1Sam 15:15

“15. What does it mean that he says: "They brought them from Amalek," and did not say, "We brought them"? But when the reprobate are accused, they sometimes conceal their faults by denying them, and sometimes transfer them to others. They conceal them by denying, when they can remain hidden; but when they are caught, as it were, in the open, what they cannot deny they ascribe to others. Indeed, Saul, displaying the ways of such people, says: "They brought them from Amalek. The people spared the best of the sheep and the herds." As if to say: The evil that is heard of should be weighed against the frailty of the people, not against the virtue of the pastor. Indeed, the sins of subjects should be disregarded in comparison with those of prelates. He says therefore: "They brought them from Amalek." As if to say: What resounds about a shameful life is true, but nevertheless that same shamefulness flourished among the little ones, not among the great. Again, still softening the same fault, he says: "The people spared the best of the sheep and the herds, to sacrifice them to the Lord your God." As if to say: The people truly sinned, but not unto death; because the sins of their deeds they now strive, at my exhortation, to blot out through the humility of confession. For the flocks and herds of Amalek are sacrificed to the Lord when the wayward and incontinent come to confession and hasten to blot out by repentance what they have wickedly done. He says therefore: "The people spared"; that is, indulged in sin. "But they brought them to be sacrificed"; because in those matters in which the people recall having fallen, they are now pierced with compunction through confessing and doing penance. The better flocks and herds, as above, designate the choicer sins of lust. As if to say: Even if the people sinned gravely, we ought not to be reproached, because in proportion to the magnitude of the crime they have lamentations of compunction. What does it mean that he says: "To sacrifice them to the Lord your God"? But by this the habit of the deceitful is shown, who, when they seek to hide from great men, resort to flattery. For what does it mean that he claims God is singularly his, except that he shows him to be a familiar friend of God? "To the Lord," he says, "your God." Not mine, but yours; because I am a sinner, you are singularly holy. But with a marvelous practice of fraud, the deceitful so conceal themselves as to reveal, and so justify as to accuse. They also temper the manner of accusation so that by accusing they appear just, lest by excusing they become known. For when he calls God his, he indeed exalts him and diminishes himself. But when he asserts that what was brought from Amalek is to be sacrificed to the Lord, he tacitly brings forth not that for which he ought to be reproached, but praised. And still adding more, he says: "But the rest we destroyed." Indeed, sins that are forgiven are slain. Living sins are those that either still reign in the mind through concupiscence, or those that, though despised through conversion, have not yet been blotted out through penance. The former still live for pleasure, the latter live for punishment; because even if we have now ceased to sin, unless we bewail what we have committed, we are held bound by the obligation of what was committed. But he attributes the greater sins to the lesser people, and the lighter sins to the greater. For what does it mean when he says, "The rest we destroyed," except that there are very small sins among the greater ones, which are washed away by confession alone? These the teachers destroy when, to those who humbly confess, they remit them by apostolic authority. To all these words—because the deceitful strive to conceal themselves, not to expose themselves—there is added the authority of the elect preachers by which they are reproved: (Verse 16.) For Samuel said to Saul: "Allow me, and I will tell you what the Lord has spoken to me this night."”

“And Saul said: They brought them from Amalek, etc. The prophet, though unwilling, confesses this with a guilty conscience; for not only to God, to whose eyes all things are naked and open, but also to spiritual men, the deceitful hearts of the wicked are evident. For Elisha, though Gehazi was far away, was present in heart. And the Apostle, absent in body, but present in spirit, rebukes the sinner in Corinth. From the examples, he says, they brought back the manifold cries of brutish and lascivious desires. The imprudent mind spared these vices, which seemed less harmful, nor did it care to destroy them; rather, it considered these very things as virtues, and thought they should be gratefully offered to their author. For example, by considering foolishness as simplicity, calling the insolence of anger the zeal of Phinehas and Elijah, considering the sluggishness of sloth as the patience of David, and calling the tightness of parsimony the discretion of moderation; and notably, and equally to be avoided, is the most depraved habit of the wicked, who are accustomed to accumulate their faults by excusing them. For behold, Saul claims that he, along with the people, killed those things which, at the Lord's command, were to be killed; but he asserts that the people, not he, spared those things which were reserved against His interdiction. And many negligent and lazy people, if they have overcome any vices, or think they have overcome them, do not attribute this to the grace of the author, but to their own effort. But whatever they do not want or cannot extinguish in themselves, they claim that these are due to the flaw of an inherent nature, so that indirectly, and as a cause of human guilt, they may ascribe it back to the Author of nature Himself.”