1Sam 16:12

“There follows: (Verse 12.) "So he sent and brought him in." The future king is brought in when the humble are brought forth from the hiding places of their concealment. They are hidden indeed, but in pastures; because, even if they conceal themselves among the lowly and weak things of the flesh before men, great is the breadth of heavenly contemplation in which they dwell. But let us see what kind of man the one now set over others appears to be. For it follows and says: (Verse 12.) "Now he was ruddy, and of a beautiful countenance, and goodly to look upon." 17. What does it mean that such great beauty of the king is affirmed, except that the person of the teacher must be adorned with great splendors of virtues? For of the Redeemer it was said: "His Spirit adorned the heavens" (Job 26:13). For the heavens are the sublime preachers. These heavens indeed were adorned by the Spirit, because they receive from the Holy Spirit the virtues by which they shine. What then does it mean that he is said to be ruddy, except that in red matter the fervor of charity is often signified? Hence also in the vestment of the high priest, scarlet twice-dyed is placed, so that he may be clothed with a twofold charity. He is therefore called ruddy through the ardor of charity, because while he displays the burning precepts of charity, he glows red, as it were, through the heat. What likewise does "handsome in appearance" mean, except conspicuous in inner contemplation? For he has, as it were, a handsome appearance, who shines with the beauty of vision in inner contemplation. What then does the face signify, except the outward glory of uprightness? For since everyone is recognized by the face, the beauty of the face is the illustrious uprightness of one's manner of life. For he is perceived, as it were, through the beauty of his face, who is found to be splendid in every gesture of his body. He is therefore ruddy with love, handsome in appearance on account of knowledge, fair of face, splendid in uprightness. But since the fervor of charity is demonstrated through holy works, the labor of work itself can be signified by the redness. For he who labors greatly displays a redness of face, because while he grows hot within, he draws redness outwardly upon his countenance. For so it is with all spiritual labor. For the more each person strives to labor for eternal life, the more fervently he is kindled by the fire of the Holy Spirit to labor, as though in growing hot he produces a redness that he bears outwardly. The teacher is therefore ruddy through the labor of pious work, handsome in appearance through the splendor of contemplation. But the beauty of face is the very beauty of charity. For through other virtues we receive the form of holiness; through charity itself, we clothe that very form upon ourselves with, as it were, a wondrous beauty. Those other virtues are the body of justice, but charity is rightly understood as the face of this body. For everyone is recognized by the face, not by the body. For if you see the body but do not see the face, you do not recognize the one whose body alone you behold. But what else does it mean that the foolish virgins are answered by the bridegroom: "I do not know you" (Matt. 25:12)? Behold, virginity is preserved through great labors, and virginity itself is recognized as a great and incomparable virtue. What then does it mean that the foolish virgins are not recognized by the bridegroom, except that they have a body by which they stand, but they do not have the beauty of face that the bridegroom would recognize? They have indeed labor in preserving the body, but they do not have the beauty of countenance in perfect charity. For these three things advance in the life of the elect in the order in which they are set forth. For no one is able to possess the beautiful visions of contemplation unless he first exercises himself vigorously in the labor of pious work. Indeed, the joys of eternal light, the immensity of that supreme light, the eternal vigor of ineffable splendor—the more laboriously it is sought, the more generously it opens itself to those who seek it. He who is already such is indeed seen to be fit for teaching; but unless he shines with a fair face, unless he bears a mind illuminated by the rays of perfect charity, he is not proven worthy of so great an eminence. Let the pastor therefore be ruddy, and not be slack in work; let him be handsome in appearance, that is, lofty in contemplation; let him be fair of face, so that the whole strength of his work and the height of his contemplation, known to the eyes of the heavenly majesty, may shine through the ineffable beauty of charity. Indeed, because the teacher of the holy Church must possess these three