Sermon 34: 1 Samuel 10:8-13

8. 'And you shall go down before me to Gilgal (for I will come down to you) to offer burnt offerings and to sacrifice peace offerings. Seven days you shall wait until I come to you and show you what you shall do.' 9. And so when he had turned his shoulder to depart from Samuel, God changed his heart into another, and all these signs came to pass on that day. 10. And they came to the aforesaid hill, and behold, a company of prophets met him, and the Spirit of the Lord rushed upon him, and he prophesied in their midst. 11. And when all who had known him yesterday and the day before saw that he was with the prophets and was prophesying, they said to one another: 'What has happened to the son of Kish? Is Saul also among the prophets?' 12. And one answered another, saying: 'And who is their father?' Therefore it became a proverb: 'Is Saul also among the prophets?' 13. And he ceased prophesying and came to the high place.

After Samuel had exhorted Saul to commit himself entirely to God, to comply with his will, and to overcome every difficulty, he now instructs him to come to Gilgal to offer sacrifice, and to wait there seven days until he himself should come and show him what needed to be done. From this it appears how God began to work in certain stages, yet did not choose to complete his work on the first occasion. For as far as the kingdom is concerned, God could have raised Saul to the royal throne from the very beginning, or made it so evident by certain and indubitable signs that he would be received by all without delay or difficulty. But on the contrary, God willed that what he had foretold through Samuel about the kingdom should remain hidden, and that no one should know of it, because the time had not yet come. As for the instruction necessary for Saul, he was taught only in part. But why did God not complete his work immediately? It is not for us to impose a law on God or to prescribe to him the method of his ways. God could indeed have created the world in an instant, and yet he spent six days constructing it, though by a single nod he could have accomplished what he had resolved within himself. For since he is omnipotent and has all things in his hand, nothing can cause him delay; but nonetheless he proceeds step by step, and he does this specifically for the sake of human beings. Hence the arrogance of men is astonishing and monstrous, who in a way contend with God because he does not proceed in his works according to their judgment and imagination, and does not accomplish what they have conceived, not considering that God acts in this way to accommodate himself to their weakness. Therefore this passage is worthy of singular observation, when it is said that Saul must be further instructed by Samuel. And indeed at the beginning of this chapter we saw Saul called aside by Samuel and made aware of God's will — but only in part, which is why he now prescribes another time for him when he is to be further taught. And this must be applied to our use: let us not be annoyed that in God's school we do not progress so much as to become wise in an instant, but rather let us rejoice to be counted among the number of disciples. For indeed God could in an instant infuse into each of the faithful so great a knowledge of his truth that all would be prophets, all would be teachers, before they had been taught in the schools. But it has pleased him to deal with us in such a way that throughout the whole course of our life we learn in such a manner that much ignorance still remains in us, so that we may be kept within the bounds of modesty. Therefore we must take care not to bear with annoyance and indignation what pleases God and is also useful for us. From these words, then, by which Saul is commanded to come to Gilgal and there await the prophet, to be more fully taught by him, this doctrine is necessary for us to draw out. But why, furthermore, does Samuel not then appear at the appointed time? Was this waiting perhaps superfluous? Certainly it was necessary for Saul's obedience to be tested. Indeed God himself kept Samuel in suspense, although he had revealed to him his will and what he had decreed within himself. And indeed he used his ministry so that Saul might be designated as king to the people; but nonetheless he did not yet wish that designation to be fulfilled. Therefore Saul had to restrain himself and patiently wait until the time prescribed by God had arrived, and not talk back, lest he overstep the bounds of modesty and obedience. From this, then, let us learn to place times and opportunities in God's hand; and if we are tickled by our desires and are impatient of delay, let us put a bridle on ourselves and patiently await the Lord's will, by which he may complete the work he has begun. Moreover, Samuel says he will come to offer burnt offerings and to sacrifice peace offerings. The Hebrew word is often expressed by the word 'pacific' [peace offerings], but the word 'peace' among the Hebrews encompasses all prosperity. Such offerings and peace sacrifices were offered either when they had experienced divine help in difficult and adverse circumstances, or when they had won a victory over enemies, or when a private individual had been delivered from a disease or some notable calamity — so that by such peace and thanksgiving sacrifices they might give thanks to God and publicly profess that all prosperous and happy things flowed from his hand and generosity. Here, however, a burnt offering was also added to the peace offerings, because God had commanded Samuel to give the people a king by whom they would henceforth be governed; for which reason sacrifices as a burnt offering had to be made to God. From this we learn that divine promises are to be used in such a way that we do not thereby become more negligent and sluggish in doing our duty, but rather more ardent in calling upon God. Many fanatical people indeed, having been made certain of God's help, act more carelessly, as though, since God has spoken, they no longer need to trouble themselves about anything. Others think they are wasting their effort if they pray to God and ask in prayer for things which he has already decreed within himself in his secret counsel; and they think that we can neither be helped nor escape harm by our prayers. All the more must this doctrine be observed: that having been made certain of God's will, we should not on that account think we may grow sluggish, nor should our faith grow weaker, but rather we should be all the more sharpened and stirred to prayer. Therefore, although we rely on God's promises, we will not on that account invoke him less, but rather, persuaded of his will and power toward us, we will hope that he will fulfill his promises while we nonetheless importune him with our prayers. For these things cohere in an inseparable bond: namely, the prayers of the faithful and God's beneficence, by which from pure grace and generosity he bestows upon us whatever benefits we have, without any regard for any worthiness of ours, but from his singular love toward us; and he finally also joins us to himself, so that we become one with him. For this reason the prophet says in the Psalm: 'God complies with the will of those who fear him.' From which God's immense love toward us appears — not only accomplishing whatever pertains to our salvation, but also conforming himself to our will. 'You have asked,' says the Lord, 'therefore it shall be done for you.' But we who have experienced such familiarity of God toward us, what kind of people ought we to be? With what zeal should we be inflamed? With what fervent prayers should we invoke him?

