than all the people. 3. And the donkeys of Kish, Saul's father, had been lost, and Kish said to Saul his son, Take one of the servants with you, and arise, go and seek the donkeys. 4. And when they had passed through the hill country of Ephraim, and through the land of Shalisha and had not found them, they also passed through the land of Shaalim, and they were not there; and also through the land of Benjamin, and they did not find them. 5. And when they had come to the land of Zuph, Saul said to his servant who was with him, Come, let us return, lest my father leave off caring about the donkeys and become anxious about us. 6. And he said to him, Behold, there is a man of God in this city, a noble man; everything he says comes to pass without fail. Now therefore let us go there; perhaps he will show us our way for which we have come. 7. And Saul said to his servant, Behold, if we go, what shall we bring the man of God? The bread is gone from our bags, and we have no gift to give the man of God, nor anything else. 8. And the servant answered Saul again and said, Behold, there is found in my hand the fourth part of a shekel of silver; let us give it to the man of God, that he may show us our way. 9. Formerly in Israel, when a man went to inquire of God, he would say thus: Come, let us go to the seer; for he who is called a prophet today was formerly called a seer. 10. And Saul said to his servant: Your word is good; come, let us go. And they went to the city where the man of God was. 11. And as they went up the ascent to the city, they found young women going out to draw water, and said to them: Is the seer here? 12. And they answered them and said: He is; behold, he is before you. Hurry now, for he has come today to the city, because the people have a sacrifice today on the high place. 13. As soon as you enter the city, you will find him before he goes up to the high place to eat; for the people will not eat until he comes, because he blesses the sacrifice, and afterward those who are invited eat. Now therefore go up, for you will find him today. 14. And they went up to the city, and as they were walking in the midst of the city, Samuel appeared, coming out toward them to go up to the high place. 15. Now the Lord had revealed to Samuel in his ear one day before Saul came, saying: 16. At this same hour which is now, tomorrow I will send to you a man from the land of Benjamin, and you shall anoint him leader over my people Israel; and he shall save my people from the hand of the Philistines; for I have looked upon my people, because their cry has come to me.

In yesterday's sermon we saw how great was Samuel's authority among the Israelites. For it was incredible that men so rash, so stubborn, and so rebellious would withdraw home. Yet we see that they submitted to Samuel's words, even though they could have alleged no small occasion for doubting him. But God had won him such authority among them, governing him by his Holy Spirit. And this example ought to be useful to us, so that if we desire to make some progress in sound doctrine, we may walk in the fear of God, and happily run through the whole course of our life in it, accompanied by holiness and integrity. Next we shall see what plan God adopted for giving the people the king they had demanded; and first the circumstance of time is to be noted. For he did not satisfy the Israelites on the very first day, and yet in the meantime no murmuring of the people was heard, no complaints, as if Samuel were procrastinating to their harm. For the hope of that people could have seemed to be deceived by Samuel, since after dismissing each one home, he did not yet satisfy their demands. Nevertheless they did not doubt that he would give them a king, just as God had declared. From this it becomes evident that the Israelites did not subject themselves to Samuel for a moment by some light impulse — though being rash as they were, they could have sought many occasions for complaint — but patiently waited until the opportune time prescribed by God had arrived.

But here the admirable plan of divine providence is most remote from human expectation. For Kish, the father of Saul, is reported to have lost his donkeys and to have sent Saul his son with another servant to look for them. Saul, having been sent with one servant, after wandering much in searching for them, at length deliberates with the servant about returning to his father's house, since the donkeys were not found, lest perhaps the father should be anxious about them, or fearing that something bad had happened to them, should be distressed. And Saul, by the advice of his companion servant, entered the city of Ramah, where Samuel lived, and was informed by him that whatever the prophet predicted was accustomed to come true, and therefore that God through him would declare to them what had happened to the donkeys. Saul deliberated to follow this approved counsel, but because he had no present gift to offer the prophet, he hesitates anxiously. Then when the servant said he had a quarter of a shekel, they enter the city to seek Samuel. On the other hand, the Lord is said to have revealed to Samuel in his ear — that is, indicated by a secret revelation — one day before Saul arrived, that on that day and at that moment there would come one who was designated as king by him, whom he wished to be anointed by Samuel.

And this is the summary of the whole chapter up to this point, where first the long description of Saul's genealogy is to be noted, from which we may recognize that the kingdom promised by God had not yet arrived. For Saul was of the tribe of Benjamin, but Jacob the patriarch had predicted that a king would arise from Judah, in whose tribe the scepter would be established, in these words: 'The scepter shall not depart from Judah, nor a ruler from his thigh, until he comes who is to be sent; and he shall be the expectation of the nations.' By these words the right of the firstborn and royal dignity is conferred on Judah, and therefore did not belong to the tribe of Benjamin. God therefore, by giving the people a king from that tribe, indicated that this was not the legitimate kingdom, although he tolerated it for a time — which we shall pursue further hereafter, and have already touched upon before. And this was a testimony of the mercy with which he was disposed toward his people, though unworthy. When therefore God spares people, though undeserving, he nevertheless mixes in certain lessons by which they may be reminded of their sins, lest they abuse God's goodness, as they commonly do. This is evident in this election of Saul, by which God indeed had mercy on the Israelites, giving them a king under whose leadership they would be helped against the Philistines — in which God's mercy and supreme power appeared. But in turn he wished the people to be chastised for that importunate demand for a king, from which they had not desisted though forewarned, although he had long delayed the fulfillment of the promise. For, as we said before, they could have wavered uncertainly back and forth for a long time, and thought that Samuel, looking after his own interests and the advantages and authority of his sons, was amusing them with vain hope, since they saw no outcome yet of the promise made to them about a king; but they waited quietly and patiently for its fulfillment. And yet they ought to have weighed in their minds that response of the Lord, and seriously considered the tyrannical condition which God had predicted through Samuel would exist under the desired king. But on the contrary, they did not notice their own stubbornness and rebellion, which they persuaded themselves would go unpunished before God, as if they had God bound to them. And thus we saw their obstinacy when, after God forewarned them about the future condition, they replied that it would not be so. Therefore they neither took the future condition badly, nor recognized their sins, from which they should have acknowledged that God's goodness had been greater than their malice. But they were not therefore free from guilt, and they ought to have been humbled and cast down before God, acknowledging their sins. It should further be observed concerning the tribe of Benjamin that it had been nearly destroyed by annihilation in previous centuries, so that only six hundred men had survived the slaughter. For this reason we shall hear Saul shortly excusing himself by the smallness and insignificance of his tribe: 'Am I not a Benjamite, of the smallest of the tribes of Israel, and my family the least of all the families of the tribe of Benjamin?' From this it appears that God wished to magnify his grace in Saul. For if a king had been chosen from the tribe of Judah or Ephraim, or any other tribe not inferior to the others in population, God's grace would not have been so conspicuous or remarkable as when a king was selected from the tribe of Benjamin, the least populous of all. From this it appears that God wished his benefit to be illustrious and notable, lest it should appear to have come from men. I confess indeed that Saul had obtained the first rank of dignity in his family, since he was a young man and handsome, so that there was no one among the children of Israel more handsome than he: from his shoulder upward he was taller than all the people. Thus Saul was a man of outstanding appearance and eminent among the rest. But he was nonetheless of the tribe of Benjamin; therefore it was most certain that he could not have attained such a high degree of dignity without the special favor of God.

