Book 5

Commentaries on the Book of 1 Kings

BOOK FIVE.

CHAPTER I.

1. When I wished to assert the profundity of this sacred history in the preface of this work, I maintained that it could be seen especially in the fact that it was written by prophets. They indeed were accustomed to speak mystical things not only in words but also in deeds — to set forth plain things, yet to signify deep things. For since the Holy Spirit spoke through them, what they themselves said, as mere men, was plain, but it was profound and mystical, because the supreme and uncircumscribed Spirit was supplying the speech to men. Since, therefore, we are expounding the prophet Samuel as he speaks, we need all the greater diligence, inasmuch as he himself, sublimely taken up in the grace of the Holy Spirit, spoke outward things but saw inward things. He generally set forth carnal matters, but signified the innermost and spiritual realities. But since it is impossible by human effort to arrive at divine things, we must not trust in our own powers, but in the condescension of the Holy Spirit who, sent by the Redeemer, "has filled the whole world, and that which contains all things already has knowledge of every voice" (Wisdom 1:7). Let us hear, then, what the same prophet now relates concerning the undertakings of the Israelites. (1 Kings chapter 11, verses 1–2.) "And it came to pass," he says, "about a month later, Nahash the Ammonite went up and began to fight against Jabesh-gilead. And all the men of Jabesh said to Nahash: 'Accept us as allies, and we will serve you.' And Nahash the Ammonite answered them: 'On this condition I will make a covenant with you: that I gouge out the right eye of every one of you, and make you a reproach in all Israel.'"

2. If one seeks the historical sense, nothing can be stated more plainly, nothing understood more easily. But if we wish to follow the spiritual sense, let us first hear Paul speaking, who, looking upon the old things, says: "All these things happened to them in figure, but they were written for our sake, upon whom the ends of the ages have come" (1 Cor. 10:11). He also indicates that there are spiritual wars, saying: "Our struggle is not against flesh and blood, but against principalities and powers, against the spiritual forces of wickedness in the heavenly places" (Eph. 6:12). Therefore, when Nahash is said to go up and fight against Jabesh-Gilead, the inner battles against vices are signified. By these words the course of sacred history is shown, so that new wars would be waged against the new king; and by bringing these to a successful conclusion, he would demonstrate the glory of his valor. Who then is this Nahash the Ammonite? What is Jabesh-Gilead? Now, Nahash is interpreted as "serpent," and Jabesh as "dried out." Concerning the serpent it is said in Genesis: "Because he was more cunning than all living creatures" (Gen. 3:1). If we seek the likeness of this serpent among the vices, what do we find more similar than the violent impulse of gastrimargia, that is, the movement of gluttony? Indeed, the movement of lust, the crime of theft, the appetite for base gain, the assault of anger, the bitterness of worldly sorrow, the sluggishness of sloth, the desire for vainglory, and the swelling of pride are openly detestable; but the vice of gluttony is all the more deceitful the more hidden it is, because it suggests food to the body as though it were necessary, yet while it abundantly nourishes the flesh, it plunges the sword of lust into the mind. It persuades that what is not a sin, but from the very fact that eating is accepted as though it were no sin, the soul is thereby subjected to the sin of lust. Hence in paradise the serpent is shown to have come to the woman to deceive her through the vice of gluttony—one who would suggest one thing but obtain another, so that while he displayed what should be eaten, he would administer an unforeseen death. This serpent therefore designates the greed of gluttony, because it both creeps under the guise of just necessity and spreads the poison of unholy pleasure. Rightly too is he called an Ammonite, which people is interpreted as "of sorrow," because what he urges seems pleasant, but it will be deeply mournful in eternal damnation. He is called a "people" because all gluttons, on account of their concern for the belly, are weighed down by a throng of innumerable cares. He goes up against Jabesh-Gilead because he strives to cast down to the craving for food the bodies of the just, which are established in the lofty virtue of abstinence. Rightly indeed is flesh called "dried out" that is not weighed down by the moisture of fatness. Nahash goes up against those whom he sees are dried out, because the spirit of gluttony wages more grievous wars against those whom he recognizes as worn thin by fasting. Rightly too is Nahash said to have begun to fight, because holy men do not hold the suggestion of gluttony in a pact of friendship but in the opposition of battle. For those who practice abstinence fight, as it were, against the serpent when they suppress the appetite of gluttony with great virtue, so that they may not be infected by the poison of lust. Indeed, the warfare of gluttony is to provoke the hungry bodies of the abstinent to a disordered filling of the belly.

3. But the appetite of gluttony can tempt perfect men, though it cannot overcome them. Rightly, therefore, he is said to have begun to fight against the dried-up woman, not to have conquered her, because chosen men feel the assault of carnal desires, but they know how to resist those same desires by the strength of the mind; they know how to provide for necessities through discretion. They know indeed how to suppress the fiercely rising assault of gluttony; they know how to furnish just nourishment for the body's need. For hence the outstanding Doctor says: "I know how to eat and to hunger" (Phil. 4:12). He indeed knows how to eat and to hunger who both moderately refreshes his body and does not consent to the vice of gluttony urging immoderate intake of food. Wherefore also, responding to Nahash, they say: "Have us as allies, and we will serve you." For they seek a treaty from gluttony who would wish to refresh the flesh according to their desire, if they could feel no incitements to lust in the flesh. As if they were saying: We will give you what is just for you, so that you do not inflict upon us what is not just. It is indeed just that the body be refreshed, but it is very unjust that the refreshed flesh be aroused through the burning of lust to the disgrace of the spirit. We therefore seek a treaty when we wish to so favor the flesh for the intake of food that we feel no evils of lust from the flesh. But this we can indeed wish for, yet we cannot obtain it, because surely we offer just refreshment as a kind of tribute to the flesh, but no goods of peace are promised to us by the flesh. For when we rightly direct the hearing of the mind to the responses of the vices, we recognize this indeed in the voice of gluttony: that if we fatten the flesh, we are struck with blindness of heart through growing concupiscence. Wherefore the same Nahash also says: "On this condition I will make a treaty with you, that I gouge out all your right eyes." Our right eye is the gaze upon eternal brightness, but the left eye is carnal concupiscence. The right eye is therefore gouged out when the mind is struck with such blindness that it is no longer opened to see heavenly things. Indeed the eye is gouged out when the light is so torn away from the reprobate mind that no root remains from which a revived light might break forth. Nahash therefore gouges out the right eyes of his treaty-partners, when gluttony so prevails over the conquered abstinent that they desire only carnal things and no longer attend to what they used to love. And because whoever is cast down in this life is condemned in the future before the angels and the elect, there is added: "And I will make you a reproach in all Israel." For then the reprobate are made a reproach in all Israel, when at the final judgment they blush before all the elect for the iniquities they have committed. Or they are made a reproach in this life, because while they themselves with blinded heart boldly perpetrate evils, holy men blush for their faults. But let those who disdain to appear shameful, with their right eyes torn out, attend to what follows: (Verse 3) "And the inhabitants of Jabesh said to him: Grant us seven days, that we may send messengers to the borders of Israel; and if there is no one to defend us, we will come out to you."

4. Who are the inhabitants of Jabesh, that is, of "the dried," except those who maintain the discipline of an emaciated flesh through long practice of virtue? For many begin to resist gluttony, but when they start to grow weary from the labor of abstinence, they incline themselves back to the habit of their accustomed greediness. They desire, as it were, to enter the city of Jabesh and become its citizens, but since they cannot endure the torment of dried and hungering flesh, they can by no means become its inhabitants. Therefore those inhabit Jabesh who hold the attenuation of the body through strength of mind as a right of possession, and are surrounded, as it were, by the walls of dryness, since through the very fact that they emaciate the body they are protected from the fiery darts of lust. When they are wearied by the most powerful rising stings of gluttony, they seek a truce of seven days, during which, if help does not come, they will go out to Nahash. But we explain this war of the Ammonites better if we observe in it the weakness of the flesh caught out and the sagacity of the trained mind. We see this more clearly too if we attend more closely to the opposite case in the foolish and weak. For certain people within holy Church are devout in desire, but slack through their habitual weakness of vices. They can indeed propose good things, but because they are unable to carry out what they propose, they are both overcome by present concupiscence and trust that they can recover in the near future the good which they abandon in the present. Often indeed they resolve to fast, but when they are conquered by habitual gluttony, they judge that they must eat on that day and fast on days to come. And since the ferocity of gluttony is always present to them, and present too is the desire for future goodness, it is brought about by the serpent's deceit that the good which is proposed is never found. For "tomorrow," which is always promised, is never reached. But since this is done by those whose mind is weak and flesh strong, let us see how those whose mind is strong but flesh weak make a mockery of the serpent. For concerning this same serpent the Psalmist says to the Lord: "This dragon, which you formed, to make sport of him" (Ps. 103:27). For he is never more fittingly conquered than when his cunning is overcome by a holy deception. Hence also the Redeemer, reproaching blessed Job with the cleverness of His own wisdom, says: "In his eyes, as with a hook, you shall catch him" (Job 40:10). For He caught the serpent, as it were with a hook before his eyes, who displayed to him flesh but concealed divinity; and while the serpent seized what he desired, he was caught and destroyed by what he did not see.

5. Holy men, therefore, in order to mock the enemy, maintain the rigor of their way of life in present virtue; as a deception of weakness, they promise the flesh a certain comfort in the future. For the things they do are often enormous, but on account of the weakness of the flesh, they do not presume to always do hard things and to promise austere things. Indeed they endure these same hardships all the more easily, inasmuch as they do not see the burdens of them as binding upon themselves in a perpetual commitment. But while they live most excellently, and strive daily to advance and not to fall back, that permitted indulgence of the flesh, which they cannot despair of, they always promise to the flesh in a future reckoning; yet they by no means cease to inflict upon it the pain of the affliction already begun. Therefore, through the fact that hope is left to the flesh in its desire, the spirit, as it were, promises the presence of its coming for the future good of that same flesh. But because it does not abandon by failing the accustomed rigor of self-restraint, the flesh has the promise of pleasure in the future, and the chosen mind has the strength of virtue in the present. Here it should be noted that they promise to go out to Nahash under a condition, but they are fortified by the walls of the city without condition: because those who practice abstinence, even in that in which they are weak according to the flesh, trust to be strengthened through divine mercy. And because they are eager to overthrow the vice of gluttony by deceiving it, they say: "Grant us seven days." For it is as if time is granted by gluttony, when it is restrained with the expectation that its desires will at some point be served. During which space of days, Nahash indeed awaits the coming out to him of the besieged citizens, but the citizens of Jabesh await reinforcements: because indeed the appetite of gluttony desires to be refreshed from the weak flesh, but the chosen mind desires to be strengthened in the virtue of abstinence. In seven days reinforcements are sought, when against the darkness of temptations we are raised up by every light of the heart, when against wicked counsels we find whatever we can by our own reason, and we are fortified by the rays of light which we do not perceive in ourselves from the instruction of others. For while we look to the ways of life of the perfect for the strengthening of our virtue, we find, as it were, through seven days the aids of defense. We indeed seek a truce, because we fight with Nahash, that is, the serpent, whose poisons are so hidden that we must seek all the more subtle counsels. Hence they also promise that they will send messengers into all the borders of Israel: because chosen men, for the benefit of their own edification, are aided by the examples of all who see God. But in what is said, "If there is no one who defends, we will come out to you," in the voice of the elect, not doubt of reinforcements but certainty is shown. As if mocking the adversary who persuades with cunning words, they bring forth words by which they grant him hope and by no means take away their own confidence. For those who say, "If there is no one who defends, we will come out to you," grant a certain hope of their coming out. But because those who say this are certain of help, they deceive their enemies by promising. But where these same reinforcements are now to be found, he explains saying: (Verses 4 and 5.) Therefore the messengers came to Gibeah of Saul, and they spoke these words in the hearing of the people, and all the people lifted up their voice and wept. And behold, Saul was coming in the morning, following the oxen from the field, and he saw the people weeping, and said: "What is the matter with the people, that they weep?"

6. Gibeah, as we have already said above, is interpreted as "lofty." And because the height of merits is not equal among all the elect, messengers are said to have come to Saul at Gibeah, so that we may be taught by spiritual meaning that when we are driven by powerful temptations, we should have recourse to the counsels of our preachers. But we are also instructed by the affliction of the weeping people, so that we may be joined to the needs of our brothers by inward compassion of mind. Now Saul saw the people weeping and asked for what reason they wept, because the chosen teacher makes the need of his subjects his own through compassion, and desires to relieve it. Indeed, he came from the field, because he goes forth from the secret place of his fertile heart. He came from the field in the morning, because in the rising splendor of the true light he inquires into the concerns of his subjects. And he follows the oxen, because strong affections of charity go before him. For he has, as it were, two oxen before him, because he is both joined to his neighbors through love and inflamed with divine charity, and therefore loves his neighbor in right order, because the love of God powerfully kindles him. Wherefore the Lord also says through Moses: "You shall not plow with an ox and a donkey together" (Deut. 22:10). For the donkey is carnal love, because he who carries those he loves is like a strong animal; and because he loves the same ones inordinately, not for God's sake, it is a wanton one. Therefore one cannot plow with an ox and a donkey, because the soul is not cultivated with the fruit of eternal reward if the purity of love by which it is joined to God is defiled by disordered love of neighbor. Saul, then, coming from the field, follows the oxen, because the chosen teacher retains both affections of charity whole in his fruitful heart, from which he can prepare for himself abundant fruits of eternal recompense. And he comes in the morning, because when he goes out to his subjects, he opens the day of his virtue. But now, having learned the needs of the people, let us hear what he did. For the text continues: (Ibid., and verses 6, 7.) And they told him the words of the men of Jabesh. And the Spirit of the Lord rushed upon Saul when he heard these words, and his anger was kindled exceedingly. And taking both oxen, he cut them in pieces and sent them throughout all the borders of Israel by the hands of messengers, saying: Whoever does not come out and follow Saul and Samuel, so shall it be done to his oxen.

7. What do we say in these words, except that the weaknesses of the saints, and those things which seem carnal, are not weak and carnal, but spiritual and mighty? For we are accustomed to rebuke excessive anger in religious men, but behold, before Saul could become exceedingly angry, the Spirit of the Lord first rushed upon him. How fearful, then, the anger of the saints must be, we perceive, if we consider the Spirit of the Lord rushing upon them—if, while we observe them outwardly angry, we equally attend to the Spirit stirring them within. Therefore, as often as we are corrected by the zeal of our superiors, we may rightly tremble greatly under their indignation, if we believe their impulse to be a movement of the Holy Spirit. And because Saul cut both oxen into pieces, sent them throughout all the borders of Israel, and put forth threats that thus it would be done to the oxen of all who refused to follow him and Samuel—what else does this suggest, except that those who are more sluggish in providing aid to their neighbors must not only be invited, but compelled? Whence it is also immediately added: (Verse 7.) 'Therefore the fear of the Lord fell upon the people, and they came out as one man.'

8. For since we are commanded to love our neighbors as ourselves, we offer them assistance in right order when we are not compelled by fear to render these services, but are prompted by love. But when we lose the effect of this owed love, it pertains to the zeal of our preachers that we rise up to help our brothers out of fear. Therefore it is well said: "The fear of the Lord fell upon the people, and they went out as one man," because we are often lukewarm in love of our neighbors; but we are raised up to a state of devotion by the threats of our prelates, and we undertake a good work out of fear, yet from the beginning of fear we are led to the bond of great charity. Hence it is well said that fear fell upon the people, yet all are reported to have gone out as one man. For many cannot go out as one man unless they ascend to an equal unity of love. For hence it is also said of the perfect disciples of the Redeemer: "They were of one heart and one soul" (Acts 4:32). There follows: (Verse 8.) And he numbered them in Bezek; and the children of Israel were three hundred thousand, and the men of Judah thirty thousand.

9. First the children of Israel are said to have gone out, then to have been mustered by Saul, because the chosen preacher, when he attempts to move the soldiery of his subjects against hidden enemies, first observes their brave resolve, then places them in the number of warriors. For we are, as it were, inside and cannot be mustered, as long as the virtue of our mind is hidden from our pastors. And when we go out we are mustered, because when we reveal to them the fortitude of our minds, they trust that they now have companions in the spiritual fight. But when they desire to raise weak minds to the resolve of good work, they strive not only to instruct us with the teachings of the greater ones, but also to kindle us with the examples of the lesser elect. Rightly therefore it is reported that three hundred thousand of the children of Israel, but thirty thousand of the men of Judah, were mustered. For the number thirty pertains to the rectitude of faith and the zeal of good works, because the precepts of the law are nothing if they do not tend toward the contemplation of the supreme Trinity. Fittingly therefore they are called men of Judah who are contained in thirty thousand, because they have the confession of right faith and the strength of good works. Our fathers, however, were of the same faith and works, but in the contemplation of divinity, inasmuch as they had advanced far higher than we, they also displayed stronger works of faith. Wherefore also three hundred thousand of the children of Israel are mustered. Thirty indeed comes from three and ten, and ten goes into thirty, but in the number thirty both the ten and the three are simple; but in order to count up to three hundred, we multiply ten by thirty and thirty by ten, because even if the contemplation is great and the works of the subject people are great, nevertheless those which preceded in our fathers were incomparable. For it is as if our number ten is gathered tenfold in their perfection, since our achievements are greatly subordinated to their perfection. Therefore thirty thousand men of Judah and three hundred thousand children of Israel, mustered with us, lead preachers to fight against Nahash — if, when they wish to help tempted and abstinent subjects, they set before them both the outstanding deeds of the strongest fathers and those of the lesser ones. Israel indeed is interpreted as "Seeing God," or "in whom God is"; which name certainly does not suit one who is still weak or unskilled. As many perfect men as we bring forth in the affliction of the flesh and the contemplation of the mind, with that many armed men we strike down the serpent Nahash. But let us now hear with what words the army of the king encourages the besieged. (Verse 9.) And they said to those who had come: "Thus shall you say to the men who are in Jabesh-Gilead: Tomorrow there shall be deliverance for you, when the sun grows hot."

10. Such perhaps is what is said to us by the counsel of that wise man: "If the spirit of one having power rises up against you, do not quickly abandon your place" (Eccles. 10:4). The place of each elect person is the position of a good way of life. But when it is permitted, the attacking spirit can have power, because he could in no way assault the hearts of the elect unless the divine dispensation permitted it. He therefore commands that we not abandon our place, because if we are strong amid the brief darkness of temptations, the divine light will quickly be present, at whose coming the power of darkness vanishes. Well therefore is it said: "For tomorrow, when the sun has grown hot, there will be salvation for you." The exhortation of holy preachers is day, because when it touches the tempted hearts of the lesser ones, it raises them to the hope of victory. But night follows this, because even if divine aids are withdrawn, still the rushing darkness of carnal desires does not depart. What then is the morrow but the coming of divine visitation? For it is called the morrow because the splendor of divine help is very near to the tempted elect. Whence also through the prophet the Lord says: "I am a God nearby, and not a God from afar" (Jer. 23:23). Hence the Psalmist says: "The Lord is near to all who call upon him in truth" (Ps. 144:18). Hence likewise the Lord himself promises, saying: "Before you call upon me, I will say: Behold, I am here" (Isa. 58:9). The first day, then, is the light of preaching; the morrow is that of divine grace. But it should be noted that he said: "When the sun has grown hot," so that the brightness of day might illuminate the obscurity of understanding, and the heat of the sun might kindle the love of the heart; so that the mind might see through light the good that it desires, and might long through the heat of the mind for what it sees. For this twofold remedy of the mind is presented against the double warfare of the devil. For the malign spirit, in order to overcome the minds of the elect by tempting them, first casts before them the darkness of evil thoughts, then kindles the flames of concupiscences, because unless he has first blinded the mind, he does not drive it to the depravity of concupiscence. But when the elect mind is permitted to be tempted, its state is disturbed in both respects, because it can feel the troubles of concupiscences to the extent that, with God permitting, it cannot cast away from itself the darkness of evil thoughts. But because it is permitted by God to be tempted, at the coming of his grace it is relieved from both evils: since against the darkness it receives light, and through the heat of the arriving Spirit, it casts off the coldness of mind. For the one who was unable to raise the mind from carnal things begins to see heavenly things, and what he looks upon lovingly he desires ardently. Well therefore is it said: "Tomorrow there will be salvation for you, when the sun has grown hot," because if we manfully bear the powerful assaults of the ancient enemy, we are raised up by the swiftness of divine grace to the light of the heart and the power of great charity. And because the elect hearts of subjects gratefully receive this counsel of the holy preachers, there follows: (Verse 9.) "Therefore the messengers came and announced to the men of Jabesh. And they rejoiced." But let us also hear what they reply to the Ammonites, even though help has been promised to them. For there follows: (Verse 10.) "And they said: Tomorrow we will come out to you, and you shall do to us whatever pleases you."

11. This indeed is because those who are already secure from nearby help grant a certain hope to the enemies whom they deceive by promising. In voice indeed they simulate weakness, but inwardly they preserve the strength of the promised help. Therefore they promise one thing, but believe another. For those who said: "Tomorrow we will come out to you, and you shall do to us all that pleases you," were giving the enemies to believe that they would so deliver themselves into their hands that they could do to them whatever they wished. But those who knew that the king was coming the following day to their aid were thinking of going out with him not to the enemies' hands, but to their slaughter. According to the spiritual sense, however, to the serpent Nahash, that is, to the concupiscence of gluttony, we promise our going out on his day, but on our day we defeat his battle lines. His day indeed is the delight of bodily satiety. For he who proposes to fill his belly according to his desire, as it were, dedicates the first day to concupiscence, and yet is still inside, because he has set before himself a certain light of delight which he has not yet seen by carrying it out. Tomorrow, therefore, he went out, who both by carrying out and by delighting exhibited that pleasant thing which he promised to the flesh. But holy men, as I said above, mock gluttony; because since they cannot despair of its appetite in perpetuity, what they promise and do not take, they as it were defer to a future light of delight. They are indeed compelled outwardly by the excessive frailty of the flesh, and inwardly clothed with the strength of great charity. By the former indeed, since they cannot renounce their appetites, they as it were promise with an outward voice what they do not hold in their intention. By the latter, because they are secure concerning divine aid, they propose to do something other than what they speak with the voice of weakness. On his day, therefore, they go out to Nahash, because they advance to combat the concupiscence of gluttony through the light of heavenly help, and visited by heavenly grace, they are now strong against every assault of the flesh, who, abandoned for a little while, had feared its attacks. And because this splendor of divine grace is sometimes poured into the lesser members of holy Church through the mouths of preachers, there follows: (Verse 11.) And it came to pass, when the next day had come, Saul arranged the people in three companies, and entered the midst of the camp in the morning watch, and struck Ammon until the sun grew hot.

12. The people are indeed divided into parts, so that we may strike the serpent Nahash not with a single battle line. And indeed they are divided into three parts, so that the fruit and dignity of sacred abstinence may be shown: because through fasting we are called back to that contemplation of the Holy Trinity which we lose by eating. For hence it is that the fasts of the Law, the Prophets, and the Gospel are commended. For Moses, that he might deserve to receive the Law, fasted twice for a period of forty days (Exod. 34:28). Elijah, that he might escape the hands of Jezebel, in forty days by the strength of a single meal arrived at Horeb, the mountain of God (1 Kings 19:8). Our Lord and Redeemer Jesus Christ, fasting for forty days in the wilderness, took no food whatsoever (Matt. 4:2). Therefore Saul divides the people into three parts: because as an example for those who practice abstinence, the fasts of the Law, the Prophets, and the Gospel are set forth. And when the next day comes, the teacher enters the midst of the camp: because divine grace, which illuminates the hearts of preachers for teaching, also irradiates the minds of the hearers and powerfully raises them to the hope of victory. On the next day, therefore, the teacher, about to triumph, enters the camp of the enemies and lays it open, and in it powerfully strikes the battle lines of concupiscence. And because the minds of the subjects themselves advance by hearing, the king is said to enter the camp of the Ammonites in the morning watch and to continue in their slaughter until the day grew hot. The morning watch is indeed in God's inspiration; the heat of the sun is in its fullness. For as it were the morning light rises for us when, weighed down by the darkness of temptations, we begin to see from the mouth of preachers the light of virtue, that we may follow it. And the sun grows hot for us when through their words our mind is kindled and, as if refined by the heat of a burning sun, is inflamed with holy desires. Then indeed Ammon is violently struck down: because the people of vices is driven from our senses. Therefore the ruler who enters the camp of the Ammonites in the morning watch should not sheathe his sword from slaughter until the day grows hot, because he ought to persist in the instruction of his subjects for so long as it takes until he sees them inflamed with the great heats of the inner light. In this place it should be noted that Nahash, that is, "serpent," is said to be king of the Ammonites; but the people Ammon itself is interpreted as "sorrow." And because we have said that the vice of gluttony is signified by this serpent, when Nahash is struck, the people of sorrow is conquered: because from the one vice of gluttony, innumerable hosts of vices are brought forth to wage war against the soul. And when that same vice of gluttony is cut away, we subjugate many other vices to ourselves. The vice of gluttony is indeed one, but the stings of lust are innumerable, which follow that one going before them as if he were their king. They indeed suggest pleasant things, but lead to the laments of eternal weeping. When Nahash therefore is fought against, the people of sorrow is slain: because when we tame gluttony, the incitements of lust are destroyed. Whence it is rightly asserted that not Nahash himself, but Ammon subject to him—that is, the people—is slain: because the appetite for eating is to be restrained, not extinguished. But it is never well restrained if the people of sorrow that follows—that is, the shameful motions of lust—are not put to death. Against Nahash, therefore, our principal struggle lies: because when he is overcome, Ammon is slain; because lust is then well struck down if its principal origin is subjugated. But how far the progress of chastity advances is secretly shown through what follows. For it says: (Verse 11) "But the rest were scattered, so that not even two were left together."

