“1. Above, when the matter of ordaining a king was being discussed, it was said of him who by divine judgment was to be preferred over the rest, that he was chosen and good. Likewise, concerning him already chosen for the kingdom and set in the midst of the people, Samuel said: "Surely you see whom the Lord has chosen, for there is none like him among all the people" (1 Sam. 9:24). Of this same king it is now said: "Saul was a son of one year"; so that while he is attentively praised, it may be understood that he was chosen by the Lord as good. Why then is he said to have been one year old when he began to reign, unless to proclaim his innocence? For taken literally, how could he have been a son of one year, he who stood above the entire people from the shoulder upward? What therefore cannot be understood according to the letter must be understood through the reasoning of interior understanding. The king is thus described as being one year old, so that the gift of childhood in the person of the king might signify the good of innocence. Hence it is also commanded to the children of the eternal kingdom: "Do not become children in understanding, but in malice be little ones" (1 Cor. 14:20). And certainly the Truth itself warns this to the pastors of the churches, saying: "Unless you are converted and become as little children, you shall not enter the kingdom of heaven" (Matt. 18:3). Of the king, therefore, who was first good and afterward became wicked, it is said that he was one year old when he began to reign, and he reigned two years. For although he reigned many years, he is said to have reigned only in those years in which he is reported to have been innocent and humble. For afterward, proud and disobedient, he heard: "Because you have rejected the word of the Lord, the Lord has rejected you from being king" (1 Sam. 15:26). He knew indeed that he had been cast from the kingdom, and yet, cast out, he did not fear to reign. How many things he did boldly afterward! But behold, all those times were not reckoned to him as his reign. Let us therefore rejoice that we have lived only in that time in which we lived innocently and humbly. For those times that we consumed in the vanity of the world and the fleeting life of the flesh are scarcely remembered, as though lost. There are moreover still those who thrust themselves forward to seize the summit of holy Church, about whom the Lord complains through the prophet, saying: "They have reigned, but not from me; they became princes, and I did not know it" (Hos. 8:4). These men, when they do certain things boldly, suppose that the plunder of the summit they have seized is consigned to oblivion by God. They count their own works in their favor, and what they do apart from God they think will be rewarded by God. Let them, so that they may more rightly reckon the things they do, count up the many bold deeds of rejected Saul, which the divine reckoning by no means holds. Let Saul therefore say: "He reigned two years over Israel," so that concerning all it may be understood that what we live for ourselves is emptied of reward; and to rule wickedly is not the truth of preeminence, but the recklessness of presumption deserving punishment. But now let us hear what the king of one year did. And Saul chose three thousand men from Israel, and two thousand were with Saul in Michmash and in the hill country of Bethel; but one thousand were with Jonathan in Gibeah of Benjamin.”

“Saul was one year old when he began to reign, etc. The sense is this: after Saul was elected, and anointed by the blessed Samuel with holy oil as king, he remained humble and similar to a private person for the whole first year, nor did he care to dress in royal attire and take up the other insignia of the kingdom: which was also proven above at the time of the Ammonite war where he was driving oxen from the field as a rustic, the beginning of which war Josephus reports happened after a month of all his honor. However, in the second and third years, he indeed assumed a royal mindset and ruled the people with royal care. Yet, he did not choose soldiers from the people who would adhere more familiarly to his side until the beginning of the fourth year. Allegorically, the son of one year represents the people of the faithful, whether in the Synagogue or in the Church, when they begin to reign, because anyone becomes associated with the kingdom of faith, and can be incorporated into the members of the eternal king, when they have first learned that there is one Lord, one faith, one baptism, one God and Father of all. He reigns for two years and thus chooses three thousand soldiers for himself from Israel: because when he has learned to unite hope and love with the unity of faith, he immediately chooses teachers for himself who diligently teach that same faith, hope, and charity to him and his own, and protect them from the enemy's raid. This is to be understood in two ways; namely, we choose both the ancient teachers of the Church, who reigned with Christ long ago and are now masters to us, whose writings or examples we follow, and we appoint new ones daily in place of those who preceded, whom we deem worthy to defend the believers, the hopeful, and the loving from the enemy.”

“2. The number one thousand, which is produced from one hundred collected ten times, suggests the highest perfection. When indeed it is repeated three times, the various perfections of the elect are designated by it. Saul therefore chose three thousand men from Israel: because the preacher of truth leads to the defense of the holy Church not the weak and feeble, but strong and valiant warriors. They are said to be three thousand: because at the height of perfection, they bring forth virgins; alongside whom they place both the continent and the defenders of truth. For while by the example of virgins they kindle others to the highest incorruption, while by the life of the continent they draw others away from the corruptions of the world, while they defend the weakness of the humble through the aid of the powerful, good teachers come against the enemies of the holy Church as if with three thousand chosen men. They are called men on account of their fortitude, and are said to be from Israel on account of divine contemplation. For he cannot be contained in the highest number of perfection who lacks either the virtue of great work or the knowledge of inward vision. What does it mean that some of the chosen men are said to be with Saul, and others with Jonathan? But even the very names of the places in which they are said to be should not be believed to be devoid of mysteries. Jonathan, who is described as the son of the king and has a portion of the warriors, clearly signifies those who are helpers of teachers in the ministry of preaching. For they are their sons: because they ardently love those by whose ministry they are begotten for God. But they preside over a portion of the warriors: because they bear the care of the holy Church, and advance some by example and others by exhortations to the love of virtues. For as a great king had sent his son into the army, he who was speaking to the Corinthians said: "Therefore I have sent to you Timothy, who is my most dear and faithful son in the Lord, who will remind you of my ways which are in Christ Jesus, as I teach in all the churches of the saints" (1 Cor. 4:17). Hence he likewise says: "When Timothy comes, see that he may be with you without fear: for he does the work of the Lord, as I also do" (1 Cor. 16:10). 3. Now Jonathan is said to be with a thousand men in Gibeah of Benjamin, while Saul is with two thousand in Michmash and on the mountain of Bethel. Gibeah, as we have often already said, is interpreted as "lofty"; Michmash, "humility"; Bethel, "house of God"; Saul, "petition"; Jonathan is said to mean "gift of the dove." The three thousand chosen men of Israel we have referred to virgins, the continent, and defenders of truth. Therefore, since Jonathan is called "gift of the dove," and a thousand men are said to be with him in Gibeah, that is, on the height — what else does this suggest but those who, by the most radiant example of virginity, provide to others a standard of the same modesty? Rightly is the instructor of virgins called "gift of the dove," because it is by the incomparable grace of the Holy Spirit that corruption of the flesh remains unknown to those who dwell in the flesh. Rightly too are virgins said to be on the height, because what surpasses human nature is situated at the loftiest summit of virtues. Hence also that virgin beloved of Jesus, indicating the place of virgins, says: "I saw upon Mount Zion a Lamb standing, and with him a hundred and forty-four thousand, having his name and the name of his Father written on their foreheads" (Rev. 14:1). He also indicates them from the light of their own manner of life, saying: "These are they who have not been defiled with women, for they are virgins, and they follow the Lamb wherever he goes" (ibid., 4). They are said indeed to be on the mountain with the Lamb, because through the merit of incorruption, by which they separate themselves from earthly and carnal pleasures, they are exalted in the heavenly glory of the Redeemer. With Saul, however, two thousand are said to be in Michmash and on the mountain of Bethel. Michmash, which is interpreted as "humility" — what else does it signify but the blush of the continent? For when they recall the past pleasures of the flesh, they blush with shame. But because they are strong men, they are reported to be with Saul; and while they despise the experienced enticements of the world, by the example of their virtue they draw countless others to contempt of that same world. Yet they dwell in Michmash, because while they recall what they were in the world, they cannot grow proud over the fact that they see themselves to be great in God. Rightly are they reported to be with Saul, who is called "petition." For a preacher of truth ought to be of such great charity that through urgent desire he is felt to be not merely a petitioner, but the very petition itself. He ought to seek the salvation of the faithful so urgently that, from the habitual exercise of inward taste, he directs every movement of the heart into the disposition of supplication. With him are a thousand men, because the more perfect hearers join with chosen teachers in charity and together beseech the almighty Lord for the salvation of the faithful. They are therefore with the king in Michmash, because they cultivate humility on their own behalf so that they may deserve to be heard on behalf of others. But while the chosen teacher profitably presides over all his subjects, he advances the virtues of all toward the crowns of victory. For with the humble he supplicates, with the strong he fights, with those set apart he perseveres in prayers, and with those placed as defenders of the Church he protects the weak and the infirm. Rightly therefore they are said to be not only in Michmash but also on the mountain of Bethel with Saul among thousands of warriors, because just as the preacher of the Church stands above the diverse orders of the elect, so he ought to be their cooperator. For they guard Bethel, that is, the house of God, who by the authority of the word defend the holy Church. When they confront any tyrants with the voice of free authority, when they rise up against the powers of this world, when they oppose the powers of this world in defense of the humble — they guard Bethel, the house of God, like warriors of the king. They are certainly reported to be with Saul, because in the defense of the Church they are coadjutors of the great teachers. Rightly moreover it is said of the rest: (Verse 2.) "But the remaining people he sent away, each one to his own tents." 4. Moreover, he calls the people whom the number of a thousand does not encompass. Each one is sent back to his own tent, because the weak and imperfect are not to be brought forth for the highest and most demanding works. For neither the continent, nor virgins, nor martyrs can the feeble become. For the former, lest the past pleasures of the flesh return to them; for the latter, lest they despise the untried enticements of the flesh; for the others, lest they fear the adversities of the world—the greatest fortitude is necessary. The rest of the common people, therefore, are sent back to their tents, lest they be condemned for the rashness of a higher life, and perish in battle as weak and infirm, while pledging faith to a lofty way of life for which they do not have the strength of lofty virtue. For the blessed apostle Paul was, as it were, sending each one back to his own tent when he said: "Because of fornication, let each man have his own wife, and let each woman have her own husband" (1 Cor. 7:2). For like a skilled master of the interior warfare, considering both the crowns of victory and the gravity of the struggle, he was weighing the soldiers' strength against the burden of war, judging it best for the weak to live in the cities lest they perish in bitter combat. Therefore, likewise separating them from the camp of the strong, he says: "Return together again, lest Satan tempt you because of your incontinence" (ibid., 5). But with the weak removed, what is accomplished in the most valiant battle line of virgins is set forth, when it is added...”