And let this suffice for what has been said about the tribe of Benjamin. Next let us consider what is related about the donkeys, in which a singular mirror of divine providence is set before us, against the common opinion of fortuitous events. For what, I ask, did Saul's donkeys have in common with the kingdom of Israel? Who would not say that Saul was sent by his father by chance to look for the donkeys, and that Saul, while looking for donkeys, became king of Israel contrary to his own expectation? Certainly profane men reading this history are more and more confirmed in that error and opinion that everything happens in the world under the leadership of fortune. For who, judging only by the external senses, would not be deceived when he sees Saul — thinking of nothing less than kingship — designated by Samuel as king of the Israelites, and anointed by him to rule over the whole people? See how the things that seem fortuitous to our senses, God yet sets forth as lessons, from which we may learn to attribute whatever seems fortuitous in the whole world to the admirable providence of God's counsel. And this doctrine is very necessary, without which we would never, as is fitting, either value God's benefits highly or praise their author — just as we see that unbelievers and pagans attributed the governance of all things to fortune. Nor conversely would we be affected by God's judgments, which he sends upon unsuspecting mortals. For unbelievers are accustomed to gnash their teeth and chew the bit when God afflicts them with various blows, yet they do not rise up to him, but foaming with venom, they rage against him and assail him with insults, as it were. Why so? Because they do not know that all afflictions flow from God, whom he uses as officers to declare his will to people who have offended him. This doctrine is therefore worthy of all the greater attention, the more foreign it is to our sense — namely, that those things which seem most fortuitous to us are ruled and governed by God's hand, even though our senses judge otherwise in many things that we see happening continually. Indeed, let this even become evident in an infant: if you give a child a coin to distribute individually, placing it in purses, it will be said to be most fortuitous — no less than lots, which nearly everyone considers to be blind and happening by chance, even though the wise man teaches the contrary in these words: 'The lot is cast into the lap, but its every decision is from the Lord.' Therefore, since we are taught by the Holy Spirit about the divine administration of all things on this earth and by the secret counsel of God, let us admire his providence and apply it for our use and instruction. For many speak and judge rashly about God's providence; but we, being better taught, ought, when enjoying prosperous and favorable circumstances, to attribute them to God's mercy and goodness toward us and to acknowledge them gratefully, and give him thanks for them. But if we are assailed by adversity, we should not be ignorant that these also proceed from him. But, I ask, in how many ways have the pagans profaned this doctrine? What snares has the devil woven here, so that he might snatch from those ignorant people all knowledge of that providence, and trample underfoot whatever the sacred scriptures say about it? They make everything fortuitous. Let us consider an example of this kind: A certain man buried his treasure under a tree. Another unhappy man came to the same tree in despair, intending to end his life by hanging. And as he was tying the noose, looking down at the ground and seeing freshly dug earth, he suspected something was hidden there. Therefore, having dug up the earth, he found the treasure he had not sought, and leaving the noose behind, carried it away. But shortly after, the man who had buried the treasure returned, and not finding it, sadly tied the noose he found around his neck and ended his life by hanging. This example — whether it be a true story or a fable — the pagans want to be an instance of the most fortuitous of events, as if fortune directs everything here, and this one becomes poor from rich, that one rich from poor, by chance; one who had no standing among men reaches the highest degree of dignity; another who was distinguished in rank shortly after falls into contempt. And by this reasoning Satan has always tried to deceive wretched mortals, in order to bring all confusion into the world and turn people about at his whim. Therefore we ought all the more diligently to retain and rely upon that principle by which we learn that all things are governed by divine providence, and nothing at all happens by chance in the whole world.