13. The proof of true abstinence is not in the weakening of the body, but in the perfection of chastity. For the serpent is well worn down if gluttony is so restrained that all the violence of lustful bodily movements is diminished. For the illicit movement of the flesh, as long as the flesh itself exists, cannot be removed, but the violence of its movement can be removed. Indeed, it cannot be taken from the flesh that the law of the flesh should not move its members; yet the violence of the movement can be taken from the flesh, so that the movement remains, but all the obscenity of pleasure is taken away from that same movement, and that movement becomes simple, in which no remaining baseness of lust exists. Well, therefore, are others said to have been turned to flight, because when divine grace perfectly rewards those who are abstinent, it removes from their bodily movements all the stings of obscenities; but it leaves them their natural movements, so that they may always be tempted but never be conquered; since it leaves behind what greatly displeases them, yet so weakens what it leaves behind that it does not permit it to prevail over the victors. He had indeed struck the Ammonites who said: "I chastise my body and bring it into subjection, lest while preaching to others, I myself should become a castaway" (1 Cor. 9:27). Yet even after others were slain, he could not slay the fugitives, because he laments, saying: "I see another law in my members warring against the law of my mind" (Rom. 7:23). Likewise, because he saw that those who remained were weakened, he says: "No creature shall be able to separate us from the love of Christ" (Rom. 8:39). What then does it mean that he laments that a law dwells in his members warring against the law of his mind, if after some were destroyed, others were turned to flight—unless it is because perfect men grieve vehemently over this very thing, that they endure simple movements of the flesh against their will? For they would wish so to remain in the flesh that they would endure nothing from the flesh against the will of the mind. And because this is impossible, he said beforehand: "To will is present with me, but to accomplish I find not. For the good that I will, I do not; but the evil that I hate, that I do" (Rom. 7:18–19). As if he were saying: I would wish to be in the flesh, not with that perfection by which one perfected in the flesh is perfect, but as the angels of God in heaven. But this power I find not, because as long as the death of sin has not been swallowed up in the future resurrection, that which is sin dwelling in me moves me against myself. But what cannot be extinguished can be put to flight. For the movement of the flesh is, as it were, turned to flight when it is well chastised by fasting. For it rises against the spirit all the more rarely and with greater difficulty, the more the presiding spirit subjects it to itself through mortification, since it so tames it that it is slow to rebel and quick to be stilled.

14. But it must be subtly observed what is said: "So that two were not left together." Two indeed remain, but they do not remain together. For there are two things: impure thought and the natural movement of the flesh. In the struggle of the saints, sometimes an impure thought comes first, and sometimes they feel the law of the flesh rising against the law of the mind; but those who are already victors do not fear enemies turned to flight if they return again to battle, because they cannot fight against them simultaneously. For when a wicked thought presents itself, they cast it away before the flesh is moved by its suggestion. And when the law of the flesh stirs the members, the law of the mind in no way nourishes the shameful movement by thinking shameful things; and while it casts away the one, it by no means feels the attack of the other. Rightly, therefore, it is said of the perfect victory of the elect that "the others were scattered, so that two of them were not left together": because through the mortification of the body they advance to such a height of perfection that whatever is brought against them from the flesh or from the mind is easily overcome, since these are not permitted to join together in battle. And indeed the elect attain this victory over all the senses of the body, those who can subject the besieging Nahash to themselves through the power of abstinence. For the flesh, when nourished and fattened, is prone to the fall of the tongue, the eyes, the hearing, smell, and touch. Therefore, when the illicit movements of the bodily senses are drawn from the vice of gluttony into warfare against the mind, it is as if the Ammonite people accompany King Nahash to the siege of the Israelites. But when Nahash is perfectly conquered, Ammon is both partly destroyed and partly put to flight in such a way that two of them are not found together; because when we wear down the body through abstinence, we weaken the countless illicit movements of our senses; and those we cannot entirely uproot, we put to flight as though enfeebled. Of these, two do not remain together against us in battle, because in the pleasure of any bodily sense, we do not join the sense of the mind to it. For often we see with our eyes, often we hear with our ears, often we perceive by touch, often by smell, things that can draw the carnal soul to illicit love; but by perfectly mortifying our flesh we are victors, because we do not see two of the conquered adversaries together. We may indeed behold desirable things, but we avoid joining the appetite of the soul to the movements of the eyes. Often too an illicit thought presents itself to the heart, but the victor over the serpent finds only its fleeting movement, which he observes, alone. For regarding those things which the heart thinks about accidentally, he by no means raises any of the bodily senses toward them through illicit movement. Such indeed are those whom the prophet marvels at, saying: "Who are these that fly as clouds, and as doves to their windows?" (Isaiah 60:8). For they are like doves at their windows who receive desirable things but do not lose the simplicity of a pure heart by desiring them; because they see things they might crave, but they avoid illicitly craving what they behold. Because we advance toward this victory through the exhortation of our preachers, it is fittingly recorded that the Ammonite people were defeated and slain by Saul. Their wars, indeed, are not uniform but diverse. For sometimes they powerfully crush hidden adversaries, and sometimes they wisely endure false brethren. The former they subdue within by great virtue; the latter they tolerate without by wondrous patience. Within, through immense struggles, they are distinguished by the glory of great triumphs; but without, they are adorned with the incomparable honors of such great meekness. We who have learned the account of their inner victory, let us now hear how they also conquer outwardly. For it follows: "And the people said to Samuel: 'Who is it that said: Shall Saul reign over us? Give us the men, and we will kill them.' And Saul said: 'No one shall be killed on this day, because the Lord has wrought salvation in Israel.'"

15. For the Lord had said above to Samuel: They have not rejected you, but me, that I should not reign over them (1 Kings VIII, 7). But of Saul it was said a little before: Because they despised him, and did not bring him gifts (Ibid., X, 27). But he who was rejected, and he who was despised, after the enemies had been slain and victory obtained, heard the people crying out: Give us the men, and we will kill them. Indeed, each of them could have taken vengeance on their enemies, not by killing, but by consenting; but even because the prophet had been rejected, he speaks, and the king who had been despised supports the one who says: No one shall be killed on this day, because our holy preachers are crowned with a greater victory when they endure the adversities of their neighbors than when they overcome enemies abroad. Whence also true wisdom speaks in Solomon, saying: The patient man is better than the mighty (Prov. XVI, 32). But it should be noted what is said: On this day. On the day of his victory, he seeks to kill who inflames those whom he draws to the love of God by the brightness of his virtues to harm others. Or he kills on the day of victory, because by that light of glory by which one is brought to veneration of the preacher, one is stirred up to hatred against those who detract from that same teacher. For whoever hates his brother is a murderer (1 John III, 15). For since through the teaching of a good pastor the good are to be helped in such a way that the wicked are tolerated, the reason why no one should be killed is well added: Because, he says, today the Lord has wrought salvation in Israel. There follows: And Samuel said to the people: Come, let us go to Gilgal, and let us renew the kingdom there. And all the people went to Gilgal, and there they made Saul king before the Lord.

16. If therefore we apply all things in the manner in which they occur above in the ordaining of the king to the custom of the holy Church, her rulers are ordained with great subtlety. For first the king to be chosen was shown to the prophet, then he was sought as though unknown; afterward he was even found by lot, hidden at home, revealed by the Lord, raised up by the people, and received by all into royal dignity. What then is it that they still proceed to Gilgal, so that there the kingdom might be renewed? But with great discernment the king is sought and found, because the affairs of the Churches are most lofty, which if the weak and unskilled undertake, they are crushed by the very magnitude of the matters. Therefore with attention and most subtle investigation one is sought out who may be placed over so great an eminence. He who is truly to be greatly commended is not established by the judgment of those seeking, but when he is found vigorous in the very exercise of the highest ministry. Well therefore, with the king now triumphant and established, it is said: 'They went to Gilgal, and there they made Saul king before the Lord': because when the preacher's strength is recognized, he is honored in the minds of his hearers. Indeed we go to Gilgal, that is "the wheel," when through sacred eloquence we examine the work of our teacher, and there we make him king before the Lord: because him whom we perceive to be worthy of approval, we judge to be worthy of so great an eminence. Therefore Saul is said first to have been chosen by the people, and at last established as king in Gilgal before the Lord: because although a pastor may be chosen in the holy Church with much gravity of counsel, whether he is by merit what he is by rank is not known unless it is made manifest by the strength of his works. Let it therefore be said not of another, but of that one [perhaps "another" is superfluous] who shone forth with a great victory: 'All the people went to Gilgal, and there they made Saul king before the Lord', so that the dignity of the supreme pontiff may not consist in the ambition of high office, but in the summit of virtue. And indeed they go to Gilgal, so that he may not dare to judge from the highest place, to whom the hidden precepts of Sacred Scripture are unknown. And the king is established before the Lord: because then the teacher is honored by the devotion of his subjects, when they themselves acknowledge his acceptable life to the almighty Lord. Moreover, concerning this knowledge of the life and teaching of their pastor: because often one trusts not oneself but those who are better, it is well said that the people established a king in Gilgal before the Lord, but that the same people went to Gilgal at Samuel's urging. 'Let us go', he said, 'to Gilgal, and let us renew the kingdom there.' For the kingdom is renewed: because while the chosen preacher is seen in great virtue, the hearts of his hearers are submitted to him with new and fresh devotion. Whence, as though by the king's displayed victory the kingdom is renewed, when the great manner of life of the teacher becomes known, the very hearts of his subjects receive the splendor of a new devotion, and are stirred by his example to the pursuit of great virtue. But now, we who have beheld triumphs in one battle of inward struggles, let us now behold in another the times of peace run through with wondrous fairness.

CHAPTER II. (1 Kings XII, 1-3.) And Samuel said to all Israel: Behold, I have listened to your voice according to all that you spoke to me, and I have appointed a king over you: and now the king walks before you. But I have grown old and turned gray. Moreover, my sons are with you. And so, having conducted myself before you from my youth even to this day, behold, I am present. Speak concerning me before the Lord and before His anointed, whether I have taken anyone's ox, or donkey. If I have falsely accused anyone, if I have oppressed anyone, if I have received a gift from anyone's hand, I will despise it today and will restore it to you.

1. When wicked pastors are in charge, their principal aim is the plundering of their subjects. For because they know not how to look upon the abundance of eternal goods, the more ardently they desire present things, the more greedily they receive what is offered, and what is not offered they seize by violence. They lay snares for the innocent, oppress the weak, accept bribes, and pervert justice. Concerning these pastors, the Lord reproaches Judea through the prophet, saying: "Your pastors are evening wolves, leaving nothing for the morning" (Zeph. 3:3). He likewise strikes the slanderers of the innocent and the oppressors of the weak, saying: "If anyone does not put something into their mouths, they declare holy war against him. Therefore night shall be to them instead of vision, and darkness instead of divination" (Mic. 3:5–6). For while they recognize the iniquity they commit, through the audacity of their most wicked work they fall into blindness of heart, so that through love of present things they no longer see the light of truth, by which they might recover from their wickedness. Likewise Isaiah rebukes the acceptance of bribes, saying: "They all love bribes, they pursue rewards" (Isa. 1:23). The holy man therefore, while he shows the simplicity of his innocence, appeared exalted by the height of his merits. This commendation of virtue is indeed shown in him alone, so that the same conformity of goodness may be shown to all chosen teachers.

2. We have innocence of life for ourselves, but we ascend the height of prelacy for others, not for ourselves. Through the good of innocence we press toward the eternal homeland; through the height of prelacy we keep watch in the guardianship of others. In that virtue we are secure, but this eminence we hold with great fear: because we who greatly tremble to render an account of our own works must render an account to God for that over which we preside over others. If therefore chosen men, by God's will, ascend even the height of prelacy unwillingly, by God's will they also leave that same height with devotion. The holy man therefore says: 'Behold, I have heard your voice, and I have set a king over you; and now the king walks before you. But I have grown old and gray-haired. Moreover, my sons are with you.' As if he were saying in other words: Because I presided not for myself but for you, the dignity which I held I gladly gave to another. I have already grown old in that same dignity, and yet the long habit of preeminence which I held did not keep me bound in ambition for it. What then does it mean that he says: 'My sons are with you', except that in holy men there is a great power of spiritual love, by which, when sons are born to the height of office, they take away from them the right of succession? But he who so peacefully leaves the summit of office shows what kind of man he was while he remained at that same height. For because he did not practice the violence of plunder, he says: 'Speak concerning me before the Lord and before His Christ, whether I have taken anyone's ox or donkey.' Likewise, because he sought no occasion of harming anyone, he added, saying: 'If I have falsely accused anyone.' Likewise, because he was not burdensome to the weak, he says: 'If I have oppressed anyone.' Likewise, because from his prelacy he sought not earthly things but heavenly, he says: 'If I have received a gift from anyone's hand, I will despise it today and restore it to you.' Because indeed he had been known by all for such great contempt of worldly things, there follows: (Verses 4–6.) 'And they said: You have not falsely accused us, nor oppressed us, nor taken anything from anyone's hand. And he said to them: The Lord is witness against you, and His Christ is witness on this day, that you will not find anything in my hand. And they said: He is witness.' But he himself further adds, saying: 'The Lord, who made Moses and Aaron, and who brought our fathers out of the land of Egypt, He Himself is witness.'

3. In this passage it should be noted that the holy man did not speak of the good things he had done, but rather set forth the evil things he had not done; so that by keeping silent he might preserve his good deeds for eternal rewards, and by speaking he might not lose the fragrance of his good reputation. Paul indeed speaks, saying: "We are the good fragrance of Christ in every place" (II Cor. 2:15). He also, rebuking certain people, says: "The name of God is blasphemed among the Gentiles because of you" (Rom. 2:24). Likewise he admonishes his disciple, saying: "A bishop must also have a good testimony from those who are outside" (I Tim. 3:7). Therefore, when he so carefully affirmed that he had avoided evil, and kept silent about the great good deeds he had performed, the blessed man openly showed on what a summit of virtues he stood, since by condemning evil he preserved the fragrance of good reputation as an example for the elect, and by concealing his works of virtue, he safeguarded the rewards of eternal recompense. But it should be noted that when he called the Lord as witness of his innocence, he said that the Lord himself had made Moses and Aaron. What else does this mean, except that he both displayed the height of his virtue, yet did not wish to appear alone at so great a height? As if saying with hidden meaning: "I am not to be admired for such great virtue of soul, because I am not alone in it. I possess contempt for worldly things as a gift of virtue, but I do not hold this with any intention of vain praise; in this regard I perceive others far better and more exalted than myself." And because he affirmed that the Lord himself had made Moses and Aaron, it is as if he were saying: "That I was able to guard so strongly against evil ought to be ascribed to the grace of him who made Moses and Aaron what they were." But the holy man shows why he said these things first, for he added, saying: (Verse 7.) "Now therefore stand still, and I will contend with you in judgment before the Lord concerning all the mercies which he has done for you and for your fathers."

4. It is the order of the highest reason that he who does not take care to do good things should by no means reprove evils in others. The holy man therefore first carefully asserted that he had avoided evils himself, and then proceeded to the reproof of others; so as to suggest the character of a chosen preacher, who cannot effectively bear the fruit of preaching unless he also demonstrates by the splendor of his conduct what he preaches as luminous concerning eternity. He says therefore: "Now stand, and I will plead with you in judgment before the Lord concerning all the mercies of the Lord." For the hearers to stand is to raise the attention of the mind to the word of the preacher. Rightly therefore they are commanded to stand, because a teacher accomplishes nothing by exhortation if the hearer does not direct his mind to the things he speaks. Enumerating these same mercies, he says: (Verses 8–11.) "How Jacob entered into Egypt, and our fathers cried out to the Lord, and the Lord sent Moses and Aaron, and He brought our fathers out of Egypt, and settled them in this place. And because they forgot the Lord their God, He delivered them into the hand of Sisera, the commander of the army of Asshur, and into the hands of the Philistines, and of the king of Moab, and they fought against you. Afterward they cried out to the Lord and said: 'We have sinned, because we forsook the Lord and served the Baals and Ashtaroth. Now therefore deliver us from the hand of the Philistines, and we will serve You.' And the Lord sent Jerubbaal, and Barak, and Jephthah, and Samuel, and He delivered you from the hand of your enemies on every side, and you dwelt in safety."

5. He commemorates these acts of mercy performed according to history for this reason: so that, in the matter of having asked for a king, the people might recognize themselves as guilty before the Lord. For he who had the Lord present to remove all dangers had no need of a human king over himself. Moreover, he shows the very presence of the Lord through the mercies bestowed, since he declared that they were delivered from the hand of the Egyptians through Moses and Aaron, and from the hand of Sisera and the Philistines, and from the hand of the king of Moab through Jerubbaal, Barak, and Jephthah, and by Samuel. In this passage it must be carefully inquired why the petition by which a king is requested is so strictly reproved, and yet the very aids of divine mercy are taught to have been bestowed upon the people of God through human leaders set over them. To this matter, what must be answered except that the governance of kings is vastly different from the governance of judges? The latter preside as equals, while the former display the arrogance of domination in their power of preeminence. The latter commend the testimony of their innocence before the Lord and all the people, because they neither oppress anyone nor take anything belonging to another for their own use; the former, however, not only take away from their subjects what belongs to them, but even press down the very persons of their subjects under the burden of servitude. Therefore, he adds and says: (Verse 12.) "But when you saw that Nahash was coming up and would fight against you, you said: 'By no means,' but rather, 'A king shall reign over us'—even though the Lord was reigning over you."

6. As if he were saying: For this purpose you have chosen a man for yourselves, for which you used to have God. If we wish to examine this passage spiritually, the following is gathered from it: that those who desire a carnal ruler to be set over them drive away divine grace from themselves. For while they live by the example of humble teachers, they are, as it were, freed from Egypt, because they flee the darkness of worldly love with all their desire. Because they also escape the tyranny of all vices through the teaching of those men, they are freed, as it were, from the hand of Sisera, the Philistines, and the king of Moab, by leaders sent to them. In these God alone, the Almighty, now reigns, because while they outwardly imitate humble pastors, they gratefully receive the love of the divinity reigning among them. Let the prophet therefore say: "You said to me: 'By no means, but a king shall be over us,' when the Lord was reigning over you" — to show that those who subject themselves by imitating carnal men lose the dignity of divine grace. It should also be noted that the prophet Samuel, through the virtue of humility, everywhere presented himself to the elect as a model of uprightness. For when he was recounting the liberation of the Israelite people, he did not say, "The Lord sent Jephthah and me," but "Jephthah and Samuel, and He delivered you from the hand of your enemies." He named himself as though speaking of another, so that the power of liberation would not be ascribed to the person sent, but to the grace of God who sent him. "The Lord sent Samuel," he says, "and delivered you." As if to say: He sent whom He willed, and through whom He willed, He acted. And perhaps he speaks of himself as of another because it is not he himself who speaks through himself, but the Holy Spirit. And because, by God's permission, with a king now established, the man of God was saying these things, he was saying them for this purpose: to direct the king and the people toward the worship of God, not to abolish the royal dignity itself. Hence, adding further, he says: (Verses 13–15.) "Now therefore, your king is here, whom you have chosen and requested. Behold, your God has given you a king. If you will fear God and serve Him and hear His voice and not provoke the mouth of the Lord, then both you and the king who rules over you will continue following the Lord your God. But if you will not hear the voice of the Lord, but provoke His words, the hand of the Lord will be against you and against your fathers."

7. These things are certainly not mystical but historical in every respect. For where both prelates and subjects lead a reprobate life, they equally undergo the punishment of divine vengeance. But because good things are spoken of separately and evil things separately, those things for which the hand of the Lord is foretold as coming upon them must be considered more carefully. What then does it mean when he says: "If you will fear the Lord and serve Him," unless that many dread the judgments of divine severity and yet do not cease to do wicked things? With a trembling heart indeed they think upon future judgments, but conquered by present pleasure, they by no means avoid committing evil. Rightly therefore after the fear of the Lord, service to Him is mentioned: because that fear alone is worthy of approval which, while it shakes the mind, draws it to the pursuit of good works. Likewise, because there are some who through the fear of the Lord reject certain evils and do some good things, and yet neither fully abandon evil nor sufficiently perform good, it is added: "And you will hear His voice." He who hears the voice of the Lord both fully does good and utterly abandons evil. But these same good works must be held in the delight of sweetness, not in the estimation of harshness. For those to whom the things commanded by the Lord always seem hard and harsh gradually fall away and fail. For this reason Truth says through Himself: "For My yoke is sweet and My burden is light" (Matt. 11:30). For this reason John says: "His commandments are not heavy" (1 John 5:3). They are indeed not heavy for the elect: because while they seek the glory of eternal life with great desire, they gladly bear the precepts of the Gospel. The mouth of the Lord can also be understood as the preaching of perfect charity. For He wished, as it were, to show the endearments of His mouth when He said: "This is My commandment, that you love one another as I have loved you" (John 15:12). This indeed is the Lord's commandment, this is the yoke of divine sweetness. For what is borne more lightly, or ever more gladly, than love? What heavy thing, moreover, does one who loves not bear lightly? For whatever is loved is carried with great devotion. Therefore, because the bond of perfection is the charity of God and neighbor, rightly in the last place the prophet declares, saying: "If you will not provoke the mouth of the Lord, both you and the king who rules over you will be followers of the Lord your God." As if to say: Then you rightly fulfill the divine will, if you ground both the contempt of wickedness and the pursuit of good works in divine charity. Then you rightly run after the Redeemer toward the highest blessedness of eternal life, if you carry out with joy to the end of life those precepts of charity which are harsh to the carnal.

8. But because he was speaking to the weak and carnal, he continued by declaring: If you will not hear the voice of the Lord, but will provoke His word, the hand of the Lord will be upon you and upon your fathers. The hand of the Lord is the severity of divine vengeance. This hand is indeed stretched out over sons and fathers when, by the merit of divine contempt, both reprobate prelates and subjects are punished. This same hand is also stretched out for vengeance when the voice of the Lord is not heard, when His words are provoked: because those who reject the divine commandments as harsh and unbearable are weighed down by an intolerable burden of punishment in the future. For it is the foolish audacity of man that, where he refuses to undergo for a short time those things that seem harsh to him, he thereby subjects himself to harsher things for eternity. For if he were wisely wise, he would persuade himself of this very thing that displeases him: that through the hard and harsh things of this very brief time, he might escape the hard and harsh things of future damnation. Indeed, the hardened hearts of the carnal hear these things quickly, but they cannot easily be softened by salutary counsel. Therefore it is well added: (Verses 16, 17.) But now also stand and see this great thing which the Lord will do before your eyes. Is it not the wheat harvest today? I will call upon the Lord, and He will send thunder and rain; and you shall know and see that you have done a great evil for yourselves in the sight of the Lord, in asking for a king over you.

9. Because the petition of the king is reproved so attentively and so many times, this suggests to the elect that those who advance carnal men to the height of the holy Church are held by a most grave obligation of sin. For other sins obtain the merit of a single punishment, but he who appoints a carnal leader incurs as many merits of punishment as that man provides examples of depravity to the faithful subjects. But the heavy weight of crime cannot be set down except by the severity of great compunction. Yet the grace of compunction is not poured into the mind unless the magnitude of the sin is first shown to it. Therefore the prophet of the Lord, in order to provoke the sinning people to the fruit of fitting penance, suggests to them the great sin of transgression through a wondrous disturbance of the air. Now in that region, rains and thunders do not occur during the wheat harvest. And it is well added subsequently: (Verses 18, 19.) Samuel cried out to the Lord, and the Lord sent thunder and rain on that day; and all the people greatly feared the Lord and Samuel. And all the people said to Samuel: Pray for your servants to the Lord your God, that we may not die. For we have added to all our sins this evil, that we should ask for ourselves a king.

10. If we bring this down to our own times, in order that the people may come to the knowledge of their sins, preachers cry out to God on their behalf, because they seek the salvation of the faithful with great desires. For preachers to cry out is to petition for the salvation of the elect with great devotion. At their cry the Lord gives His voice, because He stirs the hearts of sinners so that they may recognize the wickedness of their depravity. He gives rains, because He aids their stirred hearts through the infusion of heavenly grace, so that each one may not only abandon the evil deeds he has committed, but also courageously perform the good works he desires. But this is said to happen on the day of the wheat harvest, so that the power of the miracle may be indicated. The transformation of the heart is indeed no less a miracle than the disturbance of the air. It is no less a miracle for parched hearts to come back to life than for rains to flood down in an unusual manner during the heat of summer. It is surely a greater miracle to shake an insensible mind with an inward thunder than for thunder to resound when clouds collide in the wind. But the right order of conversion is shown in the ordered arrangement of the words. For he says: 'The Lord gave thunder and rain, and all the people feared the Lord and Samuel exceedingly.' In the most orderly conversion, when evil is abandoned, good is propagated in the mind; when the converted mind nourishes good seed as if through rain, it submits itself to God and to men through the virtue of obedience. Rightly, therefore, it is said: 'All the people feared the Lord and Samuel,' because whoever receives the coming of the Supreme Spirit both abandons evil and lays hold of good, and is so subjected to God that for God's sake he also submits himself to men. And because they have no presumption in this very virtue of obedience, they say: 'Pray for your servants to the Lord, that we may not die.' When the spirit of life pours itself into the mind, it immediately raises it to the dread of death, because the teaching of that same spirit is that the mind should act in fear so as not to encounter what it fears. But holy men praying for them can be heard, who also reveal the hidden sins of the heart through the humility of confession. Hence it is also added: 'For we have added to all our sins this evil, that we should ask for ourselves a king.' But since these matters have already been sufficiently discussed in our exposition, let us look at what follows. (Verse 20.) 'And Samuel said: Do not fear. You have done all this evil. Nevertheless, do not turn aside from following the Lord.'

