“1. Moreover, it is shown that he repeated in this passage what is mentioned above concerning the chosen boy, where it says: "But the boy Samuel was a minister in the sight of the Lord before the face of Eli." For to minister to the Lord before Eli is the same as to be the Lord's minister before the face of Eli. And because we explained that passage more fully there, with the Lord's help, we do not delay at all in repeating its exposition. But since it is the divine word that speaks this both in this passage and in that one, it is shown that He did this not without a useful reason. Therefore, out of concern for the reader's weariness, we pass over the explanation in silence, but we state the reason for the repetition for his benefit. For certain people who are subject to the authority of the prelates of holy Church obey as untrained beginners; but when they advance a little higher through their manner of life, they by no means persist in that same humility of obedience. The handmaid Hagar of Sarah fittingly represents these in a spiritual sense, for when she saw that she had conceived by Abraham her husband, she despised her mistress (Gen. 16:5). For Hagar conceives when the reprobate mind of a subordinate believes that it is advancing either through the acquisition of knowledge or through its manner of life. And she, being pregnant, is said to have despised her mistress, because she now disdains to submit herself through obedience to the will of her superior who is set over her. But she who despises her mistress is declared to be a handmaid, because proud subjects are also weak through their arrogance, and they do not attain to the number of the children of God. Moreover, Samuel's progress is set forth because it was said above: "But the boy Samuel advanced and grew and was pleasing both to God and to men" (1 Kings 2:18). With what sublimity of life he accomplished these three things has been explained above. Since, therefore, even now he is mentioned as ministering before his master, what does this mean except that he provides a pattern for chosen hearers, so that the higher the life to which they advance, they never forget to preserve the good of obedience? For they truly advance if they strive toward the height of merits both by the strength of their works and by the virtue of humility. 2. In this passage there is another thing that ought to be noted: because Samuel is shown to be ministering to the Lord before Eli at the very time when Eli himself is rebuked by the Lord for his negligence regarding his sons. For some subjects, while they consider the measure of their own strength, prefer to be severe judges of their superiors rather than pious listeners. These indeed, because they are accustomed to exaggerating and scrutinizing the lives of their superiors, if they observe stains of even the slightest fault in their conduct, refuse to submit to their authority by obeying. But they would be truly strong if they humbly bore what they consider to be the weaknesses of their superiors. For before God, that person is known to be great in merit who submits himself in good obedience to one who does not seem venerable in some respect. For behold, Eli is rebuked by the open sentence of God for the guilt of his committed negligence, yet the boy Samuel is recorded as ministering to the Lord before him, so that one may indeed reflect within himself what kind of person he is who despises his superior for a lighter fault, if Samuel submitted himself in obedience to one whom almighty God condemned with such severity of his judgment. But because Eli is rebuked for having honored his sinning subjects too greatly, the very dignities of the sacred orders must be weighed. For a ruler ought not to honor a sinning subject unless he has been corrected, but the subject ought not to despise his superior even when he recognizes himself as just and the other as a sinner, because the eternal Judge has given the judgment of subjects to the rulers of Holy Church, but has reserved those same rulers to be examined at his own judgment. Yet this very thing ought to be greatly feared by rulers, that they are reserved for God's examination, because they must prepare all the more exacting accounts of their life and teaching as the Judge whom they face is wiser. Nor should they fear his future judgment in the life to come only, as though it were placed far off, lest he who is everywhere present strike the unwary from close at hand. For negligent pastors, in order to escape the punishment of future vengeance, count on the long stretches of present life before punishment comes; but the Judge, who is everywhere, inflicts retribution from close at hand, because he first withdraws from them the light of contemplation, then snatches them away to torments through death. Whence also concerning the same Eli, who a little further on dies with a broken neck, it is added: (Verse 1.) In those days there was no manifest vision. 3. For when the ruler despises doing what he knows should be done, it is dealt with him by strict judgment, so that he does not see what should be done, because he was unwilling to fulfill what he saw. For the manifest vision belongs not to the negligent pastor, but to the loving one. Whence also Truth itself says: 'He who loves me shall be loved by my Father, and I will love him, and will manifest myself to him' (John 14:21). For the brightness of manifest vision is the revelation of beloved truth. Which truth indeed, if it is shown by the merit of love, is most justly hidden from those who are sluggish in good work, because the sign of love is not in the affection of the mind, but in the zeal of good works. Whence also in the Gospel the Lord said beforehand: 'He who has my commandments and keeps them, he it is who loves me' (Ibid.). Because therefore from negligence of work the darkness of inward vision is incurred, most fittingly, while the priest is rebuked for contempt of the commandments, the hidden vision is mentioned. There follows: (Verse 1.) 'And the word of the Lord was precious.' 4. As far as the truth of the sacred history is concerned, he used "precious" in place of "rare." The word was therefore precious, because while he who discerned the highest things by contemplation was rare, he who proclaimed good things by speaking could not be frequent. Which we see happening now also in the holy Church, because while many seek the glory of honor from the reverence of high position, while they neglect the ministries of sacred order, they cannot preach to the peoples subject to them the highest things which they are unable to see, and in their household the word is known to be precious, because they rarely hear the encouragements of good preaching, whose prelates do not seek from desire the heavenly things they might speak, but the earthly things they might pursue. Whom indeed sacred Scripture marks, which says: 'Dumb dogs unable to bark' (Isa. 56:10). It did not say "unwilling," but "unable," because certainly while they love the glory of the world with all their heart, and with all their soul, and with all their mind and strength, they would wish to speak lofty things to the people, so that they might also have glory from the sublimity of their word. Therefore dumb dogs, wishing to bark, cannot, because while they meditate on earthly things with a corrupt heart, they grasp by no revelation the hidden things of truth that they might set forth. But because what is precious is usually guarded with great diligence, this which is said, "There was no open vision," can be referred to the negligence of carnal prelates. 5. But as for what is added, 'And the word of the Lord was precious', this pertains to the burning zeal of good subjects, since faithful subordinates, even if they do not have someone who frequently preaches heavenly things to them from the treasury of sacred speech, embrace with wondrous devotion only that which they were once able to learn, and guard it as something ineffably precious, while through good works they store it up in heaven, where thieves who might take it away by no means draw near. Whence also in the Gospel it is said of the buyer of the good pearl: 'Having found one precious pearl, he gave all that he had and bought it' (Matt. 13:46). Therefore, when in the time of hidden vision the word is described as precious among the elect, the praises of the subjects are proclaimed, because they are to be extolled with a glory all the more sublime, inasmuch as that good which was lost from a higher place remained among those in lower positions through the perfection of great charity. By their good conduct it is indeed often brought about that the vision which had been hidden is made manifest, so that those who devoutly guard the least things may come to know and do greater things as well. Whence it is also added: (Verses 2–4.) 'And it came to pass on a certain day that Eli was lying in his place, and his eyes had grown dim, nor could he see the lamp of God before it was extinguished. And Samuel was sleeping in the temple of the Lord, where the ark of God was. And the Lord called Samuel.'”

“But the boy Samuel was ministering to the Lord in the presence of Eli, etc. The boy who was born to us in the flesh, in the sight of the Jewish priests, was ministering his gifts to the early Church both personally and through his evangelizing disciples. And the word of the Lord was rare at that time, precious because of its rarity, for the harvest was indeed plentiful, but the workers were few (Matthew 9). Nor was there a Pharisee, Scribe, or priest who could unlock the hidden visions and the manifest sayings of the prophets for the people with exposition.”