Let Saul seeking his father's donkeys serve as an example — he who stumbled upon the kingdom he did not seek. But it was not rashly and by chance that Samuel judged him suitable for the kingdom. For if Samuel himself by his own judgment, without a special revelation, had chosen Saul, it might rightly seem fortuitous. But God is said to have revealed to him that secret, so that we may know — as Saul seeking his father's donkeys fell in with Samuel — that the father of Saul had sent him to seek the donkeys because God was directing his tongue, and that finally Saul with his servant, though running about here and there, were led to Samuel by God's providence directing their steps. When therefore God is said to have decreed by name in his counsel what happened to Saul, we must know that all those turns and wanderings were preparations and intermediate causes by which God brought his counsel to its outcome. From this it is evident what the ways of the Lord are like, and how oblique, so that he seems to wander uncertainly here and there without any certainty; but yet so that he retains immense light within himself, and nothing is confused in his sight, and nothing happens by random chance. But from this another no less useful doctrine is also to be drawn — namely, that God leads us by his hand as if we were blind, so that we may not attribute anything to our own prudence and industry if something good happens. And indeed I gladly acknowledge that God accomplishes many things by granting us the spirit of understanding and prudence; but yet it often happens that our thoughts are not only most foreign from the outcomes but altogether contrary and opposed to them, so that we do not know to whom to attribute the outcomes of things that happened to us unawares; and the most perceptive and keenest are utterly blind in these matters, so that they undertake many things whose outcome they do not know, indeed cannot even suspect. God therefore by this means wishes to humble our minds and to make his goodness toward us all the more illustrious, when we are guided by him as leader, even though of ourselves we walk in neither the right way nor path. Therefore this most certain principle must be held and fixed in our minds: that God's providence extends to all things, even the most abject and contemptible, so that he holds in his hand the beginnings, causes, progress, and outcomes — whatever we may think or attempt to the contrary — which is made most evident by this deed. For no one here would say that the kingdom was sought by Saul, knowing that he would be chosen as king by Samuel. For he was not even thinking about Samuel when he was reminded by his servant about approaching the prophet, whose only purpose was to inquire what had happened to the donkeys. Therefore we see that Saul wandered uncertainly and thought only about tracking down the donkeys. But meanwhile divine providence was not sleeping, which had already decreed what it wanted done and had revealed it to Samuel himself. But I confess truly that the counsels of divine providence are hidden from us and incomprehensible, and a most profound abyss from which those striving to investigate it more deeply will never emerge; but insofar as God himself opens his counsels to us, to that extent also we recognize his providence and soberly consider what is expedient for us. For example, if we were carried up into the upper regions of the air and wished to search out or even predict future things by these or those signs, because all things are governed by God's providence — how great, I ask, and how intolerable would the arrogance be? Therefore if God wills us to be ignorant of all future things, let us patiently wait until he reveals his providence by the event itself, by whose sole will we are ruled and governed. And accordingly, having experienced in fact that whatever happens to us, whether prosperous or adverse, happens by the will and nod of God alone, and from his fatherly goodness and care toward us, let us confess it to be an exercise by which God tests and trains our patience; and let us recognize in fact that God's providence is then made manifest to us by such certain and indubitable signs that we cannot call it into doubt without profane unbelief. And this is made most evident by this very event, which if we consider at first glance, we will imagine nothing but what is fortuitous; but when we have weighed the outcomes, we shall be compelled to recognize and confess God's singular providence.

Furthermore, let us next consider the counsel that the servant suggested to his master — namely, that Saul should approach the prophet and ask him about the donkeys. What each is seeking is clear enough; indeed their gross ignorance is apparent from this. For, I ask, was it the office of the prophets to divine what anyone had lost, and to indicate to each inquirer lost things by some sign? That servant sufficiently shows the stupidity of his understanding by pointing his master to the prophet, to whom he might go as to some divine soothsayer to hear something about lost things. But it is certain that prophets were not raised up by God for such uses, by which religion would rather have been profaned than honored. For God raised up prophets to preside over the church, to set before sinners God's judgments and deter them from sins, and to give those who repented of sin hope of obtaining mercy. These were the uses and purposes of prophecy, so that those who approached the prophet to inquire what had happened to their donkeys profaned prophecy. From this it appears how dull-witted that Jewish people was, who never recognized the legitimate use of God's gifts, nor applied them to themselves, but always turned them to the opposite purpose. I do not say that this was open idolatry, but it was nonetheless a gross error, which no excuse can ever free from fault. Therefore we ought all the more diligently to devote ourselves to this care: that when God grants us his word and its interpretation, we may apply it to the purpose for which it is offered, and not seek our own comfort and earthly things from it, but the kingdom of God above all, since the Lord himself promises that to those who seek the kingdom of God first, all other things will be added.

Moreover, the words that are inserted are also not to be passed over lightly: 'Formerly in Israel, when anyone was about to go to consult God, he would say: Come, let us go to the seer; for he who is called a prophet today was formerly called a seer.' The name of prophet is expressed by two Hebrew words, one of which signifies vision — which word indicates that the prophets were truly seers, and had far different eyes than bodily ones, by which they could perceive things that our nature cannot grasp. For God had given to all the rest of the people reason and understanding, eyes and ears, and judgment to judge about things; why then did he wish the prophets to be called by the specific name of seers? For from this it followed that the faculty of seeing was proper to them, while the rest were blind and in darkness. Certainly God's singular favor and goodness toward this people is thus set before us — raising up men who would be eminent among the people and would not judge rashly about things, and would not rely on any human reasoning, but would be raised above the world by the singular benefit of God and taught God's secrets, which they would reveal for the use of the people by God's command and appointment. And so that word 'seer' represented God's supreme grace and goodness, so that people might rise up as it were to God himself and gratefully acknowledge so great a benefit. For it is well known how prone people are to arrogance, especially if adorned by God with certain gifts they excel above others. Therefore, so that we may know that God's secrets are not perceived merely by human senses, all prophecy is said to be sent from heaven, and every prophet is a seer. And accordingly, though people are endowed with keen senses and lynx-like eyes, they perceive nothing of what prophecy teaches until they are illuminated from elsewhere — from heaven, that is. Therefore, when God raises up men who faithfully expound his word, and have a singular gift of expounding and interpreting it and applying it to individuals, we must by no means think that they have attained this by their own nature or by the goodness and industry of their own intellect, or that the doctrine they profess flows from their own brain; but rather we must know that they have obtained this grace from God for the edification of his church. Therefore, if we have thoroughly understood this, the doctrine of St. Peter must be more deeply fixed in our minds, by which he teaches that no prophecy of Scripture is of private interpretation. For prophecy was not brought at any time by the will of man, but holy men of God spoke as they were moved by the Holy Spirit. And accordingly God must be asked, when we read their writings and the doctrine contained in them is explained to us, so that, acknowledging the weakness of our own intellect, the true understanding and knowledge of the sacred scriptures may be given us by the illumination of the same Spirit through whom the prophets formerly spoke, so that we may make daily progress in his school.

