Poimen
Puritan Board Post-Graduate
Does the fact this Saul lost the Holy Spirit indicate that he was saved (or regenerated cf. Belgic Confession, Article 35)? Balaam, a Midianite, also received the Holy Spirit to prophesy (Numbers 24:1-2) but he was a non-Israelite and died in his sins (Numbers 31:8 cf. Revelation 2:14). There is no indication that Balaam was saved from anything nor received the spirit unto salvation. Why would we say anything different with Saul when there is no indication that he had faith and works, both of which are indisputable signs of regeneration? When God gives a person the Holy Spirit unto regeneration they believe (1 Corinthians 2:14; 1 John 5:1) and they do good works (Matthew 7:18-20; Ephesians 2:1-10) and do not commit sin (1 John 3:9).
Furthermore, the argument that Saul had the Holy Spirit unto salvation from vs. 6 and vs. 9 is spurious. Vs. 6 reads "œturned to a man another" and vs. 9 reads "œGod turned to him a heart another." (my translation) The word turned is not the word used in the OT/NT to refer to regeneration (as per Ezekiel 11:19; 36:26; Jeremiah 31:31; John 3:5; Titus 3:5) Indeed the same word is used in Psalm 105:25 to refer to the enemies of Israel whom God "œturned their heart to hate his people, to deal subtilly with his servants." Thus the word does not have to mean, and does not mean, that Saul was regenerate (for as we noted above, where is the evidence of his regeneration?). Nor does the use of the word "œanother" imply "˜new.´ If the word new was used then it would refer to something in regards to regeneration done in the heart of Saul. But where is his new heart? I see no such thing. Where is the heart that God gives "œto cause you to walk in My statutes, and you will keep My judgments and do them." (Ezekiel 36:27)
However it is obviously referring to the turning of something in Saul´s life and person, but what? The obvious answer is "˜courage´ for Saul already questions his choosing in chapter 9:21. He would need that courage to defeat the Philistines for God´s people (10:16).That he had this lack of courage within himself is indicated by Saul´s later hiding amongst the baggage (10:22) Finally the "˜other heart´ is also for prophesying, which no one can do unless God directs and strengthens a man to do so.
Likewise Balaam never would have spoken for Israel precisely because he was being paid to do the opposite. But he did as God compelled; God´s will was done even though it did not include Balaam´s salvation. Similarly God can turn the heart of the Assyrian king unto the people for their good (Ezra 6:22 cf. Isaiah 45:1) but he was not regenerate (anymore than God hardening Pharoah´s heart was an indication of His favor to him).
The narrative explicitly tells us that Saul was the handsome and tallest man in Israel (9:2) In contrast, however, when David is chosen we read: 1 Samuel 16:7 "œBut the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart." David did not need another heart, but had a new heart unlike Saul. Saul was temporarily given the Holy Spirit to aid him in his work but not because the Lord was saving or regenerating him. Indeed, the Spirit leaves Saul as soon as He descends upon David. But David did not need the Spirit in that capacity to regenerate him because, as we have noted, he already was. Thus Saul was never regenerate and David was.
We also must remember that Saul was a punishment to Israel. (1 Samuel 8) God had promised a king to them, (Genesis 49:10; Deuteronomy 17:14-20; 1 Kings 2:10) but they did not want to have God reign over them (vs. 7) and therefore He gives them a man who is no good for them (1 Samuel 8:10-18) Saul was not a man after God´s own heart but David was. Clearly the choosing of Saul was to illustrate God´s sovereign purposes in doing what is good for Israel, even when she acts and chooses badly. When God decides what is right and when we are ready to have it, then it is good. As soon as we act (selfishly) on our own impulses disaster results.
(Note also Ursinus´ explanation of David´s repentance in his remarks below).
Commentary:
The interpretation I gave of Saul and "another heart" is shared by every commentator I consulted as well as John Calvin as demonstrated in his Institutes: 2.2.17; 2.3.4
John Calvin:
2.2.17
God inspires special activities, in accordance with each man´s calling. Many examples of this occur in The Book of Judges, where it is said that "œthe Spirit of the Lord took possession" of those men whom he had called to rule the people [Judges 6:34]. In short, in every extraordinary event there is some particular impulsion. For this reason, Saul was followed by the brave men "œwhose hearts God had touched" [1 Samuel 10:26]. And when Saul´s consecration as king was foretold, Samuel said: "œThen the Spirit of the Lord will come mightily upon you, and you shall be another man" 1 Samuel 10:6]. And this was extended to the whole course of government, as is said afterward of David: "œThe Spirit of the Lord came upon him from that day forward" [1 Samuel 16:13].