“6. For the boy Samuel is called by the Lord whenever the secrets of divine counsel are revealed to humble subjects, and they acquire by the merit of their humility the light of contemplation, which proud preachers lose as the recompense of their pride. But it should be noted that this is shown to have happened on a certain day, on which Eli is reported both to have been lying in his place and to have been unable to see. For he is called in the daytime who is raised up to know the secrets of heavenly wisdom for his own and others' salvation. On the contrary, Solomon received wisdom in the night, so that the darkness of the time might indicate that he would not receive that same wisdom with perseverance (1 Kings 3:5, 12). This can also be understood in another way, since the darkness of Eli is mentioned. By the setting of the daytime, the greatness of his blindness is shown, because he surely had great darkness who did not see in the day. Now also, if we look to the state of the Church, there is a general grace of light. For He came who, scattering the rays of true brightness, would say: "I am the light of the world; he who follows me does not walk in darkness" (John 8:12). And because the glory of His inner splendor is ineffable, it does not say "on this day" or "on that day," but "on a certain day"—whose brightness certainly exists, but the greatness of whose brightness is unknown. Therefore the Pastor endures great darkness if he who is known to be the eye of the Church by his office does not have vision amid the grace of so great a light. Wherefore Truth itself shows the darkness of that same eye to be great, saying: "How great will that darkness be!" (Matthew 6:23). But now the text suggests whence so great a darkness arises for him, because it says: "He was lying in his place." For the place of the preacher carries the duty of standing, not of lying down. Whence also the Lord provides an example of this to preachers concerning Himself, saying: "But I am in the midst of you as one who serves" (Luke 22:27). For to stand in the midst of the brethren is to offer oneself as an example to those beneath through a laborious manner of life. To stand, therefore, pertains to the labor of work and to the necessity of battle. Whence also the director of the spiritual contest commands, saying: "Stand therefore, having girded your loins with truth" (Ephesians 6:14). And because lying down belongs to one who is at rest, he who is said to lie in his place is rebuked for following the lukewarmness of rest in the place of battle and labor. To stand is also the mark of the just man. Whence Paul also says: "For by faith you stand" (2 Corinthians 1:23). To lie down therefore also pertains to the negligence of a more lax life. Thus Eli lies in his place when a reprobate preacher rests in the seat of the just man through a fall into wickedness. Therefore the eyes of one lying in his place grow dim, because those who do not carry out works of virtue from the height of the pastoral summit, but are immersed in the allurements of a more lax life, are unable to see the highest things. He is indeed called the lamp of God no longer in the truth of praise, but as a reproach of derision. For he who bears the title of lamp of God and is reported to be unable to see is rather mocked by so great a name by which he is called. For in true praise of the just man it is said: "He was a burning and shining lamp" (John 5:35). For the radiance of the true light which he had drunk in by loving, he poured forth by speaking. Even the carnal preacher is called a lamp by his office but blind in his intention, because he holds the dignity of providing light but fixes his mind on the darkness of vanity. 7. His thoroughly consummate perversity is indicated by the fact that it does not say "he did not see," but "he could not see." For this reason also, when the Lord mentions the bad tree, He says: "A bad tree cannot bring forth good fruit" (Matt. 7:18). The lamp of God, therefore, cannot be seen when he who stands preeminent in pastoral dignity is pressed down by so great a thickness of worldly love that he is raised by no inspiration of grace toward the vision of interior brightness; when, that is, cast out by the just indignation of God, he is left in the blindness of his own darkness, so that he is never again visited by the infusion of heavenly light. But it is well said: "Before it was extinguished." For not to see is the punishment of a sinner still living in this present age, but not to be able to see belongs to the dead wicked man already condemned to eternal punishment in the age to come. Hence also, by the judgment of the Creator, he is commanded to be shut in outer darkness, so that he may never be brought back to the sight of light. Therefore, when the reprobate preacher, still living in this present age, is said to have been unable to see before the lamp was extinguished, he is likened to the wicked man already condemned to perpetual blindness. Now the lamp is extinguished when the pastor dies. Or certainly the lamp is extinguished because when the reprobate preacher perishes through the death of the flesh, whatever in him seemed to shine he loses from the glory of his high position, and he remains like the mere clay vessel of a lamp without light, when the person is forced to be kept for the eternal judgment who is utterly stripped of all worldly splendor. Therefore, before the lamp of God is extinguished, he cannot see, because he both possesses the merit of future damnation through the eternity of his blindness, and yet still shines before men through the splendor of the dignity he received. (Verse 3.) Now Samuel was sleeping in the temple of the Lord, where the ark of God was.”

“It happened on a certain day, Eli was lying in his place, etc. He designates the lamp of God according to the dignity of Eli's rank. But by signification, we correctly take the lamp to mean the old priesthood, necessary indeed in the night under the shadow of the serving people, but to be removed with the approach of the day of new grace. For just as the lamp shining only in houses during the night, closed off, is not sufficient to spread the rays of its brightness more widely, but the sun, when it rises, illuminates everything both outside and inside so thoroughly that even the light of the lamp becomes less useful or indeed extinguishable; rightly, this is compared to the knowledge of the law, which shone as if enclosed within one house of Judea, while the other nations outside were oppressed by the terror of blind night. To the Gospel, which, after enlightening Judea, also dispelled the far-reaching shadows of Gentilism. And just as the rising sun would hide or even extinguish the lamp, the Apostle shows, speaking of the letter and the spirit: "For what was glorified has no glory now in comparison to the surpassing glory. And if what was fading away came with glory, how much greater is the glory of that which lasts" (2 Corinthians 3). Therefore, Eli was lying in his place, and his eyes had grown dim, and he could not see the lamp of God, before the dignity of the old priesthood and law he served was extinguished; which ought to have watched, stood firm in faith, acted manfully, and been strengthened at the time of the Lord's Incarnation, degenerating from the alacrity of its original state, was languishing as if worn out by old age; nor was it yet clear in the light of true sense, for it had been greatly deprived of this light by the secondary interpretations of the Pharisees, after the things perfected by Christ's blood.”

“It says "The Lord is in his holy temple," as if it had been appropriate to say "The Lord is his help." For the Lord's name alone is commonly inserted as an indication of assistance. But here the psalmist intends to indicate that there is one who lives in the temple and is used for defense and protection, in whom it is able to stand firm securely in hope against all treachery. But what it calls the temple is the tabernacle in which the ark of God was placed, for the temple had not yet been built. That the tabernacle may be called the temple, the testimony of Kings [Samuel] clearly instructs, since the construction of the temple had not begun at the time: "And Samuel was lying down in the temple of God, in which the ark of God was located."”

“8. Now rightly the reprobate prelate is said not to sleep but to lie down, while the boy, a subject and one of the elect, is said not to lie down but to sleep, because "to sleep" is sometimes taken in a good sense, while "to lie down" is almost always taken in a bad sense. Hence also the Bride in the Song of Songs says: 'I sleep, and my heart watches' (Song 5:2). In the sleep of the perfect boy, therefore, the rest of every elect subject from wicked work is signified. For he sleeps in the temple and where the ark is who, occupied with heavenly desire and with meditation on Sacred Scripture, does not attend to those things that pertain to perversity. For some sleep in the temple but do not sleep in the place where the ark of God is, because certain simple people rest in heavenly contemplation through love, but do not know how to meditate on the hidden things of sacred speech. But Samuel, who is said to sleep not only in the temple but before the ark of God, signifies the learned and elect subjects alike, because while they draw the flames of their love from sacred Scripture by meditating more frequently, they are raised up more highly to the desire of the heavenly homeland, and they choose, as it were, the innermost parts of the temple for sleep, since they are separated the further from the public activity of earthly work the more secretly they are hidden away through meditation in the sanctuary of inner vision. (Verse 4.) 'And the Lord called Samuel.'”

“But Samuel was sleeping in the temple of the Lord, etc. The Lord, while instructing and ministering spiritual matters to mortals, would suspend the external vision of the mind to fix it in the contemplation of the supreme and innermost light. For they say that the temple, where the divine and heavenly sacraments are, is called a place of contemplation; where the ark of God is, that is, the glory of the supreme Trinity, solely conscious of the divine entire secret. Whence it is said in the Psalm: I kept the Lord always in my sight; because he is at my right hand, that I be not moved (Psalm XIII).”

“And therefore by no means let the ignorance or shallowness of one old man or of a few deter you and cut you off from that salutary path about which we have spoken and from the traditions of our forebears. The clever enemy misuses their gray hairs to deceive the young. But everything should be revealed to the elders without any obfuscating embarrassment, and from them one may confidently receive both healing for one's wounds and examples for one's way of life. Thanks to them we shall experience the same assistance and a like result if we strive to aim at nothing whatsoever by our own judgment and presumption.Finally, it is evident that this understanding is greatly pleasing to God, for not without reason do we find this same instruction even in holy Scripture. Thus, the Lord did not desire of himself to teach the boy Samuel through divine speech, once he had been chosen by his own decision, but he was obliged to return twice to the old man. He willed that one whom he was calling to an intimate relationship with himself should even be instructed by a person who had offended God, because he was an old man. And he desired that one whom he judged most worthy to be selected by himself should be reared by an old man so that the humility of him who was called to a divine ministry might be tested and so that the pattern of this subjection might be offered as an example to young men.”