There follow those words about Saul's servant having at hand a quarter of a silver shekel, which they would give to the man of God as a gift or small present. From this also the stupidity of that age appears. For it appears that there was no small corruption of divine worship, when they offered some coin, or a measure of flour, or eggs, or something similar to the prophets, as if buying the revelation of the divine word for some price. And yet that was the custom of those times and of that people, such as still exists today in many places. For everywhere you may see those impostors in the papacy openly peddling their smoke, always thrusting new revelations, or visions and prophecies upon wretched blind people. And so their workshop was always open — to those inquiring about God's secrets and offering a price for divination, as if prophecies were for sale, and to those supposed prophets, like merchants selling their wares for a price. That was indeed a great corruption. All the more must we be reminded of our duty, that we may be kept in it, since we are so prone to perverting and corrupting the things of God, and may persevere in obedience to him, and compose ourselves at his nod, mixing in nothing of our own; and if we have received any gifts from him, may preserve them pure and undefiled. This will happen if we use God's gifts purely and do not adulterate them with our foolish inventions, and are not turned from the truth by wandering here and there, but direct them to their true and legitimate end.

Those words remain to be explained next, by which it is said that the Lord revealed to Samuel that he would at that very time send to him one from the land of Benjamin, and would anoint him leader over his people Israel, who would save his people from the hand of the Philistines; and indeed the reason is added: 'For I have looked upon my people,' says the Lord, 'because their cry has come to me.' We have already spoken about God's providence, when we heard that Samuel was informed by God about what he wished to be done by him. For if Saul had arrived suddenly without Samuel being forewarned, and only then had God indicated to him that this was the man he had chosen as king, the matter would have been less certain. But when, having been forewarned of his arrival, he is commanded to choose and anoint the arriving one as king — as we shall see hereafter — it becomes evident in fact that all these things were done and administered by God's hand and singular providence; and especially when Samuel received Saul upon his arrival into the dining hall, gave him a place at the head of those who had been invited, and set before him the most honored portion which he had ordered to be reserved — these are illustrious testimonies of divine providence by whose will and decree all those things were administered, and tokens of divine grace. Therefore the words in which the reason for this election is given must be carefully considered: that God had mercy on his people and heard their cry, and so chose Saul as king, who would save his people from the hand of the Philistines.

Furthermore, when we hear mention of the Philistines made again, from this it is clear that the notable victory which the Israelites had won over their enemies had indeed kept those enemies quiet and peaceful for some time, but that toward the end of Samuel's old age, they had recovered their spirits and begun to cause new troubles for the Israelites. Nor do these things conflict with what was said above — that during all the days of Samuel the Israelites had peace and tranquility, because God had subdued and cast down their enemies; indeed, the Amorites who were their neighbors had been pacified. For God had kept his people in peace as long as they acknowledged Samuel as their leader; but when the people despised his administration and [rejected] the authority which [he held] from the Lord, it was no wonder that the Philistines formed new plans against the Israelites. And there is no doubt that by this means God wished to punish the sins of the people. For it is certain that they would have enjoyed perpetual peace if they had conducted themselves modestly toward Samuel and had not repudiated his rule, but had been content with their condition. But because they held the aged Samuel in contempt and, planning great things, sought a king and could not be satisfied except by obtaining one, therefore God wished to punish their ungrateful spirit and rebellion — their ungrateful spirit, I say, because they did not recognize the benefits received through Samuel's ministry; their rebellion and stubbornness, because they had not given place to God's admonitions nor trembled at his threats. Just therefore was the Lord's vengeance, that the Philistines attacked them and seized a portion of their territory and attempted to subjugate them. But the Lord is said to have wished to have mercy on his people, though unworthy, because their cry had reached him. But these things seem to conflict with what we heard above about God's threats — namely, that when they demanded a king, God would not hear them crying to him, but would leave them placed in distress. Yet here God is said to have heard their voice and [cry]. Therefore it must be observed that God indeed hears the cry of some and nevertheless defers some punishment which he had previously threatened to another time, when [he repays for] all the outrages that seemed to have been forgotten. And this daily experience teaches. For how often do we offend God, who yet does not exact punishment immediately, since other causes delay his judgment? For example, if with wicked and flagitious men blaspheme his name with their voices and organize their triumphs against God's church, God on account of his name and glory defers punishment and hears the church crying to him and grants it victory over its enemies — shall it be said that they have escaped God's hand for that reason? Indeed God is slow to vengeance, but he compensates for the slowness with the severity of the punishment, when he then reminds them of their duty with many blows. Therefore let us here observe that God, though hearing the cry of the people, did not for that reason consent to all their prayers, but nevertheless spared them for a time, so that they might nourish themselves with hope. For he indeed loosened the reins on the Philistines to chastise the people, as we shall see hereafter — because the people had conducted themselves so insolently and had thereby drawn God's vengeance upon themselves; but yet so that in straitened circumstances God hears the cries of the people. But if it happened that their prayers were not heard but rather rejected, it was because they did not call upon God in faith. For God never rejects those who come to him with true faith and repentance. But those who persist longer in their sins, and do not so much call upon God as rise up against him with murmuring and chafe with impatience — it is no wonder that they are not only not heard but are rather repelled. Thus God heard the Israelites crying to him, though unworthy, by raising up Samuel. Thus he often grants our petitions, even though they are not the prayers they ought to be. For if God were to wait until we, reduced to the utmost straits, prayed as we ought, alas, what would become of us, how late would his help be! Indeed we would perish a hundred thousand times before God would admit any of our prayers. Therefore God tolerates our weakness, but not so that we may snore securely in it and approach God as our mind dictates, and pray to him perfunctorily and with some empty ceremony; but rather we must strive with all our strength to earnestly importune God with ardent prayers.