“And there were with Saul two thousand in Michmash, etc. The Church chooses for itself the strongest and those worthy of a thousand in number, by whose sword of the word and shield of faith it is fortified; furthermore, it sends back the weaker in faith to protect the tabernacles of their own conscience, in which they are strangers to the Lord. However, since both Saul and Jonathan pertain to the kingdom, but the merit of both is not the same; of whom, to pass over other things in silence, one persecutes God's chosen David as an enemy, while the other loves him as his own soul, a dual order of believers or preachers seems to be signified in them. One of them says: Lord, Lord, did we not prophesy in your name (Matthew VII)? The other hears: But you are those who have remained with me in my temptations (Luke XXII). Hence, Saul is rightly called "desired," without doubt referring to him about whom the Lord speaks to the apostles: Behold, Satan has desired to sift you as wheat (ibid.). Jonathan, however, is interpreted as the gift of the dove, or he gave the dove, or the gift of the Lord: signifying those who attribute all virtue they have to the spirit of grace and confess they have received it from him. And Saul remained in Michmash and in the mountain of Bethel, that is, in humility and in the mountain of the house of God: Jonathan, however, in Gibeah of Benjamin, that is, on the hill of the son of the right hand with his soldiers. Because even the reprobate sometimes seem to exercise or even teach spiritual virtues with a left or unstable mind, but only those endowed with dove-like simplicity are proven to belong to the exalted kingdom of Christ, who is at the right hand of God. Also, the fact that there were two thousand with Saul, but a thousand with Jonathan, surely teaches that the more perfect they are, the fewer they are. Or certainly, the two thousand are devoted in humility and on the mountain of the house of God, by the purity of faith and advanced in the height of hope: while the thousand in the hill of the Son of the right hand are glorious in the perfection of charity, which never fails.”

“5. Just as the battle line of the bridegroom excels in rank, so also it was the first to receive the titles of victory. For Jonathan struck the garrison of the Philistines: because chosen virginity, exalted by the citadel of continence over the flesh, extinguishes shameful impulses. And rightly it is called the garrison of the Philistines: because in the virginal body, carnal impulses do not have the rest of delight, but the standing of battle. They stand indeed: because they attack, but they cannot rest: because they do not in the least delight the holy mind. The garrison of the Philistines in Gibeah is therefore struck, when the desires of the flesh are thoroughly weakened by chosen virgins, and they obtain the peace of triumph, while they no longer have the accustomed wars. Toward which victory indeed, because they often advance by the exhortation of their elders, a thousand men are in Gibeah with Jonathan: but Jonathan is reported to have struck the camp of the Philistines. And because by the example of others, others are often stirred to the emulation of virtue, there follows: (Verses 3, 4.) And Jonathan struck the garrison of the Philistines, which was in Gibeah. When the Philistines had heard this, Saul sounded the trumpet throughout all the land, saying: Let the Hebrews hear. And all Israel heard this report: Saul has struck the garrison of the Philistines, and Israel rose up against the Philistines. Therefore the people cried out after Saul in Gilgal.”

“6. When the garrison of the Philistines was struck, Saul sounds the trumpet, and after Saul the people shout: because holy preachers proclaim the heard virtues of the elect, and inflame the hearts of their subjects to the example of good work. To sound the trumpet is both to announce victory and to rouse the minds of others by the example of the victors to the purpose of spiritual warfare. For the people to shout after Saul is to undertake the daring of great devotion from having heard the preaching. At this point it should be noted that Jonathan struck the garrison of the Philistines, but Saul, sounding the trumpet, claimed that he himself had struck that same garrison. Because indeed the triumphs of the elect preachers are credited with the fact that hidden adversaries are overcome by their subjects. But as often as we conquer some enemies, it is necessary that we prepare ourselves for the struggles of overcoming others. For Almighty God, because He rewards His elect more abundantly, always wills them to stand in battle, so that they themselves may always be able to prepare for themselves the goods of an eternal reward. For this reason also, when the people are said to have shouted after Saul, it is added: (Verse 5.) And the Philistines gathered together to fight against Israel: thirty thousand chariots, and six thousand horsemen, and the rest of the common people like the sand which is on the seashore in great multitude.”

“And Israel rose up against the Philistines. With the word ministers pressing on, either to crush the enemies of their virtue, or with the trumpet of lofty preaching to rouse their neighbors to the path of virtue, the spirits of the listeners are aroused to undergo the spiritual struggle, to investigate, avoid, and overcome the wiles of the airborne powers.”

“7. Above, King Saul is described as having chosen three thousand men for himself. If, therefore, we wish to compare the forces of each army, against each one of Saul's men, ten chariots and two horsemen of the Philistines are assigned. For ten times three thousand is thirty thousand. In the number six as well, three is doubled. By this battle, indeed, both the multitude and the ferocity of hidden enemies is signified. They come against us in chariots and on horses, because they strive to present now evil thoughts to the hearts of the elect, now harmful enticements of visible things to their bodily senses. For horses are swift in running and strong in assault. To these, indeed, evil thoughts are fittingly compared, which come swiftly to the heart and pierce it forcefully. Horsemen come against us in battle when malign spirits both quickly arouse evil thoughts in us and powerfully assail us through them. But two horsemen come against each one of the faithful, because if we gather up the hidden ambushes of reprobate spirits into a general consideration, their special aim is this: namely, to strike at our principal virtue and to utterly extinguish the love of God and of neighbor. One horse is seen to rage when, by a reprobate thought, the malign spirit suggests to us that our neighbor should be held in hatred. But the horse that appears alone is not alone, because no one who hates his brother loves God (1 John 4:20). Likewise, since divine charity agrees with no principal vice in the mind, whenever a spiritual vice is suggested to us by the fraud of demons, we must beware the excessive speed and violent ferocity of raging horsemen. In comparison with a horseman, the blow of an archer or foot soldier is altogether feeble. But the charge of a horseman is violent with the strength of the horse, because indeed the power of the malign spirit is nothing in the contest of the elect if he is not permitted to sit upon an evil thought. Because, therefore, our enemies are exceedingly strong in battle when they are permitted to mount upon interior thoughts, a throng of horsemen is counted in the Philistine army. Ten chariots, moreover, are assigned against each elect one in battle. For we have five bodily senses through which we receive the experience of pleasure. But malign spirits, when they eagerly seek to deceive the mind through the enticements of the flesh, display to the bodily senses the appearances of things that the flesh craves, and through the appearances of those same things suggest that the mind should desire what is presented. For the adversary, as it were, raises his chariot upon its wheels when on one side he offers the enticements of things and on the other holds back the thoughts; he extends the former, he sends in the latter, and as if rolling forward he lifts himself high to assault the soul, when the malign spirit raises himself against the elect both through the enticements of things and through the craft of suggestions. There are ten chariots, therefore, because against each of our bodily senses they have the appearances of visible enticements, and against just as many senses of the soul they have the deceptive arts of persuasion. 8. But what does it mean that the remaining common crowd is said to be as numerous as the sand on the seashore, except that under the leadership of evil spirits, an innumerable throng of vices rages against us? For like a subject crowd, it follows the chariots and horsemen, when the snares of demons assail the mind by striking first: so that it may be devastated by the vices that follow, as if by the multitude of an irrational mob. And rightly in the spiritual battle of the saints, first the chariots and horsemen are described, then the multitude of the common crowd: because indeed there is no multitude, no strength of vices, if the throng of evil spirits does not precede them by arousing and sending them forth. By these words it is also suggested how cautious and circumspect the life of the saints must always be. For if the remaining crowd is compared to the abundant sand of the sea, the multitude of darts is innumerable and nearly unavoidable. For although all vices are known to the experienced faithful, yet by how many impulses they strike the heart, in what ways, or for what reasons they always come to the heart, they cannot fully know. Indeed they powerfully cast off the open darkness of temptations; but often in lighter matters they do not escape the fog of ignorance, like the fine grains of sand. They always display the strength of good works, but those who overcome great armies of horsemen with great virtue do not entirely restrain their tongue from all superfluous speech. With continual practice they direct their body in the service of almighty God; but their mind, which outwardly orders the members perfectly, sometimes by no means avoids superfluous thoughts. For what else do they then experience but the troublesome multitude of the common crowd — they who have laid low the chariots and horsemen with great virtue? 9. But the excellent doctor says: 'For those who love God, all things work together for good' (Rom. 8:28). God indeed permits His elect to be assailed by great temptations, so that they may be crowned most magnificently in the heavenly kingdom; but He permits great battles, which they may win, and stirs up light ones, in which they may fall—so that the victory of the strong may be great, and the fall harmless; so that those who fall may easily raise themselves up, and the great battles in which they stood as victors may not puff them up. For if we conquer chariots and horsemen, we ought not to be puffed up by the victory, because innumerable are the sins we commit by thinking, speaking, living, tasting, hearing, and doing. For even he could not avoid the weapons of this innumerable crowd, who said: 'In many things we all offend' (James 3:2). Hence likewise the beloved of Jesus speaks, saying: 'If we say that we have no sin, we deceive ourselves, and the truth is not in us' (1 John 1:8). Who then would dare to be puffed up as a victor, if such great men reveal that they cannot altogether escape the weapons of sins? But since these things are described in spiritual warfare, we ought not now to consider what we suffer, but how we may weaken the assault of our enemies. The multitude of the Philistines is compared to the sand, which is most abundant on the seashore, because all the power and number of vices is increased by the disturbances of the world. For the sea signifies this present age, because while it is driven by the great variety of things and times, it is disturbed as if by raging winds. But on the shore, when the driven water of the sea is poured back, innumerable tiny grains of sand are gathered together. What then is the seashore, if not the heart of each person who is negligent in spiritual life? For through the order of religious life, he is seen to stand as if on solid ground; but while he does not restrain worldly thoughts, he receives, as it were, the breaking waves of the sea upon himself, and heaps of sand; and from the very place where he does not fear to draw near to the sea, he can be driven by waves and buried in sand—because if he were to restrain worldly thoughts by the contemplation of spiritual things, he would not feel the vices of mind and body which worldly preoccupation brings in like sand and waves. Why then is the multitude of enemies said to be like sand, except because evil spirits attack the chosen athletes of Christ with the same vices by which they overcome the negligent? They come with a crowd of worldly clamor against those who have learned with their whole mind to despise the world in its pleasures. They fashion the pomp of visible things; by feigning attraction, they renew the love of the world already held in contempt, so that they may drag hearts burning with heavenly love toward harmful pleasures. But holy men, because they consider that this innumerable crowd of wicked thoughts comes forth from the deep of the world, by fleeing the world with their whole mind, avoid becoming the shores of the sea, and no longer fear so great a multitude of enemies—because while they keep themselves in inward contemplation, the crowd of vices cannot gain access to them. There follows: (Verse 5.) 'And going up, they encamped at Michmash, to the east of Beth-aven.' 10. For malign spirits to ascend is to strive for lofty things through heavenly desire in order to deceive the hearts of the saints. And it is well said: "They encamped at Magmas," because they dwell in those hearts which, elevated in the lofty love of heavenly things, do not see them. For Magmas is interpreted as "humility." But to be humbled in sacred speech is often taken as a failing of virtue. Whence also in this same history of the Kings, Tamar, daughter of King David, whom her brother Amnon is recorded to have violated, is said to have been humbled. She was indeed humbled by being corrupted, because she had stood sublime as a virgin, and when she lost the lofty summit of virginal honor, she came as it were from a high place to a flat and lowly place (2 Kings 13). Concerning the future abasement of the proud it is also said: "Everyone who exalts himself will be humbled" (Luke 14:11), because at the examination of the heavenly Judge, those fall who vainly glory in the eminence of this world. Rightly therefore are the Philistines said to pitch camp at Magmas, because through wicked counsels demons dwell in those who do not care to hold the lofty summits of virtue. For while they seek earthly things, they inhabit, as it were, flat and lowly places, where invisible enemies can easily pitch their camps. Of these enemies, indeed, it is said through the prophet: "They say to your soul: Bow down, that we may pass over" (Isaiah 51:23). For the soul standing upright is sublime, bowed down it is lowly, because through the height of virtues and through heavenly desire it is raised to lofty things; but when it falls away to vices or to love of the world, it falls to that place where the enemy, rushing in, easily tramples it. They say therefore to your soul, "Bow down, that we may pass over," because if they do not humble it to doing or thinking earthly things, they neither penetrate it with malign persuasions nor disturb it with the warfare of vices. 11. From this, therefore, we can gather how far we ought to distance ourselves from the world in deed, word, and thought. For our words, thoughts, and works are level and lowly when they are worldly. Through these indeed we are where the camps of hidden enemies are freely pitched, where we can be captured all the more easily as we are raised up by no citadel of fortification. For what faithful person is now unaware that they collect the faults of our words, thoughts, and works, and preserve them for our accusation at the coming of the future Judge? Whence also the Lord, suggesting that this lowly and despised place of Machmas must be fled by us, says: "Every idle word that men shall speak, they shall give account thereof in the day of judgment" (Matt. 12:36). The place of the enemies is therefore called lowly, so that it may indeed suggest to us that we ought always to be exalted in word, thought, and deed. And because while the reprobate are captured in the lowly place of their more lax life, they display examples of depravity that are set forth for others to imitate, Machmas is said to be east of Beth-aven. From the east indeed we see the light of the sun rise. But the life of the reprobate, although it possesses the reality of darkness—those who nevertheless always pursue it for the vain delight of the world are indeed deceived as if by the splendor of a false light. Whence also it is said through blessed Job: "Their light shall be taken from the wicked" (Job 38:15). For now indeed the flattery of the world pleases them as something bright; but when they depart from the world, they will enter into perpetual darkness, which they believed to be light. Then they will see that it was not light, when prosperity is changed into adversity, light into darkness, laughter into grief, sweetness into the worm, beauty into deformity, honor into disgrace, flatteries into punishments and eternal torments. Because the hearts of the wicked do not now feel these things, they refuse to imitate the ways of the good; and by the example of the lost, they in no way fear to take up whatever pleases them from the world, because they imitate those who through a reprobate life have become dwelling-places of demons. Whence also they are rightly called a useless house, because they often receive the preaching of the saints, but they in no way allow the word which they hear from their mouth to dwell in them through love. They are therefore a useless house, because they do not make in themselves a fitting dwelling for God. Truth itself designates this useless house in the Gospel, saying: "Foxes have holes, and birds of the air have nests, but the Son of man has nowhere to lay his head" (Matt. 8:20). Hence again it is written: "The Holy Spirit of discipline will flee from the deceitful, and will not dwell in a body subject to sins" (Wis. 1:5). Well therefore is the useless house said to have Machmas on its eastern side, because those who spurn the preaching of the saints rejoice in the example of the reprobate who seek the lowest and earthly things, as if in the rising of a great light. But while the conduct of the wicked is demonstrated through the mysteries of sacred history speaking, how cautious the life of the saints is, is subsequently shown.”