marks of immense beauty, Peter is taken up on behalf of all and is asked three times whether he loves the Redeemer. For first it is said to him: "Peter, do you love me?" (John 21:16), that through love he may strive to do mighty deeds; second, that in contemplating he may know lofty things; third, that with the affection of perfect charity he may both burn with fervor toward his neighbor and blaze more ardently toward the beauty of his Creator. Let us then hear by what testimony such a one, so great, so handsome, so fair a youth, is brought forth. For there follows: (Verse 12) "Arise and anoint him, for this is he." 18. What does it mean, "Arise, and anoint him"? Was the boy so small that he could not be anointed while sitting? For indeed, while sitting, we cannot reach high things. Great therefore is the virtue, great the loftiness of the humble, if not even prophets can reach their heights. The prophet therefore arises when the pontiff raises himself in wondrous veneration of the chosen preacher. For outwardly he beholds a humble person, as it were, by seeing; but inwardly he does not recognize his merit unless he raises himself in interior contemplation. The teacher is therefore commanded to arise, because he who wishes to bestow such great sacraments upon someone must first come to know the sublimity of that person's merits. What then does it mean when it is said, "Arise, and anoint him, for he is the one," if not: offer sublime sacraments sublimely to the sublime? For often undiscerning pastors know the negligent and reprobate life of those who approach, and yet do not fear to promote them. These indeed anoint but do not arise, because they do not perceive those to whom they grant the sacraments of anointing as situated in a high place of merits. When therefore a sublime teacher is presented, his ordainer is admonished to arise, because the sacraments of anointing are worthily bestowed through ministry when the one to be anointed is perceived in the lofty sublimity of virtue. Of him indeed it is said, "For he is the one": if therefore he is the one, no other is; because unless he shines with these virtues, he necessarily cannot attain to an order of such great loftiness. Him therefore whom the Lord promised He would show, He presented as ruddy and handsome in appearance and fair of face, saying, "For he is the one." Because no one ought to undertake the summit of governance who does not possess the strength of great work, namely the knowledge of contemplation and the fervor of charity. Rightly therefore it is added: (Verse 13.) "Then Samuel took the horn of oil and anointed him in the midst of his brothers."”

“29. Of whose description it is also said: "He was ruddy, and beautiful in appearance, and fair of face." Ruddy indeed, because he was wounded by the lance; ruddy, because he was reddened by his Passion. Whence also it is said to him through the prophet: "Why is your garment red?" (Isa. 63:2). He was indeed ruddy, who colored the brightness of such great innocence with the redness of his precious blood. He was also beautiful in appearance, because by rising again he put on the beauty of immortality, and looked upon us mortals with great love. For as if promising the beauty of his appearance to his disciples, he says: "I will see you again, and your heart will rejoice" (John 16:22). Hence also promising, he says: "I go to prepare a place for you, and I will come, and will take you to myself, that where I am, you also may be." What is the beauty of the face, but the glory of his majesty? For his face is perfect knowledge. Paul also, recalling this, says: "We see now through a mirror in an enigma, but then face to face. Now I know in part, but then I shall know, just as I also have been known" (1 Cor. 13:12). What then is the beauty of the face, but the splendor of eternal divinity? This beauty is now believed, not seen; then it will not be believed, but seen, because the apostle says: "When he shall appear, we shall be like him, because we shall see him as he is" (1 John 3:2). Whence also to Moses, seeking that same beauty of the face, he replied: "You shall see my back" (Exod. 33:23). Whatever we can now contemplate of his divinity is not the beauty itself, but a veil over the beauty. We behold the back, so that we may follow; but when by following we arrive at him, we behold the front, that is, the beauty of his face. He was therefore ruddy in this world, beautiful in paradise, and eternally fair of face in heaven. And this threefold beauty can also be recognized in his manner of life in this present world. He was indeed ruddy, because he ardently loved those for whom he laid down his life. He was beautiful in appearance, because he knew all things. Fair of face, because he did all