“For Eli was sleeping with his sons inside the temple, and when the Lord desired to speak with the children of men, He forsook the old age which was trained in wisdom and exercised in the affairs of the world, and lusty manhood which had received the cunning of evil things, and came to simplicity and spake with it, and chose converse with it. "The Lord called to Samuel, Samuel, Samuel," twice; and simplicity rose up and ran to old age, and the child knew not who it was that called him; and he ran to give an answer to Eli instead of to God, and he did this three times, because he had not yet had experience of divine revelations. Now when Eli understood that it was the Lord Who had called him, he commanded him to make answer as unto the Lord, and not to run towards him. And old age sent youth to the Lord to learn His will, and cunning had need of simplicity that by means of it it might learn the Divine Will; for Eli entreated Samuel and begged him to reveal to him everything which he had heard from the Lord, and not to hide anything from him. And because he perceived that he himself was unworthy to speak with the Lord, he offered entreaty to the child to reveal to him the Divine mystery; and between Divinity and knowledge simplicity became an interpreter, and childhood received and made answer, and to a child only a few years old, who was unacquainted with the arrangement of the affairs of men, was the knowledge of God revealed. For the Lord dwelleth in the upright, and with the simple ones He speaketh; and He chooseth the sincere, who having learnt the word do not consider that it is their own, but they recognize Him that spake it, and to Him they return gratitude.”

“(Verses 4, 5.) Who answering, said: "Here I am." And he ran to Eli and said: "For you called me." Who said: "I did not call you, my son; return and sleep." 8. Why did the one who heard the Lord calling him run to Eli, unless because he thought he had been called by Eli? And since we are following the order of typological explanation, how is Eli considered to be the one speaking when God speaks to the boy who was called? But whatever our ancient Fathers spoke in the Holy Scriptures is referred back to the speech of Eli. They, of course, because they did not speak of themselves, since God spoke through them what He willed, the voice that is heard in the Holy Scriptures is recognized as being God's, which is uttered through Eli. Moreover, the boy, because when God spoke he ran to Eli, shows that God indeed produced a voice similar to Eli's. What then does it mean that the voice of the divine speech does not differ from the voice of Eli, except that He Himself produces His speech also through the ancient Fathers? For the voice of Eli is recognized as being God's, since whatever the chosen Fathers speak through the sacred utterances, they received not from themselves but from the Lord. Hence also in the prophets, through nearly every utterance it is repeated: "Thus says the Lord," so that we may understand that the voice which resounds through the oracle of the prophet is not that of the man speaking but of God commanding. 9. Sometimes God speaks through Scripture, and sometimes through hidden inspiration. He speaks by hidden revelation when things to be done or taught are disclosed to the chosen mind through the Spirit. And so Samuel, when he heard the Lord calling him, ran to Eli, because the chosen order of preachers of the holy Church sought in sacred eloquence to determine the nature of what it had come to know by God's revealing. For the rule of right understanding is set forth in the books of sacred Scripture, because the divine counsels have been expounded there through our venerable Fathers, who possessed the Holy Spirit. Therefore Samuel, called so many times by the Lord, ran to Eli, because the order of preachers consulted the sayings of the ancient Fathers in everything it learned by spiritual revelation, so that it would only then believe something had been revealed to it by the Lord when it recognized that it in no way differed from what it read in sacred Scripture. For he is easily deceived who does not know how to examine in the clear truth of holy Scripture the nature of what he gathers by hidden contemplation. Hence the Apostle also warns, saying: "Satan transforms himself into an angel of light" (2 Cor. 11:14). But how are false things discerned in the brightness of true light? Samuel therefore runs to Eli every time he is called by the Lord, because the holy preachers, lest they be deceived by the image of false light in inward contemplation, examine the manner of hidden revelation in the open truth of holy Scripture. 10. Because in this matter it must be asked how it is fitting for Eli to say: "I did not call you, my son." But our Fathers, who speak to new preachers through sacred Scripture, do not call them, but indicate what their internal revelation is like. For to call is to arouse the minds of God's elect by the inspiration of his grace. But the ancient Fathers indeed speak through sacred Scripture, yet they cannot arouse the hearts of their hearers by the inspiration of divine grace. Therefore the sacred Scriptures, when consulted, while they indicate that they cannot give the gift of spiritual grace, excuse themselves as Eli, as it were by certain utterances, through the authority of the account of Samuel. But assuredly, what they cannot give, they can suggest how it ought to be acquired. Whence also it is said by the voice of Eli to Samuel: "Return, and sleep."”

“And the Lord called Samuel, etc. It's a challenging mode of speaking, how from time to time a father calls his son to know the secrets of his judgment; and he responds that he is present, who was born before time from the Father and speaks: All things have been delivered to me by my Father (Matthew XI). And: All that the Father has is mine (John XVI). But often Scripture, according to human manner, speaks about God, or rather God himself in Scriptures speaks about himself, as in the Gospel: For I do not speak on my own, but as I hear I judge; and all that I have heard from my Father, I have made known to you (John XV). Likewise, in Genesis, God said: Let us make man in our image and likeness (Genesis I). Therefore, Samuel, called by the Lord, responded: Here I am.”

“And he ran to Eli, etc. Christ, called by the Father, who was always in him, to contemplate the miracles of his eternal majesty, responds that he will remain eternally with the Father by divine presence; and among these, suddenly appearing in human flesh, he speaks to the teachers of the Jews: And he himself, whom you sought for so long, and desired to come in the flesh, who was often called by the prayers and vows of the faithful for the salvation of the world, I myself have come, I who spoke, behold, here I am.”

“And the Lord added to call Samuel again, etc. Let us not tire of repeating in our discussions what neither the Lord tired of saying, nor the historian of repeating in writing. God the Father calls God the Son, not as a man calls another man, by moving the air with words from one place to another; but showing Him, always remaining in His invisible presence, even when He bore man on earth through visible signs. And since Samuel means "God" or "name of God," we might rightly say that the Lord called Samuel when the Father demonstrated His incarnate Son with miracles as the true God, and he responded, "Here I am." To whom the same Son said: "I am in the Father, and the Father is in me" (John 14).”