Moreover, here we see God granting the Israelites their petition for royal dignity. He indeed designated Saul as king, but he was not therefore the true and promised king, but only in part — just as we see Jeroboam and other kings afterwards set over Israel, yet not legitimate for that reason, but arising from the confusion introduced into that kingdom after the ten tribes had revolted from the tribe of Judah. But God is accustomed to mix and temper his gifts so that even amidst many evils and corruptions, some vestige of his grace always shines forth. In this way, then, although the people thought the grant had been complete even though they had leaped beyond the bounds of modesty, God in his mercy granted Saul as king, so that he might teach the people that royal dignity flows from him alone, whose it is also to establish it — although, as we said, he established Saul's kingdom only in part. The experience of all times and places teaches this. For how few are the kings and princes who perform their duty! Their number is indeed small. Nevertheless that most certain principle stands: that kings and princes have received their dominion from the Lord, who preserves and protects their dignity. Therefore, when we observe the greatest corruptions and vices of every kind reigning in the princes of this world and men of the highest authority, let us acknowledge that God partly gives them over to themselves, because the world is unworthy of men who are governed by his Holy Spirit. But nevertheless he reserves some portion for himself, lest kings and leading men be entirely destitute of his grace. And so he retains some small portion of justice and equity, lest everything be thrown into confusion in the world. Therefore, looking at these things with judgment, let us discern what belongs to God, that we may glorify him, and give him thanks for the benefits received from him, and let us separate from the divine works what proceeds from men and their malice, so that we may not pollute and contaminate the work that God alone claims for himself. But let us reject the evil, as God teaches, and receive the good as is fitting, so that God may be given his due honor and glory.

Now then, come, etc.

1. There was a man of Benjamin whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite — a man of great valor. 2. He had a son named Saul, a choice and handsome man. There was not a finer man among the sons of Israel; from his shoulders upward he was taller than any of the people. 3. Now the donkeys of Kish, Saul's father, were lost. Kish said to his son Saul: 'Take one of the servants with you, go and look for the donkeys.' 4. So he passed through the hill country of Ephraim, through the land of Shalisha — without finding them — through the land of Shaalim — they were not there — and through the land of Benjamin, but they did not find them. 5. When they came to the land of Zuph, Saul said to his servant who was with him: 'Come, let us turn back, or my father will stop worrying about the donkeys and start worrying about us.' 6. He said to him: 'Behold, there is a man of God in this city, and he is held in honor. Everything he says comes true. Let us go there now; perhaps he will tell us which way to go.' 7. Saul said to his servant: 'But if we go, what will we bring the man of God? The bread is gone from our bags and we have nothing to give him — no gift at all.' 8. The servant answered Saul again: 'Look, I have a quarter of a shekel of silver. I will give it to the man of God, and he will tell us our way.' 9. Formerly in Israel, when a man went to inquire of God, he would say: 'Come, let us go to the seer.' For the one who is now called a prophet was formerly called a seer. 10. Saul said to his servant: 'That is a good idea. Come, let us go.' So they went to the city where the man of God was. 11. As they were going up the ascent to the city, they met young women coming out to draw water and asked them: 'Is the seer here?' 12. They answered: 'He is. He is just ahead of you. Hurry now, for he came to the city today, because the people have a sacrifice today on the high place.' 13. 'As soon as you enter the city you will find him before he goes up to the high place to eat, for the people will not eat until he arrives, since he blesses the sacrifice. Those who are invited eat afterward. Go up now — you will find him today.' 14. So they went up to the city. As they were coming into the middle of the city, Samuel was coming out toward them on his way to the high place. 15. Now the Lord had told Samuel one day before Saul came, saying: 16. 'Tomorrow about this time I will send you a man from the land of Benjamin. You shall anoint him ruler over My people Israel, and he will deliver My people from the hand of the Philistines — for I have seen My people, because their cry has come to Me.'

In yesterday's sermon we saw how great Samuel's authority was among the Israelites. It was remarkable that men so rash, stubborn, and rebellious would simply go home. Yet they submitted to Samuel's words — even though they might have found no small grounds for doubting him. But God had won him such authority among them by governing him through His Holy Spirit. This example ought to be useful to us: if we desire to make real progress in sound teaching, we must walk in the fear of God and run the whole course of our life happily in it, accompanied by holiness and integrity. Next we shall see the plan God used to give the people the king they had demanded. First, the timing is worth noting. God did not satisfy the Israelites immediately — yet in the meantime there was no murmuring from the people, no complaints that Samuel was dragging his feet to their harm. The hope of the people might have seemed to have been let down by Samuel, since after dismissing each one home, he had not yet fulfilled their request. Nevertheless they did not doubt that he would give them a king, just as God had declared. This shows that the Israelites had not submitted themselves to Samuel for just a moment out of some fleeting impulse. Rash as they were, they could have found many occasions to complain — yet they waited patiently until the time God had appointed had arrived.

Here the admirable plan of divine providence unfolds in a way entirely unlike what human expectation would have predicted. Kish, the father of Saul, is said to have lost his donkeys and sent his son Saul with a servant to look for them. Saul, after wandering far in the search without finding them, began to think about turning back home — fearing his father might become anxious, not knowing what had become of them. At the advice of his companion servant, Saul entered the city of Ramah, where Samuel lived. The servant informed him that whatever this prophet predicted was known to come true, and that God would therefore be able to tell them through him what had become of the donkeys. Saul was inclined to take this good counsel, but since he had no gift to offer the prophet, he hesitated. When the servant said he had a quarter of a shekel, they decided to enter the city and seek Samuel. Meanwhile, the Lord had revealed to Samuel in his ear — that is, through a secret inner prompting — one day before Saul arrived, that on that very day and at that very hour there would come someone designated as king, whom Samuel was to anoint.