11. The mind of the penitent is then rightly directed if it fears the divine judgments and trusts in the mercy of almighty God. Fear without hope indeed casts one headlong into despair, but when it is joined with hope, it works the salvation of the mind. Therefore the excellent teacher must watch with the utmost zeal to terrify the one who sins, and to lead the one who has been terrified back to the hope of pardon: so that through fear he may cease to sin, and through hope of obtaining forgiveness, he may seek the harbor of divine mercy. Samuel, therefore, raising his terrified subjects to the virtue of hope, says: "You have done all this evil; yet do not turn aside from following the Lord." As if to say: If you cease to sin, you can more quickly arrive at obtaining pardon for what you have committed. Do not therefore turn aside from following the Lord. Concerning the praise of the just, it is promised: "For you shall go before the face of the Lord to prepare His ways" (Luke 1:76). Hence Elijah says: "The Lord lives, in whose sight I stand" (1 Kings 17:1). Hence the Psalmist says: "Let the just exult in the sight of God" (Psalm 68:4). To stand in the sight of the Lord, or before the Lord, is to presume upon the love of the Creator by the testimony of a good conscience. Those indeed stand in His sight who, by the merit of great action, are secure in the heavenly grace of their Creator. But sinners, when they commit evil, flee from the face of the Lord; yet when they resolve to return through penance, they are, as it were, behind the Lord's back: because they neither wish to depart further, and yet cannot presume upon God as friends. Hence it is that the sinful woman is said to have stood behind Him, so that she might deserve to kiss the Lord's feet (Luke 7:38). Behind Him also stood that woman who touched the hem of His garment and deserved to be healed of her flow of blood (Matthew 9:20). She stands behind indeed out of shame for her sin, but she touches through the power of hope. Because, therefore, we must always blush for the iniquities we have committed, and avoid those things in which we are confounded, Samuel commands sinners not to turn aside from following the Lord. But because it is not sufficient for the conversion of a sinner that he merely not commit sins, he subsequently added: (Verse 20.) "And serve the Lord with all your heart."

12. For we can merit pardon when we cease to sin and devote ourselves to good works. To serve the Lord with the whole heart is to retain no intention of sinning in the heart. The whole heart is bent to the service of the Creator when we so perform good deeds that we hold fast to no evil by deliberate purpose. This the prophet of the Lord, Samuel, also openly suggests when he adds: (Verse 21.) "And do not turn aside after vain things, which will not profit you, nor deliver you, because they are vain."

13. Literally, he calls vain things the images of demons. But for us, those vain things are to be understood here as what the preacher shows, saying: Vanity of vanities, and all is vanity. For in comparison with eternal goods, all things are vain, even temporal goods. For whatever in this age is seen as joyful, delightful, exalted, or prosperous is assuredly vain, because it is held with difficulty and quickly lost. Indeed, the lofty things of the age suddenly collapse, beautiful things pass away, joyful and prosperous things vanish. For when the flattering world is seen to stand in its flowers, it is disturbed by sudden fortune, or is concluded by hasty death that overturns all things. Therefore the joys of the age are vain, which flatter as though they were lasting, but deceive their lovers by quickly passing away. Therefore let the prophet Samuel say: Do not turn aside after vain things, which will not profit you. As if to say: The goods of the age are foolishly desired, since they cannot be held for long by those who desire them. And it should be noted that it is said in the future tense: They will not profit you — because indeed they are now seen to profit; but when in the future people begin to be punished on account of them, they profit nothing at all. Whence it is also fittingly added: Nor will they rescue you, because they are vain. As if to say: They do not help you then, because they fail with the world and are not possessed after this age. The goods of the age last a long time indeed if they accompany their lover all the way to the end of life. Therefore after this age those things do not profit which cannot pass beyond the end of life. In this life indeed they bind their lovers with sins; but then they will not rescue them, where they are present by merit but not by assistance. In this matter it must be carefully noted that temporal goods will not profit those who are said to turn aside after them. For to turn aside after temporal goods is to flow down into desire for them, to prefer love of them to divine love. Rightly, therefore, vain things will not profit them, because they were unwilling to possess them in the order in which they were created. But the fruit by which vain things are despised is suggested when it is added: (Verse 22.) And the Lord will not forsake his people for the sake of his great name, because the Lord has sworn to make them a people for himself.

14. These vain things inflict a great evil upon those who turn aside after them: because while they pursue earthly things in a disordered way, they are abandoned by the supreme and omnipotent God to endure future torments. Therefore, to those who are forbidden to turn aside after vain things, the prophet rightly makes a promise, saying: The Lord will not forsake His people for the sake of His great name. Because those who despise vain things for the love of Him are rescued from true evils, and by faith in the promise they receive the reward of an eternal inheritance. Indeed, the Lord makes them His people whom He raises up to the joys of eternal blessedness. For there, with the glory of His majesty revealed, He presides over those whom in the world He holds, taken up from the love of vanity by His hidden grace. To swear to the Lord is to make a promise and to make Him one's people; the Lord swears to the one who does not turn aside after vain things: because earthly things must be despised so that we may deserve to obtain the goods of an eternal inheritance. Yet let no one believe that he can be brought to those things by his own merits; because here it is strictly expressed: For the sake of His great name. For it is not by our goodness, but by God's, that an earthly man enjoys heavenly goods. For it is the gift of God, not from ourselves. There follows: (Verse 23.) But as for me, far be it from me that I should sin against the Lord by ceasing to pray for you.

15. He speaks these things, to whom the Lord said above concerning those to whom he speaks: "They have not rejected you, but me, that I should not reign over them." Behold, the prophet is rejected, and he speaks to those who reject him, saying: "Far be it from me that I should commit this sin against the Lord, that I should cease to pray for you." Indeed, if this is examined according to the precept of the Law, it would not be a sin if he did not pray for those who rejected him. For the Law of Moses commands, saying: "You shall love your neighbor, and you shall hate your enemy" (Lev. 19:18). But those who were rejecting the prophet had proven themselves not friends, but enemies. What then does it mean that he says: "Far be from me this sin," unless that the holy man, raised to the summit of charity, not only loved his friends, but also embraced his very enemies? Instructed indeed by the commandment of the old Law, but illuminated by the splendors of the new grace, he reproved the license of the old dispensation with evangelical perfection. By which deed, indeed, we are compelled to reckon with ourselves. For hence it is commanded through the Gospel: "Love your enemies, do good to those who hate you" (Matt. 5:44). How much then must enemies now be loved, when we are commanded to do so, if they could be loved even then when they were commanded to be hated? And because he strove not only to pray for them, but also to instruct them, he adds, saying: "And I will teach you the good and right way."

16. For why does he call the way of divine service good, and right: since it is not good if it is not right, nor right if it is not good? But the way was good, because the people went up from Egypt to the promised land, and yet while they wandered through the wilderness, it was not right. Therefore the way is good by which one strives toward the heavenly homeland; right, by which one easily arrives. The way, therefore, is both good and right when we are converted to the religious life, and we carry out divine services with the pressing fervor of great devotion. Whence Samuel also well explains this same way, saying: (Verse 24.) Therefore fear the Lord, and serve Him in truth, and with your whole heart.

17. This way is indeed good and right: because it leads to eternal life and arrives there swiftly. Through the fear of the Lord, evils are avoided; by serving him, his commandments are fulfilled. We truly serve him in truth when we carry out his precepts for the sake of heavenly reward alone. For whoever seeks a temporal reward for a good work does not truly serve God, whom he does not love in his work because of a false intention. But those who desire to serve God in truth are commanded to place their whole heart in divine service, so that they may carry out the things of God in such a way that they retain nothing in their mind that is contrary to God. This way is assuredly not only good but right: because it leads to salvation and swiftly brings its follower to perfection. For it is shown as another way to the promised land — good, because it leads there; right, because it avoids detours. Through this way, each person arrives at the summit of virtues all the better, the less he turns aside through circuits of negligence. This right way is expressed in that way by which the Lord is said to have wished to lead the children of Israel to the promised land. He wished to entrust the labors of the desert to them, so that for us who walk in the footsteps of his Only-Begotten, he might smooth the course of so great a journey. For they could not yet hear: "If you wish to be perfect, sell what you have and give to the poor, and follow me; and you will have treasure in heaven" (Matt. 19:21). For while the ancient people ran about through various things with license over temporal possessions, they could not, as it were, be led quickly to the promised land through the circuit of toil. Therefore, so that the prophet might introduce to us the way of the new life, he says that the way is good and right: to fear God and to serve him in truth and with the whole heart — because those who do not cease to seek the almighty God both through good works and through fervent desires quickly arrive at the height of divine grace. And because he had made that same people attentive to hearing the words of his preaching through a miracle, he adds: (Verse 24.) "For you have seen the magnificent things that the Lord has done among you."

18. As if he were saying: From those things which you have seen, gather how terribly you ought to fear almighty God, and how devoutly you ought always to serve Him. Which words indeed, if we wish to apply them to ourselves, we must fear God all the more reverently and serve Him all the more devoutly, the more wonderful things we have perceived in our Redeemer. But because what the good hear, the wicked boldly despise, he added, saying: But if you persist in wickedness, both you and your king alike shall perish.

CHAPTER III. (1 Kings XIII, 1.) Saul was a son of one year when he began to reign: and he reigned over Israel for two years.

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

2. The number one thousand, which is produced from one hundred collected ten times, suggests the highest perfection. When indeed it is repeated three times, the various perfections of the elect are designated by it. Saul therefore chose three thousand men from Israel: because the preacher of truth leads to the defense of the holy Church not the weak and feeble, but strong and valiant warriors. They are said to be three thousand: because at the height of perfection, they bring forth virgins; alongside whom they place both the continent and the defenders of truth. For while by the example of virgins they kindle others to the highest incorruption, while by the life of the continent they draw others away from the corruptions of the world, while they defend the weakness of the humble through the aid of the powerful, good teachers come against the enemies of the holy Church as if with three thousand chosen men. They are called men on account of their fortitude, and are said to be from Israel on account of divine contemplation. For he cannot be contained in the highest number of perfection who lacks either the virtue of great work or the knowledge of inward vision. What does it mean that some of the chosen men are said to be with Saul, and others with Jonathan? But even the very names of the places in which they are said to be should not be believed to be devoid of mysteries. Jonathan, who is described as the son of the king and has a portion of the warriors, clearly signifies those who are helpers of teachers in the ministry of preaching. For they are their sons: because they ardently love those by whose ministry they are begotten for God. But they preside over a portion of the warriors: because they bear the care of the holy Church, and advance some by example and others by exhortations to the love of virtues. For as a great king had sent his son into the army, he who was speaking to the Corinthians said: "Therefore I have sent to you Timothy, who is my most dear and faithful son in the Lord, who will remind you of my ways which are in Christ Jesus, as I teach in all the churches of the saints" (1 Cor. 4:17). Hence he likewise says: "When Timothy comes, see that he may be with you without fear: for he does the work of the Lord, as I also do" (1 Cor. 16:10).

3. Now Jonathan is said to be with a thousand men in Gibeah of Benjamin, while Saul is with two thousand in Michmash and on the mountain of Bethel. Gibeah, as we have often already said, is interpreted as "lofty"; Michmash, "humility"; Bethel, "house of God"; Saul, "petition"; Jonathan is said to mean "gift of the dove." The three thousand chosen men of Israel we have referred to virgins, the continent, and defenders of truth. Therefore, since Jonathan is called "gift of the dove," and a thousand men are said to be with him in Gibeah, that is, on the height — what else does this suggest but those who, by the most radiant example of virginity, provide to others a standard of the same modesty? Rightly is the instructor of virgins called "gift of the dove," because it is by the incomparable grace of the Holy Spirit that corruption of the flesh remains unknown to those who dwell in the flesh. Rightly too are virgins said to be on the height, because what surpasses human nature is situated at the loftiest summit of virtues. Hence also that virgin beloved of Jesus, indicating the place of virgins, says: "I saw upon Mount Zion a Lamb standing, and with him a hundred and forty-four thousand, having his name and the name of his Father written on their foreheads" (Rev. 14:1). He also indicates them from the light of their own manner of life, saying: "These are they who have not been defiled with women, for they are virgins, and they follow the Lamb wherever he goes" (ibid., 4). They are said indeed to be on the mountain with the Lamb, because through the merit of incorruption, by which they separate themselves from earthly and carnal pleasures, they are exalted in the heavenly glory of the Redeemer. With Saul, however, two thousand are said to be in Michmash and on the mountain of Bethel. Michmash, which is interpreted as "humility" — what else does it signify but the blush of the continent? For when they recall the past pleasures of the flesh, they blush with shame. But because they are strong men, they are reported to be with Saul; and while they despise the experienced enticements of the world, by the example of their virtue they draw countless others to contempt of that same world. Yet they dwell in Michmash, because while they recall what they were in the world, they cannot grow proud over the fact that they see themselves to be great in God. Rightly are they reported to be with Saul, who is called "petition." For a preacher of truth ought to be of such great charity that through urgent desire he is felt to be not merely a petitioner, but the very petition itself. He ought to seek the salvation of the faithful so urgently that, from the habitual exercise of inward taste, he directs every movement of the heart into the disposition of supplication. With him are a thousand men, because the more perfect hearers join with chosen teachers in charity and together beseech the almighty Lord for the salvation of the faithful. They are therefore with the king in Michmash, because they cultivate humility on their own behalf so that they may deserve to be heard on behalf of others. But while the chosen teacher profitably presides over all his subjects, he advances the virtues of all toward the crowns of victory. For with the humble he supplicates, with the strong he fights, with those set apart he perseveres in prayers, and with those placed as defenders of the Church he protects the weak and the infirm. Rightly therefore they are said to be not only in Michmash but also on the mountain of Bethel with Saul among thousands of warriors, because just as the preacher of the Church stands above the diverse orders of the elect, so he ought to be their cooperator. For they guard Bethel, that is, the house of God, who by the authority of the word defend the holy Church. When they confront any tyrants with the voice of free authority, when they rise up against the powers of this world, when they oppose the powers of this world in defense of the humble — they guard Bethel, the house of God, like warriors of the king. They are certainly reported to be with Saul, because in the defense of the Church they are coadjutors of the great teachers. Rightly moreover it is said of the rest: (Verse 2.) "But the remaining people he sent away, each one to his own tents."

4. Moreover, he calls the people whom the number of a thousand does not encompass. Each one is sent back to his own tent, because the weak and imperfect are not to be brought forth for the highest and most demanding works. For neither the continent, nor virgins, nor martyrs can the feeble become. For the former, lest the past pleasures of the flesh return to them; for the latter, lest they despise the untried enticements of the flesh; for the others, lest they fear the adversities of the world—the greatest fortitude is necessary. The rest of the common people, therefore, are sent back to their tents, lest they be condemned for the rashness of a higher life, and perish in battle as weak and infirm, while pledging faith to a lofty way of life for which they do not have the strength of lofty virtue. For the blessed apostle Paul was, as it were, sending each one back to his own tent when he said: "Because of fornication, let each man have his own wife, and let each woman have her own husband" (1 Cor. 7:2). For like a skilled master of the interior warfare, considering both the crowns of victory and the gravity of the struggle, he was weighing the soldiers' strength against the burden of war, judging it best for the weak to live in the cities lest they perish in bitter combat. Therefore, likewise separating them from the camp of the strong, he says: "Return together again, lest Satan tempt you because of your incontinence" (ibid., 5). But with the weak removed, what is accomplished in the most valiant battle line of virgins is set forth, when it is added: (Verse 3.) "And Jonathan struck the garrison of the Philistines that was in Gibeah."

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

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

7. Above, King Saul is described as having chosen three thousand men for himself. If, therefore, we wish to compare the forces of each army, against each one of Saul's men, ten chariots and two horsemen of the Philistines are assigned. For ten times three thousand is thirty thousand. In the number six as well, three is doubled. By this battle, indeed, both the multitude and the ferocity of hidden enemies is signified. They come against us in chariots and on horses, because they strive to present now evil thoughts to the hearts of the elect, now harmful enticements of visible things to their bodily senses. For horses are swift in running and strong in assault. To these, indeed, evil thoughts are fittingly compared, which come swiftly to the heart and pierce it forcefully. Horsemen come against us in battle when malign spirits both quickly arouse evil thoughts in us and powerfully assail us through them. But two horsemen come against each one of the faithful, because if we gather up the hidden ambushes of reprobate spirits into a general consideration, their special aim is this: namely, to strike at our principal virtue and to utterly extinguish the love of God and of neighbor. One horse is seen to rage when, by a reprobate thought, the malign spirit suggests to us that our neighbor should be held in hatred. But the horse that appears alone is not alone, because no one who hates his brother loves God (1 John 4:20). Likewise, since divine charity agrees with no principal vice in the mind, whenever a spiritual vice is suggested to us by the fraud of demons, we must beware the excessive speed and violent ferocity of raging horsemen. In comparison with a horseman, the blow of an archer or foot soldier is altogether feeble. But the charge of a horseman is violent with the strength of the horse, because indeed the power of the malign spirit is nothing in the contest of the elect if he is not permitted to sit upon an evil thought. Because, therefore, our enemies are exceedingly strong in battle when they are permitted to mount upon interior thoughts, a throng of horsemen is counted in the Philistine army. Ten chariots, moreover, are assigned against each elect one in battle. For we have five bodily senses through which we receive the experience of pleasure. But malign spirits, when they eagerly seek to deceive the mind through the enticements of the flesh, display to the bodily senses the appearances of things that the flesh craves, and through the appearances of those same things suggest that the mind should desire what is presented. For the adversary, as it were, raises his chariot upon its wheels when on one side he offers the enticements of things and on the other holds back the thoughts; he extends the former, he sends in the latter, and as if rolling forward he lifts himself high to assault the soul, when the malign spirit raises himself against the elect both through the enticements of things and through the craft of suggestions. There are ten chariots, therefore, because against each of our bodily senses they have the appearances of visible enticements, and against just as many senses of the soul they have the deceptive arts of persuasion.

8. But what does it mean that the remaining common crowd is said to be as numerous as the sand on the seashore, except that under the leadership of evil spirits, an innumerable throng of vices rages against us? For like a subject crowd, it follows the chariots and horsemen, when the snares of demons assail the mind by striking first: so that it may be devastated by the vices that follow, as if by the multitude of an irrational mob. And rightly in the spiritual battle of the saints, first the chariots and horsemen are described, then the multitude of the common crowd: because indeed there is no multitude, no strength of vices, if the throng of evil spirits does not precede them by arousing and sending them forth. By these words it is also suggested how cautious and circumspect the life of the saints must always be. For if the remaining crowd is compared to the abundant sand of the sea, the multitude of darts is innumerable and nearly unavoidable. For although all vices are known to the experienced faithful, yet by how many impulses they strike the heart, in what ways, or for what reasons they always come to the heart, they cannot fully know. Indeed they powerfully cast off the open darkness of temptations; but often in lighter matters they do not escape the fog of ignorance, like the fine grains of sand. They always display the strength of good works, but those who overcome great armies of horsemen with great virtue do not entirely restrain their tongue from all superfluous speech. With continual practice they direct their body in the service of almighty God; but their mind, which outwardly orders the members perfectly, sometimes by no means avoids superfluous thoughts. For what else do they then experience but the troublesome multitude of the common crowd — they who have laid low the chariots and horsemen with great virtue?

9. But the excellent doctor says: 'For those who love God, all things work together for good' (Rom. 8:28). God indeed permits His elect to be assailed by great temptations, so that they may be crowned most magnificently in the heavenly kingdom; but He permits great battles, which they may win, and stirs up light ones, in which they may fall—so that the victory of the strong may be great, and the fall harmless; so that those who fall may easily raise themselves up, and the great battles in which they stood as victors may not puff them up. For if we conquer chariots and horsemen, we ought not to be puffed up by the victory, because innumerable are the sins we commit by thinking, speaking, living, tasting, hearing, and doing. For even he could not avoid the weapons of this innumerable crowd, who said: 'In many things we all offend' (James 3:2). Hence likewise the beloved of Jesus speaks, saying: 'If we say that we have no sin, we deceive ourselves, and the truth is not in us' (1 John 1:8). Who then would dare to be puffed up as a victor, if such great men reveal that they cannot altogether escape the weapons of sins? But since these things are described in spiritual warfare, we ought not now to consider what we suffer, but how we may weaken the assault of our enemies. The multitude of the Philistines is compared to the sand, which is most abundant on the seashore, because all the power and number of vices is increased by the disturbances of the world. For the sea signifies this present age, because while it is driven by the great variety of things and times, it is disturbed as if by raging winds. But on the shore, when the driven water of the sea is poured back, innumerable tiny grains of sand are gathered together. What then is the seashore, if not the heart of each person who is negligent in spiritual life? For through the order of religious life, he is seen to stand as if on solid ground; but while he does not restrain worldly thoughts, he receives, as it were, the breaking waves of the sea upon himself, and heaps of sand; and from the very place where he does not fear to draw near to the sea, he can be driven by waves and buried in sand—because if he were to restrain worldly thoughts by the contemplation of spiritual things, he would not feel the vices of mind and body which worldly preoccupation brings in like sand and waves. Why then is the multitude of enemies said to be like sand, except because evil spirits attack the chosen athletes of Christ with the same vices by which they overcome the negligent? They come with a crowd of worldly clamor against those who have learned with their whole mind to despise the world in its pleasures. They fashion the pomp of visible things; by feigning attraction, they renew the love of the world already held in contempt, so that they may drag hearts burning with heavenly love toward harmful pleasures. But holy men, because they consider that this innumerable crowd of wicked thoughts comes forth from the deep of the world, by fleeing the world with their whole mind, avoid becoming the shores of the sea, and no longer fear so great a multitude of enemies—because while they keep themselves in inward contemplation, the crowd of vices cannot gain access to them. There follows: (Verse 5.) 'And going up, they encamped at Michmash, to the east of Beth-aven.'

10. For malign spirits to ascend is to strive for lofty things through heavenly desire in order to deceive the hearts of the saints. And it is well said: "They encamped at Magmas," because they dwell in those hearts which, elevated in the lofty love of heavenly things, do not see them. For Magmas is interpreted as "humility." But to be humbled in sacred speech is often taken as a failing of virtue. Whence also in this same history of the Kings, Tamar, daughter of King David, whom her brother Amnon is recorded to have violated, is said to have been humbled. She was indeed humbled by being corrupted, because she had stood sublime as a virgin, and when she lost the lofty summit of virginal honor, she came as it were from a high place to a flat and lowly place (2 Kings 13). Concerning the future abasement of the proud it is also said: "Everyone who exalts himself will be humbled" (Luke 14:11), because at the examination of the heavenly Judge, those fall who vainly glory in the eminence of this world. Rightly therefore are the Philistines said to pitch camp at Magmas, because through wicked counsels demons dwell in those who do not care to hold the lofty summits of virtue. For while they seek earthly things, they inhabit, as it were, flat and lowly places, where invisible enemies can easily pitch their camps. Of these enemies, indeed, it is said through the prophet: "They say to your soul: Bow down, that we may pass over" (Isaiah 51:23). For the soul standing upright is sublime, bowed down it is lowly, because through the height of virtues and through heavenly desire it is raised to lofty things; but when it falls away to vices or to love of the world, it falls to that place where the enemy, rushing in, easily tramples it. They say therefore to your soul, "Bow down, that we may pass over," because if they do not humble it to doing or thinking earthly things, they neither penetrate it with malign persuasions nor disturb it with the warfare of vices.

11. From this, therefore, we can gather how far we ought to distance ourselves from the world in deed, word, and thought. For our words, thoughts, and works are level and lowly when they are worldly. Through these indeed we are where the camps of hidden enemies are freely pitched, where we can be captured all the more easily as we are raised up by no citadel of fortification. For what faithful person is now unaware that they collect the faults of our words, thoughts, and works, and preserve them for our accusation at the coming of the future Judge? Whence also the Lord, suggesting that this lowly and despised place of Machmas must be fled by us, says: "Every idle word that men shall speak, they shall give account thereof in the day of judgment" (Matt. 12:36). The place of the enemies is therefore called lowly, so that it may indeed suggest to us that we ought always to be exalted in word, thought, and deed. And because while the reprobate are captured in the lowly place of their more lax life, they display examples of depravity that are set forth for others to imitate, Machmas is said to be east of Beth-aven. From the east indeed we see the light of the sun rise. But the life of the reprobate, although it possesses the reality of darkness—those who nevertheless always pursue it for the vain delight of the world are indeed deceived as if by the splendor of a false light. Whence also it is said through blessed Job: "Their light shall be taken from the wicked" (Job 38:15). For now indeed the flattery of the world pleases them as something bright; but when they depart from the world, they will enter into perpetual darkness, which they believed to be light. Then they will see that it was not light, when prosperity is changed into adversity, light into darkness, laughter into grief, sweetness into the worm, beauty into deformity, honor into disgrace, flatteries into punishments and eternal torments. Because the hearts of the wicked do not now feel these things, they refuse to imitate the ways of the good; and by the example of the lost, they in no way fear to take up whatever pleases them from the world, because they imitate those who through a reprobate life have become dwelling-places of demons. Whence also they are rightly called a useless house, because they often receive the preaching of the saints, but they in no way allow the word which they hear from their mouth to dwell in them through love. They are therefore a useless house, because they do not make in themselves a fitting dwelling for God. Truth itself designates this useless house in the Gospel, saying: "Foxes have holes, and birds of the air have nests, but the Son of man has nowhere to lay his head" (Matt. 8:20). Hence again it is written: "The Holy Spirit of discipline will flee from the deceitful, and will not dwell in a body subject to sins" (Wis. 1:5). Well therefore is the useless house said to have Machmas on its eastern side, because those who spurn the preaching of the saints rejoice in the example of the reprobate who seek the lowest and earthly things, as if in the rising of a great light. But while the conduct of the wicked is demonstrated through the mysteries of sacred history speaking, how cautious the life of the saints is, is subsequently shown. For there follows: (Verse 6) "When the men of Israel saw that they were in a strait, the people were afflicted, and they hid themselves in caves, and in thickets, in rocks also, and in dens, and in cisterns."