“13. But because what follows is, "Moreover Samuel did not yet know the Lord," and above he is reported to have ministered to the Lord, what is said seems very contradictory, because he could not be ignorant of the one whom he was serving. For who serves one whom he does not know? But indeed through what is added, it becomes clear by what fitting reasoning that which sounds contradictory ought to be understood: "Nor had the word of the Lord been revealed to him." By which it is surely given to understand that the one whom he knew by love and ministry, he did not know by the revelation of His word. For he had not yet heard calling him the one whom he testified that he had known both by the devotion of ministry and by the power of love. But this is fittingly understood in the life of the faithful; for many advance well under another's guidance, who in the time of their newness perform services to almighty God, and yet do not attain by the purity of contemplation to the vision of His inner beauty. When by the merit of their submission they also receive the gift of divine contemplation, they understand by the experience of inner vision that they did not yet know the one whom they were serving. This Jacob well represents, setting out to receive a wife, who after the labor of his journey saw the Lord through the sleep of rest, but awakening from sleep said: "Truly the Lord is in this place, and I did not know it" (Gen. 28:16). For he who perceived that He exists everywhere could not have doubted that the Lord was there before he fell asleep; but because he then learned Him more perfectly, he declared that he had been ignorant of Him when he had not known Him more intimately. For the way by which one travels to a wife is the intention of devoted obedience, by which the fruitfulness of inner charity is desired to be attained. Jacob therefore sleeps on the way when the faithful subject, the supplanter of the evil spirit, is received through the labor of obedience into the rest of inner vision. Who will indeed then confess that he has come to know the Lord, because while he marvels at that vision of inner light to which he has been newly raised, he recognizes by the experience of revealed beauty how much he did not know before. For by faith, as if by report, we know God, but by the love of contemplation He who became known to us by report is revealed to us as if by the showing of His presence. And rightly the subject advancing through obedience, while he is led to the height of contemplation, is said to have long been ignorant of the Lord, because He is found as if from the truth of His presence, who before seemed as if unknown by report and not known as if present. 14. But because it is said separately, "He did not yet know the Lord, nor had the word of the Lord been revealed to him," it can be understood more subtly. For in one and the same internal contemplation of God, both a wondrous charity is poured into the one contemplating from the fruit of so great a glory, and a great amazement at the revelation of the secret word. Some therefore know the Lord and receive the revelation of His word, because they are both filled with wondrous sweetness from that infusion of so great a charity which they draw from habitual practice, and they are instructed with great wisdom by the revelation of the word. But by some the Lord is known to whom the word of the Lord is by no means revealed, because certain simple men, yet perfected by a great manner of life, receive indeed an ineffable sweetness of love by contemplating the glory of divine contemplation, but nevertheless do not reach the height of His revealed word, because they have been taken up into the order of those who love, not to the loftiness of preaching. The word is indeed revealed to him so that it may be loved, and lest it be preached, it is hidden. But it is well said of him who is raised to the ministry of preaching, "He did not yet know the Lord, nor had the word of the Lord been revealed to him," so that while he, still unformed, indicates the things he does not yet possess, he openly shows with what good things a preacher ought to be enriched. For he who has not yet received that power of intimate love assuredly does not know the almighty Lord—whom he knows by faith as if by report—by the great presence of His charity. And if he loves ardently but does not yet know how to examine the secrets of the mysteries through the Spirit, he indeed already knows the Lord, but has not yet arrived at the revelation of His word. But concerning the obedient boy it is immediately added: (Verse 9) "So Samuel went and lay down to sleep."”

“Moreover, Samuel did not yet know the Lord, etc. Moreover, the Savior, whose name is God, was not yet recognized by the carnal as always knowing all the secrets of the Father, nor before He was baptized did John see and bear witness that the heavens were opened to Him, and that the voice of the Father was made upon Him from above. Thus, in the manner of Holy Scripture, the ignorance of the blessed Samuel in his childhood concealed demonstrates the wisdom of the Son of God in the infancy of the flesh. For it is not said in vain: Because in Him are hidden all the treasures of wisdom (Col. II), clearly to be manifested in the faithful, believing.”

“Now when Eli understood that it was the Lord Who had called him, he commanded him to make answer as unto the Lord, and not to run towards him; for "Eli understood that the Lord had called the boy." And old age sent youth to the Lord to learn His will, and cunning had need of simplicity that by means of it it might learn the Divine Will; for Eli entreated Samuel and begged him to reveal to him everything which he had heard from the Lord, and not to hide anything from him. And because he perceived that he himself was unworthy to speak with the Lord, he offered entreaty to the child to reveal to him the Divine mystery.”

“15. For if he had not understood, he would by no means have ministered to him the counsels of salvation through the sacred Scriptures. For he understood, because he foresaw. For whatever almighty God arranged to do in the building of the future Church, this He revealed to the ancient Fathers through the holy spirit of prophecy. For through the prophet Amos it is said: "The Lord God will not make a word which He has not revealed to His servants the prophets" (Amos 3:7). For what else had he understood but the calling of the new preachers, who said: "Instead of your fathers, sons have been born to you; you shall establish them as princes over all the earth" (Psalm 44:17).”

“And the Lord added, and called again Samuel the third time. The Lord calls Samuel the third time, he himself rises the third time and comes to Eli and tells who has called him. The Father showed the Son visible in the flesh, signs of the invisible God, for the third time; namely, in infancy, in boyhood, and in youth. For in infancy, He shone through the angel to the shepherds and with the star to the Magi. In boyhood indeed, when He at twelve years old, showed divine wisdom in the temple, where He Himself said among other things: Because it is necessary for me to be in what is of my Father (Luke II). Moreover, in youth, when the Father Himself from the heavens marked Him after baptism with His voice, saying: This is my beloved Son, in whom I am well pleased (Mark I). But in each of these moments, in which the Son of God is declared by God the Father, He Himself, offering Himself as a mortal man to mortal men, indicated that He was present, who had been long sought, awaited, and desired.”

“15. For now the boy, having been instructed, is sent to the knowledge of divine speech, when the chosen one, subject to the counsel of his superior, is prepared for knowing spiritual things. And indeed for him to sleep is to rest in the desire of eternal life, when, that is, to the soul now thirsting for heavenly things alone, all present things are held in contempt, so that the more eagerly everything corporeal is driven from its attention, the more abundantly it is filled with the love of invisible things. And it should be noted that he is now commanded to return to the rest of sleep four times, because while we carelessly occupy ourselves with this world regarding visible things, we are awake in deed, speech, and thought. Therefore we are commanded to sleep three times, so that we may be prepared for the knowledge of heavenly things through rest from works, silence of the mouth, and the rejection of superfluous thoughts. But in the fourth place we are sent to sleep when by the permission of our superiors we are commanded to cease even from useful ministry, so that while we are hindered by no care of anxiety, the mind may gather itself entirely to the contemplation of the heavenly vision.”