“And the remaining crowd, like the sand which is on the shore of the sea, is numerous. For this sand is exposed to the frequent waves of neighbors' vices, and also always unstable and fleeting due to the wind of pride, above which the house constructed without the foundation of the rock of faith collapses when the moment of temptations arrives, and its ruin is great. Not without a specific mystery, the army contrary to virtue is encompassed by the number thirty and a hundred, or even a thousand, which are accustomed to signify the perfection of faith and work. For even Satan transforms himself into an angel of light (II Cor. 11). What wonder, then, if his ministers are transformed as ministers of righteousness? Among such often-transformed deceptions, they also show themselves to be perfect in faith or work. Otherwise, they are included in the number six and do not know how to ascend to the number seven, who, loving only this life which was created in six days, neglect to strive for the future rest. Thirty also, because they figuratively express the wicked, is understood, because the Lord Savior was not only once sold by Judas for thirty pieces of silver, but also is daily sold by many false brethren; for whoever, neglecting the truth of the faith with which they were imbued, subject all their senses of the body to the allurements of this world, as if betraying the Lord for thirty pieces of silver multiplied by five.”

“12. We are indeed in a narrow place when we are tempted inwardly by unclean spirits and outwardly behold the examples of evil men. Against the internal temptation of evil spirits, therefore, it is well said: "The people were afflicted," and against the outward examples of ungodly men: "They hid themselves." Because the cunning adversary suggests to us pleasant and joyful things to be desired, and he is never better conquered than if, when tempted, we run to the laments of devout prayer. And we can more quickly avoid the examples of the wicked if we judge that they are not even to be looked upon. Therefore, for the saints to hide is to disdain to look upon reprobate things. And because they guard the five senses of the body from the imitation of the reprobate, five kinds of hiding places are also described: namely caves, hidden places, rocks, caverns, and cisterns. Caves are indeed the hidden recesses of mountains: because the hearts of the saints are truly lofty in heavenly desire, and are closed and inaccessible to malignant spirits. We enter caves, therefore, when we retreat to the secrets of our minds, lest with wandering eyes we see things to be desired outside. We are hidden in secret places when we keep the hidden silence of a closed mouth. We ascend rocks when we place the activity of the body in vigorous work. Whence also concerning these hiding places, it is said through the prophet under one designation: "He who closes his eyes lest he see evil, and stops his ears lest he hear of blood, and shakes his hands free from every bribe: he shall dwell on high, the fortifications of rocks shall be his lofty refuge" (Isa. 33:15). We enter caverns and cisterns when we guard both our sense of smell from the obscenities of the world and our ears from hearing vain talk. For cisterns of water are the words of the Holy Scriptures. We are therefore hidden in cisterns when we enter into the waters of sacred speech, so that through the service of our ears we may water the meadows of our minds. And rightly are hiding places mentioned in the type of Israel as the elect: because whoever does not protect the senses of the body from the defilement of carnal pleasures does not escape the sword of hidden enemies. Let him therefore proclaim the victory of that hidden encounter, let him say: "The people were afflicted." Let him openly proclaim the triumphs of the outward conflict set before them: "They hid themselves." For the affliction of the elect mind is the deadly sword-point against every diabolical temptation. For while it is deeply pierced with compunction, it is raised up to the love of heavenly joy; and the more fervently it already loves the heavenly things to which it ascends through weeping, the more strongly it now rejects the offered pleasures of the world. For the illustrious teacher says: "Through many tribulations we must enter into the kingdom of God" (Acts 14:21). This entrance into the heavenly kingdom is certainly hoped for at the end of time in such a way that it is also experienced in the daily life of the saints. Our tribulation, therefore, is the entrance to heavenly joy. Rightly, therefore, as often as the elect mind is pierced with compunction in the lament of its affliction, by afflicting itself it obtains this: that it enters into the contemplation of that heavenly kingdom, in which it may ineffably rejoice. And while holy men flee from seeing the lovers of the world in the flower of passing joy, while they hide their bodily senses from the imitation of them, what is seen in their case is not flight but glorious victory. They flee indeed from earthly activities, but they attain heavenly ones; they seem to hide from the world, but they are revealed to heavenly glory. Therefore, by fleeing from harmful things, they more powerfully pursue their enemies, and they triumph far more nobly, since they so hasten toward heavenly things that the polluted savagery of their adversaries does not touch them.”

“When the men of Israel heard this, that they were positioned on high places, etc. When the faithful perceive the snares of the ancient enemy to be prepared to combat, either within themselves or in their neighbors by means of humility's walls, or perhaps even some of the weaker ones afflicted by their frequent incursions, it is necessary at once to resort to the bulwarks of spiritual readings, fasts, alms, prayers, and other virtues by which they may be defended and hidden from the contradiction of tongues; and the Father, who sees in secret, may have mercy and help.”