12. We are indeed in a narrow place when we are tempted inwardly by unclean spirits and outwardly behold the examples of evil men. Against the internal temptation of evil spirits, therefore, it is well said: "The people were afflicted," and against the outward examples of ungodly men: "They hid themselves." Because the cunning adversary suggests to us pleasant and joyful things to be desired, and he is never better conquered than if, when tempted, we run to the laments of devout prayer. And we can more quickly avoid the examples of the wicked if we judge that they are not even to be looked upon. Therefore, for the saints to hide is to disdain to look upon reprobate things. And because they guard the five senses of the body from the imitation of the reprobate, five kinds of hiding places are also described: namely caves, hidden places, rocks, caverns, and cisterns. Caves are indeed the hidden recesses of mountains: because the hearts of the saints are truly lofty in heavenly desire, and are closed and inaccessible to malignant spirits. We enter caves, therefore, when we retreat to the secrets of our minds, lest with wandering eyes we see things to be desired outside. We are hidden in secret places when we keep the hidden silence of a closed mouth. We ascend rocks when we place the activity of the body in vigorous work. Whence also concerning these hiding places, it is said through the prophet under one designation: "He who closes his eyes lest he see evil, and stops his ears lest he hear of blood, and shakes his hands free from every bribe: he shall dwell on high, the fortifications of rocks shall be his lofty refuge" (Isa. 33:15). We enter caverns and cisterns when we guard both our sense of smell from the obscenities of the world and our ears from hearing vain talk. For cisterns of water are the words of the Holy Scriptures. We are therefore hidden in cisterns when we enter into the waters of sacred speech, so that through the service of our ears we may water the meadows of our minds. And rightly are hiding places mentioned in the type of Israel as the elect: because whoever does not protect the senses of the body from the defilement of carnal pleasures does not escape the sword of hidden enemies. Let him therefore proclaim the victory of that hidden encounter, let him say: "The people were afflicted." Let him openly proclaim the triumphs of the outward conflict set before them: "They hid themselves." For the affliction of the elect mind is the deadly sword-point against every diabolical temptation. For while it is deeply pierced with compunction, it is raised up to the love of heavenly joy; and the more fervently it already loves the heavenly things to which it ascends through weeping, the more strongly it now rejects the offered pleasures of the world. For the illustrious teacher says: "Through many tribulations we must enter into the kingdom of God" (Acts 14:21). This entrance into the heavenly kingdom is certainly hoped for at the end of time in such a way that it is also experienced in the daily life of the saints. Our tribulation, therefore, is the entrance to heavenly joy. Rightly, therefore, as often as the elect mind is pierced with compunction in the lament of its affliction, by afflicting itself it obtains this: that it enters into the contemplation of that heavenly kingdom, in which it may ineffably rejoice. And while holy men flee from seeing the lovers of the world in the flower of passing joy, while they hide their bodily senses from the imitation of them, what is seen in their case is not flight but glorious victory. They flee indeed from earthly activities, but they attain heavenly ones; they seem to hide from the world, but they are revealed to heavenly glory. Therefore, by fleeing from harmful things, they more powerfully pursue their enemies, and they triumph far more nobly, since they so hasten toward heavenly things that the polluted savagery of their adversaries does not touch them. There follows: (Verse 7.) "But the Hebrews crossed over the Jordan to the land of Gad and Gilead."

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

14. Up to this point, because the divine word has spoken about Saul as chosen and good, as was said above, it seemed reasonable that what was said about him should be taken in a good sense, both historically and morally. But now, because we have come to the place of his transgression, it is certainly necessary that we also see in him the things that are to be avoided. But what ought ever to have seemed more carefully to be avoided by all the elect than the evil of pride and disobedience? For this cast down the sublimity of the first angel; this laid low the glory of the lost spirits. This took away happiness from the first man; this brought on the perpetual miseries of human captivity. And behold, to the first angel and the first man, the first king of the chosen people is joined through disobedience, so that while the great fall, the least may be raised up. For we are rightly raised up if we both observe their falls and avoid them. Therefore, where Saul fell must be carefully considered. For Samuel had said to him above: "You shall go down before me to Gilgal. I indeed will come down to you, so that you may offer a holocaust and an oblation, and sacrifice peace offerings. You shall wait seven days until I come to you, and I will show you what you are to do" (1 Kings 10:20). He fell through disobedience, therefore, because he did not wait the full seven days, as he had been commanded. For in the same place it is immediately added: (Verse 10.) "And when he had finished offering the holocaust, behold, Samuel was arriving."

15. In this passage it must be considered with a trembling heart how, by neglecting to wait for the briefest time, he was rejected. "When he had completed the burnt offering," it says, "behold, Samuel was coming." If therefore he had waited for him only for the very briefest interval of time during which he offered the burnt offering, he could have securely obtained the strength of his kingdom. And so if the punishment is so great when a prophet is despised, what do we think is incurred from that ocean of divine judgment when the divine precepts themselves are disregarded? And because the delight of the flesh passes in a moment, and every commission of sins, and indeed the hour of transgression is brief, yet the punishment for the crime is not brief; because while we raise up the kingdom of sin in ourselves for a moment, we lose those kingdoms of all ages. For immediately after sin the prophetic word comes to rebuke — which would have been present, had we not sinned, to strengthen us in good. Indeed a polluted conscience now has the divine word against it; which, if it had avoided being polluted, aided by it and upheld, would have stood firm by its own strength. For what else does it spiritually signify to us when it is said: "And when he had completed offering the burnt offering, behold, Samuel was coming"? Even if he had not offered the burnt offering, Samuel would have come nonetheless. So indeed when we are tempted, divine grace is near to help those who endure; near also is divine justice to condemn those who fail. Whence Sacred Scripture, exhorting us to wait, says: "If the spirit of one having power rises against you, do not quickly abandon your place" (Eccles. 10:4). Hence the prophet, testifying, says: "The Lord is my helper, and therefore I am not confounded" (Isa. 50:7). Hence the Psalmist, looking to those same nearby aids, says: "I set the Lord always in my sight, for He is at my right hand, that I may not be moved" (Ps. 15:8). But let us now hear what the prophet says to the one who did not wait, and what he who was unwilling to wait answers: (Verse 11.) And Samuel spoke to him: "What have you done?"

16. The prophet indeed knew what he had done, but by asking, he was reproving the act of disobedience. Hence also to Adam sinning in paradise, the Lord says: "Adam, where are you?" (Gen. 3:9). The magnitude of the guilt can also be conveyed through this question — as if he were saying openly: Does it seem a small thing to you that you sinned by disobeying? Rather, by sinning you fell from the lofty summit of your glory. Now therefore, many within the holy Church bury themselves in shameful deeds, and are unconcerned, as though they were losing nothing or only trifles. Let it therefore be said to the one who has fallen, let it be said: "What have you done?" Does it seem a small thing to you that you have defiled yourself with the filth of sin, since you pay no attention to the glory of eternity you have lost or the punishment of hell you have deserved? The sinner is indeed asked what he has done, so that he may be led back to his heart through lamentation, so that he may know he has brought great things upon himself and may not grieve too little. But because the very fault of disobedience is born from the root of pride, the disobedient are accustomed to hear the magnitude of their guilt from rebuking teachers, but not to make satisfaction by humbly confessing. For since they desire to appear exalted, they disdain to reveal their falls; and therefore they bring forth excuses and put forward claims of righteousness, because they are ashamed to appear as sinners. Therefore what follows is fittingly added: (Verses 11–12.) Saul answered: "Because I saw that the people were slipping away from me, and you had not come within the appointed days, and moreover the Philistines had gathered at Michmash, I said: Now the Philistines will come down against me at Gilgal, and I have not entreated the face of the Lord. Compelled by necessity, I offered the burnt offering."

17. Behold, he who is accused of the recklessness of a great transgression is not afraid to assert great reasons of justice. "I saw," he says, "that the people were slipping away from me." Here he asserts that he was abandoned by the people. "Furthermore, you had not come within the appointed days." Here he shows himself cheated of the prophet's promise. "Furthermore, the Philistines had gathered at Michmash." Here he likewise brings up the imminent danger of battle. Therefore, drawing a conclusion from his own action, he says: "Compelled by necessity, I offered the burnt offering." As if to say: You accuse me of a great offense, when the offense is so much lighter inasmuch as it was committed not from recklessness but from necessity. But what the prophet recognizes him to be—he who was unwilling to recognize himself—he adds, saying: (Verse 13.) "You have acted foolishly, and you have not kept the commandments of the Lord your God."

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

19. Finally, certain commandments of God are common to all, not special to some. Therefore, in order to convict the bold defendant of his recklessness by an open accusation, he demonstrates that he despised not the common commandments, but his own and particular ones. "Which," he says, "he commanded to you." As if to say: You despised those commandments of your God and Lord which you ought to have observed not as common to all, but as your own, and entrusted singularly to you alone. But he sets forth what he deserves, saying: (Verses 13, 14.) "For if you had not done this, the Lord would have already established your kingdom over Israel forever, but it shall by no means rise again."

20. Behold how great were the things he lost, who, as he supposed, despised nothing. Behold, for seven days he waited for the prophet; but when he ceased to await him at the end of the day, he lost the glory of so great a dignity. Whence it is also said through the prophet: 'Woe to those who have lost patience' (Sirach 2:16). Indeed, those lose patience who do not bring to completion the good things they have begun. To whom assuredly woe is pronounced: because they not only lose the reward of the labor they began, but are also struck with the punishment of their apostasy. Moreover, the punishment of the proud and disobedient king is declared when it is said: 'If you had not done this, the Lord would already have prepared your kingdom over Israel from now and forever; but it shall not stand.' From now and forever the kingdom is prepared for the elect: because those who rightly order temporal things prepare for themselves the height of eternal glory. Indeed, the kingdom of the elect is prepared now, when through divine grace their ministries are rightly administered. Which advances from now and forever: because from the lofty action of this present time, they merit that still loftier glory of eternity in heaven. And so finally it is said to the reprobate king: 'Your kingdom shall by no means stand any longer.' As if to say: Since he falls short of temporal righteousness, he does not attain to the height of eternity. Or for this reason it is said literally that it shall not stand: because it fell with him, and after him it did not remain in his sons. But, so that he may be struck with the punishment of envy, he is compelled to hear not only his own rejection, but also the election of another. For the prophet, continuing, says: (Verse 14) 'The Lord has sought for Himself a man after His own heart, and has commanded him to be leader over His people Israel.'

21. By all these words the proud man is struck down: "He sought," it says, "a man after His own heart." As if to say: He sought him for that reason, because you were unwilling to be according to His heart. As if to say: He appointed such a man as leader of His people, one who would carry out the command of divine counsel with the virtue of devotion. For since we are accustomed to deliberate in our heart about the things we wish to do, when by the usage of our speech the heart of God is spoken of in sacred Scripture, His inmost will is signified by it, which is then recognized by us outwardly when the commands of disobedience are revealed. But we are close to it when we both recognize it through understanding and guard it through love. Rightly, therefore, the prophet Samuel says of the Lord: "He sought for Himself a man after His own heart, and He commanded him to be a leader over His people." Because he profitably commands others who already knows how to obey God perfectly; who commands only that which proceeds from the counsel of the inmost truth.

22. But what does it mean that it is said as if of the past: "The Lord sought for Himself a man, and commanded him to be a leader," when he had not yet been sought, nor had it been enjoined upon him to preside over His people? For after Saul struck Amalek, the Lord said to that same prophet: "Fill your horn with oil, and come, I will send you to Jesse the Bethlehemite" (1 Sam. 16:1). But this question is easily resolved if the foreknowledge and predestination of Almighty God are considered. For to Him, to predestine is to do, and those things which have been preordained by Him to be done are already done in His sight. Whence it is also written of Him: "He has done the things that are to come" (Isa. 45:11, according to the LXX). But God is said to have sought a man so that a pattern for choosing bishops might be set before men. For we are accustomed to seek things that we either do not recognize when present or do not see when absent. But God, from whom nothing is absent, nothing hidden, is not said to have sought a man as one absent or concealed; rather, He is said to have sought so that it might be taught that everyone who is chosen for the summit of the holy Church must be examined by men. But he must be sought according to God's heart, so that he may not only understand the divine will but also demonstrate it through good works. Because likewise chosen men do not come to the honor of primacy out of ambition but are led to it under compulsion, it is well said: "And He commanded him to be a leader." As if to say: He did not enter the honor of prelacy through ambition but ascended under compulsion. "Man" can also be understood as referring to fortitude, and "according to God's heart" as referring to interior charity. Therefore, when necessity demands, let a man be sought for the care of the holy Church who is strong in his manner of life; let him be sought according to God's heart, so that through the effect of great love he may be, as it were, united to the divine will; let him be commanded to be a leader, so that he may not aspire to ascend the rank of high office out of desire but may fear it out of humility — and thus, humble, may fear for himself, so that he may more devoutly recognize that he must submit to the command of God. But because with these words the prophet had rebuked the life of the fallen king, there follows: (Verse 15.) "And Samuel arose and went up from Gilgal to Gibeah of Benjamin."

23. As if from a height to level ground, the teacher of holy Church comes when he rebukes the faults of sinners, and bends the loftiness of his station when he humbles himself through the affection of charity to examine the crimes of the wicked. Rightly therefore it is said of him who had reproved the sinner: 'He arose, and went up.' For the chosen preacher rises when he raises himself by intention to the height of his spiritual way of life; and he ascends when he arrives at the lofty eminence of that same life through habitual practice. Heavenly desires, spiritual virtues, and good works are on high; earthly affections, worldly lusts, vices, and sins are in the depths below. But the teacher, in order to properly correct the fallen, first discovers their faults by examining them, then strikes those he has found. Therefore, so that he may clearly and openly see what he is to strike, he bends the eyes of his mind to see the deep wounds of sinners. But he does not strike what he has perceived unless he descends to touch those things in the depths. Therefore the prophet is said to rise and ascend, because the chosen teachers so come down to see and amend our lowly state that they never forget to return at once to the heights of their way of life. By these words also the freedom of the priestly spirit is affirmed. For many rebuke others while they disturb themselves with a most violent war of anger. But after having rebuked faults, they are unable to rise and ascend, because being troubled within themselves, they are by no means permitted to advance to the heights of inner peace. Some hear about the shameful deeds of others that must be restrained; but when they have descended to contemplate the depths, they are defiled by a harmful delight in them. Weak indeed and unequal to so great a ministry, while they eagerly seek to loose the knots of others below, they do not free them but bind themselves. What then does it signify that it is said of Samuel, 'He arose, and went up', except what we observe in more perfect men, who so look upon our defilements that they are in no way soiled by them; who so grow angry with us that they can quickly ascend to the heights of their inner secret peace? For they are strong and powerful, and those who bear their own great and mighty burdens lightly are not weighed down by our weaknesses. And because in our correction they bring forth the testimonies of holy Scripture, they are said to rise from Gilgal and ascend. Gilgal indeed, as I have already said many times, is translated as "wheel." But the testimonies of the Scriptures, because they revolve through various senses in our instruction, are like wheels. And because when holy preachers leave behind the care of their subjects, they are elevated in the contemplation of eternal life, Samuel is said to ascend to Gibeah of Benjamin. Gibeah of Benjamin is interpreted as "the hill of the son of the right hand." Who then is the son of the right hand, except Him whom the holy Gospels confess ascended into heaven and sits at the right hand of God the Father? The hill of the son of the right hand, therefore, is the eternal loftiness of the Redeemer. For when holy preachers leave behind our lowly state, they rise by intention to those lofty divine heights of the Redeemer, and ascend by contemplation.

24. This which is said, "He arose and went up," can also be understood more simply according to the historical sense: namely, that he did not find in the king whom he had rebuked the humility of repentance by which he might have been compelled to remain. Nevertheless, the same king is left in his office so that he might be corrected by the prophet's very separation from him; because very often those whom the words of a preacher do not correct are struck with fear at being separated from the fellowship of preachers or from the unity of Holy Church. In the presence of preachers they are hard, but once separated they come to their senses; and those who sinned by disobeying now humbly prepare to obey God. Hence, not long after, King Saul is commanded to destroy the Amalekites, so that if he carried out the Lord's command in the slaughter of that nation, he might untie the knot of his former disobedience (1 Kings 15). Separated indeed from the prophet, he was seen to have done such things that he might be commanded to do others. Therefore it is also added: (Verse 15.) And the rest of the people went up after Saul to meet the people who were fighting against them, going from Gilgal to Gibeah of Benjamin.

25. Some fall into sin in such a way that they are held fast by no good work; but some, when they recall that they have committed evils, strive more earnestly to do good works. For by doing good, they cover the evils they leave behind, lest these be judged when uncovered by the eternal Judge. Indeed, if we interpret this deed of Saul in a favorable sense, we find this: that he who previously in the matter of the sacrifice, out of fear, despised the prophet's commands, afterward hastened to crush the adversaries of God's people, those whom he had feared. In this passage it should also be noted that he whom the prophet abandoned went up from Gilgal to face the wars of the enemies. For the just severity of preachers casts off many sinners, whom nevertheless the divine remembrance does not abandon. They lose the consolations and exhortations of their rulers on account of their faults, but they consult the sacred Scriptures, they resume their purpose; and those who had lain as if fallen through the evil of disobedience, raised up through the fervor of obedience, advance to the wars against hidden enemies. Rightly therefore they are recorded as coming from Gilgal, that is, from "wheels": because from the holy Scriptures they receive that by which they can powerfully crush the warfare of the opposing side. But because they strive by conquering to recover the height of their lost way of life, they are said to ascend to Gibeah of Benjamin. Because likewise some had shut themselves in hiding places, others had fled to the enemies, the remaining people are those who were terrified by no fear, but hasten with their king to the place of assembly. This we see even now in the Church: because indeed many, as if little ones, propose to advance through the pursuit of the private life, while many who are strong are bold even in the open combats of the malignant enemy, so that they openly see the allurements of the world, which might attract them, but they despise what they have seen and refuse to desire it. These indeed stand not in hiding places, but on the field of open combat, exposed to battle, strong for triumph, who are able to fight and cannot be overcome. Whence they are also designated by a perfect number, when it is added: (Verse 15) "And Saul numbered the people who were found with him, about six hundred men."

26. For the week is completed in seven days, but one of them is forbidden for work, while six are granted for the pursuit of good work. Moreover, the number one hundred contains the sum total of numbers. In six hundred men, therefore, who else are designated but those who are strong in work and in the deliberation of the heart? For some propose mighty things, but because they do not do what they propose, they do not reach the number of six hundred men. In six hundred men, therefore, the strong workers of Holy Church are designated, because they propose great things, and they fulfill the rigor of their resolution with the strength of good action. They are rightly said to have been found with the king, because they agree with the pastors of Holy Church in good will and in pious action. For they are with those from whom they differ neither in will nor disagree in action. They are said to agree in such a way that the dignity of preachers is felt to excel; because even if subjects will and do the same good as preachers, nevertheless those are preeminent in that same good whose virtue of soul is more ardent and whose effort of action is more robust, just as their rank is higher. For this reason it is said separately of the king and his son: (Verse 16.) And Saul, and Jonathan. For why are the king and his son named separately, unless because the action of a good bishop is clearly singular? And because there is not a uniform equality among all faithful subjects, there follows: (Verse 16.) And the people who were found in Gibeah of Benjamin.

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

28. What does it mean that the Philistines form three companies, except that evil spirits strive to introduce wicked things into our heart, tongue, and deed? For since every sin is committed by thinking, or speaking, or doing, the three companies of the Philistines signify this: that evil spirits are eager to drive souls to sin through negligence of the heart, unbridledness of the mouth, and boldness of perverse deed. Hence the first company is said to advance against the way of Ephraim, because they begin by assaulting innocence from the heart. For the way of Ephraim, that is, of the fruitful heart, is good thought. Against the way of Ephraim, therefore, the first company of the Philistines advances, because the hidden adversaries, if they do not first remove the practice of good thought from the mind, cannot succeed in uprooting the fruits of its virtues. They come therefore against the way of Ephraim when they lay ambush against good thought, by which way it is said to lead to the land of Saul. For what else is the mind of the chosen disciple but the very fruitful land of the teacher? Hence the Lord also, explaining the parable of the seeds in the Gospel, says: "That which fell on good ground, these are they who receive the word in a good and excellent heart, and bring forth fruit with patience" (Luke 8:15). It is said therefore of the first company of the Philistines, "They advanced against the way of Ephraim," so that while we grasp the spiritual sense of the text, we may block the entrance of evil spirits to our thoughts. But while we fortify the heart, we are compelled equally to restrain the tongue from superfluous speech. Hence the second company is said to enter by the way of Beth-horon; for Beth-horon is interpreted as "house of wrath." The house of wrath is the mind that serves the use of a quarrelsome tongue. This house that wise man certainly suggests, who says: "Anger rests in the bosom of a fool" (Ecclesiastes 7:9). Through this indeed enemies enter the heart of the fool, because evil spirits, while they loose the tongue to unbridled words, kindle wrath and strike at the mutual charity of the faithful. He therefore who has learned to guard against harmful thoughts, if he does not know how to keep watch over his mouth, has overcome the assault of one company but has not escaped that of another. The third company turned itself toward the way of the border. What is the end of thought and word, except the completion of good work? For we think and speak good things for this reason, that we may bring them to the completion of good work. But when the ancient enemy cannot prevail in harming through words and thoughts, he stretches his snares toward the end, and seeks to nullify or hinder the good work of the faithful. What is the way of the border, except the pursuit of good work? Because therefore evil spirits strive with many ambushes so that the pursuit of good work may be abandoned, the third company is said to turn toward the way of the border. In this border the end of our life can also be understood. The company turns toward the way of the border because the enemy strives to interrupt good work, lest it be carried through to the end of life. Hence the Psalmist also, expressing in himself the weeping of those who have fallen, says: "They have spread cords as a snare for my feet; beside the way they have set stumbling blocks for me" (Psalm 139:6). A stumbling block is indeed placed beside the way, so that the good works of the elect may be abandoned before the completion of this life.

29. But what does he mean when he says: "In the land of Sheba, overlooking the valley of Zeboim toward the desert"? These names of places are set down to designate the position of the boundary he had mentioned. Now Sheba in our language means "captive," and Zeboim means "gazelles." But what is this captive, if not human nature, which was placed in paradise and is now bound to this world to endure the hardships of this mortality? And what is the land of this captive, if not the pilgrimage of temporal life? Rightly, therefore, when the wedge is said to turn, the land of the captive is mentioned: because malign spirits can wage war against us in this land of our pilgrimage, but in that other life of ours they cannot. But although the present manner of life of the elect is placed in this exile of captivity, if it perfectly keeps the path of the boundary, after the straits of this boundary it arrives at the height of immortality. Hence the boundaries of this land are said to overlook the valley of Zeboim, that is, of the gazelles. For the valley of the gazelles is the precious death of the saints: because from where they are laid low by dying, from there they are raised up to eternal joys. Who does not know that gazelles are swift animals and make great leaps? Rightly, therefore, do gazelles designate the dignity of holy souls, which in death abandon their bodies but, as if making great leaps, ascend through immense merits to the kingdoms above. Let him say, therefore, that the boundary of the land of the captive overlooks the valley of Zeboim: because even though the human condition is condemned, it is nevertheless so exalted in the Son of God that when it is led to the boundary of temporal life, it is given over in death so that it may be raised to the height of eternal life. Let him say, therefore: "The third wedge turned itself toward the path of the boundary in the land of the captive, which overlooks the valley of the gazelles"—so that he may assert that malign spirits strive to pervert these final goods of the elect, so that they may not ascend to the joys above. This valley is also said to be situated opposite the desert. What is understood by the name of desert in this place, if not hell? For it is rightly understood as a desert where none of the elect is found. It is also called a desert because no consolations from hardships are felt there. Therefore the valley of the gazelles is said to be situated opposite the desert: because the death of the saints is entirely different from the deserts of hell, and has nothing fitting or worthy of the punishments of hell. There follows: (Verses 20, 21.) Furthermore, no blacksmith was found in all the land of Israel. For the Philistines had taken precaution lest the Hebrews should make a sword or a lance. Therefore all Israel went down to the Philistines, so that each one might sharpen his plowshare, his mattock, his axe, and his hoe.