“16. And it should be noted that the Lord rouses the boy while he is resting, without Eli knowing, yet once roused, He by no means reveals the reason for his calling unless that same Eli instructs him, because He raises chosen subjects through hidden inspiration toward the desire for the heavenly homeland, yet through their rest He does not permit them to be called to the homeland they love without the permission of their superiors. Since, therefore, as many times as the boy is called, so many times he is allowed to go to his master, what else does this mean except that the desires of subjects, divinely inspired, are submitted to the judgment of superiors? For the work of a subject that is divinely inspired is recognized as pleasing to God when it is carried out by the command or permission of a superior. The boy is therefore called four times by the Lord, and the quiet of sleep is commanded four times by the master, because we are kindled by divine inspiration toward the moderation of work, the silence of the mouth, the casting away of inner anxiety, and the cessation of ministry, for the love of a more secluded life, and yet we are forbidden to fulfill the desires of our love without the permission of our superiors. The Lord therefore calls and is silent about the reason for the calling, so that, with the master's permission, He may reveal Himself to the called subject. For He who, unbidden to listen, fell silent after He had called, once the human teacher gave the command, God who was calling made known the reason for the calling. For there follows: (Verses 9–11.) So Samuel went and slept in his place. And the Lord came and stood, and called as He had called the second time, Samuel. And Samuel said: Speak, Lord, for Your servant is listening. And the Lord said to him. 17. By these words indeed, because what is known to pertain to a body is said of the incorporeal and invisible divine substance, it is necessary that it be understood in a rational manner. For where does he come who is everywhere? In what way is he said to stand and speak who is not formed of bodily substance? But while that substance governs all things, the words of our poverty are employed, through which we may be able to rise to knowing the mysteries of his working. For the Lord's coming is to touch the hearts of the elect by the presence of his grace; his standing is, by the abiding gift of his grace, to retain the minds he touches with the unwavering gift of his grace. His calling, moreover, is to arouse the chosen mind to the increase of greater grace. For the Lord comes and does not stand when the hearts of the negligent are touched by grace, and yet they do not at all persevere in the affection and love of the grace that touches them. For he is as it were present when coming, and departing when not standing, when from the present touch of divine grace they suddenly resolve to do good, and immediately, being abandoned, they forsake the intention of that same good resolve. But if this is referred to the power of contemplation, the Lord comes and stands when he both suddenly touches the hearts of the elect by grace and does not suddenly abandon them once touched, so that by coming he may visit, by standing he may confirm, and he who is shown to the joy of the mind beloved to him may not himself depart before that mind is satisfied in its living experience. But because he is said to stand, it is indicated that he will at some point depart, because even if he sometimes satisfies chosen souls in his revelation through a brief lingering, he withdraws the sweetness of his presence, so that they may more ardently desire what has been withdrawn. The Lord therefore comes by visiting, stands by sweetly showing himself, and calls by arousing through most ardent desire toward the love of his revealed glory. Hence also the boy was aroused so many times by the repeated name. He is called because a calling by name designates the affection of great charity and intimacy. Hence he also speaks to Moses, saying: "I know you by name" (Exodus 33:12, 17). The name of the one called is therefore repeated when the mind of the one who sees is now received into great intimacy with the interior Majesty, and is elevated by its burning desires toward the love of the one who calls, so that nothing may please it beyond what it hears, and it may desire to dwell perpetually in the joy of what it has heard. Hence it is also openly added here: "Samuel therefore said: Speak, Lord, for your servant hears." He who therefore said "Speak" was compelled by necessity. For it is as if he were saying in plainer words: I answered "Speak," because I could not have answered otherwise. For what else can a mind desire that has been taken up into that joy of the speaking Majesty? For to say to God in the mind "Speak" is to desire always to hear that ineffably sweet speech. He therefore says "Speak" who would wish that he never be silent. Hence it is also added: "for your servant hears." As if to say: because that which I receive by the experience of interior affection, I desire to enjoy in eternal perception. He therefore asks that he speak, who desires that he never be silent in his interior affections, lest he who is lifted up by such sublime exultation when the Lord speaks be cast down, when he is silent, to endure the straits of condemned humanity. For if we are raised from the darkness of our corruption when he speaks, when he is silent to us through the withdrawal of grace, we are subjected to those same darknesses. Rightly therefore, having been raised to such a height, he says to the Lord "Speak," because he takes pleasure in that joy of interior hearing in which nothing in his outward circumstances pleases him; and he would desire all the more ardently to remain with the one conversing with him, the more gladly he would have wished never to be cast down to his own infirmities. 18. Indeed, when by God's authorship we say "Speak" to the Lord, we say it by His own gift; yet we cannot express with what affection the more perfect elect say this to Him, because what belongs to ineffable desire is not expressed by the utterance of reason. Peter indeed well suggests this affection, who, when he stood by the Lord transfigured on the mountain, and beheld His face shining like the sun, and had seen His garments gleaming white like snow, said: "It is good for us to be here; if You will, let us make here three tabernacles, one for You, one for Moses, and one for Elijah" (Matt. 17:4; Luke 9:33). For he who says, "It is good for us to be here," would never have wished to be taken away from that vision of such great glory, if he could have remained. For when Peter says, "Lord, it is good for us to be here," and Samuel says, "Speak, Lord, for Your servant hears," the words indeed are different, but the affections are equal. For Peter signifies on the mountain, with the Lord transfigured, what Samuel signifies when he is called by the Lord coming, standing, and standing a second time. But even though Peter is reproved by the Evangelist as one not knowing what he was saying, this does not seem contrary to this meaning. For the Evangelist reproves not Peter's affection but his reasoning, because, having been taken up with the Lord apart in glory, he desired to remain so always, and did not want Him to descend to the ignominy of the cross for the common redemption. He did not know, therefore, what he was saying, but he ardently loved what he saw, because indeed he beheld so great a good that it could in no way not be loved. Hence, even though Peter is justly reproved, he is nonetheless reasonably pardoned, because he was overcome by love of such great Majesty through its enjoyment. Nevertheless, when Peter is charged with ignorance of what he was saying, the cause of that same ignorance is mentioned. For the Evangelist adds: "For they were terrified with fear." For that ineffable beauty of the inner Majesty sometimes shakes with wondrous dread the chosen mind to which it delightfully reveals itself, lest it leap into pride from the greatness of the vision, if the spirit that advances it—whose gentle contemplation raises it to such heights—does not restrain it with the governance of fear. In one and the same vision of revealed glory, both the goodness of the Redeemer is beheld as ineffably gentle and His justice as ineffably terrifying, so that the more sweetly the soul of the beholder is nourished by the regard of God's goodness, the more, terrified by the consideration of His justice, it may take care not to be vainly satisfied. Hence also, when Samuel is raised to the intimacy of divine speech, not joyful things about the progress of the elect are announced to him, but terrible things about the downfall of the great. For it continues: (Verse 11) "And the Lord said to Samuel: Behold, I am doing a thing in Israel at which both ears of everyone who hears it shall tingle."”

“The Lord said to Samuel, "Behold, I will do a thing in Israel, at which both the ears of everyone that heareth it shall tingle," because Eli had heard of the iniquity which his sons were doing in the tabernacle, and had rebuked them not. Now the whole accusation of Eli arose because of his negligence, and because his rebuke was not commensurate with the wickedness of his sons: for it is written that he rebuked them, but the rebuke was feeble and ineffectual, and not one which the serious nature of the iniquity demanded. His negligence alone and not his own wickedness, was the sole object of the condemnation of Eli the priest, and although the matter was thus yet God chose youth rather than him, and He made His conversation with childhood and simplicity.”

“19. For among sublime gifts, the elect mind is restrained from pride all the more cautiously, the more it perceives through the justice of almighty God that even those who seemed to be supported by more sublime gifts have been cast away. For this reason also, concerning the word which the Lord threatens He will accomplish, the ears of those who hear are declared to ring. For the ears of the body ring when they are struck by an unbearable sound. For when a cry is poured into the ear beyond the capacity of hearing, the narrowness of its function converts the sound it rejects into a ringing, because while the voice hisses through the caverns of the ears, having been poured in all at once, it does not pass into the interior. But to the ears of minds, the unbearable cry is the rejection of some great preacher. Therefore the magnitude of the outpoured cry is not grasped, because while the sublime gifts granted to the rejected preacher are recalled, it remains unknown by what examination of divine equity he is cast out. Therefore the magnitude of the outpoured voice is converted into a ringing of the ears, because even if the judgment of God by which it happens is not grasped by the mind's attention, while it is long weighed through consideration, hearts are struck with terror by that consideration. For just as ears ring from the confined sound of a great voice, so the hearts of the righteous tremble greatly from the long-considered rejection of great men. But both ears are said to ring, namely the right and the left. And because by the right eternal life is signified, and by the left the present life, and through the ear we hear what is said, what do we understand by the left ear except the attention to pious works, and what by the right ear except the attention to the heavenly vision? And so both ears of the hearer will ring, because when the ruin of the greatest men is shown, both directions of the elect's attention are disturbed, because they both raise themselves with trembling heart to contemplate eternal things, and do not manage temporal things without great dread. For he had suffered this ringing of the ears, who spoke to the Lord, saying: "Your righteousness is like the mountains of God, Your judgments are a great abyss" (Psalm 35:7). For by the mountains of God are understood the highest and elect men. And indeed God's righteousness is matched to those mountains, when they fulfill His lofty commands in deed; but yet the divine judgments are a great abyss, because even if in the eyes of holy men what they do is upright, before the eyes of almighty God they cannot know what quality those things possess. Whence they both ceaselessly do the good works they are able, and tremble at that abyss of judgments thundering above them, because by the accomplished word of the Lord which they hear, their hearts are shaken with the ringing of great terror. But fittingly, only the ears of those who hear are declared to ring. For in the Gospel too He warns of this, saying: "He who has ears to hear, let him hear" (Luke 8:8). For those who with all their attention are watchful for outward things do not know this ringing of fear, because they in no way weigh the height of divine judgments above them. But behold, upon him who refused to weigh God's subtle judgments above himself, how sharp the sentences of those judgments are now unfolded. For He adds, saying: (Verses 13 and 14) "For I foretold that I would judge his house forever because of iniquity, in that he knew his sons were acting unworthily, and he did not correct them. Therefore I have sworn to the house of Eli that the iniquity of his house shall not be expiated by victims and offerings forever."”

“And the Lord said to Samuel, Behold, I am doing a work in Israel, etc. What the prophet previously foretold to Eli about the judgment of his house, meaning its rejection and the substitution of Samuel in the priesthood, the same Samuel now understands through the oracle of God about himself, and he announces it to Eli; because what the prophets heralded by defining the old and introducing the new — that is, the priesthood of Christ's Church — the same Christ, having conversed in the flesh, clearly heard from the Father in secret, where mortals do not have access, reveals openly and plainly to the leaders of the Jews.”