This is the summary of the chapter up to this point. First, the detailed account of Saul's genealogy is worth noticing — because it tells us that the kingdom God had promised had not yet arrived. Saul was from the tribe of Benjamin, but the patriarch Jacob had predicted that a king would arise from Judah, in whose tribe the scepter would be established: 'The scepter shall not depart from Judah, nor a ruler from his thigh, until He comes who is to be sent; and He shall be the expectation of the nations.' By these words the right of the firstborn and royal dignity were conferred on Judah — and therefore did not belong to the tribe of Benjamin. By giving the people a king from that tribe, God indicated that this was not the legitimate and final kingdom, even though He was tolerating it for a time — which we will pursue further in what follows, and have already touched on before. This too was a testimony of the mercy with which God regarded His people, though they were unworthy. When God spares undeserving people, He nevertheless mixes in certain lessons by which they may be reminded of their sins — lest they abuse His goodness, as they commonly do. This is visible in the election of Saul: God showed mercy to the Israelites by giving them a king under whose leadership they would be helped against the Philistines — and in this God's mercy and supreme power appeared. But at the same time He wished the people to be chastised for their persistent and stubborn demand for a king, from which they had not backed down despite being warned, even though He had long delayed fulfilling the promise. As we said before, they could have grown restless and suspected that Samuel, looking after his own interests and his sons' position, was stringing them along with empty hope — since they saw no fulfillment yet of the promise of a king. But they waited quietly and patiently. Yet they should have taken to heart the Lord's warning and carefully considered the tyrannical conditions God had predicted through Samuel would exist under the king they wanted. Instead, they failed to recognize their own stubbornness and rebellion, persuading themselves that their behavior would go unpunished before God — as if they had God bound to them. Their obstinacy was clear when, after God warned them about what was coming, they replied that it made no difference to them. They did not take the coming hardships seriously or acknowledge the sins that should have led them to see how much greater God's goodness was than their wickedness. Yet they were not therefore free from guilt — they ought to have humbled themselves before God and confessed their sins. It should also be noted regarding the tribe of Benjamin that it had been nearly wiped out in earlier centuries, with only six hundred men surviving the slaughter. For this reason we will soon hear Saul excusing himself by the smallness and insignificance of his tribe: 'Am I not a Benjamite, of the smallest of the tribes of Israel, and my family the least of all the families of the tribe of Benjamin?' This shows that God wished to magnify His grace in Saul. If a king had been chosen from the tribe of Judah or Ephraim, or any other tribe of comparable size, God's grace would not have been nearly as conspicuous or remarkable as when a king was selected from Benjamin, the least populous tribe of all. This shows that God wanted His blessing to be unmistakably visible — so that it could not be attributed to human causes. I grant that Saul had attained the first rank of dignity in his own family. He was a young man and handsome — there was no one among the sons of Israel more handsome than he. From his shoulder upward he was taller than all the people. Saul was therefore a man of outstanding appearance, standing out above the rest. But he was nonetheless from the tribe of Benjamin — and therefore it was completely clear that he could not have attained such a high degree of dignity without the special favor of God.

Enough has been said about the tribe of Benjamin. Next let us consider what is told about the donkeys — in which a remarkable mirror of divine providence is placed before us, directly against the common idea that things happen by chance. What, I ask, did Saul's donkeys have to do with the kingdom of Israel? Who would not say that Saul was sent by his father by accident to look for the donkeys, and that while looking for donkeys, he unexpectedly became king of Israel? Irreligious men reading this story are only further confirmed in the error that everything in the world happens under the guidance of fortune. For who, judging only by outward appearances, would not be taken in when he sees Saul — thinking of nothing further from his mind than kingship — designated by Samuel as king of Israel and anointed to rule over the whole people? See how the things that appear accidental to our senses are in fact lessons God sets before us — lessons designed to teach us to attribute all that seems fortuitous to the wonderful providence of God's counsel. This teaching is deeply necessary. Without it we would never rightly value God's blessings or praise their Author — as we see that unbelievers and pagans attributed the governance of all things to fortune. Nor, conversely, would we be moved by God's judgments, which He sends on unsuspecting mortals. Unbelievers gnash their teeth and strain against the bit when God strikes them with various blows, yet they do not look up to Him. Instead, foaming with venom, they rage and hurl insults at Him. Why? Because they do not know that all afflictions flow from God, who uses them as officers to declare His will to those who have offended Him. This teaching is all the more worthy of attention because it is so foreign to our natural way of thinking — namely, that the things which appear most accidental to us are governed and ruled by God's hand, even though our senses tell us otherwise in many things we observe happening daily. Even in the most everyday things this can be illustrated: if you give a child a coin to distribute among several purses, it seems like pure chance. The same is true of lots, which nearly everyone regards as random and blind — even though the wise man teaches the contrary: 'The lot is cast into the lap, but its every decision is from the Lord.' Therefore, since the Holy Spirit teaches us about the divine administration of all things on earth and the secret counsel of God, let us admire His providence and apply it for our use and instruction. Many speak and judge rashly about God's providence. But we, being better taught, ought — when enjoying prosperity and favorable circumstances — to attribute them to God's mercy and goodness toward us, acknowledge them gratefully, and give Him thanks. And if we are struck by adversity, we should know that this also comes from Him. But in how many ways have the pagans corrupted this teaching? What snares has the devil woven here, to rob ignorant people of all knowledge of divine providence and trample underfoot whatever Scripture says about it? They make everything a matter of chance. Consider an example of this kind: A certain man buried his treasure under a tree. Another unhappy man came to that same tree in despair, intending to end his life by hanging. As he was tying the noose, he looked down at the ground, noticed freshly turned earth, and suspected something was buried there. He dug it up, found the treasure he had not been looking for, and departed — leaving the noose behind. Shortly after, the man who had buried the treasure returned, found it gone, took the noose he found, and hanged himself. This story — whether true or a fable — is held up by the pagans as an example of pure chance: fortune alone directs everything; this one goes from rich to poor, that one from poor to rich, by accident; one of no standing rises to the highest dignity; another of high rank suddenly falls into contempt. By this reasoning Satan has always tried to deceive wretched mortals — to throw all things into confusion and steer people wherever he pleases. We must therefore hold all the more diligently to that principle by which we learn that all things are governed by divine providence and that nothing in the whole world happens by chance.