30. All these things are indeed described so that the manner of the victory that followed might be made clear. For armed men were conquered by the unarmed, so that everything that is overcome might be attributed to the praises of Almighty God. But if we pursue these things spiritually in our customary manner, we will not find them devoid of mysteries. What then does it mean when it says: "No blacksmith was found in Israel," except that for spiritual battles we are instructed not through secular letters but through divine ones? For no blacksmith is found in Israel because the faithful who see the Lord do not fight against malign spirits by the art of secular knowledge. For they would conquer aided by the blacksmith's art if they prevailed against hidden enemies by the weapons of secular eloquence. And indeed this learning of secular books, even if by itself it does not benefit the spiritual conflict of the saints, when it is joined to divine Scripture, one is more subtly instructed in the knowledge of that same Scripture. Liberal arts are to be learned for this purpose alone: that through instruction in them the divine utterances may be understood more subtly. From the hearts of some, malign spirits remove the desire for learning, so that they neither know secular things nor reach the heights of spiritual things. Therefore it is rightly said: "The Philistines had taken care lest the Hebrews should make sword or spear." The demons clearly know that when we are instructed in secular letters, we are aided in spiritual matters. When therefore they dissuade us from learning these things, what else do they guard against except that we might make a spear or sword? Let the prophet therefore declare the history and make known the zeal of the elect, and let him explain: "Israel went down to the Philistines so that each might sharpen his plowshare or his hoe." We go down to the Philistines when we incline our mind to learning secular books. And it is called a descent because Christian simplicity is on high. But what does it mean that secular letters are said to be on the plain, yet their manner of teaching is lofty? Because although they narrate nothing heavenly, they unfold what they set forth in a marvelous order of speech, and they are elevated by their narration, yet brought low by speaking of carnal things. Whoever desires to know this manner of speaking or understanding, let him go down to the Philistines, let him sharpen plowshare and hoe, so that he who strives to be thoroughly instructed by their eloquence may be brought low even to hearing the carnal things of the secular writers. Almighty God indeed set this secular knowledge on the plain before us so that it might make for us a step of ascent that ought to lift us to the heights of divine Scripture. For this reason He willed it to come first, so that in it He might instruct us to pass over to spiritual things. Hence Moses, who gave us the beginnings of the divine utterances, did not first learn divine things, but so that he might be able to grasp or express divine things, he first formed his untrained mind in all the knowledge of the Egyptians. Isaiah also proved more eloquent than the other prophets, because he was not, like Jeremiah, from Anathoth, nor, like Amos, a herdsman, but was nobly educated and urbane. Paul too, the vessel of election, was first instructed at the feet of Gamaliel before he was caught up into paradise or raised to the height of the third heaven (Acts 22). And perhaps for this reason he excelled the other apostles in teaching: because he who was destined for heavenly things first diligently learned earthly ones.

31. But now, as I think, the properties of rural implements must be examined spiritually. What then is indicated by the plowshare, which is drawn by oxen going before, if not the affection of twofold charity? And what is shown by the hoe, with which each person alone labors in the cultivation of a field, if not the pursuit of the private life? For certain wealthy and strong farmers plow with oxen: because they both love the Lord mightily and, through brotherly love, attend more diligently to the gain of souls. They therefore sharpen the plowshare at the smiths of the Philistines: because they compose the pursuit of holy preaching from secular learning. But some, being poor, use the hoe: because those who judge themselves unable to suffice for winning the souls of others do not cease to prepare for themselves alone what they can regarding eternity. Each of them uses, as it were, a hoe: because they do not cease to prepare the field of their mind for divine worship. And because in this pursuit of the private life secular learning is also greatly profitable to them, one sharpens the hoe while being taught: because a learned person in the pursuit of his own life attends to everything more keenly. With the axe, however, we do not dig the earth but cut off the branches of trees. What then does the axe signify, if not the zeal of good emulation? For when we are kindled to imitate the examples of better persons, we cut branches for ourselves, as it were, with which to feed a fire for driving away the chills of our negligence. The Apostle Paul commands us to hold this axe, saying: "Be zealous for good in all things" (Gal. 4:18). This axe is indeed sharpened: because learned believers, just as they better recognize the examples of the faithful, so also they more fervently desire to imitate them. The weeding-fork or trident digs the earth more finely, so that it is understood not so much to dig as to scrape and break up clods. What is expressed by this three-pronged weeding-fork, if not the virtue of discernment? By which, certainly, when we examine things done or to be done with subtle consideration, we level the clods of our land, as it were, into fine dust for sowing. This weeding-fork is indeed declared to be three-pronged, because the power of discernment arranges not only what is to be done, but also what is to be thought and spoken. It clears away all harmful things from the hand, the heart, and the tongue, so that the seed which we commit to the soil of our mind may bear abundant fruit. Fittingly therefore it is said: "All Israel went down to the Philistines, so that each might sharpen his plowshare, his hoe, his axe, and his weeding-fork": because the affection of twofold charity, the pursuit of the private life, and the examples of another's perfection we read in sacred eloquence; but we who are ignorant of secular knowledge are unable to penetrate the depth of that same sacred eloquence. Whence also, adding reasonably, he says: (Verse 21.) "Therefore the edges of the plowshares, and hoes, and axes, and tridents were blunted, until the goad needed correcting."

32. The edges are not said to be bent back or worn down, but blunted. For if they were bent back or worn down, they would cut nothing at all. But a blunted edge, even if it does not quickly cut through everything, does cut certain things placed before it with the delay of labor. So indeed are the hearts of the simple, which, if they do not subtly understand spiritual things, yet because they slowly understand certain things, possess a sharpness of mind that is not keen but blunted. For often they wish to examine obscure matters; but while they scarcely arrive, even at those things which are plain, by long thinking, they cut as if with a blunted edge by lingering. This is certainly shown not only in the hidden mysteries of the Scriptures, but also in the concealed suggestions of demons. For they cannot drive the enemy from themselves whom they cannot quickly recognize. Therefore, while with great delay of thought they expel the snares of evil suggestion, they cut as if with a blunted edge what they could have severed more swiftly through keenness of mind. But what does it mean when it says: "To the sharpening of the goad"? The goad is called the rebuke of prelates. Whence it is also written: "The words of the wise are as goads" (Eccl. 12:11). The goad is indeed called a rebuke, because while it reproves faults, it pricks the mind. But the goad is blunted when the understanding of the prelate is weak, so that he neither discovers the faults of his subjects by recognizing them nor rebukes them upon finding them. Rightly therefore is the rebuke of a ruler declared to be a goad, because it cannot prevail to prick the swellings of vices if his mind, educated through knowledge, does not see what ought to be pricked. Whence also, in the type of learned prelates, it is fittingly added: (Verse 22.) "And when the day of battle had come, there was neither sword nor spear found in the hand of all the people who were with Saul and Jonathan, except for Saul and Jonathan his son."

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

CHAPTER IV. (1 Sam. XIV, 1.) The garrison of the Philistines went out to go up to Machmas, and it happened one day that Jonathan the son of Saul said to the young man his armor-bearer: Come, and let us cross over to the garrison of the Philistines, which is beyond that place.

1. The station of the Philistines goes forth when the throng of evil spirits is revealed to the minds of the elect through harmful suggestions. It is indeed called a station for this reason: because the wars of the elect are being described. For to stand, for malignant spirits, is to exert great forces in the battle of the elect. For anyone can strive to accomplish something more powerfully by standing than by sitting. Therefore the station of the Philistines is said to have gone forth, so that the effort of the demons in our war may be openly understood. And because they think of crushing the faithful as though they were inferior and lesser than themselves, going forth they prepare to ascend to Machmas. Or they eagerly desire to ascend to Machmas when they strive by tempting to deceive the hearts of the little ones. But the elect preachers, when they perceive the tempted hearts of their subjects, do not delay in bringing aid. They place some as it were in safety, and lead others with them to endure the dangers of wars. What does it mean that the armor-bearer is led to battle, except that subjects instructed through knowledge are to be advanced to victory in interior conflicts? For some know the art of medicine who lack the experience of healing: so indeed in the holy Church there are some who have learned the art of interior combat, but have not yet been brought to the pressing necessities of actual conflicts. They hear of great men fighting, but the battles which the great endure magnificently they know by hearing, not by proven strength. Such indeed are those who are invited to imitate the footsteps of the Redeemer. "Whoever wishes," he says, "to come after me, let him deny himself, and take up his cross, and follow me" (Matt. 16:24). Now the arms of Jonathan are the exhortations of the teacher. The armor-bearer carries arms with which not he himself but another fights. So indeed are those who are newly instructed in the holy Church. For while they hear from the teachers about the virtues with which the teachers themselves fight against the cunning of evil spirits, they indeed have on their lips what they do not yet have in the practice of virtue. Therefore Jonathan said to his armor-bearer: "Come, let us cross over to the station of the Philistines," because the elect teachers teach their subjects not only the art by which they may fight, but also draw them to battle so that they may triumph.

2. And because lax pastors do not at all take care to undertake the battles that are urged upon them, he does not say: "Go, and cross over to the garrison of the Philistines," but: "Come, let us cross over." They indeed provoke others to the contest, but they themselves attempt those same contests first. But what does it mean when he says: "Which is across that place"? There is a certain place in the holy Church which, enclosed by great battles, is not exposed. Indeed, to possess the goods of the world, to take a wife, to beget children, to offer the pleasures of all lawful things to the body — this is to remain fortified against the enemy in such a way that nothing burdensome is imposed on those placed in that order. But if anyone, kindled by the desire for a better life, strives to cross beyond this place, it is necessary that he be prepared for the gravest battles. For those who despise riches, who embrace the poverty of Christ, who spurn marriage, must always embrace the love of chastity. The former immediately have the most grievous battles of the flesh rising against them, the latter the assault upon the heart: because neither is poverty borne lightly, nor are bodies subjected to chastity without great struggles. Hence it is well said by a certain wise man: "Son, when you come to the service of God, stand in fear, and prepare your soul for temptation" (Sirach 2:1). As if to say: Because you wished to go out from the place of protection, it is necessary that you now fortify yourself in open war against the strongest camps of the enemies. Therefore, when he says "across that place," not "this place," Jonathan signifies the virtue of teachers who, through the singular purpose of their religious life, are always in the open field of combat. And because in all that they bravely fight, in all that they nobly triumph over, they flee the vice of boasting and pride, there follows: (Verse 1.) "But he did not tell his father this same thing."

3. Indeed, the virtues of the elect should be kept silent, lest they be spoken of through boasting, yet sometimes to manifest them for the glory of God is no fault. Because we have represented great preachers in Saul, this fact—that Jonathan conceals the beginning of battle from his father—suggests this: that the great things we do, we sometimes laudably conceal on account of humility. Indeed, through corruption we have already become such that we can never appear good even to those who are set over us without pride. Therefore, when a hidden evil arises from what is manifest, the good is wisely concealed, lest it be stained by the evil that comes upon it. But amid these things it must be known that those can conceal their virtues from their superiors out of this necessity who know how to rightly recognize the good that they do. For if they are too simple, what they consider to be good is often not good; and while they fail to reveal a vice as though it were a virtue, they carry a hidden enemy within themselves. Hence Jonathan, who concealed the plan of war from his father, is declared to be so great that a portion of the army is reported to have been led forth under his command. There were, it says, two thousand men with Saul in Michmash and on the hill of Bethel, and a thousand with Jonathan in Gibeah of Benjamin (1 Kings 13:2). Let it therefore be said of Jonathan: "But he did not reveal this very thing to his father"—because learned men, when they fear incurring the vice of pride from their great works, hide those works from the very ones by whom they could have been helped. We learn better what these aids of the preacher are if we see them in the place of their perfection. For it follows: (Verse 2.) Now Saul was staying in the outermost part of Gibeah under a pomegranate tree, which was in Migron.

4. Gibeah, as we said, is interpreted as "hill"; Migron is said to mean "from the throat." Now holy preachers are very exalted, not only in works, but also in contemplation. The outer part of this loftiness, therefore, is that of works, while the inner part is that of contemplation. Through this outer part of their exaltedness, they are seen by us as an example; but through the inner part, they are joined to the Creator in great love. The prophet shows them to us as worthy of admiration through the outer part of their loftiness, when he says: "Who are these who fly like clouds, and like doves to their windows?" (Isaiah 60:8). They fly indeed like clouds: because they are light from the weight of sin, and swift in good works by the grace of the Holy Spirit. They are like doves at their windows, because through good works they extend themselves to us as an example, as if through openings, yet they are by no means caught by the desire for praise on account of the purity of life they have displayed. But the king also sits under the pomegranate tree; because the preacher has rest in the shadow of the Redeemer. He is indeed wearied by great labor, but he is refreshed by the consolation of the Lord's words. Hence the same tree is said to remain in that place which is called "from the throat." For what is more fittingly signified by "from the throat" in this place than the sweetness of the holy Gospel? For thus we can now remain in the shadow of the Redeemer, if namely we receive his words for consolation from the meditation of the Gospels. But preachers can rest more quietly in this, who the more deeply and closely they receive that word of the divine mouth, the more sweetly they are nourished. This is also the reason why King Saul is said not to stand, nor to sit, but to remain under the pomegranate tree in Migron; because the perfect teacher is teachable by God: and while he strives to feed others with food, he himself is satisfied with the sweetness of manifold spiritual delights. For while he gazes uniquely upon the delights of the Redeemer, he rises to a wondrous contemplation of virtues: and as if from one rind he gathers very many seeds, while through all those things which he recalls concerning the Redeemer, he gladly leads his mind into delight. In this delight of the Redeemer the bride glories that she has rested, she who says: "I sat under his shadow, whom I had desired" (Song of Songs 2:3). To sit in his shadow is indeed to rest in contemplation of him. His contemplation is certainly a shadow, because in the vision of him we are protected, lest we be darkened by diabolical temptation as if by the burning heat of the sun. Those therefore who rest so loftily can usefully bring assistance to those who consult them. But nevertheless some chosen subordinates, while they fear their own weakness, while they seek God alone as the witness of their struggle, flee the judgments of such great men, so that they may be seen by God alone in their good action. Therefore it is well said both that Saul remained in the outermost part of Gibeah under the pomegranate tree, and that Jonathan did not indicate to him his purpose of battle: because as long as we cannot perfectly guard against pride, the good from which it can arise ought to be hidden from all. There follows: (Verse 2) "The people with him were about six hundred men."

5. We said above that by this number strong men are designated in good work, who are reported to be with the king: because through their zeal for good work, they are in harmony with the life of their teacher. But the preachers of the Church have under them not only those who do great things, but also fellow ministers of the word who teach the highest truths. They have leaders who strengthen those burning for battle, they have those who run boldly, they have those who protect powerfully. Therefore it is well added: (Verse 3.) Ahiah the son of Ahitub, brother of Ichabod, the son of Phinehas, who had been born from Eli the priest of the Lord in Shiloh. He was wearing the Ephod.

6. For Achias in our language means "shade" [umbraculum]. But what is designated by "shade" in this place, if not protection? Those therefore who in holy Church protect any of the lesser ones from hidden adversaries are rightly designated by the shade. But one who sits under a shade cannot feel the heat of the sun. Why indeed are shades spoken of in sacred eloquence, unless because they also point to a wicked sun, by which the freshness of the mind is scorched? Of this sun indeed the Truth speaks in the division of the seeds: 'When the sun rose, they withered' (Matt. 13:6). For the burning heat of desire is a sun, which gleams as if with light, but which scorches the mind upon which it shines. Therefore, when by the exhortations of our superiors we reject the enticements of all desires, where else are we sheltered but under a pleasant shade, where we may escape the fires of temptations? But diminutively the minister of the Church is called a shade, so that no one may be compared to the Redeemer. For of His protection the bride glories in the Canticles, saying: 'Under the shadow of him whom I had desired, I sat' (Song of Sol. 2:3). And the Psalmist entreating says: 'Under the shadow of your wings protect me' (Ps. 16:9). But whence this great Achias comes forth is explained, because he is recorded as the son of Achitob. Achitob means "my brother is good." Who then is understood as this good brother, if not our Redeemer? A brother indeed, because He is a partaker of our nature; but good, because He freed our nature, which He assumed, from eternal death. Or good, because we are all evil, as He Himself says: 'If you, being evil, know how to give good gifts to your children' (Matt. 7:11). Achias therefore is called the son of Achitob, so that those who are powerful in the Church may be understood to possess their power solely from the imitation of the Redeemer. Moreover, the same Achitob is declared the brother of Ichabod, because he is named after the translation of glory. For our Redeemer according to the flesh was born of the Jewish people. Since from that people all the ornament of the temple, all the rites of sacrifices, all the mysteries of the Scriptures passed over to the Gentile people, the translation of glory is rightly recalled in the brother of Achitob. This same Achitob is also said to have been the son of Phinehas, because the Jewish people, in the perfidy of its error in which it plunged itself, had teachers of its own nation far more wicked than itself. Hence the same Phinehas is interpreted as "silent mouth" or "sparing the mouth." He is called a mouth, because through that people the Lord spoke. But his mouth is now known to be silent, because when it rejected the Redeemer, it likewise lost the Spirit who once spoke through it. He is also rightly called "sparing the mouth," because he fell once into the guilt of so great blood that he can in no way be converted to Him through penitence and confession. He is therefore called "sparing the mouth," because he disdains to blush in pious confession. Against which blessed Job, in the person of the converted, promises, saying: 'I will not spare my mouth; I will speak in the tribulation of my spirit' (Job 7:11). But because that people likewise had the dignity of religion in its patriarchs and prophets, the same Phinehas is declared to have been born of Eli, priest of the Lord. For Eli means "my God," and Shiloh means "sent." But sometimes in holy Scripture the elect preachers are understood as "gods." Whence also the Lord says to Moses: 'I have made you a god to Pharaoh' (Exod. 7:1). And in the law He commands, saying: 'You shall not speak ill of the gods' (Exod. 22:28). Therefore the father of Phinehas is called "my God," because indeed the Jewish people imitates according to the letter the Scriptures of those who merited both to perceive the word of God with a revealed mind and to conceal it, as it were, in the container of the letter. Indeed the Truth showed these through Himself, when He expounded the words of the Psalmist, saying: 'He called them gods, to whom the word of God was spoken' (John 10:35). Moreover, he is declared to have been born in Shiloh, because the Jewish people, though carnally, is still nevertheless instructed in the spiritual Scriptures. Since therefore every chosen and wise person in holy Church follows through teaching the Lord born of the Jewish people, Achias, who is called "shade," is said to be the son of Achitob, brother of Ichabod, son of Phinehas, son of Eli. He is also described as wearing the ephod, so that it may be openly shown that one who does not shine with the beauty of a good way of life and with light can in no way protect others. There follows: (Verse 3.) 'But the people did not know where Jonathan had gone.'

7. What does it mean that the people did not know where Jonathan went, except that the chosen teacher strives to conceal through humility the things he intends to do? Hence in the Gospel the Lord also says: "Let not your left hand know what your right hand does" (Matt. 6:3). For if eternal things are figured by the right hand, and the present life by the left, we have men on the left and angels on the right. When, however, through good works we strive toward the fellowship of the citizens above, our right hand is said to be at work. And our left hand does not know the works of the right, if we have our co-workers — namely, the faithful of holy Church — as helpers in the work, yet refuse to have them as praisers leading to pride. Rightly, therefore, it is said: "The people did not know where Jonathan had gone," because we strive to do great things well only when we avoid displaying what we do for the sake of show. But since we bring these things forward as an example of the elect, we ought to examine attentively not only where he goes, but also by what way he goes. There follows: (Verse 4.) "Between the passes by which Jonathan sought to cross over to the garrison of the Philistines, there were prominent rocks on either side, and steep crags jutting out on both sides like teeth: the name of one was Bozez, and the name of the other Seneh."

8. Since the life of the elect is lofty in merits, while the condition of malignant spirits is lowly, what does it mean that there is said to be an ascent by which Jonathan tries to reach the garrison of the Philistines? For concerning these same Philistines as a type of demons, it was said not far above: "Going up, they encamped at Michmash" (1 Kings 13:5). But they are said to be above us insofar as we appear lesser in strength. They are also known to be above us in that which we cannot penetrate through understanding. Therefore, as often as we resolve to contend with reprobate spirits, we must prepare our strength for the ascent, because as men we strive to fight against angels. Hence also that vigorous athlete, powerfully encouraging his fellow soldiers, says: "Our wrestling is not against flesh and blood, but against principalities and powers, against the spiritual forces of wickedness in the heavenly places" (Eph. 6:12). For because he had foreknown that he would fight against the spiritual wickedness of principalities and powers, he was certainly preparing the strength of his mind for the ascent to the heights. When wicked spirits subject the hearts of sinners to themselves, they indeed dominate them through manifold vices. If therefore we strive to overcome them there as well, it is very necessary for us to ascend, so that we may be able to powerfully strike their ranks. For the lustful must be saved in one way, the slothful in another; the vainglorious in one way, the proud in another. But in order that the chosen teacher may be equal to all these things, because he raises his mind through the keen counsels of constant meditation, he strengthens himself as if for the ascent to the Philistines.

9. Well indeed, not one ascent is affirmed, but many ascents are said to exist, because innumerable enemies must be met by many paths. This is done well when fitting and proper remedies are applied to individual vices. For, to touch briefly on some of them, the spirit of fornication is driven away by the virtue of continence; but it is more easily overcome if the flesh diminishes its assault through abstinence, lest, conquered, it submit itself to worldly desire. Gluttony is broken by abstinence; but he who does not fill his mind with spiritual food cannot maintain abstinence from bodily food. For he powerfully weakens the body who inflames his heart with love of heavenly things, because while he strongly loves spiritual things, he forcefully suppresses the desires of the flesh. Against the vice of avarice the good of voluntary poverty is opposed, but he who does not yet know how to love eternal treasures cannot be poor in spirit. Thus indeed anger is conquered if, through love of heavenly things, all earthly things are perfectly despised, because he who does not fear temporal loss no longer has reason to be angry. Thus also the vice of sloth, that is, weariness of heart, is driven away if heavenly goods are always contemplated. Indeed, the mind that joyfully beholds such pleasant goods can in no way grow weary. The distressing evil of sadness is also swallowed up by the broad field of spiritual joy; but that spiritual joy does not pour itself into the mind that does not know how to transcend the distresses of temporal life through contemplation. Sadness is indeed well conquered if the rewards of temporal labors are seen, because from the very thing by which the chosen mind considers itself afflicted temporally, it hopes to rejoice eternally in the heavenly homeland. Because, therefore, the preacher uses a great diversity of counsel for curing the various diseases of souls, and because that same counsel is grasped by deep consideration of the mind, well are the places where Jonathan desired to cross over to the garrison of the Philistines said to be ascents. And because many difficulties stand in the way of driving out evil spirits from the hearts of sinners, rocks are mentioned as being among the ascents. For what is signified by these two rocks, namely Boses and Seneh, except desire and sin? For Boses is said to mean "primacy," and Seneh "sun" or "hearing." Well does the name "primacy" suit desire, because it first occupies the mind before the mind submits itself to sin. By the name "sun" the delight of sin is also rightly figured, because it closes the eyes of the mind from the sight of truth and opens them to vanity. Whence also to the first humans it is said by the seducing spirit through the serpent: "On whatever day you eat from the tree that is in the midst of paradise, your eyes shall be opened" (Genesis 3). In that eating, indeed, the eyes of the transgressors were opened by sinning, so that they perceived the rays of false light in the experience of transgression, and grew dim from the lofty contemplation of heavenly brightness. Indeed, the Psalmist, fleeing from opening his eyes to this light, beseeches the Lord, saying: "Turn away my eyes, lest they see vanity" (Psalm 118:37). Blessed Job, despising this with a lofty mind, longing to be counted among the merits of the perfect, said: "For now I would be sleeping in silence, and I would rest in my sleep; or, like a hidden miscarriage, I would not exist; or like those who, having been conceived, did not see the light" (Job 3:13). Who are these, except those who strongly guarded themselves from sinning? One crag, therefore, is called Boses, the other Seneh, because if desire claims a place for itself in the mind, it lifts the eyes of that same mind toward the pleasing allurement of sin, as if toward seeing the light of the sun. Well also are they called rocks, because these two things attach themselves to the minds of the wicked, so that they no longer easily allow preachers to lead them back to themselves. But they are also called crags, because on this side and that, namely both in mind and body, they maintain the steep habit of wickedness. For while they are made firm by no integrity of character and no integrity of works, they are, in the manner of a crag, steep on every side. And because they are said to be in the shape of teeth, what does this give us to understand except what we often see — that those who despise the exhortations of preachers attempt to bite their lives with slander? But concerning the same crags it is added: (Verse 5) "One jutting out to the north, opposite Michmash, and the other to the south, opposite Gibeah."

10. The first rock juts out to the North, the other to the South, because through concupiscence the fervor of charity is extinguished, and through sin the ardor of concupiscence is increased. For the reprobate mind, while it is subjected to concupiscence, is stripped of charity, and while it does not fear to sin, it kindles in itself ever more fierce desires for sinning. For as if placed at the highest altitude and heat of its day, in the flood of sin it both rejoices immoderately and is dissolved ardently. Therefore he badly strives to cure the disease of concupiscence who thinks to fulfill his desires more greedily by sinning so that he might find rest. Indeed, concupiscence after sin will be all the greater, the more the delight of sin begins to be pleasing to itself. But the first rock is said to be situated opposite Magmas, the other to jut out facing Gabaa. Magmas, as we have already sufficiently explained, means humility; Gabaa is interpreted as hill. Concupiscence stands directly opposite to humility, while the enticement of sin stands against heavenly conduct. For everyone who desires what is forbidden, while he despises the one who commands, is proud. Therefore he stands opposite to humility, which he does not retain in the devotion of obedience. But he who is also dissolved in the fervor of sin, as if by the noonday brightness, juts out against Gabaa, that is, the hill, because while he opposes heavenly things, he is prepared for the punishments of hell. But since such people are also led to eternal life by the preaching of the Saints, let us consider the zeal of those preachers in the deed of Jonathan. For there follows: (Verse 6.) Come, let us go over to the garrison of these uncircumcised; perhaps the Lord will act on our behalf, for it is not difficult for the Lord to save, whether by many or by few.