“13. If indeed we first wish to understand this according to the letter, these Hebrews are understood to have been both terrified with fear and to have fled to their enemies. For not long after, in Jonathan's open victory, it is written: 'The Hebrews who had been with the Philistines yesterday and the day before and had gone up with them into the camp turned back to be with Israel, who were with Saul and Jonathan' (1 Sam. 14:21). But what is signified by this event, except what we observe happening daily in the holy Church: that the life of the good is safe and most cautious, while that of the negligent is reckless impatience? They are indeed weak yet bold, eager for the affairs of the world, but feeble for enduring the war of temptation. And if we examine our own affairs in this regard, very many such people are found in monasteries. They dwell indeed in the calm of the harbor, but they by no means consider the storms of the open sea and the whirlwinds of tempests. And when they esteem themselves to be acting as mighty men outside, they go out readily to the most grievous battles of temptations—powerless against strong adversaries. Improvident indeed in reason, weak in strength: just as they do not understand the deceits of cunning temptation, so also they do not escape the open snares of enticements. They therefore cross the Jordan, because they are bent toward committing the shameful deeds of the flesh. Jordan is indeed interpreted as "their descent." Those therefore who abandon justice fall from the high mountain of virtues. Because therefore each of the weak willingly desires the enticements of the world which they see, in their type the Hebrews are said not to have been carried across the Jordan, but to cross the Jordan. To cross over is indeed the act of one who wills it. Therefore those cross the Jordan who are turned toward carnal pleasures by voluntary and hasty deliberation. Moreover, those can be understood to cross the Jordan who newly begin to sin, but by sinning surpass the wickedness of other sinful men. For they would reach the level of their descent by stopping there, not by crossing beyond, if they committed evils equal to others and did not surpass them by daring. And because they find their equals even in a more wicked life, they are rightly said to arrive at the land of Gad and Gilead, across the Jordan. For they dwell as it were across the Jordan who through the habit of sinning become worse than the wicked. To raise up sinners from this descent of guilt, he had come of whom it is written: 'He came into all the region of the Jordan, preaching the baptism of repentance for the remission of sins' (Luke 3:3). He who had come to preach repentance for all sins is declared to have come into all the regions of descent. There follows: (Verses 7–9.) 'And while Saul was still in Gilgal, all the people who followed him were terrified. He waited seven days according to the appointment with Samuel, and Samuel did not come to Gilgal, and the people slipped away from him. Therefore Saul said: Bring me the burnt offering and the peace offerings. And he offered the burnt offering.'”

“But the Hebrews crossed over the Jordan into the land of Gad and Gilead. Those who are more perfect, under the pressures of enduring temptations, set aside all the affairs of the world, in which the reprobates descend and slip into the world, and whose snares either try to catch them or they are usually caught when tempted; they also surpass the swelling pride, on account of which Satan descended from heaven with his followers, healthily inclined; for the obstacles of such vices, the Jordan River, not only by its name, because it is called their descent or apprehension—namely of the unclean, whether men or demons—but also by its nature, flowing into the Dead Sea and losing its praiseworthy waters, symbolically shows. Because certainly all worldly enticements and the flood of carnal concupiscence are extinguished in the lowest darkness of perpetual death. Indeed, those who traverse this Jordan, that is the apprehension and descent of the wicked, enter the land of Gad and Gilead, that is, the land of the prepared and the heap of testimony; because they ascend to a mind endowed with the constant exercise of virtues, and always fruitful in good works, which bear praiseworthy testimony about themselves. And it is fitting that those who are said to cross over the opposing river of vices are called Hebrews, that is, those who cross over. And to whom one says, seeing the wicked exalted and lifted up above the cedars of Lebanon, "I passed by, and behold, he was not." And elsewhere: "And with my God, I shall leap over a wall."”

“14. Up to this point, because the divine word has spoken about Saul as chosen and good, as was said above, it seemed reasonable that what was said about him should be taken in a good sense, both historically and morally. But now, because we have come to the place of his transgression, it is certainly necessary that we also see in him the things that are to be avoided. But what ought ever to have seemed more carefully to be avoided by all the elect than the evil of pride and disobedience? For this cast down the sublimity of the first angel; this laid low the glory of the lost spirits. This took away happiness from the first man; this brought on the perpetual miseries of human captivity. And behold, to the first angel and the first man, the first king of the chosen people is joined through disobedience, so that while the great fall, the least may be raised up. For we are rightly raised up if we both observe their falls and avoid them. Therefore, where Saul fell must be carefully considered. For Samuel had said to him above: "You shall go down before me to Gilgal. I indeed will come down to you, so that you may offer a holocaust and an oblation, and sacrifice peace offerings. You shall wait seven days until I come to you, and I will show you what you are to do" (1 Kings 10:20). He fell through disobedience, therefore, because he did not wait the full seven days, as he had been commanded. For in the same place it is immediately added: (Verse 10.) "And when he had finished offering the holocaust, behold, Samuel was arriving." 15. In this passage it must be considered with a trembling heart how, by neglecting to wait for the briefest time, he was rejected. "When he had completed the burnt offering," it says, "behold, Samuel was coming." If therefore he had waited for him only for the very briefest interval of time during which he offered the burnt offering, he could have securely obtained the strength of his kingdom. And so if the punishment is so great when a prophet is despised, what do we think is incurred from that ocean of divine judgment when the divine precepts themselves are disregarded? And because the delight of the flesh passes in a moment, and every commission of sins, and indeed the hour of transgression is brief, yet the punishment for the crime is not brief; because while we raise up the kingdom of sin in ourselves for a moment, we lose those kingdoms of all ages. For immediately after sin the prophetic word comes to rebuke — which would have been present, had we not sinned, to strengthen us in good. Indeed a polluted conscience now has the divine word against it; which, if it had avoided being polluted, aided by it and upheld, would have stood firm by its own strength. For what else does it spiritually signify to us when it is said: "And when he had completed offering the burnt offering, behold, Samuel was coming"? Even if he had not offered the burnt offering, Samuel would have come nonetheless. So indeed when we are tempted, divine grace is near to help those who endure; near also is divine justice to condemn those who fail. Whence Sacred Scripture, exhorting us to wait, says: "If the spirit of one having power rises against you, do not quickly abandon your place" (Eccles. 10:4). Hence the prophet, testifying, says: "The Lord is my helper, and therefore I am not confounded" (Isa. 50:7). Hence the Psalmist, looking to those same nearby aids, says: "I set the Lord always in my sight, for He is at my right hand, that I may not be moved" (Ps. 15:8).”

“And he waited seven days according to Samuel's appointed time, etc. The assembly of legal scholars, together with their listeners, waited for the advent of Christ in the flesh throughout the entire time that the Sabbath was observed in the law, knowing that He would come in the last days of legal observance; but as He delayed, so that He might come at the fullness of time which He had predestined, a considerable portion of their listeners, having slipped away, deserted the camp of the spiritual army. And indeed, concerning those who waited well, the prophet says: "But My just one lives by faith" (Habakkuk 2). But concerning those who fell away, he adds: "But if he draws back, My soul shall have no pleasure in him" (Hebrews 10).”

“So Saul said: Bring me the burnt offering, etc. Seeing that the people had slipped away from him, but not seeing Samuel approaching, Saul offered the burnt offering. The legal scholars of that time, greatly degenerating from the perfection of the early leaders, saw the people slipping away from adherence to the law, and, not knowing that the time of the Lord's incarnation was near, established their own traditions to be observed, as if they would be pleasing to the Lord in every way. This interpretation is supported by what follows, when Saul replied to Samuel rebuking him for his foolish rashness, saying:”

“15. In this passage it must be considered with a trembling heart how, by neglecting to wait for the briefest time, he was rejected. "When he had completed the burnt offering," it says, "behold, Samuel was coming." If therefore he had waited for him only for the very briefest interval of time during which he offered the burnt offering, he could have securely obtained the strength of his kingdom. And so if the punishment is so great when a prophet is despised, what do we think is incurred from that ocean of divine judgment when the divine precepts themselves are disregarded? And because the delight of the flesh passes in a moment, and every commission of sins, and indeed the hour of transgression is brief, yet the punishment for the crime is not brief; because while we raise up the kingdom of sin in ourselves for a moment, we lose those kingdoms of all ages. For immediately after sin the prophetic word comes to rebuke — which would have been present, had we not sinned, to strengthen us in good. Indeed a polluted conscience now has the divine word against it; which, if it had avoided being polluted, aided by it and upheld, would have stood firm by its own strength. For what else does it spiritually signify to us when it is said: "And when he had completed offering the burnt offering, behold, Samuel was coming"? Even if he had not offered the burnt offering, Samuel would have come nonetheless. So indeed when we are tempted, divine grace is near to help those who endure; near also is divine justice to condemn those who fail. Whence Sacred Scripture, exhorting us to wait, says: "If the spirit of one having power rises against you, do not quickly abandon your place" (Eccles. 10:4). Hence the prophet, testifying, says: "The Lord is my helper, and therefore I am not confounded" (Isa. 50:7). Hence the Psalmist, looking to those same nearby aids, says: "I set the Lord always in my sight, for He is at my right hand, that I may not be moved" (Ps. 15:8). But let us now hear what the prophet says to the one who did not wait, and what he who was unwilling to wait answers...”

“And mark it, he [the devil] desired to bring Saul into [the] superstition of witchcraft. But if he had counseled this at the beginning, the other would not have given heed; for how should he, who was even driving them out? Therefore gently and by little and little he leads him on to it. For when he had disobeyed Samuel and had caused the burnt offering to be offered, when he was not present, being blamed for it, he says, "The compulsion from the enemy was too great," and when he ought to have bewailed, he felt as though he had done nothing.Again God gave him the commands about the Amalekites, but he transgressed these too. Then he proceeded to his crimes about David, and thus slipping easily and little by little he did not stop, until he came to the very pit of destruction and cast himself in.”