And let this much be said about that sacrifice which Samuel was going to offer to the Lord at Gilgal: so that, although he had already been made certain of his will, he might nonetheless urge God by prayers to the fulfillment of the promise, and openly profess that this whole matter depended on his will. Meanwhile, let us observe that the prayers of all the saints were founded on God's promises, since no access to God would be open to us unless he himself, coming before us first, opened the way and led us to himself, as it were, by the hand. And this must be more deeply impressed on our minds: that when we are about to pray to God, we should know that we will have access to him by no other means than by relying on his promises. There follows: that Samuel would then show Saul what he was to do. By these words what we taught in the previous sermon is confirmed, namely that when Samuel told Saul to do what should come to his hand, he did not give him permission to rashly undertake whatever he wished from his own judgment, or anything whatever rashly; but he warned him that since he had God as his author, he should securely and fearlessly seize the opportunities offered for action. Therefore, although he commands him to do what comes to hand, he does not thereby give him free rein to do everything according to his whim and desire. For here we see Saul restrained from undertaking anything without being more fully taught by Samuel. Therefore, although, as we taught above, he had been made certain of God's will, he was nevertheless taught only in part, and hence he needed to be further instructed and to progress more and more in it. For this reason we also see this Saul here — though already designated as king and persuaded by certain signs about obtaining the kingdom — nevertheless submitting himself to the authority and teaching of the prophet. From which we gather that the word of God does not pertain only to people of the lowest condition, but even those placed in the highest rank and degree must be subject to it, so that no one can withdraw himself from its authority. I confess indeed that Saul had not yet been raised to the royal throne, and that God's decree about him had not yet been published; nevertheless, it is beyond doubt that he had been made certain of his election, and yet Samuel commands him to wait until it should be made known to him what he was to do. From this, then, let us learn that no one is permitted to withdraw himself from the Lord's school, but that people of every order and dignity must willingly submit themselves to it and make progress in his school. Especially in difficult and arduous matters, the word of God must serve as a certain torch shining in the darkness, as the prophet admonishes in Psalm 119, and as guides, so that we undertake nothing except under its leadership. Therefore we should not promise ourselves so much from the powers of our own intellect that we undertake or hope to accomplish anything from ourselves, but we must use his commandments as counselors and depend entirely on them.

Next it is said that when Saul had turned his shoulders — that is, when he had departed from Samuel — he was changed by God and his heart was transformed into another, and the signs occurred that had been predicted. But specific mention is made of the last sign, because it was most relevant to the confirmation of the promised kingdom to be obtained, as we taught before. As for that transformation, we have already said that it was thus demonstrated that Saul was not fit in himself for administering the kingdom and sustaining so great a burden — namely, the governance of the people — unless God himself lent his hand. This the Lord willed to be made known to Saul himself from the beginning, so that he would recognize Samuel to be truly the instrument of God and the minister of the Holy Spirit, without whose prompting and command he would undertake nothing, since his prophecy was confirmed by such certain and indubitable signs. And it should especially be noted that his heart is said to have been changed, because the Holy Spirit rushed upon him. By these words it is signified that he was endowed with an extraordinary power. So we see David asking for a new spirit, which he confesses in Psalm 51 that he had, as it were, lost through his own fault, and praying to God to restore the spirit which he acknowledges was taken from him for a time. Therefore let us know that God bestows his Spirit when circumstances so require, and likewise takes it away in turn because of our ingratitude. By nature indeed, I confess, some are adorned with more excellent gifts than others, but here we are speaking of a special and particular gift, when the Spirit of God is said to have rushed upon him. Namely, Saul, who was previously less fit and suitable, when the Spirit came upon him in a certain new and unusual manner, would perceive the presence of the Spirit by a certain visible sign, and an incredible change would take place in him — as indeed happened afterward. Therefore, when we need knowledge, let us remember that we must take refuge in the Lord; indeed, even if it has happened that we were previously stripped of it through our own fault, let us not doubt that at the opportune time God will restore it to those who ask it of him. Nor indeed should we doubt that when he calls us to any office, he will supply the necessary strength — provided we, distrusting our own powers, place all our confidence in him — and that even though we are weak and feeble, he will make us equal to bearing the burden he himself has laid upon us. For the benefit that was bestowed on Saul by the Lord he promises to all those whom he calls to any function, whether civil or ecclesiastical: that whether for governing peoples or for teaching the church, he will make those fit whom it has pleased him to call to this or that office. There is no doubt, therefore, that God also bestows the grace to perform whatever office he calls someone to — provided, however, that they, conscious of their own insufficiency, weakness, and poverty, have recourse to him as the fountain of all good and expect from him whatever they lack.

There follows that when Saul came to the hill, he encountered that company of prophets. The other signs are passed over in silence — namely, the meeting with those two men coming from the father's house and reporting that the donkeys had been found, and the three men going up to sacrifice — because the repetition of those would not be of such great importance. But the fact that Saul, filled with the Spirit of God and prophesying, was made certain by this visible sign of his extraordinary calling to that higher rank of dignity, and because that sudden change was of great importance — for this reason the meeting with the prophets is specifically recounted here. We said above that those prophets were men who exercised themselves in the law of God, who would be the future seedbed of the church, who would show the way of salvation to the whole people, lest the church should one day be deprived of teachers; so that although not all were experts in the law, the splendor of all knowledge would not be entirely extinguished, since there were no schools elsewhere in which some might be prepared to expound the knowledge of the divine law. And indeed it is specifically said that the Spirit of God rushed upon Saul, and that he prophesied among them. Here we must note that Paul teaches that the Spirit in the sacred writings bears various titles. For sometimes he is called the Spirit of truth, so that we may learn that there is nothing but falsehood in human beings, but truth in God alone; sometimes the Spirit of fortitude, of constancy, of fear, of wisdom, of gentleness. These are indeed diverse names by which the Spirit of God is called, but we must note what Paul teaches in writing to the Romans and to the Corinthians: that although God's gifts are diverse, his Spirit is nevertheless one. Therefore, when the Spirit is called the Spirit of power, or of prudence, or of fear, he is not thereby divided, but is the one fountain and source from which various gifts flow into us, according to the grace given to each; so that sometimes someone excels in this gift who nevertheless lacks another. Thus you may see many endowed with singular prudence and experience in many matters who nevertheless lack courage and greatness of spirit. Others excel in both prudence and experience and courage, yet lack some other virtue. Sometimes God also heaps several gifts upon certain individuals — three, four, five virtues, or even more — so that those who reduced the Christian virtues to the number seven showed the greatest ignorance. God therefore distributes his gifts to each as it pleases him, but in such a way that he does not give all gifts to all, but so that the person who has one or another virtue as a special gift does not likewise have the third or fourth. In short, it must be noted that God nevertheless works in such a way that no one among men can be said to be fully and perfectly renewed — in order to keep them in modesty and humility when they notice their defects. And doubtless he well knows what is expedient for us. For if anyone were to reach such perfection that he thought he lacked nothing, content with himself, he would despise his neighbors. Let Saul be an example to us here of this distribution of gifts. For the Spirit of the Lord rushed upon him in a certain extraordinary manner, and he was changed into a new man, and the Lord gave him a new heart. For whereas he had previously been a rustic tending to rustic matters, God cast a royal mind into him, so that he might become fit for governing and ruling the people. Therefore, already distinguished by this gift, he is again augmented by another, as the prophetic spirit comes upon him. But did he not already have the Spirit? Indeed he did, but God adds a special gift, and heaps grace upon grace, and adorns and ennobles him also with the gift of prophecy, so that by that outward sign he might be rendered more honored and dearer and more acceptable to the people, when he would be declared king given to them by God. By these things we are taught to use the gifts received from God for the benefit of our neighbors, just as in turn the gifts of our neighbors ought to contribute to our benefit, so that the mutual sharing of gifts may ensure that no one claims anything as his own property, but that from the gifts of others each one may also reap fruit. God could indeed, as I said before, make us perfect in a moment; but then there would be no sharing with our neighbors. For how would we foster brotherly love if each person were furnished with every gift? how would we foster brotherly love if each person were furnished with every gift? Then there would also be added a far more serious evil: pride surpassing virtue. Therefore, for the bond and preservation of human society, it is necessary that we still be imperfect, so that we may be kept within the bounds of modesty and humility, and be content with the measure of God's gifts. For this reason each person is bound to contribute to the common good whatever endowments he has received, and thus to perform his duty according to the measure of his gifts, so that the benefit may return to the whole church. This will easily be done if we compare the endowments we have received with those we do not have, and from that we will have ample occasion to keep ourselves in modesty. Then also if we compare ourselves with others, and our gifts with theirs — for example, if a man distinguished by singular prudence and understanding compares himself with an unskilled and ignorant person, and recognizes that he indeed surpasses in understanding, but that the other in turn surpasses him in another gift — the result will be that he concludes that the other is therefore not to be despised. Furthermore, we must make every effort, whatever gifts we excel in, to pray for their increase and enlargement from God, and never let weariness of what we have received, however small, seize us. For we are never so abundant as to be filled up, and therefore all arrogance must be avoided, by which we persuade ourselves that we can do without others. On the contrary, the enlargement of God's gifts must be sought from us with perpetual hunger and thirst, and through prayers we must also obtain their legitimate use.