Let Saul seeking his father's donkeys serve as an example — a man who stumbled upon a kingdom he was not looking for. But it was not by accident that Samuel judged him fit for the kingdom. If Samuel by his own judgment alone, without a special revelation, had selected Saul, it might rightly have seemed fortuitous. But God is said to have revealed this secret to him — so that we may know that when Saul, searching for his father's donkeys, came to Samuel, this was no coincidence. His father sent him on this errand because God was directing his decision, and Saul and his servant, wandering here and there, were led to Samuel by God's providence directing their steps. When God is said to have decreed by name in His counsel what would happen to Saul, we must understand that all those turns and wanderings were preparations and intermediate means by which God brought His counsel to its outcome. This shows us what the ways of the Lord are like — how roundabout they appear, as if He were wandering here and there without certainty. And yet He retains immense light within Himself, and nothing in His sight is confused, and nothing happens by random chance. A second useful lesson can also be drawn from this: God leads us by the hand as if we were blind, so that we may not attribute anything to our own prudence and effort when something good happens. I gladly acknowledge that God often works by granting us understanding and wisdom. But it frequently happens that our plans and intentions are not only far removed from the actual outcomes — they are the opposite of them — so that we have no idea to whom to credit the things that happened to us unexpectedly. The sharpest and most perceptive people are utterly blind in these matters, undertaking many things whose outcomes they cannot know or even guess. God by these means wishes to humble our minds and to make His goodness toward us all the more evident — guiding us as our leader, even when on our own we cannot find the right way or the right path. This most certain principle must therefore be fixed firmly in our minds: God's providence extends to all things, even the most ordinary and humble. He holds in His hand the beginnings, causes, progress, and outcomes of all things — whatever we may think or attempt to the contrary. This story makes it unmistakably clear. No one would claim that Saul was seeking the kingdom, knowing he would be chosen king by Samuel. He was not even thinking about Samuel when his servant reminded him to approach the prophet — whose only aim was to ask about the lost donkeys. We see Saul wandering uncertainly, thinking only about finding the donkeys. But meanwhile divine providence was not asleep. It had already decreed what it would accomplish and had revealed it to Samuel. I freely grant that the counsels of divine providence are hidden from us and incomprehensible — a most profound depth from which those who try to probe it more deeply will never emerge. But insofar as God Himself opens His counsels to us, to that extent we recognize His providence and consider soberly what is useful for us. For example, if we were carried up into the upper reaches of the air and tried to search out or predict future events by various signs — on the grounds that all things are governed by God's providence — how immense and intolerable would that arrogance be? If God wills us to be ignorant of future things, let us patiently wait until He reveals His providence through the event itself — since it is by His will alone that we are ruled and governed. Having experienced in fact that whatever comes to us — whether prosperous or adverse — comes by the will and direction of God alone, flowing from His fatherly goodness and care toward us, let us acknowledge it as a training exercise by which God tests and refines our patience. Let us recognize that God's providence is made plain to us by such certain and unmistakable signs that we cannot call it into doubt without profane unbelief. This is made most evident by this very event — which, viewed at first glance, seems entirely accidental; but when we weigh the outcomes, we are compelled to recognize and confess the singular providence of God.

Let us next consider the advice the servant gave his master — that Saul should approach the prophet and ask him about the donkeys. Their purpose is clear enough. And so is their ignorance. Was it the office of prophets to divine what anyone had lost and to point inquirers to their missing property by some sign? That servant reveals the crudeness of his thinking by directing his master to the prophet as though to a kind of divine fortune-teller, from whom he might hear news about lost animals. But prophets were certainly not raised up by God for such purposes — which would have profaned rather than honored religion. God raised up prophets to serve as leaders in the church — to set God's judgments before sinners and deter them from sin, and to offer those who repented the hope of obtaining mercy. These were the uses and purposes of prophecy. To approach a prophet and ask what had happened to lost donkeys was to profane prophecy. This reveals how dull the Jewish people were — they never recognized the legitimate use of God's gifts or applied them as intended, but always turned them to the opposite purpose. I do not say this was outright idolatry, but it was nonetheless a serious error, which no excuse can free from blame. We must therefore be all the more diligent in this: that when God grants us His Word and its interpretation, we apply it to the purpose for which it is given — not seeking our own comfort and earthly advantage from it, but the kingdom of God above all. The Lord Himself promises that to those who seek His kingdom first, all other things will be added.

The words inserted here also deserve careful attention: 'Formerly in Israel, when anyone was about to go to consult God, he would say: Come, let us go to the seer; for he who is now called a prophet was formerly called a seer.' The Hebrew word for prophet carries the meaning of vision — indicating that the prophets were true seers who had a kind of sight far beyond ordinary physical eyes, by which they could perceive things our natural faculties cannot reach. God had given all people reason, understanding, eyes, ears, and the capacity for judgment. Why then did He distinguish the prophets with the specific title of seers? The title itself implies that the gift of true sight belonged to them in a special way — while the rest of the people remained, by comparison, blind and in darkness. This shows God's singular favor and goodness toward His people: He raised up men who would stand out among the rest, not relying on their own human reasoning or judging rashly about things, but elevated above the world by God's special grace and taught God's secrets — secrets they would then disclose for the benefit of the people, by God's command and appointment. The word 'seer' therefore pointed to God's supreme grace and generosity, so that the people might be lifted up, as it were, toward God Himself, and gratefully acknowledge so great a gift. We know how prone people are to arrogance, especially when God has gifted them in ways that make them stand out above others. For this reason, to make clear that God's secrets are not grasped by ordinary human perception, all prophecy is said to come from heaven, and every prophet is called a seer. Even a person with the sharpest senses and the most perceptive mind understands nothing of what prophecy teaches until he is illuminated from outside himself — from heaven. When God raises up men who faithfully explain His Word, with a special gift for expounding, interpreting, and applying it to individuals, we must never think they attained this by their own nature, their intellectual brilliance, or their own effort — as though the teaching came from their own minds. We must recognize that they received this grace from God for the building up of His church. If we have truly grasped this, then the teaching of Peter must be fixed more deeply in our hearts — that no prophecy of Scripture is a matter of private interpretation. For prophecy never came by the will of man, but holy men of God spoke as they were carried along by the Holy Spirit. Therefore, when we read the Scriptures and their teaching is opened to us, we must seek God in prayer — acknowledging the weakness of our own understanding and asking that the same Spirit through whom the prophets once spoke would give us the true knowledge of the sacred Scriptures, so that we may make daily progress in His school.

Next comes the detail about Saul's servant having a quarter of a silver shekel on hand, which they intended to give to the man of God as a gift. This too reveals the ignorance of that age. It shows that the worship of God had become corrupted when people offered a coin, a measure of flour, eggs, or something similar to the prophets — as though they were purchasing a divine revelation at a price. Yet that was the accepted custom of that time and people, and the same practice still exists in many places today. Throughout the papacy you can see imposters openly selling their smoke — always pushing new revelations, visions, and prophecies on blind and gullible people. Their shop was always open: on one side, people inquiring about God's secrets and paying for divination as if prophecies were merchandise; on the other side, so-called prophets selling their goods like merchants at a market. That was a serious corruption indeed. It is all the more reason for us to be reminded of our duty and to hold to it — since we are so prone to twisting and corrupting God's things. We must persevere in obedience to Him, take our cue from His Word alone, and add nothing of our own. If God has given us gifts, we must keep them pure and undefiled — using them for their true and proper purpose, not adulterating them with our own foolish inventions, and not drifting away from the truth in all directions.