“For no one of those who are now rich will stand up for me there when I am called to account and accused, as not having thoroughly vindicated the laws of God with all due earnestness. For this is what ruined that admirable old man, though the way he lived his own life provided no reason for blame: yet for all that, because he overlooked the treading under foot of God's laws he was chastised with his children and paid that grievous penalty. And if, where the absolute authority of nature was so great, he who failed to treat his own children with due firmness endured so grievous a punishment; what indulgence shall we have, freed as we are from that dominion and yet ruining all by flattery?”

“20. For since the sentence of just severity is usually tempered by clemency, it is a judgment of great strictness where the sentence of punishment is affirmed by repetition. For He foretold above to Eli when, through a man of God, without naming him, He announced the sentence of his rejection. But because now too He swears that He will do the same thing, He indeed repeats the judgment of condemnation. In this matter it should also be noted that he who did not correct his sons when they acted wickedly is reproved for having committed an iniquity that will never be expiated by sacrifices and offerings. What then will be the severity for one's own iniquity, if the negligence of caring for others is an irremediable fault? For if the uncorrected sins of subjects bind us with perpetual guilt, with what punishments does the boldness of our own iniquity bind us? Rightly therefore do the ears of the hearer tingle, because indeed the minds of the elect, which consider this attentively, tremble at such great severity. Rightly do the ears of the hearer tingle at this, because it indeed possesses an immensity of outcry that chosen hearts can scarcely endure. And indeed the right ear of the hearer tingles, because even if anyone raises himself by the merit of his perfection to contemplate heavenly things, yet he does not trust in the loftiness of his life. The left ear also tingles, because even if one has the gift of knowledge to order temporal things perfectly, yet he has no confidence in the perfection of his ministry. For amid sublime gifts they hear a word from whose outcry each ear suffers a ringing, under which, as long as this life of uncertainty is led, one does not cease to tremble. Whence also it is fittingly added: (Verse 15) Samuel slept until morning.”

“For what reason did wrath and death come upon the house of the priest Eli, the righteous elder who was eminent for forty years in his priesthood? Was it not because of the iniquity of his sons [Hophni] and [Phinehas]? For neither did he sin, nor did they with his assent, but it was because he did not have the zeal to demand from them the Lord's vindication and he loved them more than the statutes of the Lord. Lest someone surmise that the Lord manifests His wrath only upon those who pass all the days of their life in iniquities, behold how for this unseemly sin He manifests His zeal against His genuine servants, against priests, judges, rulers, men consecrated to Him, to whom He entrusted the working of miracles, and He in no wise overlooks their transgression of His statutes.”

“Therefore, I have sworn to the house of Eli, etc. The house of Eli according to the letter could not be cleansed by the blood of victims, which the iniquity of his sons polluted, but nevertheless, it was cleansed by the blood of martyrdom when so many priests of his lineage were innocently destroyed in the city of Nob for the sake of the grace of paternal hospitality (1 Kings 22). According to the consequence of allegory, the iniquity of the house of Eli, indeed of the whole house of Israel, could not be entirely cleansed by any kind of sacrifices or gifts of good action, until the Lamb of God came, who takes away the sins of the world. For only the blood of Jesus Christ his Son cleanses us from all iniquity (John 1).”

“21. For he sleeps until morning who rests in the conduct of a good work begun until the splendor of the coming Redeemer appears. He sleeps until morning who throughout the whole night of the present life waits through the purpose of justice begun, so that the brightness of the promised Redeemer may shine forth for him unto the joy of a merited reward. For he heard the word promised in Israel, about which his ears do not cease to ring, because from the observed severity of divine justice he drew in a spirit of fear, under whose weight he will not be able to awake to the love of the world. But perhaps he is said to sleep until morning on account of the ringing of the right ear. For the right ear rings, because while the perfect lover of the interior life doubts about the perfection of contemplation, he desires more and more to advance in that sublimity of life which he has begun. But as long as we are in this mortal flesh, evil spirits lay snares for those striving toward the heights; and in order to draw them back from the vision of interior glory, they gather together phantoms of foolish thoughts, which they set before their interior eyes. Well therefore is it said: 'Samuel slept until morning.' The temptation of unclean spirits is night; but he who sleeps until morning does not open his eyes the whole night. He therefore sleeps in the night who disdains to look upon the phantoms of demons in temptation. He also sleeps the whole night, because he is not overcome by the darkness of temptation, but manfully endures, until he is visited by the light of heavenly brightness through the coming of grace. And then indeed he awakens as at morning, because he is gladdened by the delight of light poured back upon him after the darkness. For as one awakening he then opens his eyes, because he joyfully beholds the light with which he is bathed, he who did not care to look upon the darkness brought against him. From the ringing of the right ear indeed he obtains that he who rests upon heavenly things disdains to behold wicked things, and it suggests the certainty of his progress, since what he gains in peace he does not lose through open and violent wars. There follows: (Verse 15.) 'And he was afraid to tell the vision to Eli.' 22. For he feared to reveal to him what the Lord had shown to him, so that he might restrain the recklessness of human boldness with the force of discipline. For some are so reckless that they easily rush forth to rebuke their superiors, and do not tremble to threaten them with future punishments for their errors. These indeed, because they do not know the manner of Holy Scripture, have in no way heard the Lord speaking to them. For those to whom Almighty God, speaking, reveals the punishments of their superiors, dread to tell them what they have heard. From this, therefore, let those who rebuke their superiors consider with how great thoughtlessness they cast themselves headlong, and let them greatly fear the depths of their fall. For if those to whom Almighty God speaks fear to speak to their superiors, those to whom God has in no way spoken — with how great terror ought they to have hidden themselves under the silence of their tongue? Therefore Samuel's fear does not suggest a servile dread, but the reverence due to the eminence of pastoral authority. For even if a negligent preacher deserves rebuke and threats on account of his own guilt, the loftiness of his order demands the fear of reverence. There follows: (Verse 15.) And he opened the doors of the house of the Lord. 23. What does it mean that he who feared to speak opened the doors of the Lord's house, except that he who dreaded announcing sorrowful things was not ashamed to obey? For it was said above: Samuel slept in the temple of the Lord, where the ark of God was. For the boy, who is said to have slept in the temple of the Lord and now to open its doors, is shown to have had an assigned ministry, so that at the proper hours he would open and close the doors. He therefore who dreaded revealing the vision and yet opened the doors of the Lord's house, showed double reverence to his master: namely, the care of his ministry and the guarding of his speech. How strictly he maintained this guard over his speech is shown, if what follows is carefully considered. For it is immediately added: (Verses 16-18.) So Eli came to Samuel and said: Samuel, my son. He answered: Here I am. And he asked him: What is the word that the Lord spoke to you? I beg you, do not hide it from me. May God do this to you and add this, if you conceal from me any word out of all the things that were said to you. So Samuel told him all the words and hid nothing from him.”

“Samuel slept until morning, etc. The Lord remained in secret rest with the Father, with whom he ceaselessly arranged and governed all things invisibly, waiting for when, with the night of vices dispelled by the host of virtues, the lights of evangelical truth would reveal themselves, when the shadow of the law departed. And immediately, wherever he saw the dawn of faith rising in anyone's heart by the breath of the Sun of righteousness, opening the more abundant gifts of his Spirit, he promised the hope of entrance to the eternal house in heaven. This happens not only then among the Jews but also among us to this day; for whoever has not yet received the grace of Christ, or having received it, has cast it away by the merits of sins, to this person placed in the night of blindness, Christ, who always watches in the saints, sleeps, and the entrance of the heavenly kingdom is closed to him. But when he receives the light of hoped-for and sought-for forgiveness, immediately the Lord, as if awakened from sleep, opens the doors of virtues, which he had closed at the coming of the evening of faithlessness. This sense agrees beautifully with another trope, that while the Lord sleeps, the sailors are in danger; while he awakens, they are freed (Matthew 8).”

“24. For he who is said to have been compelled to speak by such great urgency of entreaty is shown to have been bound by a great strictness of silence. And because some subjects are accustomed to keep silent not so much for the preservation of purity as from the obstinacy of impudence, Samuel showed the pattern of a chosen subject, who kept silent reverently, but when commanded to speak, was afraid to keep silent. And so he shone with the twofold light of his conduct, since he who had kept silent by the virtue of filial fear gained by speaking the benefit of speaking. There follows: (Verse 18.) And he answered: It is the Lord; let Him do what is good in His eyes.”