11. What is the garrison of the Philistines, if not the strength of malignant spirits? For holy men, when they prepare themselves for the correction of sinners, openly know that they fight against angels fallen from heaven. This battle, therefore, since it is between angels and men, is fought by the strong against the weak, by the cunning against the simple. For he had received an assault from these strong ones, who said: "The strong have rushed upon me, though neither my iniquity nor my sin, O Lord" (Psalm 58:4). Paul also, perceiving the cunning of the fallen angel, says: "We are not ignorant of his cunning" (2 Cor. 2:11). Against the cunning, therefore, the way of cautious reasoning must be sought; against the strong, however, divine help must be sought. So that it may be understood that preaching must be carried out with great caution, Jonathan is said to have invited his armor-bearer to cross over with him. And so that in driving out the enemies, confidence may be placed in God's mercy, he speaks saying: "Because it is not difficult for God to save, whether by many or by few." And because the conversion of the wicked is not easy, he says: "Perhaps God will act for us." He says "perhaps" because he does not yet fully presume upon the complete salvation of sinners. But the chosen subordinate shows the pattern of the virtue of humility, because he adds: (Verse 7.) And his armor-bearer said to him: "Do all that pleases your heart. Go where you wish, and I will be with you wherever you desire."

12. Some subjects, while neglecting the measure of their own order, confuse that same measure in such a way that they share in the decision-making of their superiors, yet refuse to obey their commands. They easily dare to correct the words of their superiors, but do not strive to easily fulfill what they command. What then is shown to us in the voice of this armor-bearer, except that free decision-making must be left to those in authority, and the virtue of obedience must be held by subjects without slackening? For, to assign free authority of decision-making to preachers, he says: "Do all things that please your heart." And to show the ready willingness of subjects for every service, he adds: "Go where you desire, and I will be with you wherever you wish." Nor indeed did he say there: "Do some things that are in your heart, and do not do some things, or do them differently"; nor here: "Go there, and I will be with you, but there I will not be with you." "Do all things," he says, because all things are to be arranged by the decision of superiors. "I will likewise be with you," he says, "wherever you wish"; because one who is subject to any command of obedience ought not to be absent from it. There follows: (Verses 8-10.) And Jonathan said: "Behold, we will cross over to those men, and when we have appeared to them, if they speak to us in this manner: 'Wait until we come to you,' let us stand in our place and not go up to them. But if they say: 'Come up to us,' let us go up, because the Lord has delivered them into our hands."

13. It is the certain and undoubted judgment of the holy Church that chosen preachers must consider not only what, how much, and when they speak, but also to whom they speak. Hence the Lord too, concealing the word from the knowledge of certain people, forbids the disciples, saying: "Do not cast your pearls before swine" (Matt. 7:6). Likewise Scripture forbids the word to be poured out uselessly, and says: "Where there is no hearing, do not pour out speech" (Ecclus. 32:6). What then does it mean that Jonathan says: "If they say: Wait until we come to you, let us stand in our place; but if they say: Come up to us, let us go up, because the Lord has delivered them into our hands" — unless that the chosen preacher must attentively discern to whom he ought to bring forth the word of life? But because this now seems to be shown in the literal sense, let us express it more subtly. Preachers cross over to sinners when they please those to whom they present words not only by word but also by life. Who then are those who say: "Come up to us," unless those who bring forth signs of devotion, because they both reverently hear the word of salvation and earnestly desire to retain it? Therefore one must ascend to these, in whom, even if there is great labor in the work of ministry, there are also great gains of salvation. On the contrary, sinners eagerly desire to cross over to the teachers when they are plunged into such profound blindness that they strive to convert even the preachers themselves to the example of imitating their own depravity. For they are prone to evil, impenitent in heart, and they do not shrink from staining others with the leprosy of sin which they have put on. Of whom the wise man speaks, saying: "They rejoice when they have done evil, and exult in the worst things" (Prov. 2:14). And likewise the Prophet, prophesying about these, says: "They have proclaimed their sin like Sodom" (Isa. 3:9). What then does it mean when he says: "Let us stand in our place"? It is as if he were saying: If we cannot win them over, let us preserve ourselves in good conduct. For our place is good conduct, about which place it is written elsewhere: "If the spirit of one having power rises against you, do not leave your place" (Eccl. 10:4). Indeed this place must be guarded not only from the spirit but also from man, because that spirit not only confronts us by himself but also fights against us through man. But if our place is the Lord, when evil people set themselves against us, let us persist in our place, because when the incorrigible do not receive the warnings of preachers, the preachers themselves must carefully watch that no examples of those people may reach them. There follows: (Verses 11, 12.) And so they appeared to the garrison of the Philistines, and the Philistines said: "Behold, the Hebrews are coming out of the caves in which they had been hidden." And the men of the garrison of the Philistines spoke to Jonathan and to his armor-bearer: "Come up to us, and we will show you something."

14. What is the meaning of Jonathan being said to appear to the Philistines with his armor-bearer, if not that the teacher himself must first display the good that he strives to teach others? For he cannot be received with reverence in preaching if he does not first exhibit the honor of his ministry through the light of a good life. Hence the outstanding preacher confidently declares, saying: "As long as I am the Apostle of the Gentiles, I will honor my ministry" (Rom. 11:13). The teacher therefore appears, not so much when he speaks a word as when he is reverently demonstrated through his life and conduct. When the prophet, then, was showing the conduct of preachers through the types of sacred history, he reasonably added, saying: "So both of them showed themselves to the garrison of the Philistines." As if to say: Because he resolved to teach, he first showed his life to those to whom he had arranged to speak. But what does it mean that the Philistines despise those who appear and yet say to them, "Come up to us," unless that very often even those who will run to the laments of repentance through the preachers' preaching despise the preachers' excellent life? And while they criticize them for abandoning the pursuit of a more secluded life, they declare that they have come out of their caves. As if they were saying: Those who seemed to have fled the world with all their intent are now going out into the world under the pretense of preaching. But many who accuse righteous preachers suspect that the evils they charge against them actually exist in them. Yet by the very fact that they condemn evil, they give hope to the preachers, because they can more easily be drawn to carry out the good that they defend. Therefore, while with good intention they censure false evils in the righteous, they are indeed mad in voice, but even in their madness they pledge to the preachers the fruit of their salvation. And since the ascent was discussed above, it remains to inquire what it means that they say: "We will show you a thing." But this literally signifies threats. It is as if they were saying: If you come up here, you will feel by suffering how strong we are. In the conversion of the wicked, likewise, it is easy to gather how much harm they are accustomed to inflicting when they drive out the righteous. But since, with God as our guide, we have led the carnal sense of the history to a spiritual understanding, when holy teachers observe the conversion of sinners through certain emerging signs, a "thing" is also promised by them, because they promise to return to true being. For a "thing" has some being, but sin has no being at all. Hence Paul also says to the Corinthians: "We know that an idol is nothing in the world" (1 Cor. 8:4). But the sinner, because by sinning he tends toward nothing, when he abandons that nothing to which he clung, returns as it were to being. He can therefore show a "thing" in himself, that is, something that has being, because he now holds works of virtue through divine grace. They say therefore: "Come up to us, and we will show you a thing." As if by a certain sign sinners were promising and saying: If you propose to labor so in us by the word, what you labor at will not be without great profit. Therefore concerning the certainty of others it is added: (Verse 12.) "And Jonathan said to his armor-bearer: Let us go up, follow me, for the Lord has delivered them into the hands of Israel."

15. Whoever strives to accomplish great things knows how to weigh these matters well, if he has always been zealous to attribute them to divine praises. Rightly therefore Jonathan, trusting in the attainment of victory, declared that the enemies would be delivered not into his own hands, but into the hands of Israel, so that he might show the triumph and at the same time designate what kind of person the triumphant one ought to be. For Israel is interpreted as "seeing God." He into whose hands the enemies are delivered is therefore called "seeing God," so that he may be taught not to attend to those things which have been given into his hand, but while holding what has been given, to lift up his heart to the bestower of gifts. For he holds one thing in his hands and sees another with his eyes, so that he may firmly hold the palm of triumph, but the retained palm of victory may not puff up the one who sees God. But since he speaks these things in confidence, not yet in possession, let us hear how he comes to possess them. There follows: (Verse 13.) Jonathan climbed up crawling on his hands, and his armor-bearer after him.

16. What is crawling on the hands, if not to curve the whole body, to leave nothing lofty in oneself, to bend the upper limbs to perform the duties of the lower? And what is suggested to us by this action, if not that the conversion of sinners requires great compassion from preachers? For what else did our Redeemer appear to do but crawl on his hands, when he became a friend of tax collectors, and received sinners, and ate with them? Indeed, he was crawling on his hands when he said: "The healthy have no need of a physician, but those who are sick" (Matt. 9:12). Hence he says again: "I came not to call the righteous, but sinners." This bending down of crawling is also designated in sacred Scripture by the term "camel." For the Savior willed to humble himself down to our lowest condition, so that he might raise us up to the heights of his divinity. Paul, indicating that he followed this one who crawled on his hands, says: "I became all things to all people, that I might save all" (1 Cor. 9:22). But also, because hands usually signify works, the pastor crawls on his hands when he sets forth to sinners the way that the converted ought to follow, not by the wisdom of speech, but by the example of his manner of life. Indeed, the Lord was teaching his preachers to crawl on their hands when he said: "So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven" (Matt. 5:16). And fittingly, the one crawling is said to climb up to the outpost of the Philistines, because that teacher can arrive at the destruction of the vices of sinners who soothes the sinners themselves by a great display of humility and a great affection of charity. For while he extends the agreeableness of grace outwardly, he inwardly sends in the hand to cut away the sickness of the mind. Whence it is also fittingly added: (v. 13) "And when they saw Jonathan's face, some fell before Jonathan, and others his armor-bearer slew."

17. The face of Jonathan is seen when those who hear the word of the preacher recognize also the charity of his mind; when, namely, they hear him both preaching heavenly things and loving with wonderful charity those to whom he opens those heavenly things. And they are rightly said to fall before his face, because while they recognize the good things that are in the mind of the preacher, they abandon the state of wickedness. But also, while many come to the remedy of penance, some take refuge in the examples of the great, others in those of the lesser. Fittingly therefore it was said: "His armor-bearer was killing others." To be deprived of a reprobate life is indeed to be slain; and whoever abandons evil by someone's example or admonitions falls before his feet as if slain. For James, setting forth the victories of individuals in a general statement, says: "He who causes a sinner to be converted from the error of his way shall save his soul from death, and shall cover a multitude of sins" (James 5:20). There follows: (Verse 14) "And the first slaughter which Jonathan and his armor-bearer made was of about twenty men, in half the area of a yoke of land which a pair of oxen was accustomed to plow in a day."

18. This is called the first plague, because the saints are described as striking the wicked even afterward, at the last judgment. Hence Paul also rouses the Corinthians, saying: "Do you not know that we shall judge angels?" (1 Cor. 6:3). Hence the Psalmist, prophesying, says: "The saints shall exult in glory, they shall rejoice upon their beds, the praises of God in their throats, to execute vengeance upon the nations, rebukes among the peoples" (Ps. 149:5–6). This first plague belongs to conversion, the second to damnation, because now the saints ask us to be converted to the Lord, but then they condemn more harshly those who have not been converted. In this event twenty men are reported killed, so that the mystery of the number five may be commended. For five repeated four times, or four times five, make twenty. And because through the vigor of the five senses every period of sin is accomplished, and in the books of the four Evangelists we find the remedies of our salvation, by the figure of the twenty men all sinners who are to be saved are represented. They are said to have been killed in half the area of a field, which a yoke of oxen was accustomed to plow in a day. The oxen are the preachers of the Church, who plow when they preach, who, when they open the hearts of their hearers with heavenly words, scatter seed as it were in good soil. But the oxen plow by day, because the Lord threatens, saying: "The night is coming, when no one can work" (John 9:4). Likewise two oxen plow, namely Jonathan and his armor-bearer. By these oxen, indeed, either the wise and the simple are to be understood, or priests of lesser and of higher rank. Moreover, in the two oxen all the preachers of the holy Church can generally be understood, because they are filled with the grace of the twofold love, and they do not love themselves with selfish love. Therefore the half of the field is this present life. This part, tempered for cultivation, is softened by the rains of winter; that other part is scorched to barrenness by the heats of summer for the sluggish. The oxen can plow this part of the field, but not that other part, because in this life good works are to be sown, but in that other life works are not to be sown, but rather the reward of works is to be reaped. Rightly, then, twenty men are reported killed in half a field, because sinners can be profitably converted only here, where the magnitude of their guilt is believed to be purged through the laments of conversion. But some marvel at the sudden conversion of sinners, because on account of their habitual preoccupation with outward cares, the daily wonders that God performs have become cheap to them. Hence it is added: (Verse 15.) And there was a miracle in the camps throughout the fields.

19. All who are perfect do not cease to marvel at the power and wisdom of almighty God in all things that have been made or are being made. Hence the Psalmist too, pressing on with divine praises, says: "God is wonderful in His saints; the God of Israel Himself will give power and strength to His people; blessed be God" (Ps. 67:36). Hence Moses confesses to the same Lord, saying: "Who is like You among the gods, O Lord? Who is like You, glorious among the saints, wonderful in majesty, working wonders?" (Exod. 15:11). He is indeed called wonderful in His saints because the more loftily they behold divine things, the more wondrously they are struck with amazement, for assuredly in the highest contemplation they see things at which they marvel, not things they can comprehend by reason. Therefore, whenever certain new things occur beyond ordinary experience that carnal and simple people wonder at, a miracle is said to happen among the fields. For in comparison with the saints, they are like rustic people who do not know how to marvel at so many ancient works of the Creator, so many arrangements of times, and so many orders of creatures. Rightly, then, all are generally included under that same dullness of rusticity, when it is added: (Verse 15.) "But also all the people of their garrison who had gone out to plunder were struck with astonishment."

20. What garrison do they call, if not that of the Philistines? What is it then that the Philistines marvel at, except that sometimes other sinners, astonished, behold the conversion of sinners, and while they recognize the goodness of God in their visitation, they are kindled to a similar resolve of conversion? For the people of the garrison go out to plunder when they do not fear to act perversely. For what anyone dares to do while God forbids it, while the Scriptures threaten, while teachers oppose it, he strives as if by violence to seize for his own uses. If anyone wishes to understand demons by this people, he may, because they go out to plunder when they bring violent temptations and lead captive the souls of sinners. This people is certainly said to be astonished, because they do not understand by what grace converted sinners receive a penitent heart, which demons cannot possess. But while sinners come to their senses, they benefit both themselves and others, because many are corrected by their example. Whence it is also added: (Verse 15.) And the earth was shaken.

21. While common men behold new wonders, the earth is disturbed, because it often happens that while some are converted through outward miracles, the hardness of others is moved by certain incentives toward the purpose of good work. For the earth is badly tranquil when the life of carnal men lies secure in the pleasures of the world, when the perishable things which it ardently desires sweetly delight it. But the earth is truly disturbed when the carnal mind is shaken from its evil firmness, and begins to think in a wavering manner, between the evils which it rejects and the goods which it loves. For to be disturbed is then for the mind to cloud over the serenity of evil pleasure with the purpose of Christian religion. But carnal affection is shaken so that spiritual life may be revealed. Whence it is also added: (Ver. 15.) And it happens as a miracle from God.

22. For when the mind of man is weighed down by carnal delight, its vision is certainly dulled, so that it deserves to remain ignorant of spiritual goods. But when it begins to grow weak in its carnal things, it gradually grows strong in spiritual things, so that by advancing it sees heavenly things, and by forgetting it leaves behind what is weak. Indeed, the progress of a converted mind is shown, because first the earth is said to be disturbed, then the miracle is recorded as having come about as if from God. A miracle truly from God is what God does without man. For when the Lord rained manna in the desert for the children of Israel (Exod. 16), when He provided birds to those who desired them (Exod. 14), God certainly performed a miracle without man; but when He wished to divide the sea, He commanded Moses to touch it with a rod, so that He might display a miracle which He would demonstrate to the people through a man. So indeed the rock is struck with a rod so that streams of water might be brought forth (Num. 20), because the miracle He wished to display He performed through a man, not by Himself, so that by rendering the man venerable, the Israelite people would have been bound to submit humbly to him and obey devoutly. What then does it mean that the miracle is asserted to have come about as if from God after the earth is disturbed, unless that when the Holy Spirit moves the mind to conversion, He introduces to the stirred mind the examples of the elect, which it may both regard with reverence and devoutly desire to imitate? This miracle is indeed understood according to the historical sense as meaning that many were slain. But now in the holy Church sinners are converted to the religious life, and others follow them as examples of virtue. The Holy Spirit indeed draws them, and because they are drawn He shows them to others, so that He may draw those who have been drawn, and insert those who see into the company of the drawn, so that through the generosity of His grace He may encompass both. For when He works this in the hearts of the faithful without man, by Himself, the miracle certainly does not come about as if from God, but from God. But when He accomplishes this through the preaching of doctors of eternal life, the miracle is as if from God, because He displays His wondrous ministers so that those who behold them may be able to imitate them devoutly. But because we said above that Saul signifies the chief priests, and Jonathan his son represents the subordinate persons of preachers, if we attend to what follows, we find in the chief pontiffs the apostolic solicitude which they maintain. About which blessed Paul indeed speaks, saying: "Who is weak, and I am not weak? Who is scandalized, and I am not on fire? Besides those things which are external, my daily urgency, the care of all the churches" (2 Cor. 11:29). He who indeed bore the care of all the churches was vigilant not only over the little ones but also in examining the deeds of the greater ones. Hence it is also added here: (Verses 16–17.) "And the watchmen of Saul who were in Gibeah of Benjamin looked, and behold, the multitude was overthrown and fleeing this way and that. And Saul said to the people who were with him: Search and see who has gone from us. And it was found that Jonathan and his armor-bearer were not present."

23. The watchmen of Saul observe the battle of Jonathan, because the supreme pontiffs not only examine the deeds of their subjects, but also the doctrine of their prelates. The former indeed they investigate, whether they act well; but the latter, whether they teach rightly. Often they hear of the conduct of others, but they fear lest they not be well instructed. For what else is meant by the inquiry into where someone has gone, except that he who is sent to preach ought to be such that the burden of ministry may be safely imposed upon him; so that the mind of the one sending may waver with no doubt that he teaches rightly, and that he demonstrates the words of doctrine through his works. And because the prelates of the churches are innumerable, Jonathan is observed by the watchmen, because the supreme height of the universal Church so appoints preachers throughout the world that it has ministers around itself, through whom it may examine their doctrine and diligently investigate their works. But those who carry out the ministry and legation of the supreme height are elevated to a lofty seat of life and knowledge. Whence also it is well recorded that those same watchmen were in Gibeah of Benjamin. For Gibeah of Benjamin is called the hill of the son of the right hand. On the hill of the son of the right hand indeed are those who, through their sublime life and through their lofty knowledge, seem already to attain to conformity with the Redeemer. These indeed behold the deeds of the victors from on high, because they merit, from the loftiness of their life and the perfect learning of the highest knowledge, to approve the life of the good and to examine the wicked. They find that Jonathan is not present, because they consider the gains of preaching to be best when they approve the praiseworthy person of the preacher. There follows: (Verse 18.) And Saul said to Ahijah: Bring the ark of God.

24. Why does Saul command Ahijah the priest to bring the ark near, unless because they hear the manner of the battle from the scouts? And indeed this is rightly done in a spiritual sense by the chief priests, when they do not judge the things they hear from reporters until they seek their reasoning in the counsel of inward meditation. And, because they often follow the counsels even of another's mind, Ahijah is commanded to bring the ark near. For the priest has the ark who does not have a mind empty of spiritual knowledge. Therefore Saul commands Ahijah to bring the ark near, when the chief teacher seeks counsel from his lesser and learned ones. For counsel is to be sought there where the grace of spiritual knowledge shines forth. Whence it is also added: (Verse 18.) For the ark of God was on that day with the children of Israel.

25. As if to say: He commanded to apply what he knew to exist. To seek the counsel of religion from the irreligious, or wisdom from fools, is not to receive counsel but to rush headlong. Therefore it is well said: "For the ark of God was there," because in doubtful matters we ought to consult those whom we openly know not to lack spiritual gifts. But there are certain things that are improved through counsel, and certain things that are improved through aid. For where the necessity is open and undoubted, there the delay of counsel is not fitting, but rather the swiftness of assistance. Doubtful and obscure matters we handle better by consulting, but open and known matters we relieve by assisting and hastening. Whence it is added: (Verses 19, 20.) "And while Saul spoke to the priest, a great tumult arose in the camp of the Philistines, and it grew little by little, and resounded more clearly. And Saul said to the priest: Withdraw your hand." Saul cried out, and all the people who were with him, and they came to the place of battle.

26. For what else does it signify that Saul first sought to bring the ark near, then commanded the priest to withdraw his hand, except that we ought to arrange obscure matters by consulting, and fulfill with haste those things that become more clearly known? But for the preacher to hear the tumult gradually increasing is to recognize the devotion of converted sinners. It is said to increase gradually, because while the Spirit directs our mind toward good works, he gently leads it toward better things through daily progress. But what does it mean that Saul and all the people who are with him shout, except that they join themselves to the warriors? And they come even to the place of battle. The place of battle is the heart of the one hearing the word of God. It is called the place of battle because the word that is received wars against one's former way of life. For the heavenly things he hears now please him, but old habit rises up and suggests that he despise what he has heard. The fight becomes still fiercer, because what the preacher praises, the malignant spirits disparage by dissuading, and they raise themselves up as if in battle against the saints, while by warring they destroy what is proclaimed by the voice of the latter. What then is it to come to the place of battle, except to arrive through the approach of inquiry at the secrets of the hearer's heart, where one may swiftly find the enemies and powerfully strike them down? For those who do not know how to examine interior things cannot reach the place of battle. Or the place of battle is where the frequent fame of great religion exists. For when countless people hasten there—those who desire both to put off the old life and to put on the new—it is rightly called the place of battle, because daily the army of spiritual virtues fights there against the multitude of vices. There indeed, the greater the battles, the more glorious the victories. There, the more frequent the assaults of the enemies, the more praiseworthy the number of triumphs: where not only is the lofty virtue of the great exalted, but the common valor of all is displayed in a wondrous demonstration of fortitude. Whence it also follows: (Verse 20.) And behold, the sword of each one had been turned against his neighbor, and the slaughter was very great.

27. What is this sword, if not the sword of the spirit, which is the word of God? For those who in innumerable places have been converted to the service of almighty God, because they cling inseparably to the word of God, each one holds a sword, as it were, close at hand. Therefore the sword of each one is turned against his neighbor, when those who have been converted in monasteries pierce one another in turn with the word of God and utterly slay the carnality within themselves. For they are killed, as it were, by mutual wounds, when one strikes another with the word of God and extinguishes whatever lives carnally within him. Because they had recently been converted and had fallen away from secular life, they were signified by the type of the Philistines. Or the sword of one is turned against his neighbor when, through the exhortation of the converted, sinners not yet converted are turned to the Lord; when not only those who are in authority profit others by the word of preaching, but the multitude of subjects strive to instruct as many as they can by words and examples, and endeavor to draw them away from the desires of the present life as though slain, and to present them alive to eternal life. Indeed, we see these gains from the slain now spread throughout the whole Church across the entire world, because whoever now lives to God through divine grace appears dead to this world by the blade of mutual charity. For the sword of each one is turned against his neighbor, because all the elect strengthen one another in turn within the holy Church and inflame one another toward the heavenly homeland by the zeal of mutual preaching. And because an innumerable people is daily won for God, it is rightly added there: 'And the slaughter was exceedingly great.' What is exceedingly great is that which can somehow be recognized in its magnitude, but whose excellence cannot be comprehended. He had raised his eyes to this exceedingly great slaughter who said: 'But to me your friends are exceedingly honored, O God; their rule is exceedingly strengthened; I shall count them, and they shall be multiplied beyond the sand' (Ps. 138:17). The exceedingly great slaughter can also be understood to mean not only that many were slain, but that they were slain well. This is indeed seen to happen in the conversion of sinners, when they so abandon their past that they never come back to life for those same pleasures. For sinners to be slain is merely to be separated from a shameful life for a time. To be slain vehemently, therefore, or exceedingly, is to abandon perfectly the enticements of temporal life and to long eagerly for the joys of the future life. But because there is great diversity among those who are converted, there follows: (Verse 21.) 'But the Hebrews also who had been with the Philistines yesterday and the day before, and had gone up with them into the camp, turned back to be with Israel and with those who were with Saul and Jonathan.'

28. Who are the Hebrews who had been with the Philistines, if not sinners who have fallen from a religious way of life? Of whom it was said not far above: "The Hebrews crossed the Jordan." They are Hebrews indeed by the order of religion, but they are with the Philistines, and they go up with them, as long as they are deceived by harmful suggestions and advance in wicked conduct. They are with the evil spirits by the intention and will of sin, but they go up with them, because, driven by those spirits, they raise themselves to the boldness of iniquitous action. Or they are with them when they carry out their sins to completion by their deeds; but they go up with them when they do not fear to set forth the examples of their wickedness for others to imitate. What does it mean, then, that they are said to return and be with Israel, except that such people also very often come to their senses? For to return is to take up again the love of the religious life. And to be with Israel is to persist within the holy Church in the unity of charity. One must return to this end: that being with Israel may be proposed as the goal, because there is no conversion of a sinner if, once converted, he lacks perseverance in good works and unity of charity. There follows: (Verse 22.) "Likewise all the Israelites who had hidden themselves in the hill country of Ephraim, hearing that the Philistines had fled, joined with their own people in the battle."