There remains one more passage to explain: God tells Samuel that He will send him a man from the land of Benjamin at that very time, and commands him to anoint this man as leader over His people Israel — the one who will save His people from the hand of the Philistines. The reason God gives is: 'For I have looked upon My people, because their cry has come to Me.' We have already spoken about God's providence in connection with the fact that Samuel was forewarned by God about what he wanted done. If Saul had arrived without any prior warning and God had only then revealed to Samuel that this was the man chosen as king, the event would have carried less certainty. But when Samuel was told in advance that this man was coming — and was then commanded to anoint him as king upon his arrival — what followed made it unmistakably clear that all these events were carried out by God's hand and singular providence. Samuel received Saul into the dining hall, gave him the seat of honor among the guests, and set before him the most distinguished portion he had ordered to be reserved — all of these were clear testimonies of a divine providence that willed and ordained each detail, and signs of God's grace. The reason given for this election must therefore be carefully weighed: God had compassion on His people, heard their cry, and so chose Saul as king to save His people from the hand of the Philistines.

The renewed mention of the Philistines makes clear that the great victory the Israelites had won over their enemies earlier had kept those enemies quiet for a time — but that toward the end of Samuel's old age, the Philistines had recovered their strength and begun stirring up fresh trouble against Israel. This does not contradict what was said earlier — that during all of Samuel's days, the Israelites enjoyed peace, with God having subdued their enemies and pacified the neighboring Amorites. God kept His people in peace as long as they acknowledged Samuel as their leader. But when the people despised his authority and rejected the rule God had granted him, it is no wonder the Philistines began forming new plans against Israel. There is no doubt that through this, God intended to punish the people's sins. Had they conducted themselves humbly toward Samuel and been content with their situation rather than rejecting his leadership, they would certainly have continued to enjoy lasting peace. But because they despised the aging Samuel, aimed for something greater, and refused to be satisfied until they had a king — because of all this, God determined to punish their ungrateful spirit and their stubborn rebellion. Ungrateful, because they had not recognized the benefits received through Samuel's ministry. Rebellious, because they had not yielded to God's warnings or trembled at His threats. It was therefore a just judgment from God that the Philistines attacked, seized part of their territory, and attempted to bring them under subjection. Yet God is said to have been willing to show mercy to His unworthy people, because their cry had reached Him. But this seems to contradict what we heard earlier about God's threats — that when they demanded a king, God would not hear their cries when they found themselves in distress, but would leave them to suffer. Yet here God is said to have heard their voice and cry. The explanation is this: God sometimes hears a cry and responds to it, while still deferring a threatened punishment to a later time — when He repays in full what appeared to have been forgotten. Daily experience confirms this. How often do we offend God, yet He does not exact punishment right away, because other purposes delay His judgment? Consider this: if wicked and corrupt men blaspheme God's name and organize their campaigns against His church, God may — for the sake of His own name and glory — defer their punishment and hear the church crying out to Him, granting it victory over its enemies. Does that mean they have escaped His hand? God is slow to anger, but He makes up for that slowness with the severity of the punishment when it finally comes — reminding them of their duty with many heavy blows. We should note, then, that God heard the people's cry but did not on that account approve all their prayers. He spared them for a time, so they might have something to sustain their hope. God had indeed loosened the Philistines' leash to discipline the people — because Israel had behaved so arrogantly and brought God's judgment on themselves — yet even in their distress, God still heard their cries. If at times their prayers went unanswered and were rejected, it was because they did not call on God in genuine faith. God never turns away those who come to Him with true faith and repentance. But those who persist in their sins and do not so much call on God as rise against Him with grumbling and impatience — it is no wonder they are not merely unheard but actively turned away. In this way God heard the Israelites crying out, though they were unworthy, by raising up Samuel. In the same way, He often grants our requests even when our prayers fall short of what they ought to be. For if God waited until we, brought to the very end of our rope, prayed exactly as we should — what would become of us? How late His help would come! We would perish a hundred thousand times over before a single one of our prayers was fit to be admitted. God therefore bears with our weakness — but not so that we can rest complacently in it and approach Him carelessly, praying halfheartedly with empty ceremony. Rather, we must press on with all our strength, importuning God with earnest and fervent prayer.

We also see here God granting the Israelites their request for a king. He designated Saul as king — but Saul was not the true and promised king. He was only a partial fulfillment, much as Jeroboam and other kings were later set over Israel without being legitimate rulers, arising instead from the confusion that followed when the ten tribes broke away from the tribe of Judah. But God habitually blends and tempers His gifts so that even amid many evils and corruptions, some trace of His grace continues to shine. Even though the people had overstepped the bounds of proper conduct, God in His mercy granted them Saul as king — teaching them that royal authority flows from Him alone, who alone has the right to establish it. And yet, as we noted, He established Saul's kingdom only in part. The experience of every age and place confirms this. How few kings and princes truly fulfill their duty! Their number is very small indeed. And yet this principle stands firm: kings and princes have received their dominion from the Lord, who upholds and protects their authority. Therefore, when we observe the worst corruptions and vices of every kind reigning among the princes and powerful men of this world, let us recognize that God partly hands them over to themselves — because the world is unworthy of rulers governed by His Holy Spirit. Yet He still reserves something for Himself, so that kings and great men are not entirely stripped of His grace. He keeps alive some small portion of justice and equity, lest everything descend into total chaos. Viewing these things with discernment, let us recognize what belongs to God — so that we may glorify Him and give Him thanks for the benefits we receive. And let us separate from God's works what proceeds from human malice, so that we do not pollute or contaminate what God alone claims as His own. Let us reject what is evil, as God teaches, and receive what is good as is fitting — so that God may receive the honor and glory He deserves.

Now then, come, etc.