“16. The prophet indeed knew what he had done, but by asking, he was reproving the act of disobedience. Hence also to Adam sinning in paradise, the Lord says: "Adam, where are you?" (Gen. 3:9). The magnitude of the guilt can also be conveyed through this question — as if he were saying openly: Does it seem a small thing to you that you sinned by disobeying? Rather, by sinning you fell from the lofty summit of your glory. Now therefore, many within the holy Church bury themselves in shameful deeds, and are unconcerned, as though they were losing nothing or only trifles. Let it therefore be said to the one who has fallen, let it be said: "What have you done?" Does it seem a small thing to you that you have defiled yourself with the filth of sin, since you pay no attention to the glory of eternity you have lost or the punishment of hell you have deserved? The sinner is indeed asked what he has done, so that he may be led back to his heart through lamentation, so that he may know he has brought great things upon himself and may not grieve too little. But because the very fault of disobedience is born from the root of pride, the disobedient are accustomed to hear the magnitude of their guilt from rebuking teachers, but not to make satisfaction by humbly confessing. For since they desire to appear exalted, they disdain to reveal their falls; and therefore they bring forth excuses and put forward claims of righteousness, because they are ashamed to appear as sinners. Therefore what follows is fittingly added: Saul answered: "Because I saw that the people were slipping away from me, and you had not come within the appointed days, and moreover the Philistines had gathered at Michmash, I said: Now the Philistines will come down against me at Gilgal, and I have not entreated the face of the Lord. Compelled by necessity, I offered the burnt offering." Behold, he who is accused of the recklessness of a great transgression is not afraid to assert great reasons of justice. "I saw," he says, "that the people were slipping away from me." Here he asserts that he was abandoned by the people. "Furthermore, you had not come within the appointed days." Here he shows himself cheated of the prophet's promise. "Furthermore, the Philistines had gathered at Michmash." Here he likewise brings up the imminent danger of battle. Therefore, drawing a conclusion from his own action, he says: "Compelled by necessity, I offered the burnt offering." As if to say: You accuse me of a great offense, when the offense is so much lighter inasmuch as it was committed not from recklessness but from necessity. But what the prophet recognizes him to be—he who was unwilling to recognize himself—he adds, saying...”

“Because I saw that the people were slipping away from me, etc. The mystical sense of these words, as is clear from what was explained above, is easily understood. He immediately added, and said: Moreover, the Philistines were gathered together at Michmash, which means in humility; for unless they were deprived of humility, they would by no means prefer themselves to the Lord; nor unless the spirits of pride besieging the gates of the heart, would they, who dwell in high places and yet observe the humble, arrogantly despise Him.”

“Now this we all in common do charge you, that every one remain in that rank which is appointed him, and do not transgress his proper bounds; for they are not ours but God's.… And those things which are allotted for the high priests to do, those might not be meddled with by the priests; and what things were allotted to the priests, the Levites might not meddle with; but every one observed those ministrations which were written down and appointed for them. And if any would meddle beyond the tradition, death was his punishment. And Saul's example does show this most plainly, who, thinking he might offer sacrifice without the prophet and high priest Samuel, drew upon himself a sin and a curse without remedy. Nor did even his having anointed him king discourage the prophet.”

“17. Behold, he who is accused of the recklessness of a great transgression is not afraid to assert great reasons of justice. "I saw," he says, "that the people were slipping away from me." Here he asserts that he was abandoned by the people. "Furthermore, you had not come within the appointed days." Here he shows himself cheated of the prophet's promise. "Furthermore, the Philistines had gathered at Michmash." Here he likewise brings up the imminent danger of battle. Therefore, drawing a conclusion from his own action, he says: "Compelled by necessity, I offered the burnt offering." As if to say: You accuse me of a great offense, when the offense is so much lighter inasmuch as it was committed not from recklessness but from necessity. But what the prophet recognizes him to be—he who was unwilling to recognize himself—he adds, saying...”

“I said: Now the Philistines will come down upon me to Gilgal, etc. The Pharisees and scribes, fearing that they might be either submerged by demons or in the mire of vices, or rendered useless in the revelation of the given law, began to have a zeal for God, but not according to knowledge; and as the Psalmist testifies, "There they were in great fear, where no fear was" (Psalm 52).”

“18. All the proud, because through their swelling they consider themselves to be above other men, are fittingly rebuked when the divine will is set before them, which they offend. Saul therefore is rebuked in the manner of the proud, who is said to have despised the commandments of the Lord his God. This is as if one should frighten the proud and contemptuous man, saying: Even if you despise men, now it is not the counsel of men, but the commandments of the Lord your God that you have scattered. Rightly therefore do you weigh your guilt, if you consider with a trembling heart Him whom you despise. And it should be noted that he does not say: "You have not kept the commandments of your God," or "the commandments of your Lord," but: "You have not kept the commandments of the Lord your God." As if he were openly saying: It would be a daring of great transgression if He whose commandments you despise were only your Lord and not also your God. How great then is what is committed when the commandments of God and Lord are neglected? Because likewise he did not say "of the Lord my God" or "of the Lord our God," he convicts him of having offended the grace of divine intimacy. As if he were saying: You have despised the precepts of Him who, when He raised you up from the lowest place, when He set you over others, when He made you king, through the bestowal of such great gifts, was, as it were, specially yours. Still further it is added, from which his audacity of transgression is shown to be even greater: (Verse 13.) "Which," he says, "He commanded to you." 19. Finally, certain commandments of God are common to all, not special to some. Therefore, in order to convict the bold defendant of his recklessness by an open accusation, he demonstrates that he despised not the common commandments, but his own and particular ones. "Which," he says, "he commanded to you." As if to say: You despised those commandments of your God and Lord which you ought to have observed not as common to all, but as your own, and entrusted singularly to you alone. But he sets forth what he deserves, saying...”

“As, therefore, it was not lawful for one of another tribe, that was not a Levite, to offer anything or to approach the altar without the priest, so also do you do nothing without the bishop; for if any one does anything without the bishop, he does it to no purpose. For it will not be esteemed as of any avail to him. For as Saul, when he had offered without Samuel, was told, "It will not avail for you," so every person among the laity, doing anything without the priest, labors in vain.”

“What shall we say of the celebrated David, to whom God said, "I have found a man after my own heart, David the son of Jesse, in eternal mercy I have anointed him." But even he says to God, "Have mercy on me, O God, according to your great mercy, and according to the multitude of your tender mercies blot out my iniquity. Wash me yet more from my iniquity, and cleanse me from my sin; for I knew my iniquity, and my sin is always before me."”

“And is it surprising that a person previously of good repute should afterwards fall? Saul, though good beyond all others, was afterwards overthrown by jealousy. David, a good man after the Lord's heart, was afterwards guilty of murder and adultery. Solomon, whom the Lord had endowed with all grace and wisdom, was led by women into idolatry. To remain without sin was reserved for the Son of God alone. If then a bishop or deacon, a widow, a virgin or a teacher, or even a martyr, has lapsed from the Rule of Faith, must we conclude that heresy possesses the truth? Do we test the faith by persons or person by the faith? No one is wise, no one is faithful, no one worthy of honor unless he is a Christian, and no one is a Christian unless he perseveres to the end.”

“Also David was persecuted, as Jesus was persecuted. David was anointed by Samuel to be king instead of Saul who had sinned; and Jesus was anointed by John to be high priest instead of the priests, the ministers of the law. David was persecuted after his anointing; and Jesus was persecuted after his anointing. David reigned first over one tribe only and afterwards over all Israel; and Jesus reigned from the beginning over the few who believed on him, and in the end he will reign over all the world. Samuel anointed David when he was thirty years old; and Jesus when about thirty years old received the imposition of the hand from John. David wedded two daughters of the king; and Jesus wedded two daughters of kings, the congregation of the people and the congregation of the Gentiles. David repaid good to Saul his enemy; and Jesus taught, "Pray for your enemies." David was the heart of God; and Jesus was the Son of God. David received the kingdom of Saul his persecutor; and Jesus received the kingdom of Israel his persecutor. David wept with dirges over Saul his enemy when he died; and Jesus wept over Jerusalem, his persecutor, which was to be laid waste. David handed over the kingdom to Solomon and was gathered to his people; and Jesus handed over the keys to Simon and ascended and returned to him who sent him. For David's sake, sins were forgiven to his posterity; and for Jesus' sake sins are forgiven to the nations.”

“The doctrines of the gospel were well known to holy and blessed David in his capacity of prophet, and although it was under the law that he lived his bodily life, he yet filled, as far as in him lay, the requirements of the apostolic concern and justified the witness borne to him by God in the words: I have found a man after my own heart, David, the son of Jesse. He did not avenge himself upon his foes by war, he did not oppose force of arms to those that laid wait for him, but after the pattern of the Lord, whose name and whose meekness alike he foreshadowed, when he was betrayed he entreated, when he was in danger he sang psalms, when he incurred hatred he rejoiced; and for this cause he was found a man after God's own heart.”

“So whom should we cite in discoursing on clemency? Who else than the one receiving testimony from on high and especially remarkable in this case? "I found in David, son of Jesse," Scripture says, remember, "a man after my own heart." Now, when God gives his opinion, there are no grounds left for opposition: that verdict is proof against corruption, God judging not from favor or from hatred but making his decision on the mere virtue of the soul. It is not for this reason alone, however, that we cite him, that he received the verdict from God, but also because he is one of those nourished in the old dispensation. You see, while there is nothing remarkable for anyone in the ages of grace to be found free of resentment, forgiving enemies their sins and sparing abusers—that is, after the death of Christ, after such wonderful forgiveness of sins, after the directives redolent of sound values—in the old dispensation, by contrast, when the law permitted an eye to be plucked out for an eye, a tooth for a tooth, and vengeance to be taken on the wrongdoer in equal terms, who amongst the listeners is not struck by someone found to surpass the norm of the commandments and attain to New Testament values?”

