Of which thing I do not doubt what follows is to be understood, "And will divide Israel in twain," to wit, into Israel pertaining to the bond woman, and Israel pertaining to the free.For these two kinds were at first together, as Abraham still clave to the bond woman, until the barren, made fruitful by the grace of God, cried, "Cast out the bond woman and her son."(4) We know, indeed, that on account of the sin of Solomon, in the reign of his son Rehoboam, Israel was divided in two, and continued so, the separate parts having their own kings, until that whole nation was overthrown with a great destruction, and carried away by the Chaldeans.But what was this to Saul, when, if any such thing was threatened, it would be threatened against David himself, whose son Solomon was? Finally, the Hebrew nation is not now divided internally, but is dispersed through the earth indiscriminately, in the fellowship of the same error.But that division with which God threatened the kingdom and people in the person of Saul, who represented them, is shown to be eternal and unchangeable by this which is added, "And He will not be changed, neither will He repent: for He is not as a man, that He should repent; who threatens and does not persist,"--that is, a man threatens and does not persist, but not God, who does not repent like man.For when we read that FIe repents, a change of circumstance is meant, flowing from the divine immutable foreknowledge.
Therefore, when God is said not to repent, it is to be understood that He does not change.
We see that this sentence concerning this division of the people of Israel, divinely uttered in these words, has been altogether irremediable and quite perpetual.For whoever have turned, or are turning, or shall turn thence to Christ, it has been according to the foreknowledge of God, not according to the one and the same nature of the human race.Certainly none of the Israelites, who, cleaving to Christ, have continued in Him, shall ever be among those Israelites who persist in being His enemies even to the end of this life, but shall for ever remain in the separation which is here foretold.For the Old Testament, from the Mount Sinai, which gendereth to bondage,(5) profiteth nothing, unless because it bears witness to the New Testament.Otherwise, however long Moses is read, the veil is put over their heart; but when any one shall turn thence to Christ, the veil shall be taken away.(6) For the very desire of those who turn is changed from the old to the new, so that each no longer desires to obtain carnal but spiritual felicity.Wherefore that great, prophet Samuel himself, before he had anointed Saul, when he had cried to the Lord for Israel, and He had heard him, and when he had offered a whole burnt-offering, as the aliens were coming to battle against the people of God, and the Lord thundered above them and they were confused, and fell before Israel and were overcome; [then] he took one stone and set it up between the old and new Massephat [Mizpeh], and called its name Ebenezer, which means "the stone of the helper," and said, "Hitherto hath the Lord helped us."(7) Massephat is interpreted "desire." That stone of the helper is the mediation of the Saviour, by which we go from the old Massephat to the new,--that is, from the desire with which carnal happiness was expected in the carnal kingdom to the desire with which the truest spiritual happiness is expected in the kingdom of heaven; and since nothing is better than that, the Lord helpeth us hitherto.
CHAP.8.--OF THE PROMISES MADE TO DAVID IN HIS SON, WHICH ARE IN NOWISE FULFILLED IN
SOLOMON, BUT MOST FULLY IN CHRIST.
And now I see I must show what, pertaining to the matter I treat of, God promised to David himself, who succeeded Saul in the kingdom, whose change prefigured that final change on account of which all things were divinely spoken, all things were committed to writing.When many things had gone prosperously with king David, he thought to make a house for God, even that temple of most excellent renown which was afterwards built by king Solomon his son.While he was thinking of this, the word of the Lord came to Nathan the prophet, which he brought to the king, in which, after God had said that a house should not be built unto Him by David himself, and that in all that long time He had never commanded any of His people to build Him a house of cedar, he says, "And now thus shalt thou say unto my servant David, Thus saith God Almighty, I took thee from the sheepcote that thou mightest be for a ruler over my people in Israel:
and I was with thee whithersoever thou wentest, and have cut off all thine enemies from before thy face, and have made thee a name, according to the name of the great ones who are over the earth.And I will appoint a place for my people Israel, and will plant him, and he shall dwell apart, and shall be troubled no more; and the son of wickedness shall not humble him any more, as from the beginning, from the days when Iappointed judges over my people Israel.And I will give thee rest from all thine enemies, and the Lord will tell [hath told] thee, because thou shall build an house for Him.And it shall come to pass when thy days be fulfilled, and thou shall sleep with thy fathers, that I will raise up thy seed after thee, which shall proceed out of thy bowels, and I will prepare his kingdom.He shall build me an house for my name;and I will order his throne even to eternity.