things well. But what is that beauty of appearance? "No one knows the Father except the Son" (Matt. 11:27). Peter also, marveling at this, says: "Now we know that you know all things, and it is not necessary for anyone to question you" (John 16:30). The crowds who beheld him bear witness to the beauty of his face, who say: "He has done all things well; he has made the deaf to hear and the mute to speak" (Mark 7:37). Hence also others, marveling, say: "What manner of man is this, that the winds and the sea obey him?" (Matt. 8:27). What then is the beauty of the face, but the beauty of holiness? What likewise is the beauty of the face, but the splendor of his incomparable way of life? Because in everything he did, he shone with the incomparable light of grace. The Psalmist, marveling at this beauty of face, says: "You are beautiful in form beyond the sons of men; grace is poured forth upon your lips" (Ps. 44:3). Paul, proclaiming this, says: "Who, being the splendor of his glory and the figure of his substance, and upholding all things by the word of his power, making purgation of sins, sits at the right hand of the Majesty on high, having been made so much better than the angels, as he has inherited a more excellent name than they. For to which of the angels did he ever say: 'You are my Son, today I have begotten you'?" (Heb. 1:3). Concerning him, therefore, it is rightly commanded to the prophet: "Arise, and anoint him, for this is he." 30. Peter the apostle also, not only a prophet but the greatest patriarch, saw the indescribable light poured from above, the overshadowing cloud, the Father crying out: "This is my beloved Son, in whom I am well pleased" (Matt. 17:5; Mark 1:11; Luke 3:22; 2 Pet. 1:17). There it is said: "He himself is." Here it is said: "This is my beloved Son." There, because he was being shown in types, he is perceived as more absent, when it is said: "He himself is." Here, however, because his glory was now revealed, he is perceived as more present, because he says: "This is my beloved Son, in whom I am well pleased." He therefore is to be anointed, he is to be praised, and to be soothed with perpetual acclamations. But who could worthily suffice to praise him, when one cannot suffice even to behold the glory that one praises? What does it mean that Peter falls when he hears the voice resounding with words of such great proclamation? But he was a little one; he was still seeing what he was not sufficient to see. He was seeing, and because by seeing he was falling, this signifies that he could not attain to that which he deserved to see. No one can say "Lord Jesus" except in the Holy Spirit (1 Cor. 12:3). Because therefore Peter had not yet received that fullness of the Spirit, he was unable, as a little one, to proclaim Jesus. Therefore he is first commanded to rise and to tell the vision to no one until he had risen from the dead. For after the resurrection he was about to receive the Holy Spirit. Whence it is written: "The Spirit had not yet been given, because Jesus had not yet been glorified" (John 7:39). Peter therefore ought not to tell the vision before the resurrection, since indeed he saw well, but before he had the Spirit, he did not understand. 31. What then is it that the Lord says to Samuel: "Rise, and anoint him"? What is it that he is commanded to rise in order to anoint, unless that he who eagerly desires to proclaim the sublimity of the Lord must be greatly lifted up to heavenly things? But how upright was Peter, who was raised up to behold such great things? Yet if he still awaits a higher state of perfection, who would not fear to undertake the office of so great a preaching? If the Lord admonishes a prophet to rise, does he dare to preach the Lord who lies fallen through the lapse of wickedness? For this is why every preacher is commanded through Isaiah: "Go up onto a high mountain, you who evangelize Zion" (Isa. 40:9). The high mountain is the perfection of teaching and of works. Let him therefore rise who is commanded to anoint the king; let him stretch himself toward lofty things. Let him rise in lofty work, let him rise in lofty contemplation, let him rise in the wisdom of the word, let him rise in the power of charity. Indeed, he who is anointed through preaching is so great that he can scarcely be reached even from the heights. And perhaps Paul was able to anoint him because he says: "Our conversation is in heaven" (Phil. 3:20). He was able to anoint him because he had raised himself to the secrets of the third heaven and heard hidden words in paradise. Because, therefore, the Lord Jesus ought to be preached sublimely by the sublime, the prophet is commanded to rise, because he is ordered to anoint the one through whom Christ himself is signified.”