And enough of these things. Next follows that those who had known Saul yesterday and the day before (that is, previously, according to the usage of the Hebrew language) said to one another, because he was with the prophets and was prophesying: 'What has happened to the son of Kish? Is Saul also among the prophets?' And another answered: 'And who is their father?' Therefore it became a proverb: 'Is Saul also among the prophets?' That amazement sufficiently shows that there was no preparation or disposition in Saul for prophecy, and that consequently the grace of God was thus specifically manifested and displayed. For those men would not have been struck with such great amazement if Saul had been educated in the schools from his tender years and had finally prophesied, because they would have supposed him to have been previously taught and formed, and accordingly, already prepared and educated, they would not have marveled that he prophesied, nor would they have taken it as a new and unusual thing. And so the gift of God would have lain hidden, as if obscured by shadows — a gift which God wished to be most conspicuous for his own glory. For it happens that things which are ordinary and common to us become worthless and slip away. But when God suddenly sets something remarkable before our eyes and performs an evident miracle, then it is fitting that our senses be roused, and that from our astonishment and amazement we be led to the recognition of the divine work. But how great is the stupidity of men, who keep hesitating and pass lightly over God's works! Indeed they are by nature unfit and incapable of recognizing God's power and might, even though he reveals himself by sufficiently open testimonies — unless God himself stirs their minds and, as it were, leads them by the hand to the knowledge of his work. Let those people serve as an example who indeed marvel that Saul prophesies, but do not perceive that it happens beyond the order of nature. Indeed they ought to have risen up to God and recognized his work, and awaited the outcome of that miracle, which could not have happened without the secret power of God. But they remain in their stupor as if thunderstruck, and merely wonder with astonishment what has happened to the son of Kish. From this we must learn that when God gives us certain signs of his power, they are to be received with such admiration that we lift our minds all the way to heaven and render to God the praise that is due to him, and that we make use of them in such a way that we do not cling to these earthly and perishable things, gazing up at them with admiration, but rise up to the Author himself. Then this also must be considered: that God worked in Saul in such a way that he inspired astonishment and wonder at the event in everyone, so that they might thus be prepared to receive the one whom God had destined as king, with God, as it were, ennobling him with these marks of distinction. And from this a general doctrine must be drawn: when God raises us to some rank of dignity, this honor must be given to him — that we ascribe all our gifts to him. This Paul beautifully teaches us when speaking of the origin of the whole church, saying that 'God chose the foolish things of the world, and the weak things, and the base things, so that no flesh should glory before him, but let him who glories glory in the Lord.' And thus the wise person should claim nothing for himself, but acknowledge his wisdom as received from God. 'Consider,' he says, 'your calling, brothers: not many of you are wise according to the flesh, not many are powerful, not many are noble.' As if to say: God could indeed have chosen from among you the wisest and most noble of all, for at that time many distinguished men, eminent in wisdom and renowned for nobility, stood out among the Corinthians, by whom God's glory could have been illustrated. But it did not seem right to God to begin with them. Whom then, I ask, did God choose? Lowly nobodies, uneducated and illiterate, of no name or authority among men. And indeed such a striking transformation provided occasion to wonder more and more at God's mercy and love toward the human race. Therefore the ways of the Lord are to be observed here by us — he who, in order to make his grace more illustrious among men, raises up wretched and abject people, and, as the prophet says, those lying in filth, to the tribunal of the greatest kings. Whenever, therefore, God raises up people who were previously abject and lowly and establishes them in some rank of dignity, let us know that we are being led to wonder, so that beholding such a transformation we may rise up to God, who presents himself to us in this way to be adored, and removes the veil from our eyes, lest we be repelled from his sight and contemplation, but rather, admiring his wisdom, we may extol him with worthy praises, and whenever he offers us his grace and gift, we may embrace it in such a way that we render due honor to the giver. You see what benefit we ought to derive from that amazement of the people, prompted by which they said: 'What is this, that Saul also is among the prophets?' There follows that someone from the common people responded: 'But who is Saul's father?' Some understand 'father' to mean 'master.' But this interpretation is too forced. Others refer it to God, as if God were called the father of the prophets. I acknowledge indeed that God is in a general sense the father of the entire human race. For he deigns to honor us wretched and needy mortals so greatly as to call us his children, even from the perspective of creation alone. But that interpretation does not at all suit this passage, since because of sin we are exiled from the kingdom of heaven, and we have no portion with God (unless we are reborn by grace); indeed, he abhors us until we are reconciled to him. But since he has impressed upon us the mark of his paternal love, for that reason we are called his children. Yet also by pagan writers kings are specifically called sons of God, because evidently he raised them to such great dignity — just as the prophet himself says: 'You are gods and sons of the Most High.' Therefore kings, princes, and chief magistrates are called sons of God, because God chose them as those in whom he would most reveal his majesty and make it more illustrious. It is therefore most true that God is the father of kings and magistrates, which is also common to prophets and teachers, since they too bore a special mark of divine election and of his gifts and benefits, which were more conspicuous in them than in others. Therefore it is also true that God was the father of the prophets, since from their special calling God's particular care must be recognized. But these things do not at all suit this passage. Therefore God is not here called Saul's father. But in another sense the question is asked: who is Saul's father? Namely, so that it might be recognized that the gift of prophecy is not hereditary, and that accordingly this change was not from the order of nature, and that one ought not to rest in this amazement, asking how Saul prophesies, because he was the son of a rustic man. And indeed those judge wrongly who form a judgment about someone based on his family and lineage. For the singular and particular gifts of God are not to be examined according to someone's stock or origin, but must be weighed according to the dignity of him who distributes them. Thus we see the Jews were greatly mistaken and shamefully deceived when they looked at the appearance and origin of our Lord Jesus Christ, and they willfully brought stumbling blocks upon themselves, saying: 'Where does this man get this wisdom and these powers? Is not this the carpenter's son? Is not his mother called Mary, and his brothers James and Joses?' etc. Consider the rash judgment of the Jews, whom we rightly see condemned by all, because they were blind to God's manifest grace and willfully brought darkness upon themselves, so that they might not behold and acknowledge the grace shining so splendidly in Christ — whose brilliance, however, was drawing all who were struck by it to adore him. But those wretches, on the contrary, seize from this an occasion for recoiling, and willfully bring stumbling blocks upon themselves, because our Lord Jesus Christ was the son of a carpenter, because he was not born of high rank, because he had not been educated in the schools, because in short he was of low birth and similar to some craftsman who had never left his house. In this passage, then, that saying is specifically expressed, so that we may learn that the judgment of those who cast in the faces of children the condition of their parents is wrong and foolish, saying: 'Who is this one's or that one's father?' For this is a certain and indubitable principle: that parents cannot instill in their children the spirit of wisdom, gentleness, or any other virtue, the way they leave material goods and earthly possessions to them by inheritance. Indeed, it happens by God's singular benefit that parents transmit their goods to their children; but nevertheless it usually happens that children come into their parents' goods and inheritance. But that the excellent gifts of the Spirit should be transferred from parents to children and left as an inherited trait — this never happens, but rather the contrary. And indeed it rarely happens that some distinguished man leaves behind a son similar to himself. When this does occur, God wishes it to be recognized as the greatest benefit. For if fathers produced children in all respects similar to themselves, those spiritual gifts would seem to come about by hereditary succession, and thus so much would be taken away from God's generosity and goodness, and it would lie half-buried, and consequently God would be deprived of his praise. Therefore, often either something is lacking in the parents' duty, or in the children. Often also, on the contrary, you may see certain people from their very cradles excelling in those graces which others only attain with the greatest labor and difficulty. In short, we see that the children of heroes or distinguished men are not always similar to their fathers. And on the contrary, those born of lowly and humble station, whom no dignity or authority of their parents commends, grow — by God's doing — into the most illustrious and bravest men. Let us therefore make every effort, whenever God raises certain people to some rank of dignity and makes them distinguished by virtues, not to look with dim eyes and, seized with amazement, exclaim: 'Who is this? From what ancestors was he born? By what arts did he arrive at this dignity?' — and thereby seize an occasion to reject God's grace, which he bestows on men. And let us know that the honor with which God dignifies men when he endows them with the gifts of his Holy Spirit does not come by succession.