“23. As if from a height to level ground, the teacher of holy Church comes when he rebukes the faults of sinners, and bends the loftiness of his station when he humbles himself through the affection of charity to examine the crimes of the wicked. Rightly therefore it is said of him who had reproved the sinner: 'He arose, and went up.' For the chosen preacher rises when he raises himself by intention to the height of his spiritual way of life; and he ascends when he arrives at the lofty eminence of that same life through habitual practice. Heavenly desires, spiritual virtues, and good works are on high; earthly affections, worldly lusts, vices, and sins are in the depths below. But the teacher, in order to properly correct the fallen, first discovers their faults by examining them, then strikes those he has found. Therefore, so that he may clearly and openly see what he is to strike, he bends the eyes of his mind to see the deep wounds of sinners. But he does not strike what he has perceived unless he descends to touch those things in the depths. Therefore the prophet is said to rise and ascend, because the chosen teachers so come down to see and amend our lowly state that they never forget to return at once to the heights of their way of life. By these words also the freedom of the priestly spirit is affirmed. For many rebuke others while they disturb themselves with a most violent war of anger. But after having rebuked faults, they are unable to rise and ascend, because being troubled within themselves, they are by no means permitted to advance to the heights of inner peace. Some hear about the shameful deeds of others that must be restrained; but when they have descended to contemplate the depths, they are defiled by a harmful delight in them. Weak indeed and unequal to so great a ministry, while they eagerly seek to loose the knots of others below, they do not free them but bind themselves. What then does it signify that it is said of Samuel, 'He arose, and went up', except what we observe in more perfect men, who so look upon our defilements that they are in no way soiled by them; who so grow angry with us that they can quickly ascend to the heights of their inner secret peace? For they are strong and powerful, and those who bear their own great and mighty burdens lightly are not weighed down by our weaknesses. And because in our correction they bring forth the testimonies of holy Scripture, they are said to rise from Gilgal and ascend. Gilgal indeed, as I have already said many times, is translated as "wheel." But the testimonies of the Scriptures, because they revolve through various senses in our instruction, are like wheels. And because when holy preachers leave behind the care of their subjects, they are elevated in the contemplation of eternal life, Samuel is said to ascend to Gibeah of Benjamin. Gibeah of Benjamin is interpreted as "the hill of the son of the right hand." Who then is the son of the right hand, except Him whom the holy Gospels confess ascended into heaven and sits at the right hand of God the Father? The hill of the son of the right hand, therefore, is the eternal loftiness of the Redeemer. For when holy preachers leave behind our lowly state, they rise by intention to those lofty divine heights of the Redeemer, and ascend by contemplation. 24. This which is said, "He arose and went up," can also be understood more simply according to the historical sense: namely, that he did not find in the king whom he had rebuked the humility of repentance by which he might have been compelled to remain. Nevertheless, the same king is left in his office so that he might be corrected by the prophet's very separation from him; because very often those whom the words of a preacher do not correct are struck with fear at being separated from the fellowship of preachers or from the unity of Holy Church. In the presence of preachers they are hard, but once separated they come to their senses; and those who sinned by disobeying now humbly prepare to obey God. Hence, not long after, King Saul is commanded to destroy the Amalekites, so that if he carried out the Lord's command in the slaughter of that nation, he might untie the knot of his former disobedience (1 Kings 15). Separated indeed from the prophet, he was seen to have done such things that he might be commanded to do others. Therefore it is also added: (Verse 15.) And the rest of the people went up after Saul to meet the people who were fighting against them, going from Gilgal to Gibeah of Benjamin. 25. Some fall into sin in such a way that they are held fast by no good work; but some, when they recall that they have committed evils, strive more earnestly to do good works. For by doing good, they cover the evils they leave behind, lest these be judged when uncovered by the eternal Judge. Indeed, if we interpret this deed of Saul in a favorable sense, we find this: that he who previously in the matter of the sacrifice, out of fear, despised the prophet's commands, afterward hastened to crush the adversaries of God's people, those whom he had feared. In this passage it should also be noted that he whom the prophet abandoned went up from Gilgal to face the wars of the enemies. For the just severity of preachers casts off many sinners, whom nevertheless the divine remembrance does not abandon. They lose the consolations and exhortations of their rulers on account of their faults, but they consult the sacred Scriptures, they resume their purpose; and those who had lain as if fallen through the evil of disobedience, raised up through the fervor of obedience, advance to the wars against hidden enemies. Rightly therefore they are recorded as coming from Gilgal, that is, from "wheels": because from the holy Scriptures they receive that by which they can powerfully crush the warfare of the opposing side. But because they strive by conquering to recover the height of their lost way of life, they are said to ascend to Gibeah of Benjamin. Because likewise some had shut themselves in hiding places, others had fled to the enemies, the remaining people are those who were terrified by no fear, but hasten with their king to the place of assembly. This we see even now in the Church: because indeed many, as if little ones, propose to advance through the pursuit of the private life, while many who are strong are bold even in the open combats of the malignant enemy, so that they openly see the allurements of the world, which might attract them, but they despise what they have seen and refuse to desire it. These indeed stand not in hiding places, but on the field of open combat, exposed to battle, strong for triumph, who are able to fight and cannot be overcome. Whence they are also designated by a perfect number, when it is added: (Verse 15) "And Saul numbered the people who were found with him, about six hundred men." 26. For the week is completed in seven days, but one of them is forbidden for work, while six are granted for the pursuit of good work. Moreover, the number one hundred contains the sum total of numbers. In six hundred men, therefore, who else are designated but those who are strong in work and in the deliberation of the heart? For some propose mighty things, but because they do not do what they propose, they do not reach the number of six hundred men. In six hundred men, therefore, the strong workers of Holy Church are designated, because they propose great things, and they fulfill the rigor of their resolution with the strength of good action. They are rightly said to have been found with the king, because they agree with the pastors of Holy Church in good will and in pious action. For they are with those from whom they differ neither in will nor disagree in action. They are said to agree in such a way that the dignity of preachers is felt to excel; because even if subjects will and do the same good as preachers, nevertheless those are preeminent in that same good whose virtue of soul is more ardent and whose effort of action is more robust, just as their rank is higher. For this reason it is said separately of the king and his son: (Verse 16.) And Saul, and Jonathan. For why are the king and his son named separately, unless because the action of a good bishop is clearly singular? And because there is not a uniform equality among all faithful subjects, there follows: (Verse 16.) And the people who were found in Gibeah of Benjamin.”

“But Samuel rose up and went up from Gilgal, etc. The prophet demonstrates the same change of the kingdom which he had predicted by word also by changing the place. For even the Lord, who said of the unbelievers: "Arise, let us go from here" (John 14); having left the Synagogue, ascended the hill of the Son of the right hand, that is, the high hearts of that people; who wished to be the Son not of any earthly, but of heavenly and eternal blessedness; and the prophetic word illuminated by the dispensation of the Savior, through the literal revelation, by which rough minds were imbued, taught those perfected in the higher and more sacred mysteries of Christ and the Church. Indeed, what was said about the two peoples, we see carried out daily in individual persons. For the people set in Gilgal by Saul are terrified, while each of the faithful, either in the revelation of knowledge, which he received as less strong; or in the mire of vices, in which he shamefully fell, weakly fixed, the soul conscious of its frailty is troubled, and for the sake of seeking its own salvation, usefully stirs up itself, lest perhaps the spiritual adversary Machmas, that is, humility, which he especially desires, be overcome; lest the revelation of heavenly doctrine be taken away; lest the walls of the other virtues be broken through by the deceitful victor. Saul waits seven days, according to the agreement of Samuel, while someone in tribulation, with faith and diligent action, seeks the promised help of the Lord. For seven consists of three and four; three pertains to faith because of the confession of the Holy Trinity; four to works, because of prudence, fortitude, temperance, and justice; by which four as corners the whole structure of spiritual virtues is established. But when someone perfectly completes these seven days, that is, the light of sevenfold devotion, according to what the Psalm advises: "Wait on the Lord, be strong, and let your heart take courage" (Psalm 27); the Lord will come into the heart, and making his abode in it, will immediately destroy all the snares of the hostile army by the illumination of his coming. But he who has less of this perfection, less patient in adversity, less confident in the regard of divine aid, having forgotten that of Ecclesiasticus: "Do not delay in the time of distress" (Ecclesiasticus 10); loses all at once the ranks of virtues in which he had congratulated himself, by despairing; just as Saul, because on the seventh day not yet well completed, he despairs of Samuel's promised arrival, is abandoned by the people as they slip away; who, if he had completed the appointed time, would not have lacked the promised aid of the prophet: "For the Lord is near to all who call upon him in truth" (Psalm 145). But Saul increased his sin, not only by wavering about the promises of the prophet, but also by offering the burnt offering himself, which was fitting for the priest. Pelagius increases blasphemy, another so-called faithful increases it, while less diligent about divine grace, he confidently believes he can be saved by his own strength; and what is the gift of the high priest alone, he foolishly thinks to acquire by the decision of his own will. Therefore, according to the Apocalypse of John: Another comes, and receives the promised kingdom and the crown of life and blessing from such people. This change was signified not by the counsels of supernal beings, but by the human affairs themselves, as Samuel himself, when with the rejection of the unfaithful, and the election of the most faithful king foretold, he rose up and went up from Gilgal to Gibeah of Benjamin. Because the word of God sent into the world will not return to him void, but will accomplish whatever he wills, and will prosper in those to whom he sent it (Isaiah 55). And having left behind the hypocrites and cunning ones, who provoke the wrath of God, he seeks the simple and faithful, whom he may elevate to the heavenly kingdom, as hearers.”

“27. It has been sufficiently repeated that Gibeah is interpreted as "hill." A hill, however, is not the summit itself, but an elevation of the mountains near to the summit. What is understood by this hill, if not the high and perfect life of faithful subjects? This life, although it may not be equal to the loftiness of preachers, is nevertheless clearly seen to be sublime far above the merits of others. Hence also concerning certain chief elect ones it is read in the Apocalypse: "No one could sing the canticle except those one hundred forty-four thousand" (Rev. 14:3). And demonstrating more clearly who they are, he says: "These are they who were not defiled with women, for they are virgins, and they follow the Lamb wherever he goes." Therefore, when spiritual battles are described, the people found in Gibeah of Benjamin are specifically recounted, because the choir of virgins is all the more violent against the ferocity of unclean spirits, the more they are wounded by none of their blows and polluted by no filth of their suggestion. Free indeed and whole, they are ready for the encounter, strong for the strike. Are not those on the hill the sons of the right hand, whom the beloved of Jesus regards for the merit of their integrity, saying: "I saw upon Mount Zion the Lamb standing, and with him one hundred forty-four thousand"? (Rev. 14:1.) But unless they were exceedingly strong, they could by no means ascend, wearied, to such a height. Likewise, unless they were free from all thoughts, they would be unable to run everywhere after the Lamb. Therefore, because every virgin is admirable in the triumph of hidden combat, when the order of battle is described, under the type of the people of Gibeah, the special dignity of virginity is commemorated. There follows: (Verses 16–18.) Now the Philistines had gone up to Michmash. And three companies went out from the camp of the Philistines to plunder: one company was heading toward the road of Ephraim, to the land of Shual; another was entering by the road of Beth-horon; and the third turned toward the road of the border in the land of Sheba, overlooking the valley of Zeboim, toward the desert.”