29. This indeed happens as often as those devoted to the more remote life deign to turn their zeal toward seeking the profit of souls. For they join themselves with their own in battle when they preach the true joys of eternal life together with the doctors of Holy Church, and equally drive malign spirits from the hearts of sinners. But it must be carefully asked how it is said: "Hearing that the Philistines had fled." A glorious victory is certainly not to pursue those who flee, but to put to flight those who resist. What then does it mean when it says: "Hearing that the Philistines had fled, they joined themselves with their own in battle," unless that by these words the fitting gains of that same remote life are signified? For it is the custom of those men to offer their word rather to those consulting them than to those opposing them, because unless they recognize a devout heart in the listener, they disdain to send forth their preaching as though it would perish in vain. Therefore, before they join themselves with their own in battle, they hear that the Philistines have fled: because they are not so much intent on converting the wicked as on raising up the converted to the heights of a more perfect life. Moreover, because the very sublimity of the more perfect life is usually urged with the great labors of exhortation, those who hear that the Philistines have fled are rightly said to fight. And so the enemies flee, but those recently hidden now fight, because men of the remote life do not deign to speak except to devout listeners, yet even when speaking, they can scarcely persuade by the great combat of words and examples the loftiness of the life which they themselves hold. And because the weak and imperfect cannot gather the great gains of preaching, there follows: (Verse 22.) "There were with Saul about ten thousand men." He does not say ten thousand, but "about ten thousand." The complete perfection of this number is not found on earth, but in heaven. For since there are nine orders of angels, and that multitude of chosen men is raised up to fellowship with them, those ten thousand men are those who rejoice in the holy angels and the elect among men in that seat of eternal glory. Therefore "about ten thousand men" are those who, still placed in the exile of this present age, have taken on in their conduct the form of that blessed fellowship. Because likewise through love of that heavenly life the darkness of sins is abandoned, there follows: (Verse 23.) "And the Lord saved Israel on that day." The contemplation of the inner light is indeed a splendid and most brilliant day, on which the Lord saves Israel, because those whose hearts he irradiates with the light of inward splendor, he raises to the height of perpetual salvation. For the Lord is said to save on that day, because no one is kindled to the love of eternal life from whom the splendor of the inner light is hidden. To this grace of salvation not only the chosen things of the world arrive, but even those that seem despised. Whence it is added: (Verse 23.) "And the battle passed beyond Beth-aven."

30. Bethaven means "house of uselessness." Indeed, the Lord, showing this uselessness in the parables, introduces a king commanding a servant at the wedding feast, saying: "Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed, the blind and the lame" (Luke 14:21). The poor are those who do not at all store up the treasures of God's word in their heart. The maimed are those who cannot labor sufficiently for eternal life. The blind designate the ignorant and simple, because while they in no way see heavenly things, they lack the light of the mind. The lame are those who have lost the step of good works. But "the battle reached as far as Bethaven," because often useless persons, when they are captured by the warfare of God's word, are reduced into His service and become useful. Indeed, battle is waged with the blind so that they may see, with the lame so that they may stand firm, with the poor so that they may receive the treasures of good conduct, with the maimed so that they may grow strong for the vigor of good works. Therefore the battle is carried as far as Bethaven, when those are captured by the preaching of the saints who seemed to possess no usefulness necessary to anyone. Whence it is also added: (Verse 24.) "And every man of Israel was joined together on that day."

31. Indeed every man is joined to the preacher when no condition of men is left from which those who are converted are not led to a good way of life. But those who are joined to Saul are called men, because whatever we may be in the world, we are admonished to be strong in the service of almighty God. For unless they are men, they are by no means joined to the preachers, because they do not agree with them unless they themselves do the brave deeds which those preachers praise in their teaching. But now that the enemies have been defeated, now that the strong have been joined to him, what the king does must be carefully considered. There follows: (Verse 24.) And Saul adjured the people, saying: Cursed be the man who eats until evening, until I am avenged of my enemies.

32. The enemies of preachers are those about whom the Psalmist pleads, saying: "Deliver me from my enemies, O my God, and free me from those who rise up against me" (Psalm 58:1). The enemies of the saints are rightly called unclean spirits, because the saints detest with great zeal embracing the enticements of the world which those spirits suggest. For whoever still finds something pleasing in the counsels of the evil spirit is certainly not his enemy, because he has not yet learned to hate one whose enticements he does not reject. They are also called enemies of the saints, as is revealed from sacred Scripture. For through everything they suggest, through everything by which they flatter, they strive to destroy those souls whom they pleasingly favor. What then does it mean that he adjures the people not to eat until evening, until he takes vengeance on his enemies? But it should be noted that he was saying these things when the enemies had already been defeated. What indeed is eating for the victors, except to delightfully receive the food of vain praise from a completed work of virtue? "Cursed," he says, "is everyone who eats before evening," because whoever now gladly receives vain praises then loses the eternal praises of the Creator. Therefore the people are adjured not to eat, because they are bound by the precept of the teachers never to glory vainly in a good work. Let one do mighty deeds by living well, but as long as one lives, let one beware of seeking praises for strength, so as not to lose being praised eternally after death. For he who forbade the people to eat before evening certainly granted that they should eat at evening. And because evening is the end of the day, those who can abstain before evening eat at evening, because whoever now disdains being praised for a great deed, when brought to the end of life, is found worthy of eternal praises. This is what the Lord promises He will give to the elect in the Gospel, saying: "Well done, good and faithful servant, because you were faithful in a few things, I will set you over many things; enter into the joy of your Lord" (Matthew 25:23). Hence again, coming to judgment, He says: "Come, blessed of my Father, receive the kingdom which has been prepared for you from the foundation of the world" (Matthew 25:34). Then indeed we take vengeance on our enemies, because all diabolical temptations then vanish. For since the snares of demons no longer harm by tempting, when we die in the flesh we take vengeance on our enemies, whom we no longer fear at all, as though they were slain. Therefore we defer our eating until evening, if we reserve the proclamations of our praise at the end for the coming Judge. Then indeed we must eat, because He who then comes as Judge now as the leader of our army promises His fellow soldiers, saying: "He will make them recline at table, and passing by He will serve them" (Luke 12:37). Then indeed the victors recline at table, because received in the lofty seat of inner rest, they are delighted by the praises of everlasting life, when while they themselves are silent the proclamations of all their good works resound together, and those things are brought forth to glory which here were borne to battle with great virtue. There follows: (Verses 25, 26) "And all the common people of the land came into a forest, in which there was honey upon the surface of the field. And so the people entered the forest, and flowing honey appeared, and no one put his hand to his mouth."

33. A forest is a wooded and hilly place. By this name, indeed, the hearts of worldly people are fittingly designated, because while they serve external cares with all their attention, like wooded places, they are not cultivated for the fruit of good work by the plowshare of preaching. And who are signified by the name of the common people in this passage, if not religious and simple men? Indeed, they are called the common people of the earth: because they are great in good work, yet they are not great in the loftiest contemplation. Noble indeed in action, but common people in comparison with the highest men. What then does it mean that the common people of the earth came into the forest, except that religious and simple men, through the examples of their good works, are often brought to the notice of worldly people? There honey appears in the field, because from the example of good work among worldly people they find both the breadth of devotion and the fruit of reverence. For what is a field in a forest, if not devotion in the uncultivated and unpurged heart of worldly people? And what is honey upon the surface of the field, if not the sweetness of favor? This is rightly said to appear after the entrance of the common people, because indeed the rough hearts of worldly people, if they do not first see the examples of religious men, are unable either to stretch themselves out in the breadth of devotion or to proclaim the glory of another's holiness. Before the entrance, there is only a forest, having neither a field nor flowing honey. But after the entrance, it has both the breadth of a field and the sweetness of honey, because often those who love the world receive the examples of the saints with fervent love, so that the good they see not only pleases them, but they also ardently desire to proclaim it. Yet the life of the saints is to be praised, and that praise must in no way be seized by them to whom it belongs through vainglory. It ought only to be seen, not received, so that one may rejoice that God is glorified in his work, but may scorn to be exalted on account of God's grace. Hence it is carefully expressed that flowing honey appeared upon the surface of the field, and yet no one brought his hand with the honey to his mouth. The honey flows, because the sweet fame of the saints runs sweetly and swiftly. But no one brings his hand to his mouth, because he does not receive the sweetness of praise for his good work. To bring one's hand with honey to the mouth is to receive with pleasure the praise of one's own work. Let the honey therefore flow, and let no one bring his hand to his mouth, so that the fame of the saints may flow sweetly, and may not exalt those from whom it flows. Let it flow so that it may satisfy others, but let it not be consumed, lest it serve up death. Hence it is added: (Verse 26.) For the people feared the oath. The oath of the King is: Everyone who exalts himself will be humbled (Luke 18:14). Likewise the oath of the King is what he pronounces against hypocrites, saying: Amen I say to you, they have received their reward (Matthew 6:16). Therefore the people fear the oath, because lest they lose eternal rewards, they take care not to receive temporal praises. There follows: (Verse 27.) But Jonathan had not heard when his father adjured the people, and he stretched out the tip of the staff that he had in his hand, and dipped it in the honeycomb, and brought his hand back to his mouth, and his eyes were brightened.

34. Whom does Jonathan represent in this place, if not those who are great in word and deed, yet are not great in the zeal of circumspection? They preach lofty things indeed, they perform mighty works, but they do not manfully hold themselves in the circumspection of humility. For what does it mean that he holds a rod in his hand, except that the discipline by which he forbids others from sinning does not restrain himself? Indeed, the rod by which little ones are accustomed to be corrected can fittingly signify the word of correction. Therefore preaching and good work are the rod and the hand. What then is it to extend the rod and bring back the hand to the mouth with honey, except to receive the taste of vain favor both from the word of preaching and from the zeal of good work? But because he sins in the manner of the elect, he is said to take up honey not with the rod, but with the tip of the rod. For they turn the rod and hand full of honey to their mouth who, according to the voice of Truth: "Do all their works to be seen by men" (Matt. 23:5). For while they are sated with their own praises, they have honey not as a thin taste at the tip of the rod, but either in the whole rod or in the hand for a full meal. Such certainly were those whom the Lord reproaches in the Gospel, saying: "How can you believe, receiving glory from one another?" (John 5:44). What then is this tip of the rod, except that for the most part they both wish to glorify the Lord in their work and do not shrink from appearing praiseworthy themselves? Rightly therefore Jonathan is said not to have heard the voice of the father by which he bound the people under oath, because he does not hear the words of God or of His preacher who neglects to fulfill them. But what does it mean that Jonathan's eyes were enlightened from the taste of honey, except that those who receive the breeze of vain favor are strengthened by the same to perform mighty deeds? In this place indeed the eyes are not said to have been opened, so that they might be understood to have been closed, but so that with the vigor of the body restored, they might be understood as restored both for seeing and for destroying enemies. Which assuredly entirely befits the proud, who perform greater and mightier deeds in proportion as they see their praiseworthy works being exalted. But often a lesser one, kindled with the zeal of charity, endeavors to bring back great men who are transgressing to the remembrance of the Scriptures. Whence it also follows: (Verse 28) And one of the people answered and said: "Your father bound the people with an oath, saying: Cursed is the man who eats bread today."

35. For he reported that the father had adjured the people and pronounced a curse, because when a lesser person wishes to correct an erring superior, he ought not to rebuke harshly, but sweetly and humbly bring him back to remembering the ordinances of his elders. Whence he says: 'Your father bound the people with an oath.' For in order to gently admonish the one who bound the people with an oath, he declared him to be his father. As if he were saying in other words: You ought to preserve the ordinances of your elders with all the more devotion, the more highly you see yourself holding their place through the dignity of succession. The people are also declared to have been bound by the oath of the father, so that attention may be given not to the lowliness of the person speaking, but to the authority of the one pointed out: so that if the rank of the one making the suggestion is despised, the loftiness of the one who is indicated may be feared. Yet he declares him a father, so that the precepts of elders ought to inspire both fear and love. Let him therefore say: 'Your father bound the people with an oath, saying: Cursed is he who eats bread today.' Which is as if he were saying: I want you to be mindful of those things which are yours, not mine, because while you hold the high position of your elders, you ought to keep their laws as if by hereditary right. Now by the name of bread, the favor of flatterers is rightly expressed, because it both satisfies and strengthens a mind intent on vanity, while it renders it more vigorous for doing things that ought to be praised. This indeed is seen to apply greatly to the arrogant, who are encouraged to speak by praises offered to them. And because the arrogant preacher has subjects like himself who are desirous of praise, there follows: (Verse 28) 'Now the people had fainted.'

36. What is it literally to fail, except to grow weary? For those who seek passing praises from the preaching of the word fail when they are praised, because they bring forth with no vigor the words which they see are not praised. For as though growing weary, they fail when, being despised, they fall silent. But also when they do not eat, they seem to fail, because if they had the lawful food of favor, as though refreshed and strong, they would attack vices through the preaching of the word. Hence the figure of the arrogant preacher is also shown through what is added next: (Verses 29, 30.) And Jonathan said: My father has troubled the land. You yourselves have seen that my eyes were enlightened because I tasted a little of this honey; how much more if the people had eaten of the spoil of their enemies which they found, would not the slaughter among the Philistines have been greater?

37. For what does it mean that he rebukes the father for having troubled the land, except that he reproves the leaders for having confused their own decrees through ignorance? By the name "land," the humility of subjects is designated, which is indeed seen to be troubled when, through the erring judgment of pastors, it seems to abandon the order of tranquil truth. And because while they eagerly seek the favors of arrogant men and try to assert that this is lawful, they bring forward their own accomplishments as testimony. "For you have seen," he says, "that my eyes were enlightened because I tasted a little of this honey." As if to say: I grew from the praise of my subjects while I strove not to be less than praises. For it is also the custom of chosen preachers that when they observe themselves being praised, they strive with all their strength to be what they hear about themselves from without. And therefore Jonathan reported that he had eaten a little honey: because the arrogant person thinks he freely receives the favors of the tongue for the advancement of life, not for the pursuit of vanity. But it is one thing entirely to strive to match the proclamations of praise with one's conduct, and another to seek praises in order to find advancement of life in those same praises. Indeed, those who strive to equal praises with their conduct are those who despise those very praises, who never wish to be praised by men. Certainly, as far as it lies in them, they vehemently flee from being praised, but because they cannot entirely escape being praised, they strive to be what they hear. But some, having displayed good works, wish to be praised for this reason: that once praised, they may ascend to a greater work of virtue. In this estimation of their presumption they are surely deceived, because whoever seeks praises in small matters, when he has done greater works, seeks praises more ardently and far more eagerly. And perhaps for this reason Jonathan was not able to reign after his father, because he signified those who, while they vainly exalt themselves, truly fail. He also added by way of reasoning, and says: "How much more if the people had eaten of the spoil of their enemies, would not the slaughter among the Philistines have been greater?" To taste a little honey on the tip of the rod is to glory in some way in the eloquence of doctrine. But to eat the spoil of enemies is to recall the works of virtue through memory and to rejoice in recollecting them. For one makes, as it were, the spoil of enemies when one brings to memory those things in which one prevailed against hidden foes. And one eats these to satiety who, as if he had done these things by his own virtue, vainly and vehemently exalts himself. Therefore he says: "How much more if the people had eaten of the spoil of their enemies, would not the slaughter among the Philistines have been greater?" As if to say: Since from a brief taste of favor there has been so great an advancement, what would chosen warriors do if they had full and lawful and just praises for their works? There follows: (Verse 31.) "Therefore they struck the Philistines on that day from Michmash to Aijalon."

38. The day of the mind is the splendor of instruction. But those whom the arrogant teach, because they are inflamed by the ambition of temporal glory, receive a semblance of light, not the truth. When therefore that day is spoken of, what else is signified, except that often by the aim of temporal glory, mighty deeds seemed to be accomplished? For in that day, that is, by the teaching or example of the proud, they strike, because they serve in the ministry of preaching for this purpose: to obtain the splendor of temporal glory. And because they desire to become known to all, it says: From Magmas to Aion. Magmas, as has already been sufficiently stated, is interpreted as "humility," while Aion is interpreted as "my mourning brother." By the humble in this place, the little ones and simple people in the holy Church are designated. And the mourning brother—whom else does he suggest, except those whom the Lord praises in the Gospel, saying: Blessed are those who mourn, for they shall be comforted (Matt. 5:5)? For he who has already learned to despise all temporal things and to long for eternal things with great desires, while he dreads being held in the body and groans that he is not yet in that joy of eternal life, is rightly called "my mourning brother." Brother indeed, because he has already begun to be a co-heir of Christ, for whose most blessed and most joyful inheritance he groans with all his desires. He is called mourning, so that the unspeakable grief of the perfect may be designated. To mourn, moreover, is not to weep in just any manner, but to weep most deeply. For because they are filled with the grace of the Holy Spirit, they have reached that abundance of tears which the distinguished teacher affirms, saying: The Spirit himself intercedes for us with inexpressible groanings (Rom. 8:26). He is also called mourning brother because the perfect are joined to the Redeemer in great intimacy. For he whom the Redeemer loves singularly, whom he nourishes with singular dignity for the possession of the perpetual inheritance, when he is called his brother, is designated in the singular number. Whence he also says to Moses as to a singular friend: I know you by name (Exod. 33:12). Hence it is that it is said of John in the Gospel: This is that disciple whom Jesus loved (John 21:20). For he who greatly loved all his disciples, when he is said to love this one, the brother is indicated in the singular number. In that day from Magmas to Aion they strike the arrogant Philistines, because in order to receive the light of worldly glory, they preach not only small things to the little ones, but lofty things that the more perfect may recognize. And because while they harm themselves through the perversity of their intention and some little ones in Christ, they benefit many who are more perfect by their speaking, they are said not to fight but to strike from Magmas to Aion. To strike the Philistines indeed is to destroy the snares of demons or the tyranny of vices from the heart of the elect. But often proud teachers benefit others through their word, and receive none of the praises for that same word which they desire. Whence it also frequently happens that while they do not see themselves being praised and exalted, they fall silent as if wearied by great labors. Therefore it is also added: (Verse 31) But the people were exceedingly weary. It is also the custom of the proud that when another's tongue is silent from their praises, their own self-estimation is not silent. While others indeed are silent, they cry out, because they carry the proclamations of their own self-estimation in their heart. Well therefore it is added concerning the same people: (Verse 32) And the people turned to the spoil, and took sheep, and oxen, and calves, and slaughtered them on the ground, and the people ate with the blood.

39. He carries off the sheep who recalls the manifold causes of his innocence for the purpose of pride. He carries off the oxen as plunder when he thinks about the labors of his preaching and, by remembering, heaps together whatever he has accomplished by speaking to others, as if by cultivating the earth. He carries off the calves when he is puffed up over the fact that suppressed impulses of lust are brought back to mind. For since two precepts are given in the great praise of the just — namely, the splendor of charity together with the light of good works — when anyone arrogant in his own estimation is puffed up, he is said to carry off both sheep and calves: sheep indeed in the innocence of good works, and calves in the mortification of bodily passions. Among these he has inserted the oxen, because one is not perfectly puffed up who regards himself as weak and powerless in some part. He is already great in his own eyes by the estimation of his chastity and good works, but he raises himself to the height of a greater pride when he recalls that he is perfect in the labor of preaching. But to what end all these things are brought is set forth in what follows: 'And they slaughtered them on the ground.' To slaughter sheep, oxen, and calves on the ground is to exult with base and carnal joy over the consciousness of virtues. Whence also through Hosea it is said of the proud and arrogant: 'They sank their victims into the deep' (Hos. 5:2). They plunge their victims into the deep who do not raise the heavenly offerings of virtues to heaven through thanksgiving, but bend them down to earth through the desire for vain praise. Whence it is also well added: 'And the people ate with the blood.' The food of the mind is its interior joy. What then is eating with the blood, if not never removing the intention of vain favor from the inner appetite of the mind? For the blood is, as it were, cast away when the mind removes the intention of vanity from the joy of good works. For a mind of this kind knows how to rejoice in good works, because it rejoices that it draws near to heavenly things through good works, and for the time being it shrinks from being seen in those same works. Therefore, to eat with the blood is to take the joy of good works mixed with the intention of vanity. And indeed, when this is offered by others, it is simple food for the proud; but when no one is praising them, the conscience of the proud swells up, and they seize violently as if by plunder what no one freely gives. There follows: (Vv. 33, 34.) 'And they reported to Saul, saying that the people had sinned against the Lord, eating with the blood. He said: You have transgressed. Roll a great stone to me now. And Saul said: Disperse among the common people and tell them that each one should bring his own ox and ram, and slaughter them upon this stone, and eat, and you will not sin against the Lord by eating with the blood.'

40. It is proper to the preachers of the holy Church both to rebuke committed faults and to show how those rebuked faults ought to be avoided. Once rebuked, they become known, but if people do not know how to avoid them, once exposed they are repeated. What is shown in this eating of blood, if not the hidden poison of pride? But hidden vices are not cured unless they are exposed. Therefore, to suggest the manner of preachers, Saul first declares that the people have transgressed, then commands that the animals they are to eat be slain upon a stone. But we know who the rock or stone is, because Paul showed this, saying: "And the Rock was Christ" (1 Cor. 10:4). The stone is rolled before the preacher when the examples of the Redeemer are recalled in his presence. It is also said to be rolled over, so that it may be seen from every side. It is called great because through Daniel it is reported to grow and fill the whole face of the earth (Dan. 2). Therefore it is not viewed carelessly, but turned from both sides, so that God may be beheld by the arrogant, and their arrogance may be crushed. Let the arrogant one see, then, how powerful in might, how sublime in majesty, how humble in power our Redeemer appeared. For while giving sight to the blind and healing the sick (Matt. 9), he commanded that what he had done powerfully should be told to no one. On the mountain he shone in splendor, the Father brought forth testimony of his divinity, and yet he said to his disciples: "Tell no one of this vision, until the Son of Man has risen from the dead" (Matt. 17:9). And perhaps for this reason, when the Lord was now rising, an angel appeared at the tomb who rolled the stone away from its entrance. For then the stone had to be rolled away, because Christ, true man and mighty God, was to be recognized after the glory of the resurrection. If therefore the proud man has looked at one side of the stone, let him roll the stone and see the other side. Let him not view the stone in just any way, for Christ is not dead, but let him see it rolled away by an angel, because he rose from the dead. Let him behold from one side the eloquence of preaching, and turn it, and marvel from the other side at the splendor of humility. Let him see from this side the power of signs, and from that side let him see that he who shone with the power of might concealed that same might by a command of silence. But while he sees the humble side, let him see the sublime side as well. Behold, the humble side of the stone is perceived, for it says: "He humbled himself, becoming obedient unto death" (Phil. 2:8). But if that side is turned, the other is revealed, for it continues: "Therefore God exalted him, and gave him a name that is above every name." We roll the stone before the preacher, therefore, when in his presence we recall both the power and the humility of our Redeemer; when we observe him humble in his works, and from his humility exalted in heaven. Upon this stone let the ox and the ram be slain, so that in every class of men the vice of pride may be slaughtered through contemplation of Christ. There indeed all blood is poured out, because whoever is instructed by the example of Christ does great things, but does not exalt himself on account of those great works. He is indeed nourished by the joy of good work, but his food is not stained with the blood of vain praise. For if that stone is turned in words, it says: "If I had not done among them the works that no one else did, they would not have sin" (John 15:24). But because he did not swell with pride at his words, turning himself, he says: "I do not seek my own glory" (John 8:50). The ox and the ram are therefore slain upon the stone when by the example of the Redeemer all horned pride is condemned; when any chosen one both acts well and teaches excellently, but neither does his own life lift him up nor his instruction of others. For in the ram the strength of one's own innocence is expressed, but in the ox the labor and strength of preaching. These are slain upon the rock, so that they may refresh the chosen mind with joy in such a way that they do not impart to it blood mixed with their flesh. This indeed the chosen preacher not only speaks but also persuades. Whence it is also added: (Verse 34) "And all the people brought each one his ox in his hand until night, and they slew them there."

41. To lead a bull by hand is to destroy the sin of pride through the affliction of penance. For while by laboring one destroys what one committed through pride, one leads the bull to be slaughtered on the stone by hand. But what does it mean when he says: "Until night," unless that it is not permitted to sin, but it is permitted to destroy sins up until death? Therefore bulls are to be slaughtered until night, not in the night, because while we live, we can destroy sins by repenting, but after death we are unable to perform fruitful penance. And well is it added in the same place: (Verse 35.) And Saul built an altar to the Lord.

41. For when sinners are converted, a heavenly edifice is, as it were, constructed from stones. And since many manuscripts have: "And then Saul first began to build," the name of altar can be understood as compunction of heart. For when compunction of heart is raised up through the word of a teacher, an altar is surely built to the Lord. And it is said to have been built first, because there is a compunction of love. Hence in the tabernacle of the covenant, two altars were commanded by the Lord to be made: one, namely, for burning incense, and another for burning flesh (Exod. XXVII, XXXVII). The first altar was outside; the second was within the Holy of Holies. The first altar, therefore, is the compunction of fear; the second altar is the compunction of love. The former belongs to those who mourn their sins; the latter to those who yearn with all their desires for eternal joys. The stones of the former are recollections of sins; the stones of the latter are meditations on everlasting joys. Therefore the teacher builds the first altar when he sets forth the faults which the sinner, when he beholds them in himself, groans over. Rightly also is compunction called an altar, because it offers incense. But when each person is pricked with compunction for a long time over his sins, he advances through repentance to the practice of confidence. For after the times of affliction, he begins to burn for eternal life, and he who formerly wept from dread of punishment now begins to weep even more abundantly over the delay of his reward. Therefore, since the first compunction of the elect is born from fear, while through the figure of the king and the people, preachers and their recently converted subjects are signified, Saul is said to have then first built an altar. But from the progress of some, a teacher is often inflamed to pursue the gains of others. Hence it is added: (Verse 36.) And Saul said: "Let us rush upon the Philistines by night and lay waste to them until the morning light, and let us not leave a single man among them."