from parents to children, but is the grace of God. And although sometimes children share in the gifts in which their parents excelled, let us hold it as a firm conviction that this flows from the singular grace and benevolence of God, who distributes his gifts to whom and in whatever manner he wills. Therefore let us recognize God's grace and virtues wherever they appear, and let us esteem and honor them as is fitting, unless we wish to be contemptuous toward God himself. And let us know that this is the way of the divine works: that from God alone all good and happiness flows, and let us learn to depend on him alone, turning our eyes away from all human causes and lifting them to the providence of the one God, by whose sole will and decision all things are governed. Let us know, then, that by this saying the foolish opinion of those is rebuked who form a judgment about a man's virtues from his birth and family — just as those people were asking what had happened to the son of Kish, and how Saul could be among the prophets. And therefore let us carefully take care not to tie God or his gifts to the persons of men. For experience testifies that God bestows his gifts not only on the rich, nor always on them, but on the contrary more often on the ignoble and people of the lowest condition, whom he calls from the very stables to the highest honors. Thus we see the prophet David professing this very thing about himself: that he was chosen by God and raised from the sheepfolds to the royal dignity, having done nothing to deserve it. For so he himself speaks in Psalm 78: 'He chose David his servant, and taking him from the sheepfolds, from following the nursing ewes he led him to shepherd Jacob his people.' Amos likewise declares about himself that he had not previously been a prophet nor had the gift of prophecy. 'For,' he says, 'I was previously a herdsman, when God saw fit to call me to this office.' Seeing these things, therefore, let us learn to praise God all the more in all his gifts and to reserve to him his proper praise, taking the greatest care lest the lowliness and contempt of the men upon whom he has bestowed his gifts detract anything from God's praise, and lest his gifts become cheap on account of the persons. There follows that from this arose the common proverb: 'Is not Saul also among the prophets?' This saying seems to have been used when someone was called to some condition of life that he had never thought of, or when someone undertook a difficult and arduous task and accomplished it beyond everyone's expectation; then it was said: 'Saul among the prophets.' Therefore, if someone who was previously uneducated or too dull for getting things done undertook something and accomplished it skillfully, then the proverb would come up: 'Is not Saul among the prophets?' If someone had not been learned from childhood but later acquired prudence and skill, becoming a sharp and industrious man in conducting affairs and giving good counsel, then too the proverb was used: 'Saul among the prophets.' I confess indeed that the proverb arose partly from ignorance; for, as I said before, the people of Israel ought to have admired that sudden transformation in Saul in such a way as to recall to mind God's power, who changes created things at his sole nod according to his will, even though the causes of such change are hidden from men. Nevertheless, it was published not without some fruit and benefit; for thus God wished there to remain a testimony of his power to change men in an instant whenever it seemed good to him, and to make them entirely new creatures. Therefore, although the proverb originated from ignorance, it nevertheless contained a useful doctrine in itself, so that the people might be reminded, whenever mention of Saul came up, that he had been appointed king by God's decree and prepared and formed for that office by God. For otherwise, when such changes occurred, the people would have fallen into the kind of amazement and stupor into which we see them falling, as if heaven and earth, so to speak, were being mixed together. God therefore willed the memory of this event to endure, as it were, forever, so that it might be publicly known that such changes are not to be attributed to any fortune but to the power of God alone — which, the more remarkable it is, the greater admiration it ought to arouse, and inflame us more to praising God.