“Both Saul and Jonathan his son, and the people, etc. Machmas is humility, as often said, Gabaa of Benjamin sounds like the hill of the son of the right hand. It must be questioned how, with the gates of humility besieged by unclean spirits, on the perfect hill of virtues either masters or listeners can pitch their spiritual camps; and it must be seen what is written below, because Saul with his six hundred was dwelling at the far end under a pomegranate tree. Indeed, under the pomegranate tree, the people who can say: But far be it from me to boast except in the cross of our Lord Jesus Christ (Gal. VI). For the fruit of the cross reddened with the Lord's blood, like a pomegranate, encompasses many grains of believers as if with one rind of charity and hope. But at the far end of Gabaa, it has the same tree of life under which he rests; he who is not yet perfectly consummated laments with the Apostle, saying: I delight in the law of God according to the inner man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members, and so forth (Rom. VII).”

“28. What does it mean that the Philistines form three companies, except that evil spirits strive to introduce wicked things into our heart, tongue, and deed? For since every sin is committed by thinking, or speaking, or doing, the three companies of the Philistines signify this: that evil spirits are eager to drive souls to sin through negligence of the heart, unbridledness of the mouth, and boldness of perverse deed. Hence the first company is said to advance against the way of Ephraim, because they begin by assaulting innocence from the heart. For the way of Ephraim, that is, of the fruitful heart, is good thought. Against the way of Ephraim, therefore, the first company of the Philistines advances, because the hidden adversaries, if they do not first remove the practice of good thought from the mind, cannot succeed in uprooting the fruits of its virtues. They come therefore against the way of Ephraim when they lay ambush against good thought, by which way it is said to lead to the land of Saul. For what else is the mind of the chosen disciple but the very fruitful land of the teacher? Hence the Lord also, explaining the parable of the seeds in the Gospel, says: "That which fell on good ground, these are they who receive the word in a good and excellent heart, and bring forth fruit with patience" (Luke 8:15). It is said therefore of the first company of the Philistines, "They advanced against the way of Ephraim," so that while we grasp the spiritual sense of the text, we may block the entrance of evil spirits to our thoughts. But while we fortify the heart, we are compelled equally to restrain the tongue from superfluous speech. Hence the second company is said to enter by the way of Beth-horon; for Beth-horon is interpreted as "house of wrath." The house of wrath is the mind that serves the use of a quarrelsome tongue. This house that wise man certainly suggests, who says: "Anger rests in the bosom of a fool" (Ecclesiastes 7:9). Through this indeed enemies enter the heart of the fool, because evil spirits, while they loose the tongue to unbridled words, kindle wrath and strike at the mutual charity of the faithful. He therefore who has learned to guard against harmful thoughts, if he does not know how to keep watch over his mouth, has overcome the assault of one company but has not escaped that of another. The third company turned itself toward the way of the border. What is the end of thought and word, except the completion of good work? For we think and speak good things for this reason, that we may bring them to the completion of good work. But when the ancient enemy cannot prevail in harming through words and thoughts, he stretches his snares toward the end, and seeks to nullify or hinder the good work of the faithful. What is the way of the border, except the pursuit of good work? Because therefore evil spirits strive with many ambushes so that the pursuit of good work may be abandoned, the third company is said to turn toward the way of the border. In this border the end of our life can also be understood. The company turns toward the way of the border because the enemy strives to interrupt good work, lest it be carried through to the end of life. Hence the Psalmist also, expressing in himself the weeping of those who have fallen, says: "They have spread cords as a snare for my feet; beside the way they have set stumbling blocks for me" (Psalm 139:6). A stumbling block is indeed placed beside the way, so that the good works of the elect may be abandoned before the completion of this life. 29. But what does he mean when he says: "In the land of Sheba, overlooking the valley of Zeboim toward the desert"? These names of places are set down to designate the position of the boundary he had mentioned. Now Sheba in our language means "captive," and Zeboim means "gazelles." But what is this captive, if not human nature, which was placed in paradise and is now bound to this world to endure the hardships of this mortality? And what is the land of this captive, if not the pilgrimage of temporal life? Rightly, therefore, when the wedge is said to turn, the land of the captive is mentioned: because malign spirits can wage war against us in this land of our pilgrimage, but in that other life of ours they cannot. But although the present manner of life of the elect is placed in this exile of captivity, if it perfectly keeps the path of the boundary, after the straits of this boundary it arrives at the height of immortality. Hence the boundaries of this land are said to overlook the valley of Zeboim, that is, of the gazelles. For the valley of the gazelles is the precious death of the saints: because from where they are laid low by dying, from there they are raised up to eternal joys. Who does not know that gazelles are swift animals and make great leaps? Rightly, therefore, do gazelles designate the dignity of holy souls, which in death abandon their bodies but, as if making great leaps, ascend through immense merits to the kingdoms above. Let him say, therefore, that the boundary of the land of the captive overlooks the valley of Zeboim: because even though the human condition is condemned, it is nevertheless so exalted in the Son of God that when it is led to the boundary of temporal life, it is given over in death so that it may be raised to the height of eternal life. Let him say, therefore: "The third wedge turned itself toward the path of the boundary in the land of the captive, which overlooks the valley of the gazelles"—so that he may assert that malign spirits strive to pervert these final goods of the elect, so that they may not ascend to the joys above. This valley is also said to be situated opposite the desert. What is understood by the name of desert in this place, if not hell? For it is rightly understood as a desert where none of the elect is found. It is also called a desert because no consolations from hardships are felt there. Therefore the valley of the gazelles is said to be situated opposite the desert: because the death of the saints is entirely different from the deserts of hell, and has nothing fitting or worthy of the punishments of hell. There follows: (Verses 20, 21.) Furthermore, no blacksmith was found in all the land of Israel. For the Philistines had taken precaution lest the Hebrews should make a sword or a lance. Therefore all Israel went down to the Philistines, so that each one might sharpen his plowshare, his mattock, his axe, and his hoe.”

“And three companies went out to pillage from the camps of the Philistines, etc. And everyone who legitimately fights in her camps feels that the Church is daily tested by these three companies. For three companies go out to pillage from the camps of the Philistines when impure spirits attempt to assault the guard of our inner man, either his rational part, or his irascible part, or his concupiscible part, trying to strip them of the riches of virtues, whether individually in each of them or all in one. To these parts, indeed, also correspond the names of those places and the said companies that went out. The way of Ephrath, which means the growing one, against which the first company marched, is the concupiscible part of the soul; rightly named thus, because it never ceases seeking increase; indeed, of good things, if it is ruled by Israel, that is, by the soul that longs for uprightness and the vision of God; but of evil things, if setting itself against the laws, it is ravaged by the wickedness of vices and unclean spirits. And it is fitting that when speaking of the first company, he said, "It marched against the way of Ephrath," he added, "to the land of Saul"; for the first and indeed greatest aim of the wicked spirits is to turn the leaders themselves of the holy struggle away from the undertakings of virtues by the concupiscence either of the soul or of the flesh; so that from the deprivation of the leaders of justice, the wicked contagion may more freely spread among the unsuspecting people. The road to Bethoron, which means the house of wrath, to which the second company was heading, indicates even by its name the passion of the mind it signifies. This house was well governed by the Israelite owner when that exceedingly meek man, who was more meek than all the men who dwelt on the land, left Pharaoh, being greatly angered, to liberate the people of God. The Philistine, however, was plundered, when Cain, who was of the evil one, greatly angered by the righteousness of his good brother, was provoked to such an extent that by his wrath he broke the first laws of brotherhood through murder. The valley of Seboim, which means of the roes or the deer, to which the third company turned, figuratively announces the rational insight of the mind. For these animals are said to excel in keen sight; hence they are also called Dorcades by the Greeks from keen seeing; and it is not for nothing that they are so often mentioned in the Song of Songs under the praise of Christ and the Church. And rightly, not a mountain but the valley of the roes is mentioned, rightly placed against the desert; because we always need the help of humility, especially when discerning good and evil, lest our judgment goes astray, and the humbler one is, the more they understand what of the world is less to be loved and sought. Therefore, the road to the boundary of the impending valley of the Dorcades holds the way of the growing one, and also the way of the house of wrath, possessed by Israel in peace, when the people of God or any faithful person, with humble intent, recognizes what should be followed and what should be scorned, and endeavors to grow in the things that they usefully recognize should be followed until the perfect day; strives to be healthily angry and not to sin for anything that attempts to hinder either their spiritual insight or their progress and course; so that anyone who foolishly chooses evil for good by erroneous reasoning, and harmfully desires to pursue these harmfully chosen things, and thinks it necessary to be angry for everything that resists such concupiscence, all the paths and bounds of this person's mind are devastated by the bitterness of the invisible enemy.”

“For, as a result of the king's sin [Saul's offering of the sacrifice], fear had pervaded the whole army. The camp of the enemy, which was lying at no great distance, showed them how real the danger was, and no one had the courage to think of going out to battle: most had absconded to the marshes. For besides the lack of courage on the part of those who felt that God was alienated from them on account of the king's sin, the army was in the greatest need of iron weapons; so much so that nobody, except Saul and Jonathan his son, is said to have possessed either sword or spear. For the Philistines, as conquerors in the former wars, had deprived the Hebrews of the use of arms, and no one had had the power of forging any weapon of war or even making any implement for rural purposes.”