“25. He who considers this response of Eli more simply than he ought thinks that he responded as rightly as he did humbly. For as it is heard outwardly, what could he have responded more humbly, he who heard his own reprobation and offered to God who was threatening—indeed, promulgating the sentence of his reprobation—whatever He wished to do concerning him? But certainly if this humility of response is examined more carefully, it is not true humility. For that is recognized to be true humility which accompanies the good of obedience in carrying out the commands of a superior. He would therefore truly have been humble if he had offered himself for the amendment of the fault for which he was being rebuked. But perhaps he would have been even more truly humble if, when rebuked, he had not responded at all, but had applied to his wicked sons the correction he had neglected—if even then he had persisted with pastoral zeal and had punished the crimes of the flagitious priests with fitting vengeance. Therefore, when he says, "He is the Lord; let Him do what is good in His eyes," he is recognized to have uttered a word of his own choosing rather than a response of humility, because indeed he preferred to incur the causes of God's threats rather than condemn his sons for the iniquities they had committed. Oh, how many are still imitators of Eli, who, though they daily perceive from sacred Scripture that Almighty God threatens them, nevertheless tremble at displeasing men and do not fear to incur the threats of divine indignation, and while they dread the enmities of men as though they were implacable, they presume upon God's mercy even while sinning! 26. But disordered confidence can have a place of vengeance before almighty God, yet cannot obtain pardon. For to an uncorrected sinner, persisting in the purpose of his fault, what is it to say concerning God who threatens him, "It is the Lord; let Him do what is good in His eyes," except to trust in a disordered way in the most ordered mercy of God? For he trusts in an ordered way in the mercy of almighty God who corrects by repenting what he committed by sinning, and wipes it away by weeping. Therefore, to sin and to presume upon the clemency of God the Creator is to be exposed to the deep of His justice. Thus indeed, not to wipe away sins committed by repenting, and to presume upon God's mercy, is to stumble into the judgment of His severity. Therefore, while Eli's life is described as a pattern of reprobate preachers, not only is the fault of his fall shown, but also the false security in the headlong rush of fault. For he who could have appeased the greatness of divine indignation by the fear of repentance, while he neglected what he heard, incurred what he deserved. 27. For Almighty God, although He is just in equity, is nevertheless believed to be more abundantly compassionate in mercy. Whence it is also said through the Prophet: "His mercies are over all His works" (Psalm 144:9). Hence it is that through the prophet Jonah He brought forth threats of overthrow against the Ninevites, and yet spared the penitent from the punishment of destroying the city (Jonah 3:1, 2, ff.). Hence it is also that to King Hezekiah (IV Kings 20:1, ff.) the punishment of death was promised through the oracle of the prophet (Isaiah 38:1, ff.), but because the king, fearing death, afflicted himself before the Lord with tears of repentance, he did not find the death by which he was to die with Him whom he feared. And above indeed the Lord declared that He had spoken so that the house of Eli and of his father should minister in His sight forever, but He who had spoken good things concerning one who acted well changed His sentence concerning the house now become reprobate, saying: "But now far be it from me" (1 Kings 2:30). If therefore Almighty God revokes good things promised, because those to whom He had promised them are changed for the worse, how much more does He withdraw the execution of threats, when He sees those well converted to whom He had announced the punishment of retribution for their committed iniquities? What then do we say to these things, we who sin daily and are unconcerned in the bondage of our guilt? Therefore this very thing, that we do not apprehend the severity of divine justice, is greatly to be feared by us, because behold, he who is cast off by divine indignation is reported to have been troubled by no fear for the fault of his perpetrated negligence. But since we have learned of the reprobate preacher's rejection unto fear, let us hear of the progress of the elect. For there follows: (Verse 19.) "And Samuel grew, and the Lord was with him."”

“28. If this is read according to the historical sense, it is indicated that the boy Samuel grew in bodily age; but if, as with the rest, we examine these things by spiritual investigation, the Lord is described as being with him who is recorded to have grown. But he grows who advances in the age of mind toward a perfect man. Whence also through the Prophet it is said of the elect who are advancing: 'They shall walk from virtue to virtue; the God of gods shall be seen in Zion' (Psalm 83:8). Hence Paul says: 'Until we all come to meet him in a perfect man, to the measure of the stature of the fullness of Christ' (Ephesians 4:13). But there are some who, while they grow in virtues, fall through pride. These indeed appear to grow, but nevertheless the Lord is not with them, because by thinking lofty things of themselves they cast away from themselves him whom, when established in the progress of virtues, they could have had with them through humility. Or if he is understood to have grown through outward dignity, the Lord is recorded as being with him, because indeed many are devout in a humbler rank; but when they suddenly reach the summit of dignity, they abandon their first works together with humility. Samuel therefore both advanced and in advancing had the Lord with him, so that he indeed displayed the manner of the elect preachers, who when they obtain gifts and dignities by which they may benefit others, do not neglect to please God in themselves, and from that source they multiply the gifts which they received for others, whereby they show forth in themselves the good which they desire to spread among them by speaking. Wherefore it is also added: (Verse 19.) 'And none of all his words fell to the ground.' 29. Indeed, the word of the preacher falls on the ground when it becomes worthless because of the preacher's reprobate conduct. Hence it is said by the voice of Truth: "It is good for nothing anymore, except to be cast out and trampled underfoot by men" (Matt. 5:13). And it should be noted that of all his words not one is said to have fallen to the ground, so that assuredly the preacher may do nothing that he rightly condemns. For whatever he forbids to be done, if he himself does it, his word falls to the ground, because while it is despised by the one speaking it, those who hear it by no means revere it. The Lord was forbidding any word from falling to the ground when He set forth to negligent preachers the sentence of their own negligence, saying: "Whoever breaks one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven; but whoever practices and teaches them, shall be called great in the kingdom of heaven" (Matt. 5:19). For the preacher breaks not even the least commandment whose word, of all his words, does not fall to the ground. Moreover, when it is said that of all Samuel's words not one fell to the ground, whose character does Samuel represent, if not those who by the merit of both their preaching and their works are great in the kingdom of heaven? And so of all his words not one falls to the ground, because everything lofty that the perfect preacher of Holy Church speaks is also proclaimed by him through his sublime manner of life, since, as though stationed on a high watchtower, he both instructs the wise by his word and shows the simple by his works the path by which they ought to enter the eternal homeland. Hence it is also added: (Verse 20.) "And all Israel from Dan to Beersheba knew that Samuel was a faithful prophet of the Lord."”

“"And none of his words fell to the ground." [1 Samuel 3:19] This was said of Samuel, after he had reported to Eli in the morning the divine oracle he had received during the night: "And none of his words fell to the ground," meaning that nothing of what he spoke was in vain, but all things he said came to pass. For the words that fall to the ground are the idle ones, which are to be regarded as nothing and trodden underfoot by everyone in disdain, just as the blessed Job said: "And the light of my face did not fall to the ground" (Job 29), because he had so habituated himself to bearing a countenance of such dignity that he was never resolved into contemptible joy; but whenever he presented himself with a more cheerful disposition to those present, he always did so for their benefit for a good reason.”

“30. For what is designated by Dan except the simple, and what by Beersheba except the wise? From Dan even to Beersheba Samuel is acknowledged as the faithful prophet of the Lord, when the life of a chosen preacher is set forth to the simple as an example of salvation, and to the wise the mysteries of Holy Scripture are revealed through his teaching. But since Beersheba is interpreted as "the seventh well," by Beersheba can be designated not only the wise, but also the righteous. For what is the seventh well except the grace of the sevenfold Spirit? By Dan the life of sinners is shown, because it is said through the ancient prophet: 'Let Dan be a serpent in the way, an adder in the path, biting the horse's heels, so that his rider shall fall backward' (Gen. 49:17). Therefore from Dan even to Beersheba Samuel is known as the prophet of the Lord, since the life and teaching of a chosen preacher is venerable both to sinners and to the righteous—so that in him, namely, the fallen may see the good by which they may correct themselves through repentance, and the good may marvel at the loftiness of life toward which they may daily grow stronger by advancing. There follows: (Verse 21.) And the Lord continued to appear in Shiloh.”