2.3.4
"we point out what special grace the Lord has bestowed upon the one, while not deigning to bestow it upon the other. When he wished to put Saul over the kingdom he
"œformed him as a new man" [1 Samuel 10:6 p.]. This is the reason that Plato, alluding to the Homeric legend, says that kings´ sons are born with some distinguishing mark. For God, in providing for the human race, often endows with a heroic nature those destined to command."
Zacharias Ursinus, in his commentary on the Heidelberg Catechism, notes:
"œThe Holy Spirit left Saul who was one of the elect. Therefore he may leave others also. Ans. It was not the Spirit of regeneration and adoption which forsook Saul, but the spirit of prophecy, of wisdom, courage and other gifts of a similar character with which he was endowed. Neither was he chosen unto eternal life, but merely to be king, as Judas was chosen to the apostleship. It is still further objected: The Spirit of regeneration may also forsake the elect; for David prayed, "œRestore unto me the joys of thy salvation." To this we reply that the godly may, and often do lose many of the gifts of the Spirit of regeneration; but they do not lose them wholly: for it cannot possible be that they should lose every particle of faith, inasmuch as they do not sin unto death; but from the weakness of the flesh, not being perfectly renewed in this life. This the apostle John expressly affirms when he says, "œWhosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God." (1 John 3:19) David in his fall, lost the joy which he had felt in his soul, the purity of conscience, and many other gifts which he earnestly prayed might be restored unto him; but he had not wholly lost the Spirit of God."
Likewise Matthew Henry explains:
What occurred by the way, v. 9. Those signs which Samuel had given him came to pass very punctually; but that which gave him the greatest satisfaction of all was this, he found immediately that God had given him another heart. A new fire was kindled in his breast, such as he had never before been acquainted with: seeking the asses is quite out of his mind, and he thinks of nothing but fighting the Philistines, redressing the grievances of Israel, making laws, administering justice, and providing for the public safety; these are the things that now fill his head. He finds himself raised to such a pitch of boldness and bravery as he never thought he should be conscious of. He has no longer the heart of a husbandman, which is low, and mean, and narrow, and concerned only about his corn and cattle; but the heart of a statesman, a general, a prince. Whom God calls to any service he will make fit for it. If he advance to another station, he will give another heart, to those who sincerely desire to serve him with their power.
Confessions
Furthermore, let us bear in mind the words of the Canons of Dordrecht who warn us of speaking about men cooperating with and then losing God´s regenerating grace (how can this view of Saul being regenerate be matched with what the Canons say here? Either one is right but not both together).
CD 3/4; RE Paragraph 8
Who teach: That God in the regeneration of man does not use such powers of His omnipotence as potently and infallibly bend man's will to faith and conversion; but that all the works of grace having been accomplished, which God employs to convert man, man may yet so resist God and the Holy Spirit, when God intends man's regeneration and wills to regenerate him, and indeed that man often does so resist that he prevents entirely his regeneration, and that it therefore remains in man's power to be regenerated or not.
For this is nothing less than the denial of all the efficiency of God's grace in our conversion, and the subjecting of the working of Almighty God to the will of man, which is contrary to the apostles, who teach that we believe according to the working of the strength of his might (Eph. 1:19); and that God fulfills every desire of goodness and every work of faith with power (II Thess. 1:11); and that his divine power hath granted unto us all things that pertain unto life and godliness (II Peter 1:3).
CD 5; RE Paragraph 3 & 4
Who teach: That the true believers and regenerate not only can fall from justifying faith and likewise from grace and salvation wholly and to the end, but indeed often do fall from this and are lost forever.