Finally, it is said that Saul ceased prophesying when he had come to the high place. These words can indeed be understood of the whole assembly, as if they had ceased prophesying — because they prophesied at a certain place and for a certain span of time, just as today a sermon is preached at set hours, and afterward the whole congregation is dismissed. Then, when they had come to the high place, it is likely that Saul withdrew from that company of prophets after each had completed his turn. And it is also certain that this gift of prophecy in Saul was temporary, and that he did not receive the spirit of prophesying as others did who had been exercised in it for a longer time. For God wished to make him conspicuous by that sign and to reveal publicly that he had been appointed king by God. Thus Saul's prophesying is to be understood as not being a perpetual gift of prophecy, but only a specimen of the divine benefit, so that the people might thereafter expect something great from him — and thus this gift of prophesying bestowed on Saul was temporary.

Now then, let us bow in prayer, etc.

8. 'You shall go down ahead of me to Gilgal — for I will come down to you — to offer burnt offerings and to sacrifice peace offerings. You shall wait seven days until I come to you and show you what you are to do.' 9. When Saul turned to leave Samuel, God changed his heart into another heart, and all these signs came to pass that day. 10. When they came to the hill, a company of prophets met him, the Spirit of the Lord rushed upon him, and he prophesied among them. 11. When all who had known him previously saw him prophesying with the prophets, they said to one another: 'What has happened to the son of Kish? Is Saul also among the prophets?' 12. One person answered another: 'And who is their father?' Therefore it became a proverb: 'Is Saul also among the prophets?' 13. He ceased prophesying and came to the high place.

After Samuel exhorted Saul to commit himself entirely to God, comply with His will, and press through every difficulty, he now instructs him to come to Gilgal to offer sacrifice — and to wait there seven days until Samuel himself would come and show him what needed to be done. From this we see how God began His work in stages, without choosing to complete everything at the first opportunity. As far as the kingdom was concerned, God could have elevated Saul to the royal throne from the very beginning, or made His choice so unmistakably clear that all would have received Saul immediately and without difficulty. But God instead chose to keep what He had declared through Samuel hidden — known to no one — because the time had not yet come. And Saul's instruction was given only in part. Why did God not complete His work at once? It is not for us to impose a law on God or prescribe to Him how He must operate. God could have created the world in an instant, yet He spent six days constructing it — even though by a single word He could have accomplished everything He had purposed within Himself. He is omnipotent; nothing can cause Him delay. And yet He proceeds step by step, and He does this specifically for the sake of human beings. All the more astonishing, then, is the arrogance of those who argue with God because He does not proceed in His works according to their judgment and imagination — not considering that He works this way precisely to accommodate Himself to their weakness. This passage therefore deserves careful observation, when it is said that Saul must receive further instruction from Samuel. At the beginning of this chapter we saw Samuel pull Saul aside and disclose God's will to him — but only in part. This is why he now sets another time for Saul to receive further teaching. We must apply this to ourselves: let us not be annoyed that in God's school we do not advance so quickly as to become wise in an instant. Rather, let us be glad to be counted among the disciples. God could in an instant infuse into every believer such knowledge of His truth that all would be prophets and teachers before they had been trained at all. But it has pleased Him to deal with us in such a way that throughout our entire lives we keep learning — with much ignorance still remaining — so that we are kept within the bounds of modesty. We must therefore take care not to resent and resist what pleases God and is also genuinely good for us. These words, in which Saul is commanded to come to Gilgal and wait for Samuel to teach him more fully, carry a necessary lesson for us. But why does Samuel not appear at the appointed time? Was the waiting pointless? It was certainly necessary for Saul's obedience to be tested. God Himself kept Samuel in suspense, even after He had revealed His will and decree to him. God used Samuel's ministry so that Saul would be designated king before the people — but He did not yet wish that designation to be carried out. Saul therefore had to hold himself back and wait patiently for the time God had appointed, without objecting or overstepping the boundaries of modesty and obedience. Let us therefore learn to place times and opportunities in God's hands. If our desires chafe and we grow impatient with delay, let us put a bridle on ourselves and wait patiently for the Lord to accomplish what He has begun. Samuel also says he will come to offer burnt offerings and peace offerings. The Hebrew word for 'peace offerings' encompasses all well-being and prosperity. Such offerings were made when people had experienced God's help in difficult circumstances, when they had won a victory over enemies, or when a private individual had been delivered from illness or some notable disaster — offering these sacrifices to give thanks to God and publicly declare that all good and prosperous things flow from His hand and generosity. Here, a burnt offering was also added to the peace offerings, because God had commanded Samuel to give the people a king by whom they would be governed — for this reason, a burnt offering to God was required. From this we learn that God's promises must be used in such a way that they do not make us more negligent and sluggish in doing our duty, but more ardent in calling on God. Many fanatical people, once made certain of God's help, act all the more carelessly — as though, since God has spoken, there is no longer anything for them to concern themselves with. Others think prayer is a waste of effort, since God has already decreed everything in His secret counsel, and they conclude that our prayers can neither help nor prevent anything. All the more must we hold this teaching clearly: once made certain of God's will, we should not grow sluggish on that account, nor should our faith weaken. We should instead be sharpened and stirred all the more to prayer. Therefore, although we rest on God's promises, we will not invoke Him any less for it. Rather, persuaded of His will and power toward us, we will hope that He will fulfill His promises — while still importuning Him with our prayers. These two things are bound together inseparably: the prayers of the faithful, and God's generosity — by which, from pure grace and free goodness, He bestows on us whatever benefits we have, without any regard for our worthiness, but out of His singular love toward us. He finally also joins us to Himself, so that we become one with Him. For this reason the psalmist says: 'God complies with the will of those who fear Him.' Here God's immense love toward us appears: not only does He accomplish everything that pertains to our salvation, but He also conforms Himself to our will. 'You have asked,' says the Lord, 'therefore it shall be done for you.' We who have experienced such closeness from God — what kind of people should we be? With what zeal should we burn? With what fervent prayers should we call on Him?