“And all Israel from Dan to Beersheba recognized, etc. And the Catholic, that is, the universal Church, the spiritual Israel, which has been gathered from the beginnings of renouncing the devil to the font of baptism, knows that Jesus Christ, who is called "God with Us," is the preacher of faith. For Dan is interpreted as "judgment." It signifies that time for the Church, of which it is said: "Now is the judgment of this world, now the prince of this world will be cast out" (John 12). Beersheba, however, which is interpreted as "well of the oath," or "seventh well," or "well of satisfaction," signifies the full reception of baptism, when, with the devil exorcised, renounced, and expelled from the heart, each one enters the font of regeneration to be consecrated by the sevenfold grace of the Spirit and to be filled by the abundance of heavenly gifts. Even the very location of these places alludes not insignificantly to the sacraments of the Church, because the terminus of the land of Judea was Dan to the north and Beersheba to the south, a mystical distance well known to those who can sing with the spouse: "Awake, O north wind, and come, south wind, blow upon my garden, that its spices may flow out" (Cant. 4). Dan, moreover, is a village about four miles from Paneas towards Tyre, from which place the river Jordan takes its name, as Jor means "river" or "stream" in Hebrew; this also not insignificantly points to the beginning of baptism. Furthermore, Beersheba is a city or village in the tribe of Judah, lying to the south, as we have said. Therefore, all Israel, that is, the people of Christians intent upon the vision of God, from Dan to Beersheba, from the north to the south, that is, from the catechumens to the faithful, from those who have just now expelled the harsh blasts of the ancient enemy, to those who have already been filled with the most radiant warmth of the Holy Spirit, recognizes that Jesus is the Christ, the Son of God, and that believers have eternal life in His name. In this reading, the person of blessed Samuel may well be referred to those very members of Christ, exalted by the merit of pure humility, about whom He Himself says: "Whoever humbles himself like this little child is the greatest in the kingdom of heaven" (Matt. 18). Those sleeping in the temple of the Lord, that is, who have turned away from the external cares of the world with the whole light of their heart directed solely towards contemplating the divine will above, are taught how the secrets of heavenly judgments are revealed in many ways which the old, blinded, and rejected Eli did not see, just as the Lord Himself, who speaks in the Gospel, says: "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent and revealed them to babes" (Matt. 11). In this context, the crowned humility of the penitents and the condemned impiety of the proud are presented as an example, so that by these things it is manifestly shown that the hidden things of the wise of the world and the revealed mysteries to the humble are spoken.”

“31. Above, concerning the time of the reprobate pastor, it is said: "In those days there was no open vision." When therefore the best preacher is shown forth from sacred Scripture, the Lord is said to appear again, because indeed the knowledge of the divine counsel, which is hidden from the reprobate, is revealed to the elect by the merit of purity. For if even the counsels of men are not entrusted except to close friends, is Almighty God to be thought to lay open the secrets of His plan to His enemies? First, therefore, the life of the just teacher is proclaimed, then the Lord is said to have added that He appeared, because indeed the manifestation of the divine light flees the reprobate and the false, while it opens itself to the elect and to pure hearts. Hence the true Light itself also, speaking through itself, enlightens us, saying: "Blessed are the pure in heart, for they shall see God" (Matt. 5:8). Therefore, the Lord added that He appeared because He saw the pure eye of His preacher. But when it added "that He appeared in Shiloh," it is indicated that He appeared to him in the same place on another occasion. But because it said where He appeared, lest it be believed that He appeared to Eli, it subsequently shows also the person to whom He appeared, saying: (Verse 21) "Because the Lord had revealed Himself to Samuel in Shiloh, according to the word of the Lord." 32. For He then revealed Himself to him when He opened to him the secret of His counsel concerning the rejection of the reprobate priest. This is indeed affirmed to have been accomplished according to the word of the Lord, so that what had been said above, not very long before, through the man of God to Eli might be perceived to have been fulfilled also according to the historical sense: 'And I will raise up for Myself a faithful priest who shall act according to My heart and My soul, and he shall walk before My Christ all his days' (1 Kings 2:35). And again: 'You shall see your rival in the temple, amid all the prosperity of Israel' (ibid., 32). But if we search according to the spiritual understanding, how does the Lord "add" so as to appear to the elect, unless because He who marvelously terrifies His elect through the contemplation of His justice also ineffably soothes them through the display of His glory? For He who, by appearing as just, strikes the hearts of the saints with terror, "adds" that He may appear, when the sweetness of His loving-kindness is poured back into the terrified heart. For this is why He did not always appear to Moses in fire, but sometimes in fire, sometimes in a cloud. In fire, indeed, there is the terror of judgment. Whence also concerning the second coming of our Redeemer it is said through the Psalmist: 'Fire shall go before Him, and round about Him a mighty tempest' (Ps. 49:3). But in the cloud the protection of mercy is expressed, because the Lord, promising to His elect the gentle comfort of that same protection, says: 'Then they shall see the Son of Man coming in a cloud' (Mark 13:26; Luke 21:27). Therefore the Lord appears in fire and cloud to those journeying through the desert, because the minds of those contemplating Him in this pilgrimage of exile, even if He sometimes terrifies them with His justice, He raises up when cast down by fear through the gentle comfort of His protection. The Lord therefore appeared to Samuel, and "added" that He might appear, because He who is beheld by the minds of the elect in the fire of terror is also manifested in the cloud of sweetness. For he had seen inwardly a vision of fire who proclaimed outwardly, saying: 'Holy and terrible is His name' (Ps. 111:10). Likewise, desiring to show Him seen in fire, he said: 'Come and see the works of the Lord, terrible in His counsels over the sons of men' (Ps. 66:5). But He who appeared to him in fire "added" that He might appear, because He also offered him from the cloud the sweetness of glory and of His own gentleness. Wherefore he who had been terrified, now gladdened, said: 'How great is the multitude of Your sweetness, O Lord, which You have hidden for those who fear You' (Ps. 31:20). Hence also, marveling at the added apparition, he said: 'How good is the God of Israel to those who are upright in heart' (Ps. 73:1). 33. But we must attentively consider what is added next: According to the word of the Lord. The word of the Lord, therefore, must be known before we deserve to attain to the appearing of the Lord, lest an unjust and indiscriminate vision of fire and cloud not only fail to show us the perfection of the heavenly journey, but drive us into the submersion of error. For Origen, while he wished to see the Lord appearing without the word of the Lord, beheld the vision of the cloud in a disordered way, because he shrank in horror from the appearing of the fire. For while he denied or diminished the justice of God and preached His excessive clemency, he asserted that God would not only spare all condemned men, but would even at some point free the reprobate angels from eternal punishment. Novatus, however, loved to gaze more upon the vision of fire, for while he called the severe justice of almighty God implacable, he took away from sinners all hope of obtaining pardon and every remedy of repentance. Therefore the Lord appeared neither to Novatus nor to that other one, because each of them did not behold the almighty Lord according to what is perceived through the truth of sacred Scripture. The Lord therefore appears according to His word when He reveals Himself to the mind by that manifestation which the faith of Sacred Scripture does not reject. Hence it is aptly added next: (Verse 21.) And the word of Samuel came to all Israel. 34. For the word of heretics does not come to pass. For the word of Novatus was that a just God by no means spares the faithful who have once fallen. The word of Origen was that the merciful Lord permits no rational creature to perish through eternal damnation. But because sinners who are converted to the Lord by no means perish, and the angels who once fell and sinners who died in their sin are never saved, the word of heretics assuredly does not come to pass. Therefore the word of Samuel came to all Israel, because the preaching of a catholic man is fulfilled, which is rightly recognized in the truth of sacred speech. And it should be noted that the word is said to have come to him to whom the Lord is reported to have added His vision, because surely his preaching is true to whom the terror of divine justice is so shown that the abundant grace of His kindness is not concealed; namely, so that the truth beheld may so terrify the mind of the one seeing it that the kindness also shown may not permit the terrified mind to fall into despair; so that one may so trust in His kindness as not to rush headlong into the boldness of transgression. But let these things that have been discussed in the second book of the present work suffice, so that while we arrange to begin what follows with a new starting point, our zeal for speaking may also be renewed through devotion.”