For this conception makes powerless the grace, justification, regeneration, and continued preservation by Christ, contrary to the expressed words of the apostle Paul: That, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, shall we be saved from the wrath of God through him (Rom. 5:8, 9). And contrary to the apostle John: Whosoever is begotten of God doeth no sin, because his seed abideth in him; and he can not sin, because he is begotten of God (I John 3:9). And also contrary to the words of Jesus Christ: I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. My Father, who hath given them to me, is greater than all; and no one is able to snatch them out of the Father's hand (John 10:28, 29).
[Edited on 9-21-2005 by poimen]
[Edited on 9-21-2005 by poimen]
Furthermore, the argument that Saul had the Holy Spirit unto salvation from vs. 6 and vs. 9 is spurious. Vs. 6 reads "œturned to a man another" and vs. 9 reads "œGod turned to him a heart another." (my translation) The word turned is not the word used in the OT/NT to refer to regeneration (as per Ezekiel 11:19; 36:26; Jeremiah 31:31; John 3:5; Titus 3:5) Indeed the same word is used in Psalm 105:25 to refer to the enemies of Israel whom God "œturned their heart to hate his people, to deal subtilly with his servants." Thus the word does not have to mean, and does not mean, that Saul was regenerate (for as we noted above, where is the evidence of his regeneration?). Nor does the use of the word "œanother" imply "˜new.´ If the word new was used then it would refer to something in regards to regeneration done in the heart of Saul. But where is his new heart? I see no such thing. Where is the heart that God gives "œto cause you to walk in My statutes, and you will keep My judgments and do them." (Ezekiel 36:27)
However it is obviously referring to the turning of something in Saul´s life and person, but what? The obvious answer is "˜courage´ for Saul already questions his choosing in chapter 9:21. He would need that courage to defeat the Philistines for God´s people (10:16).That he had this lack of courage within himself is indicated by Saul´s later hiding amongst the baggage (10:22) Finally the "˜other heart´ is also for prophesying, which no one can do unless God directs and strengthens a man to do so.
Likewise Balaam never would have spoken for Israel precisely because he was being paid to do the opposite. But he did as God compelled; God´s will was done even though it did not include Balaam´s salvation. Similarly God can turn the heart of the Assyrian king unto the people for their good (Ezra 6:22 cf. Isaiah 45:1) but he was not regenerate (anymore than God hardening Pharoah´s heart was an indication of His favor to him).
The narrative explicitly tells us that Saul was the handsome and tallest man in Israel (9:2) In contrast, however, when David is chosen we read: 1 Samuel 16:7 "œBut the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart." David did not need another heart, but had a new heart unlike Saul. Saul was temporarily given the Holy Spirit to aid him in his work but not because the Lord was saving or regenerating him. Indeed, the Spirit leaves Saul as soon as He descends upon David. But David did not need the Spirit in that capacity to regenerate him because, as we have noted, he already was. Thus Saul was never regenerate and David was.
We also must remember that Saul was a punishment to Israel. (1 Samuel 8) God had promised a king to them, (Genesis 49:10; Deuteronomy 17:14-20; 1 Kings 2:10) but they did not want to have God reign over them (vs. 7) and therefore He gives them a man who is no good for them (1 Samuel 8:10-18) Saul was not a man after God´s own heart but David was. Clearly the choosing of Saul was to illustrate God´s sovereign purposes in doing what is good for Israel, even when she acts and chooses badly. When God decides what is right and when we are ready to have it, then it is good. As soon as we act (selfishly) on our own impulses disaster results.
(Note also Ursinus´ explanation of David´s repentance in his remarks below).
Commentary:
The interpretation I gave of Saul and "another heart" is shared by every commentator I consulted as well as John Calvin as demonstrated in his Institutes: 2.2.17; 2.3.4
John Calvin:
2.2.17
God inspires special activities, in accordance with each man´s calling. Many examples of this occur in The Book of Judges, where it is said that "œthe Spirit of the Lord took possession" of those men whom he had called to rule the people [Judges 6:34]. In short, in every extraordinary event there is some particular impulsion. For this reason, Saul was followed by the brave men "œwhose hearts God had touched" [1 Samuel 10:26]. And when Saul´s consecration as king was foretold, Samuel said: "œThen the Spirit of the Lord will come mightily upon you, and you shall be another man" 1 Samuel 10:6]. And this was extended to the whole course of government, as is said afterward of David: "œThe Spirit of the Lord came upon him from that day forward" [1 Samuel 16:13].