That is enough about the sacrifice Samuel was going to offer to the Lord at Gilgal. The purpose was that, even though Samuel was already certain of God's will, he would still press God through prayer toward the fulfillment of the promise — and publicly declare that the entire matter depended on God's will. Let us note that the prayers of all the saints have always been grounded in God's promises. We would have no access to God unless He came to us first, opened the way, and led us to Himself by the hand. This must be fixed more deeply in our minds: when we come to pray, we must know that access to God is available to us by no other means than by resting on His promises. What follows confirms what we taught in the previous sermon: when Samuel told Saul to do whatever came to his hand, he was not giving him license to rush into whatever he pleased from his own judgment. He was assuring him that since he had God as his authority, he should boldly and fearlessly take up the opportunities placed before him. Telling him to do what came to hand was therefore not giving him free rein to act on every impulse and whim. We see Saul here held back from undertaking anything until he had received fuller instruction from Samuel. Although he had been made certain of God's will, he had only been taught in part — and he therefore needed to keep progressing and receiving further instruction. This is why we see Saul — already designated as king, already persuaded by clear signs that he would obtain the kingdom — nonetheless submitting himself to the authority and teaching of the prophet. From this we conclude that God's Word is not only for people of the lowest position — even those placed at the highest rank and dignity must remain subject to it, and no one may exempt himself from its authority. I grant that Saul had not yet been placed on the royal throne, and that God's decree concerning him had not yet been publicly announced. Yet without doubt he had been made certain of his election — and Samuel still commands him to wait until he should be told what to do. Let us therefore learn that no one is permitted to withdraw from the Lord's school. People of every rank and dignity must willingly submit to it and advance in it. Especially in difficult and demanding situations, the Word of God must serve as a reliable torch shining in the darkness — as the psalmist says in Psalm 119 — a guide ensuring that we undertake nothing except under its direction. We must not trust so much in our own intellect that we presume to attempt or accomplish anything on our own. We must take His commands as our counselors and depend entirely on them.

Next the text says that when Saul turned and departed from Samuel, God changed him — his heart was transformed into a new heart — and the predicted signs came to pass. The last sign is specifically mentioned, because it was most relevant to confirming the kingdom that had been promised, as we taught earlier. As for the transformation itself, we have already said that it demonstrated Saul was not, in himself, capable of administering the kingdom and bearing so great a burden — namely, the governance of the people — without God Himself lending His hand. The Lord wished to make this known to Saul from the very beginning, so that Saul would recognize Samuel as truly God's instrument and the minister of the Holy Spirit — someone on whose prompting and command he should act, since his prophecy was confirmed by such unmistakable signs. It is especially worth noting that Saul's heart is said to have been changed because the Holy Spirit rushed upon him. These words indicate that he was endowed with an extraordinary power. In the same way we see David asking for a new spirit in Psalm 51 — confessing that he had, through his own fault, as it were lost it, and praying that God would restore what he acknowledges was taken from him for a time. Let us therefore know that God bestows His Spirit when circumstances require it, and likewise withdraws it in response to our ingratitude. By nature some people are more gifted than others — I acknowledge that — but here we are speaking of a special and particular gift, when the Spirit of God is said to have rushed upon Saul. Saul, who was previously less fit for the role, would experience the Spirit coming upon him in a new and unusual manner — and perceive the Spirit's presence by a visible sign, with an incredible change taking place in him. And indeed, that is what happened. When we need wisdom and strength, let us remember to take refuge in the Lord. Even if we have previously been stripped of His gifts through our own fault, let us not doubt that at the right time God will restore them to those who ask. And we should not doubt that when He calls us to any office, He will supply the necessary strength — provided we distrust our own abilities and place our confidence entirely in Him — so that even though we are weak and inadequate, He will make us equal to the burden He has placed on us. The gift bestowed on Saul by the Lord is what He promises to all those He calls to any function, whether civil or ecclesiastical: those He pleases to call — whether to govern peoples or to teach the church — He will make fit for the office. There is no doubt, therefore, that God also supplies the grace to carry out whatever office He calls someone to — provided they are conscious of their own inadequacy, weakness, and poverty, and look to Him as the fountain of all good, expecting from Him whatever they lack.

The text then tells us that when Saul came to the hill, he encountered the company of prophets. The other signs are passed over in silence — the meeting with the two men from his father's house reporting the donkeys had been found, and the encounter with the three men going up to sacrifice — because repeating those details would not carry great significance. But the fact that Saul was filled with the Spirit of God and prophesied — confirmed by this visible sign of his extraordinary calling to a higher dignity — and because that sudden transformation was so remarkable, this is the reason the meeting with the prophets is specifically recounted. We said earlier that those prophets were men who devoted themselves to the study of God's law — the future seedbed of the church, who would show the whole people the way of salvation and ensure the church would never be left without teachers. It is specifically said that the Spirit of God rushed upon Saul and that he prophesied among them. Here we must note what Paul teaches: in Scripture the Spirit bears many titles. Sometimes He is called the Spirit of truth — to show us there is nothing but falsehood in human beings, but truth in God alone. Sometimes He is called the Spirit of strength, of constancy, of reverence, of wisdom, of gentleness. These are diverse names for the Spirit of God, but as Paul teaches in Romans and 1 Corinthians, although God's gifts are diverse, His Spirit is one. So when the Spirit is called the Spirit of power, or of wisdom, or of reverence, He is not thereby divided — He is the one fountain and source from which various gifts flow into us, according to the grace given to each. This means a person may excel in one gift yet lack another. You may see many endowed with outstanding wisdom and wide experience who nonetheless lack courage and boldness of spirit. Others excel in both wisdom and courage, yet are lacking in some other virtue. Sometimes God also piles several gifts on certain individuals — three, four, five virtues, or even more. Those who tried to reduce the Christian virtues to a fixed number of seven showed the greatest ignorance in doing so. God distributes His gifts to each person as He sees fit, but not in such a way that one person receives all gifts. Rather, the person who has one gift as a special endowment does not necessarily have the third or fourth. In short: God works in such a way that no one among human beings can be said to be fully and perfectly renewed — and this is intentional, to keep them in modesty and humility when they notice their own deficiencies. He doubtless knows what is best for us. If anyone were to reach such perfection that he felt he lacked nothing and was fully satisfied with himself, he would end up despising his neighbors. Let Saul serve as our example of this distribution of gifts. The Spirit of the Lord rushed upon him in an extraordinary manner, he was changed into a new man, and God gave him a new heart. Where before he had been a country man absorbed in rural affairs, God placed a royal mind in him — making him fit for governing and ruling the people. Already distinguished by this gift, he is then further enriched: the prophetic spirit comes upon him as well. Did he not already have the Spirit? He did — but God adds a further special gift, heaping grace upon grace, adorning and honoring him also with the gift of prophecy. By this outward sign he would be made more honored, more beloved, and more acceptable to the people when he would be declared their king, given to them by God. From this we are taught to use the gifts we have received from God for the benefit of our neighbors — just as the gifts of our neighbors should in turn benefit us — so that the mutual sharing of gifts ensures no one treats anything as his own private possession, but each person reaps fruit from the gifts of others. God could, as I said, make us perfect in an instant — but then there would be no sharing with our neighbors. How would we cultivate brotherly love if each person already had every gift? And a far more serious evil would follow: pride would exceed all virtue. Therefore, for the bond and preservation of human community, it is necessary that we remain imperfect — so that we are kept within the bounds of modesty and humility and remain content with the measure of gifts God has given us. For this reason each person is obligated to contribute to the common good whatever gifts he has received, and to serve in proportion to his measure of those gifts, so that the whole church may benefit. This is easily done if we compare the gifts we have received with those we lack — for in that comparison we will always find ample reason to stay humble. We should also compare ourselves with others. For example, a man distinguished by exceptional wisdom and insight should compare himself with someone less skilled — and while he may recognize he excels in understanding, he should also recognize that the other surpasses him in some other gift. The conclusion will be that the other person should not be despised. Furthermore, whatever gifts we excel in, we must continually pray for their increase and growth from God, and never grow weary of or ungrateful for what we have received, however small. We are never so filled up that we have no room to grow. All arrogance must therefore be avoided — the arrogance that persuades us we can get along without others. Rather, we must seek the enlargement of God's gifts with a perpetual hunger and thirst, and through prayer also obtain the right and proper use of them.