“30. All these things are indeed described so that the manner of the victory that followed might be made clear. For armed men were conquered by the unarmed, so that everything that is overcome might be attributed to the praises of Almighty God. But if we pursue these things spiritually in our customary manner, we will not find them devoid of mysteries. What then does it mean when it says: "No blacksmith was found in Israel," except that for spiritual battles we are instructed not through secular letters but through divine ones? For no blacksmith is found in Israel because the faithful who see the Lord do not fight against malign spirits by the art of secular knowledge. For they would conquer aided by the blacksmith's art if they prevailed against hidden enemies by the weapons of secular eloquence. And indeed this learning of secular books, even if by itself it does not benefit the spiritual conflict of the saints, when it is joined to divine Scripture, one is more subtly instructed in the knowledge of that same Scripture. Liberal arts are to be learned for this purpose alone: that through instruction in them the divine utterances may be understood more subtly. From the hearts of some, malign spirits remove the desire for learning, so that they neither know secular things nor reach the heights of spiritual things. Therefore it is rightly said: "The Philistines had taken care lest the Hebrews should make sword or spear." The demons clearly know that when we are instructed in secular letters, we are aided in spiritual matters. When therefore they dissuade us from learning these things, what else do they guard against except that we might make a spear or sword? Let the prophet therefore declare the history and make known the zeal of the elect, and let him explain: "Israel went down to the Philistines so that each might sharpen his plowshare or his hoe." We go down to the Philistines when we incline our mind to learning secular books. And it is called a descent because Christian simplicity is on high. But what does it mean that secular letters are said to be on the plain, yet their manner of teaching is lofty? Because although they narrate nothing heavenly, they unfold what they set forth in a marvelous order of speech, and they are elevated by their narration, yet brought low by speaking of carnal things. Whoever desires to know this manner of speaking or understanding, let him go down to the Philistines, let him sharpen plowshare and hoe, so that he who strives to be thoroughly instructed by their eloquence may be brought low even to hearing the carnal things of the secular writers. Almighty God indeed set this secular knowledge on the plain before us so that it might make for us a step of ascent that ought to lift us to the heights of divine Scripture. For this reason He willed it to come first, so that in it He might instruct us to pass over to spiritual things. Hence Moses, who gave us the beginnings of the divine utterances, did not first learn divine things, but so that he might be able to grasp or express divine things, he first formed his untrained mind in all the knowledge of the Egyptians. Isaiah also proved more eloquent than the other prophets, because he was not, like Jeremiah, from Anathoth, nor, like Amos, a herdsman, but was nobly educated and urbane. Paul too, the vessel of election, was first instructed at the feet of Gamaliel before he was caught up into paradise or raised to the height of the third heaven (Acts 22). And perhaps for this reason he excelled the other apostles in teaching: because he who was destined for heavenly things first diligently learned earthly ones. 31. But now, as I think, the properties of rural implements must be examined spiritually. What then is indicated by the plowshare, which is drawn by oxen going before, if not the affection of twofold charity? And what is shown by the hoe, with which each person alone labors in the cultivation of a field, if not the pursuit of the private life? For certain wealthy and strong farmers plow with oxen: because they both love the Lord mightily and, through brotherly love, attend more diligently to the gain of souls. They therefore sharpen the plowshare at the smiths of the Philistines: because they compose the pursuit of holy preaching from secular learning. But some, being poor, use the hoe: because those who judge themselves unable to suffice for winning the souls of others do not cease to prepare for themselves alone what they can regarding eternity. Each of them uses, as it were, a hoe: because they do not cease to prepare the field of their mind for divine worship. And because in this pursuit of the private life secular learning is also greatly profitable to them, one sharpens the hoe while being taught: because a learned person in the pursuit of his own life attends to everything more keenly. With the axe, however, we do not dig the earth but cut off the branches of trees. What then does the axe signify, if not the zeal of good emulation? For when we are kindled to imitate the examples of better persons, we cut branches for ourselves, as it were, with which to feed a fire for driving away the chills of our negligence. The Apostle Paul commands us to hold this axe, saying: "Be zealous for good in all things" (Gal. 4:18). This axe is indeed sharpened: because learned believers, just as they better recognize the examples of the faithful, so also they more fervently desire to imitate them. The weeding-fork or trident digs the earth more finely, so that it is understood not so much to dig as to scrape and break up clods. What is expressed by this three-pronged weeding-fork, if not the virtue of discernment? By which, certainly, when we examine things done or to be done with subtle consideration, we level the clods of our land, as it were, into fine dust for sowing. This weeding-fork is indeed declared to be three-pronged, because the power of discernment arranges not only what is to be done, but also what is to be thought and spoken. It clears away all harmful things from the hand, the heart, and the tongue, so that the seed which we commit to the soil of our mind may bear abundant fruit. Fittingly therefore it is said: "All Israel went down to the Philistines, so that each might sharpen his plowshare, his hoe, his axe, and his weeding-fork": because the affection of twofold charity, the pursuit of the private life, and the examples of another's perfection we read in sacred eloquence; but we who are ignorant of secular knowledge are unable to penetrate the depth of that same sacred eloquence. Whence also, adding reasonably, he says...”

“Moreover, a blacksmith was not to be found, etc. It is indeed clear what chiefly provides the enemy the space to ravage the land of promise, that is, the virtues of the Church: namely, if it lacks a teacher and the maker of spiritual arms, which the Apostle teaches are to be held against the fiery darts of the wicked. For the wicked tempters take great care, as much as they can, that we do not put on the armor of God, so that double-edged swords do not appear in our hands to exact vengeance upon them (Eph. VI).”

“Therefore all Israel descended to the Philistines, etc. And today, some descend, leaving behind the elevation of the word of God, to which they ought to have ascended to hear, and they listen to worldly fables and doctrines of demons, and by reading philosophers, rhetoricians, and poets of the Gentiles, to exercise earthly intelligence, as if going to the blacksmiths of the Philistines to sharpen tools for wild or rural cultivation, they come unarmed, that is, deprived of spiritual knowledge.”

“32. The edges are not said to be bent back or worn down, but blunted. For if they were bent back or worn down, they would cut nothing at all. But a blunted edge, even if it does not quickly cut through everything, does cut certain things placed before it with the delay of labor. So indeed are the hearts of the simple, which, if they do not subtly understand spiritual things, yet because they slowly understand certain things, possess a sharpness of mind that is not keen but blunted. For often they wish to examine obscure matters; but while they scarcely arrive, even at those things which are plain, by long thinking, they cut as if with a blunted edge by lingering. This is certainly shown not only in the hidden mysteries of the Scriptures, but also in the concealed suggestions of demons. For they cannot drive the enemy from themselves whom they cannot quickly recognize. Therefore, while with great delay of thought they expel the snares of evil suggestion, they cut as if with a blunted edge what they could have severed more swiftly through keenness of mind. But what does it mean when it says: "To the sharpening of the goad"? The goad is called the rebuke of prelates. Whence it is also written: "The words of the wise are as goads" (Eccl. 12:11). The goad is indeed called a rebuke, because while it reproves faults, it pricks the mind. But the goad is blunted when the understanding of the prelate is weak, so that he neither discovers the faults of his subjects by recognizing them nor rebukes them upon finding them. Rightly therefore is the rebuke of a ruler declared to be a goad, because it cannot prevail to prick the swellings of vices if his mind, educated through knowledge, does not see what ought to be pricked. Whence also, in the type of learned prelates, it is fittingly added...”

“33. What is understood by the lance, if not the keen foresight of the holy preachers? And what is shown by the sword, if not the subtlety of their understanding? For by the lance we pierce through things set before us at a distance. But by the sword, enemies near and almost joined to us are slain. Rightly therefore in the lance the foresight of the elect is shown, by which they strike hidden enemies before they suffer their nearby assault. For while they anticipate by guarding against the future ambushes of demons, they strike as if with a lance from afar those whose nearby blows they are unwilling to receive. Whence also the blessed apostle Paul, when he discerned the armed spirits of fornication from afar, held conjugal chastity as a lance and did not permit them to approach nearer, saying: 'Because of fornication, let each man have his own wife, and each woman her own husband. Let the husband render to the wife her due, and likewise the wife to the husband' (1 Cor. 7:2). And again: 'Come together again, lest Satan tempt you because of your incontinence' (ibid. 5). Hence also concerning himself he says: 'I chastise my body and bring it into subjection, lest preaching to others, I myself should become a castaway' (1 Cor. 9:27). For he who had chastised his body lest he become a castaway was surely piercing with a lance his enemies positioned at some distance before him. The foresight of abstinence for taming the lust of the flesh is therefore taken as a lance, by which approaching enemies are struck. Rightly also understanding is expressed by the sword, because whoever recognizes and rejects the wicked suggestions of the evil spirit in the present time strikes, as it were, an enemy nearby and placed right next to him. He also cuts as if with a sword sharpened on both edges, because he condemns both false goods and true evils. But what does it mean that the sword is said to be in the hand of Saul and Jonathan? They are not in the hand of those who keenly understand things near and present and foresee future things, yet do not exercise their strength to destroy them. They openly know that the ancient enemy casts down the greatest part of the human race through the power of the flesh into fornication, yet they do not take care to chastise the flesh through abstinence. So also some clearly see present evils but make no effort whatsoever to avoid them. These indeed have sword and lance, but do not have them in hand. Rightly therefore on the day of battle the sword and lance are found in the hand of Saul and Jonathan, because only the elect are those who both understand present and future evils and more ardently desire to overcome them with the intention of the heart. Yet this is said in this place so that the people may be shown to have held nothing in hand, who are shown to hold plowshares, hoes, axes, and weeding hooks. For by these words the elect are not distinguished from the reprobate, but the dull from the skilled. But since we have now shown the armed men, let us explain the manner of the contest.”

“And when the day of battle came, neither sword nor spear was found, etc. When the day of battle against adversarial powers is a daily occurrence, many content with their rusticity, very few proceed properly armed for this battle with a fitting reading or hearing of the Scriptures; hence, aided by our lethargy, the spiritual adversary now does to us what it is described the carnal adversary did to Israel then.”

“But the station of the Philistine went out to pass over into Michmash. Indeed, by not having arms, Israel betrayed the country to the enemies; and through our neglect of reading or of inquiring from spiritual teachers, like the negligence of forging arms or of seeking out Israelite blacksmiths, we give the enemies the opportunity, after overcoming the humility which the besieged Michmash signifies, to also bring weapons of impiety to the rest of the virtues, as to the boundaries of the holy land. But to repel these most terrible weapons of the enemy, not the skill of human art, but aided by the grace of the Holy Spirit, the exhortation of heavenly teachers must be sought. Hence it follows:”