2.3.4
"we point out what special grace the Lord has bestowed upon the one, while not deigning to bestow it upon the other. When he wished to put Saul over the kingdom he
"œformed him as a new man" [1 Samuel 10:6 p.]. This is the reason that Plato, alluding to the Homeric legend, says that kings´ sons are born with some distinguishing mark. For God, in providing for the human race, often endows with a heroic nature those destined to command."
Zacharias Ursinus, in his commentary on the Heidelberg Catechism, notes:
"œThe Holy Spirit left Saul who was one of the elect. Therefore he may leave others also. Ans. It was not the Spirit of regeneration and adoption which forsook Saul, but the spirit of prophecy, of wisdom, courage and other gifts of a similar character with which he was endowed. Neither was he chosen unto eternal life, but merely to be king, as Judas was chosen to the apostleship. It is still further objected: The Spirit of regeneration may also forsake the elect; for David prayed, "œRestore unto me the joys of thy salvation." To this we reply that the godly may, and often do lose many of the gifts of the Spirit of regeneration; but they do not lose them wholly: for it cannot possible be that they should lose every particle of faith, inasmuch as they do not sin unto death; but from the weakness of the flesh, not being perfectly renewed in this life. This the apostle John expressly affirms when he says, "œWhosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin, because he is born of God." (1 John 3:19) David in his fall, lost the joy which he had felt in his soul, the purity of conscience, and many other gifts which he earnestly prayed might be restored unto him; but he had not wholly lost the Spirit of God."
Likewise Matthew Henry explains:
What occurred by the way, v. 9. Those signs which Samuel had given him came to pass very punctually; but that which gave him the greatest satisfaction of all was this, he found immediately that God had given him another heart. A new fire was kindled in his breast, such as he had never before been acquainted with: seeking the asses is quite out of his mind, and he thinks of nothing but fighting the Philistines, redressing the grievances of Israel, making laws, administering justice, and providing for the public safety; these are the things that now fill his head. He finds himself raised to such a pitch of boldness and bravery as he never thought he should be conscious of. He has no longer the heart of a husbandman, which is low, and mean, and narrow, and concerned only about his corn and cattle; but the heart of a statesman, a general, a prince. Whom God calls to any service he will make fit for it. If he advance to another station, he will give another heart, to those who sincerely desire to serve him with their power.
Confessions
Furthermore, let us bear in mind the words of the Canons of Dordrecht who warn us of speaking about men cooperating with and then losing God´s regenerating grace (how can this view of Saul being regenerate be matched with what the Canons say here? Either one is right but not both together).
CD 3/4; RE Paragraph 8
Who teach: That God in the regeneration of man does not use such powers of His omnipotence as potently and infallibly bend man's will to faith and conversion; but that all the works of grace having been accomplished, which God employs to convert man, man may yet so resist God and the Holy Spirit, when God intends man's regeneration and wills to regenerate him, and indeed that man often does so resist that he prevents entirely his regeneration, and that it therefore remains in man's power to be regenerated or not.
For this is nothing less than the denial of all the efficiency of God's grace in our conversion, and the subjecting of the working of Almighty God to the will of man, which is contrary to the apostles, who teach that we believe according to the working of the strength of his might (Eph. 1:19); and that God fulfills every desire of goodness and every work of faith with power (II Thess. 1:11); and that his divine power hath granted unto us all things that pertain unto life and godliness (II Peter 1:3).
CD 5; RE Paragraph 3 & 4
Who teach: That the true believers and regenerate not only can fall from justifying faith and likewise from grace and salvation wholly and to the end, but indeed often do fall from this and are lost forever.
For this conception makes powerless the grace, justification, regeneration, and continued preservation by Christ, contrary to the expressed words of the apostle Paul: That, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, shall we be saved from the wrath of God through him (Rom. 5:8, 9). And contrary to the apostle John: Whosoever is begotten of God doeth no sin, because his seed abideth in him; and he can not sin, because he is begotten of God (I John 3:9). And also contrary to the words of Jesus Christ: I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. My Father, who hath given them to me, is greater than all; and no one is able to snatch them out of the Father's hand (John 10:28, 29).
[Edited on 9-21-2005 by poimen]
[Edited on 9-21-2005 by poimen]
Excellent, Daniel!