Enough has been said about those matters. Next, those who had known Saul previously — 'yesterday and the day before,' in the Hebrew idiom — said to one another when they saw him prophesying with the prophets: 'What has happened to the son of Kish? Is Saul also among the prophets?' And someone replied: 'But who is their father?' Therefore it became a proverb: 'Is Saul also among the prophets?' That amazement itself shows clearly that Saul had no prior preparation or natural inclination toward prophecy — and consequently, that God's grace was strikingly and visibly at work. Those men would not have been so astonished if Saul had been educated in the prophetic schools from his youth and only then prophesied, because they would have assumed he had been taught and trained for it — and so would not have found it strange at all. In that case, the gift of God would have lain hidden, obscured as if in shadow — a gift that God intended to display conspicuously for His own glory. Things that are ordinary and familiar to us tend to lose their value and go unnoticed. But when God suddenly places something remarkable before our eyes and performs an obvious work of power, our senses should be stirred — and from our wonder and amazement, we should be led to recognize the work of God. Yet how great is the dullness of people, who keep hesitating and pass lightly over God's works! People are by nature unfit and incapable of recognizing God's power and might, even when He reveals Himself through perfectly clear testimony — unless God Himself stirs their minds and, as it were, leads them by the hand to recognize what He has done. Let those who marveled at Saul's prophesying serve as an example — they were amazed, but they did not perceive that what happened was beyond the natural order. They should have looked up to God, recognized His work, and waited to see where that miraculous sign was pointing — since nothing like this could have happened without God's hidden power. Instead they remained stunned and simply wondered what had become of the son of Kish. From this we must learn that when God gives us signs of His power, we must receive them with such wonder that we lift our minds all the way to heaven, give God the praise due to Him, and make use of those signs in such a way that we do not fix our gaze on the earthly and perishable things themselves, but rise to the Author Himself. We should also consider that God worked in Saul in this way precisely to inspire wonder and amazement in everyone — so that they might be prepared to receive the one God had destined as king, with God, as it were, marking him out with these visible signs of distinction. From this a general principle must be drawn: when God raises us to any position of dignity, all the honor belongs to Him — we must attribute all our gifts to Him. Paul teaches this beautifully when speaking of the origin of the whole church: 'God chose the foolish things of the world, the weak things, and the things of low birth, so that no flesh might boast before Him — but let him who boasts, boast in the Lord.' The wise person therefore must claim nothing for himself, but acknowledge his wisdom as received from God. 'Consider your calling, brothers,' Paul says, 'not many of you were wise according to the flesh, not many were powerful, not many were of noble birth.' As if to say: God could certainly have chosen the wisest and most distinguished men among you — for at that time many eminent and celebrated men lived in Corinth, through whom God's glory could have been displayed. But it did not please God to begin there. Whom did God choose instead? The lowly, the uneducated, those of no name or standing among people. And that striking transformation gave occasion to marvel all the more at God's mercy and love toward the human race. The ways of the Lord are therefore to be carefully observed here — how He, in order to make His grace all the more glorious, lifts up the wretched and lowly, those lying in the dust, as the prophet says, to the seat of the greatest kings. Whenever God raises up people who were previously insignificant and sets them in some position of dignity, let us know that we are being invited to wonder — so that beholding such a transformation we may rise up to God, who presents Himself to us in this way to be worshipped. He removes the veil from our eyes so that we are not turned away from seeing and contemplating Him, but may admire His wisdom and praise Him with worthy honor — and whenever He offers us His grace and gifts, may embrace them in such a way that we render due honor to the Giver. You see the lesson we ought to draw from the people's amazement — which led them to exclaim: 'What is this? Is Saul also among the prophets?' Then someone from the crowd responded: 'But who is Saul's father?' Some interpret 'father' to mean 'master.' But that reading is too forced. Others take it as a reference to God, as if God were being called the father of the prophets. I grant that in a general sense God is the Father of the whole human race — He condescends to honor us poor and needy mortals so greatly as to call us His children, even from the standpoint of creation alone. But that interpretation does not fit this passage at all. Because of sin we are banished from the kingdom of heaven and have no share in God unless we are reborn by grace — indeed, He abhors us until we are reconciled to Him. Yet because He has marked us with the sign of His fatherly love, we are called His children. Even pagan writers used the phrase 'sons of God' specifically of kings, because God elevated them to such great dignity — just as the psalmist says: 'You are gods and sons of the Most High.' Kings, princes, and chief magistrates are therefore called sons of God because He chose them as those through whom He would most clearly reveal and make splendid His majesty. It is therefore entirely true that God is the father of kings and magistrates — and the same applies to prophets and teachers, since they too bore a special mark of divine election and of His gifts, more visibly than others. It is therefore also true that God was the father of the prophets, since their particular calling reveals God's special care. But none of this fits this passage. God is not being called Saul's father here. Rather, the question is being asked in a different sense: who is Saul's father? — to make the point that the gift of prophecy is not hereditary, that this transformation was not from the natural order, and that one should not rest in mere wonder at how Saul prophesies simply because he was the son of a country man. Those who judge a person by his family and lineage are judging wrongly. God's special and particular gifts are not to be measured by a person's background or origin, but by the greatness of the One who distributes them. We see the Jews making exactly this mistake — looking at the outward background and origin of our Lord Jesus Christ and willfully placing stumbling blocks before themselves, saying: 'Where does this man get this wisdom and these powers? Is not this the carpenter's son? Is not his mother called Mary, and his brothers James and Joses?' See the rash judgment of the Jews, whom we rightly condemn — they were blind to God's manifest grace and willfully brought darkness on themselves so as not to behold and acknowledge the grace shining so brilliantly in Christ. That brilliance drew everyone who was struck by it to worship Him. But those wretched people seized it as an occasion to pull back. They willfully set stumbling blocks before themselves because our Lord Jesus Christ was the son of a carpenter, because He was not of high birth, because He had not been educated in the schools, because in short He was of humble origins and resembled some craftsman who had never left home. This passage therefore makes the point plainly: the judgment of those who throw a child's parentage in his face — saying 'Who is this one's father?' — is wrong and foolish. For this is a certain and undeniable principle: parents cannot pass on to their children the spirit of wisdom, gentleness, or any other virtue the way they leave material goods and earthly possessions by inheritance. It happens by God's special favor that parents pass on their wealth to their children — and in the ordinary course of things, children do come into their parents' inheritance. But that the excellent gifts of the Spirit should be transferred from parents to children like a hereditary trait — this never happens. If anything, the opposite is true. It is rare indeed for a great man to leave behind a son just like himself. When this does occur, God intends it to be recognized as the greatest gift. For if fathers regularly produced children who were in all respects like themselves, those spiritual gifts would seem to come by natural hereditary succession — and so much of the credit would be removed from God's goodness and generosity. It would lie half-buried, and God would be robbed of His praise. Therefore, often something is lacking either in the parents or in the children. On the other hand, you will often see certain people excelling from their very earliest years in graces that others attain only through the greatest labor and difficulty. In short, the children of great men or distinguished figures are not always like their fathers. And conversely, those born of humble and ordinary parentage — commended by no family dignity or authority — grow, by God's doing, into the most outstanding and courageous people. Let us therefore take every care that whenever God raises certain people to positions of dignity and makes them distinguished by virtue, we do not look on with dim eyes and, seized by amazement, ask: 'Who is this? From what ancestors did he come? By what means did he arrive at this position?' — and thereby seize an occasion to reject the grace God is bestowing. Let us know that the honor with which God distinguishes people — when He endows them with the gifts of His Holy Spirit — does not come by natural succession.

Such gifts do not pass from parents to children — they are the grace of God. And even when children do share in the gifts in which their parents excelled, let us hold firmly that this flows from the singular grace and goodness of God, who distributes His gifts to whom He wills and in whatever manner He chooses. Let us therefore recognize God's grace and virtue wherever they appear, and honor them as they deserve — unless we wish to show contempt for God Himself. And let us know that this is how God's works operate: all good and blessing flows from God alone. Let us learn to depend on Him alone, turning our eyes away from human causes and lifting them to the providence of the one God, by whose sole will and decision all things are governed. Let us understand, then, that this saying rebukes the foolish opinion of those who judge a person's qualities by his birth and family — just as those people were asking what had happened to the son of Kish, and how Saul could be among the prophets. Let us therefore take great care not to tie God or His gifts to the rank or standing of the people He chooses. Experience shows that God bestows His gifts not only on the wealthy, and not even primarily on them — but far more often on the obscure and those of the lowest position, calling them from the very stables to the highest honors. We see the prophet David confessing exactly this about himself: that he was chosen by God and raised from the sheepfolds to royal dignity, having done nothing to merit it. He says it himself in Psalm 78: 'He chose David His servant, and taking him from the sheepfolds, from following the nursing ewes, He led him to shepherd Jacob His people.' Amos likewise declares of himself that he had not previously been a prophet or possessed the gift of prophecy: 'I was a herdsman,' he says, 'when God saw fit to call me to this office.' Seeing these things, let us learn to praise God all the more in all His gifts and to preserve for Him His proper praise — taking the greatest care lest the lowliness and obscurity of those on whom He has bestowed His gifts diminish any honor from God, or lest His gifts become cheap because of the humble persons through whom He gives them. From this event arose the common proverb: 'Is not Saul also among the prophets?' The saying seems to have been used whenever someone was called to a condition of life he had never imagined, or when someone undertook a difficult and demanding task and accomplished it beyond all expectation — then people said: 'Saul among the prophets.' If someone who had previously been uneducated or too dull to accomplish much undertook something and carried it off skillfully, the proverb would surface: 'Is not Saul among the prophets?' If someone had not been trained from childhood but later acquired wisdom and skill — becoming a sharp and capable person in handling affairs and giving sound counsel — the same proverb applied: 'Saul among the prophets.' I grant that the proverb arose partly from ignorance. As I said, the people of Israel should have looked at Saul's sudden transformation in such a way as to call to mind God's power — He who changes created things at His sole command according to His will, even when the causes of such change remain hidden from people. Nevertheless, the proverb was not without its value and benefit. God intended there to remain a testimony of His power to transform people in an instant whenever He sees fit, making them into entirely new creatures. Therefore, although the proverb arose from ignorance, it still carried a useful truth in itself — reminding the people, whenever Saul was mentioned, that he had been appointed king by God's decree and shaped for that office by God. Otherwise, when such extraordinary changes occurred, people would have fallen into the kind of stunned bewilderment we see here — as if heaven and earth were being turned upside down. God therefore willed that the memory of this event would endure, as it were, permanently — so that all would know that such transformations are not to be credited to fortune, but to God's power alone. And the more remarkable that power is, the greater the admiration it should arouse, and the more it should inflame us to praise God.

Finally, the text says that Saul ceased prophesying when he came to the high place. These words can be understood as referring to the whole assembly — that they all ceased prophesying, since they had prophesied at a particular place and for a set period of time, just as today a sermon is preached at appointed hours and the congregation is then dismissed. When they came to the high place, Saul most likely withdrew from the company of prophets after each had completed his turn. It is also clear that Saul's gift of prophecy was temporary — he did not receive the spirit of prophesying as those did who had been trained in it over a long period of time. God intended to mark Saul out by this sign and publicly reveal that he had been appointed king by God. Saul's prophesying is therefore to be understood not as a permanent gift of prophecy, but as a single demonstration of God's favor — so that the people would look forward to something great from him. The prophetic gift given to Saul was for that occasion alone.

Now then, let us bow in prayer, etc.