42. This has been sufficiently explained above, but because he desires to strike the Philistines in the night until the day dawns, this surely suggests that, lest demons be able to cause harm in the future, they must now be driven out and destroyed from the hearts of sinners. Indeed, this life is called night when it is compared to eternal life. For whoever has been able to worthily contemplate that life, in comparison with it, whatever appears bright here is judged to be the darkness of night. But that day dawns when, at the end of this life, it opens itself to the souls of the elect. For at its departure from the body, the elect soul sees eternity dawning upon it, because it did not gaze upon the light of the present age, regarding it as darkness.

43. But what does it mean when it is said: "And let us not leave of them a man"? But every Philistine man must be destroyed; every little one cannot be destroyed at all. For no one is without sin, except God alone. Therefore the "men" are capital crimes and principal vices. But they are designated by the name of men, that is, of strong ones, when they subject the hearts of sinners to themselves. Rightly therefore it is said: "Let us not leave of them a man," because converted sinners, by the counsel of holy preachers, abandon all their strong sins and vices, but they cannot have no sin or vice at all. They can guard against crimes, but they cannot avoid all sins. They can extinguish vices, but they are unable to prevent themselves from being in some way struck by any of them. He says therefore: "Let us not leave of them a man," because the preachers of holy Church command us to uproot our vices; but while they slay the strong and principal ones in us, they are unable to bring it about that certain of them do not in some way live through a faint stirring. And adding concerning the obedience of the people, he says: (Verse 36.) "The people said: Do whatever is good in your eyes."

44. The eyes of preachers are the gaze of reason. He who is entrusted to the judgment of a teacher is therefore rightly said to say to him: "Do whatever is good in your eyes." As if to say: We who distrust the illumination of our own reason entrust to the light of your reason what we judge to be lacking in ourselves. But what Saul said, "Let us rush upon the Philistines," can be understood to mean that he did not put forward a deliberated decision, but by saying this, he was consulting whether they should rush upon the Philistines. But the fact that the people quickly gave their assent suggests what we observe, that some within the holy Church approve the words of their superiors before they understand them. For it is immediately added: (Verses 36, 37.) "And the Priest said: Let us draw near here to the Lord. And Saul consulted the Lord, saying: Shall I pursue the Philistines? And the Lord did not answer him on that day."

45. What does it mean that the words of the consulting king, which the people praise, the priest declares must be brought before the Lord, except that obscure and great matters, which escape the simple, are never rightly ordered if we do not seek their outcome in the sanctuary of the mind through careful meditation? For to approach the Lord is to know His will through secret contemplation. And it is rightly called an approach, because we move from external things to internal ones when we try to know the outcome of our work in the divine will. For he who seeks hidden and inward things yet does not leave behind external things does not find those things which he does not know how to reach. Therefore, when counsel is sought from us concerning hidden matters, let us approach the Lord, so that what must be done is set forth only when it is known in the divine will. For many things seem to be good and are not. Many things indeed must be done, but they are done more profitably if they are reserved for the fitting time. Some things, moreover, certain people ought to do, while others ought not. If any chosen one neglects to see these things in the secret place of meditation, he certainly does not arrange them in right order. But on the contrary, he who is accustomed to examine these things or to act upon them through meditation knows not only what must be done but also what must be avoided. Whence it is also rightly said: (Ver. 37.) Saul consulted the Lord, and the Lord did not answer him on that day.

46. The day is a thought of the mind which is considered good and is not recognized for what it truly is. For while it pretends to be good, it carries, as it were, light. In that day, therefore, the Lord did not answer the one consulting him, because the word of God cannot agree with evil deliberation. Indeed, through the answer of a word we are accustomed to reveal the sense of our innermost will. In that day, therefore, the Lord does not answer, because almighty God is not discerned in the feigned light of thought — he who is always found in the brightness of truth. And it should be noted that he who gave the counsel of approaching the Lord was a priest. For what is holier than the counsel of approaching God? We are therefore priests as often as we minister good counsels to our brothers. For nothing more sacred can be given than that by which each person ought to go to the Creator. But since we are describing the order of spiritual warfare, we ought to connect what came before with what follows.

47. The word of Saul was indeed such that he would so devastate the Philistines that he would not leave a single man among them. This can also be understood as follows: because he wished to destroy the Philistines in such a way that none of them would be able to wage war any further. Great indeed is this day of the mind, in which eternal things are so sought that no temporal enemy is left alive from the slaughter. But because it is granted to no one to conquer so completely in time that he need not fight at all times, it is rightly said: "The Lord did not answer him on that day." The answering of God pertains not only to His intimate word, but also to His grace and gift. For when He graciously grants what is piously requested, He is said to answer. Therefore the Lord does not answer on that day, because He indeed permits the elect to conquer, but He leaves their enemies, as it were, alive, so that they may find those against whom they must always fight. Yet if this is said because Jonathan's fault is being concealed, a great fear is struck into those who hold authority. The son sins, and He denies a response to his father. One man is also found to have transgressed, yet on account of the fault of one, all are afraid to pursue their enemies. What is signified by this event, except that the sins of subjects harm not only themselves, but also their superiors and those living in community with them? But since this hidden fault is investigated by the king, let us now see with what loftiness all hidden things are sought out. For there follows: (Verses 38, 39.) "Bring near all the corners of the people, and know and see through whom this sin has occurred today. As the Lord lives, the Savior of Israel, even if it was done through Jonathan, he shall die without reconsideration."

48. By these words he clearly demonstrated the well-ordered procedure of judgment, because the fault must first be discovered, and then the punishment imposed. For the order of judgment is thrown into confusion if punishment is pronounced before the examination of the discovered fault. For lest he strike before the examination, he says: "Bring here all the corners of the people, and see, and know through whom this sin has occurred today." And because once the fault is known it must be struck more severely, he swears, saying: "As the Lord lives, even if it was done through Jonathan my son, he shall die without reconsideration." The matter must indeed be deliberated upon at length so that the fault may be found, but after it has been found, no one should be left alive in it. He is destroyed without reconsideration who, as soon as his sin becomes known, is forbidden to live in it. But this "without reconsideration"—that is, to destroy—is itself not without reconsideration, because the pastor exercises much deliberation so that the fault, which he discovers through careful examination, may be struck without reconsideration and extinguished swiftly.

49. But if according to the historical sense we consider the weight of this paternal oath, and equally observe the fervor of that time and the lukewarmness of this one. For the ancient fathers, in order to please God, did not spare even their sons from death. But we do not dare to pursue even with a mild harshness of words those whom we love according to the flesh. Behold, he who was raising his son for the kingdom says: "Because if the sin was committed through him, he shall die without reconsideration." We see sinners, and we either refuse or fear to rebuke the sinning. Why then do we do this, unless because we by no means love God as they did? For Moses, in order to properly punish the sin of idolatry, ordered the Levites to kill twenty-three thousand men. In carrying out which slaughter he indeed said: "If anyone is the Lord's, let him join me. Let every man put his sword upon his thigh. Go and return from gate to gate, and let each one kill his brother, and his friend, and his neighbor" (Exod. 32:26–27). As if to say: In this each one will show that he is the Lord's, if for love of Him he does not spare brother, neighbor, or friend. Saul therefore says of his son: "He shall die without resistance," because for us who now live under the grace of the Redeemer, even if bodily death is not decreed, the life of sin ought not to be prolonged. Indeed, a ruler slays without reconsideration when he does not regard the affection of the flesh, but when he finds a crime, strikes swiftly. He reconsiders, however, who, lest he sharply sting the wicked one, thinks of the services rendered to him by that person, or of the affection of kinship. In this matter it should be noted that not all faults are to be struck sharply. For light stains of dust are better removed by shaking off than by washing or applying fire. Even serious faults are not to be pursued with equal severity in all cases, because wounds of bodies require the strength of medicine in proportion to the nature and strength of the bodies themselves. Most often, however, prelates of the Church, when they hear of faults, grow more heated than is just; and while they measure out punishment, they regard neither the nature of the wounds nor the strength of the offending persons. They indeed are to be tolerated when they threaten, but are to be calmed from vengeance by the counsel of good men. Whence it is also added here: (Verse 39) "To which no one contradicted him from all the people." For because the threats of superiors are to be humbly endured, it says: "No one contradicted him." And because their excess is to be restrained by the wholesome counsel of the devout, not much further on, when the king attempts to inflict the same death on his son, all the people cry out: "Shall Jonathan then die, who accomplished this salvation in Israel?" Therefore the people delivered Jonathan so that he would not die. But because he strives not to strike a fault not yet found, but to discover the hidden one, it follows: (Verse 40) "And he said to all Israel: 'Separate yourselves on one side, and I with Jonathan my son will be on the other side.'"

50. What does it mean that by the king's command the people are separated from the king and his son, except that when a hidden and suspected fault is sought, both the higher and lower persons must be examined? Indeed, often the people sin, and often their ruler sins; and sometimes the very fault of the subjects is ascribed to the prelate, by whose negligence it is said to be brought about. Therefore, when, after the signs shown above, it is recognized that a fault lies hidden among the people, and it is not known in whom it is concealed, let the king join himself in, so that the pastor may know whether the fault is his own or the people's. Indeed, King Saul was not conscious of the fault, which he had committed neither by consent nor by deed, and yet he is mixed in to be examined, so that if the fault also lies hidden in him, it may be found. For he was, as it were, searching himself as one unaware of sin, who said: "For I am not conscious of anything against myself, but I am not justified by this; the one who judges me is the Lord" (1 Cor. 4:4). As if to say: I do not cease to search myself and to find myself, because if I am hidden from myself, I will not be hidden from him to whom all things are naked. Therefore let the king, not conscious of that sin which was being investigated, say: "I with my son Jonathan will be on one side"; because chosen teachers, when they rage against others through zeal for righteousness, by no means spare themselves and their own close associates. For they, as it were, separate the people on one side and do not separate themselves, who examine the faults of their subjects but do not care to investigate so as to find themselves. Great indeed is the ocean of human ignorance. For if we can scarcely or never search ourselves and find what we are, when can we search others? For what is it that the Prophet laments, saying: "My heart has forsaken me" (Ps. 39:13)? What is it that Sacred Scripture declares: "Man does not know whether he is worthy of love or hatred" (Eccl. 9:2)? Likewise, the Prophet declares the fruit of his searching, saying: "Your servant has found his heart" (2 Kings 7:27). If the saints can scarcely find their heart, with what recklessness do we cease from searching ourselves? But perhaps not even the Prophet could, because he added: "That he may fear you." He would surely have found his heart if he had fully known whether he was worthy of hatred or love. He who therefore did not find it so as to be secure before God, surely found it so as to fear. But we cannot easily do even this, because while we neglect to find our sins and to weigh them once found, we are, as it were, secure with a lost heart. Therefore these are placed on one side, those on the other, so that the hidden things of each may be considered, and once the fault is found, it may be struck with a fitting punishment. Because this is greatly to be praised and not to be discouraged, there follows: (Verse 40.) "The people answered Saul: Do what is good in your eyes."

51. But what does it mean that Saul commands the people to separate themselves to one side, and the people ask the king to do what he commands, except that simple people do not know how to examine themselves, even when they are commanded to? Therefore he says: "Do what is good in your eyes." As if to say: You will be able to manage our affairs better, you who have received the light of the heart not only for yourself, but also for foreseeing our paths. But the ruler is praised for the interior illumination which he has through grace, yet does not possess through his own estimation. He is praised, indeed, because he is able to know the secrets of others, but he himself lacks confidence that he can know himself. Because, therefore, he does not ascribe to himself the light of so great a grace, he does not neglect to seek it from God through prayers. Whence it also follows: (Verse 41.) And he said to the Lord God of Israel: "Give a sign. Why have you not answered your servant today? If this iniquity is in me or in my son Jonathan, give a revelation; or if this iniquity is in your people, give holiness."

52. We therefore ask that a sign be given when we demand that hidden things be revealed to us. But we must ask what such great diversity of words means. For regarding himself and his son he asks that a manifestation be given, but if the iniquity is in the people, holiness. This however can be stated briefly: because chosen teachers know their own strength and know the weakness of the subject people. For themselves, therefore, they ask only the manifestation of the fault, because they know they are accustomed to pursue it with the severity of penance. But for the people they seek holiness, because they do not desire merely to know the faults of their subjects; but those whom they find doing evil, they urge to arrive at pardon through lamentation. For what does it mean to say, "Give holiness," except, "Sanctify those whom you reveal"? You uncover their hidden things to me, but nothing is accomplished by the uncovering if you do not work upon those whom you reveal by pouring back grace. But because often subjects stand firm while prelates fall, there follows: (Verse 41.) And Jonathan and Saul were taken. And because it is not easily recognized by whom the fault itself was committed, there follows: (Verse 42.) And Saul said: Cast the lot between me and my son. And Jonathan was taken.

53. Those who cast lots often discover hidden things through conjectures drawn from visible things. Thus indeed Jonah is identified while fleeing (Jon. 1); thus Matthias the Apostle is found worthy of apostolic eminence (Acts 1). We therefore cast spiritual lots when, through the outward signs of works, we arrive at knowledge of hidden things. For the lot of each person is his own manner of life. Hence in Wisdom the wicked say: "Let us crown ourselves with roses before they wither; let no meadow be left untouched by our luxury; let us leave signs of our merriment everywhere, for this is our portion and this is our lot" (Wis. 2:8). But on the contrary, the Psalmist prays, saying: "Let my portion, O Lord, be in the land of the living" (Ps. 141:6). Paul also declares the same, saying: "Our manner of life is in heaven" (Phil. 3:20). The teacher therefore holds, as it were, the lots of each individual when he observes the manner of life of each one. And when the fault is known but the person of the guilty one is not known, he casts lots, as it were, when he compares the nature of the crime to the person of the negligent one. And perhaps he discovers the fault when, by a certain sign of conjecture, he arrives at the evident truth of the crime. He who does not know both the strength and the weakness of the faithful committed to him presides negligently indeed. For he ought to know the strong among his subjects — for which virtues they are suited, and by which vices the weak are prone through the negligence of their neighbor. He ought to know what devotion to virtues stirs these, and what character of vices disturbs the negligence of those. He therefore holds, as it were, the lots of each in outward things, when he foresees by which vices the latter can be overwhelmed and by which virtues the former can be exalted. Therefore, once the cause is known, he imprints marks upon the lots, as it were, when we ascribe the stain of an evident fault to the manner of life of the one who, through negligence, previously appeared inclined and close to perpetrating that very crime. But let this conjecture be held for the purpose of investigating the truth, not for the certainty of an established case, because there it is immediately added: (Verse 43.) "And Saul said to Jonathan: Tell me what you have done."

54. For what is it that the captive is interrogated, except because faults which seem to have been detected by signs or conjectures are not yet to be struck? For it is as though the wound is already held, but it is still covered. Let it therefore be uncovered, so that it may be able to be healed and cured. He must indeed be compelled or admonished to confess the fault which is already perceived as if openly. He therefore says: "Show me what you have done," because a crime which is known by certain open indications is not to be judged before it is most openly demonstrated. And because it belongs to the elect to sin and come to their senses, to commit faults and to uncover those committed by confessing them, there follows: (Verse 43.) And Jonathan showed him and said: "Tasting I tasted a little honey with the tip of the rod that was in my hand, and behold I die."

55. What does it mean that he says: "Tasting I tasted"? Why did he not say above: "Tasting I tasted a little of this honey," when he said: "You have seen that my eyes were enlightened, because I tasted a little of this honey"? But certain people, when they confess their sins, diminish them with certain words, while they show that they did not commit them with their whole heart. On the contrary, however, when the elect accuse themselves of the smallest things, they pronounce them not as small, but as great. What does it mean to say: "Tasting I tasted," except: I carried out the sin outwardly, I fulfilled it with a great burning of desire? And what does it mean to say after the confession of sin, "I die," except to drive death away from oneself by repenting and confessing, and to fear it once driven away? This indeed is properly characteristic of the elect, who abandon their sins and yet fear them as though they were not abandoned. And indeed they blot them out with pure confessions and the harsh torments of penance, but they vehemently fear them as though they were not blotted out. But what does it mean that he says: "On the tip of the rod"? — except that when we pursue our sins by confessing, we ought not to bring forth falsehood against ourselves. Sin indeed must be revealed in confession, but it must not be enlarged by lying. It ought to be such in confession as it was in deed. Therefore, so that the burning of desire may be well revealed, he says: "Tasting I tasted"; and so that its quality may appear, it is added: "On the tip of the rod," as if to say: Boldly inflamed I did it, but this is what I did. And because it is the son of the king who confesses, he says: "Which was in my hand." The rod of Jonathan signifies the teaching and discipline of the preacher. It is held in the hand when one not only teaches, but practices by doing what one teaches. What then does it mean that he says: "Which was," not "Which is in my hand"? — except that he suggests the estimation of the elect, who even when they commit evil deeds, judge themselves unworthy of the ministry of preaching. He says therefore: "On the tip of the rod, which was in my hand." As if to say: I sinned in pride over that very thing by which, in sinning, I made myself unworthy. It was therefore in my hand, and is not, because even if I once practiced what I taught, what I held by practicing I lost by being proud. Now therefore, struck with fear, he says: "Behold, I die." And because that same fear is sometimes struck into the mind by divine inspiration, sometimes by the threats of teachers, it is added: (Verse 44.) And Saul said: "May God do this to me and add this, because you shall surely die, Jonathan." There follows: (Verse 45.) And the people said to Saul: "Shall Jonathan then die, who has accomplished this great salvation in Israel? This is abominable. As the Lord lives, not a hair of his head shall fall to the ground, for he has worked with God this day." Therefore the people delivered Jonathan, so that he would not die.

56. What then is the meaning of what is said, "Shall Jonathan then die," unless that another would have died for the same fault? By these words of the people there is surely shown to us the power of great discernment, because in the judgment of the elect, not only must the causes of faults be weighed, but also the merits of persons. This is openly shown by these words, because Jonathan is declared not to die not because he was the son of the king, but because he had wrought great salvation in Israel. When therefore great men fall, they are not to be handed over to the common judgment, because their prior works deserve that the gravity of their later faults be lightened. But this lightening of fault itself is not to be determined by respect of persons, but by regard for their prior life, because for his absolution the gains of Holy Church must be weighed, not carnal affection admitted. But what wonder if one's own merits avail for the absolution of a sinner, when from the authority of sacred Scripture we learn that some have been delivered for the sake of others? Indeed, by the good work of some, others are helped, as is said by the Lord to the sinning King Solomon: "Because you have not kept my commandments, I will surely tear your kingdom apart and give it to your servant. Nevertheless, in your days I will not do it, for the sake of David your father; but from the hand of your son I will tear it away" (1 Kings 11:11). Hence it is that not only do the works of fathers benefit their children, but we have also recognized that citizens are to be delivered for the sake of fellow citizens. Indeed the Lord promised to spare Sodom, which was to be overthrown, if He found in it only ten righteous persons (Gen. 18). Jerusalem also is said to be looked upon mercifully, because some good works were found in it. Hence it is that Eli, righteous in his own life but negligent in pastoral authority, heard from the man of God: "A great part of your house shall die when they reach manhood; nevertheless I will not utterly take away from you a man from my altar" (1 Sam. 2:33), so that sacred Scripture might here openly show that he was both struck for his laxity and regarded for his past manner of life. But he could perhaps be struck in part, because he had some impurity of life. Of Jonathan therefore it is well said: "Shall Jonathan then die, who has wrought this great salvation in Israel? Far be it! As the Lord lives, not a hair of his head shall fall to the ground, for he has worked with God this day." As if to say: He who has done great works has worthily deserved to be absolved entirely. Because therefore in ecclesiastical judgment, even if there is no respect of persons, there is nevertheless a discernment of merits, he fittingly concluded the sentence, saying: "So the people delivered Jonathan, that he should not die."

57. In this passage it should be noted that the king twice uttered an oath above concerning the killing of Jonathan, whom nevertheless, overcome by the insistence of the people, he did not kill. What does it mean that he swore, and by no means kept the assertion of his oath? But from this matter two lessons come to us, namely that we ought to be both cautious and discerning. Cautious indeed, lest we swear; discerning, if we swear to do perverse things. For he who takes care not to swear cannot possibly commit perjury. But when one swears wrongly, it is more just that the oath be abandoned than that the crimes which are sworn be carried out. Therefore let everyone be cautious before he swears, so that either he does not swear at all, or does not swear that he will do evil things. That we should indeed be cautious, the Lord teaches, saying: "Let your speech be: Yes, yes; no, no. Do not swear by heaven, nor by the earth" (Matt. 5:37). On the other hand, the reprobate are both incautious and lacking in discernment. For they often promise that they will do evil things, and do not trouble themselves to revoke their promises, as though they would incur perjury. Hence it is that Herod swore incautiously, and fulfilled the wicked oath he had uttered in the death of the Lord's forerunner (Mark 6). We ought therefore to be cautious in our decisions, but if we neglect to be cautious, our resolutions must be abandoned, not fulfilled. For to desist from a resolution in this way is not the vice of fickleness, but the virtue of discernment. Nevertheless, swearing things that must be revoked and detested is absolutely to be avoided and greatly dreaded, because when such an oath is not fulfilled, guilt is not entirely avoided, but the lesser evil is chosen. There follows: (Verse 46.) And Saul departed, and did not pursue the Philistines.

58. When Jonathan's fault is discovered, when the king is found not to have fulfilled his oath, he is said to cease pursuing the Philistines, because when pastors are weighed down by their own weakness, they cannot vigorously seek the gains of others. For to cease pursuing the Philistines is to stop for a time pursuing the vices of others by preaching. For they judge that they must first attend to their own purification, and then, once purified, be watchful for the salvation of others, because while they are silent they prepare themselves, so that through their own penance, as it were, they may rise up vigorously to gain others. And because often, while the teacher, conscious of his own guilt, is silent, evil spirits are not silent toward some of his subjects, suggesting impious things to them. There follows: (Verse 46.) Moreover, the Philistines went away to their own places.

59. When the teachers are silent, the demons depart to their own places; because through the silence of the pastors, none perish except those who are not predestined to eternal life. For the places of demons are those who are not foreordained by divine foreknowledge as a dwelling of God. Hence it is said, when the first teachers were preaching: "As many as were predestined to eternal life believed" (Acts 13:48). Hence Paul says: "Whom He foreknew, He also predestined, and whom He predestined, He also called" (Rom. 8:30). Hence it is that when the apostles wished to cross into Asia, they were forbidden by the Holy Spirit (Acts 16). Therefore those who are not predestined, whether they hear the words of the teachers or do not hear them, cannot be called into the dwelling of God, because through the wickedness in which they were foreknown before the foundation of the world, they have prepared a place within themselves for malign spirits. Rightly therefore, when the pursuit of the Philistines is said to have ceased, the demons are reported to have gone away to their own places, because sometimes by God's dispensation the teachers are silent, so that while they are silent, those who are not the Lord's may be reclaimed by evil spirits. But, as I said, when after their fault the pastors are silent, they humble themselves, so that, purified, they may rise powerfully to the ministry of preaching. While they are silent, they weigh their own weakness, but by examining themselves, they strengthen themselves more vigorously against hidden enemies. Whence it is also fittingly added: (Verse 47.) "But Saul, having established his kingdom over Israel, fought on every side against his enemies."

60. The kingdom is indeed weakened when pastors fall into certain faults. But the weakened kingdom is strengthened when through the satisfaction of penance they are raised up to the work of great virtue. And it is said to be strengthened over Israel, because as one advances to the height of life, he surpasses by his conduct those whom he exceeds in rank. He is set over those who see God, but he is raised above those who see God when he is taken up beyond all others in divine contemplation. Rightly therefore it is said: "He fought against all his enemies, and wherever he turned he prevailed," because he who contemplates eternal things more deeply easily crushes whatever comes against him from below to fight. For since no earthly things now please him who reigns through great charity over Israel, that is, in heavenly things, wherever he turns, he prevails. For what can the malignant spirit suggest to him who considers no earthly things, who no longer loves any joys of the world? The teacher fights when he preaches, but he prevails, because what he prohibits in preaching from touching worldly delight, he persuades by the virtue of his conduct. And because he is said to fight on every side against his enemies, his victory is shown to be one of great praise. He teaches that the teacher is perfect on every side who has the strongest enemies on every side. Therefore when he is said to turn and prevail everywhere, how great is the glory proclaimed of him? What then does it mean that he is said to have enemies on every side, except that malignant spirits lie in ambush against all our senses? For they deceive some through speech, others through sight. Some they mislead through hearing, others through taste or smell. Still others they strive to drag into impurities through the snares of enticing delight or thought. To some they outwardly present obscene things, which they may then pursue by deliberation of the mind. But to show this encirclement more accurately: when they drag one toward pleasant things, they set their ambush as if on the right. When they cast another down through adversity, they press in as if from the left. When they invite us to past pleasures, they thrust us down as if from behind. They meet others as if from the front, because they often show to the minds of the weak the length of a strict way of life, as though giving counsel. For they come from the front because they do not allow souls to advance toward heaven. Therefore we have enemies on every side, because before, behind, on the right and on the left we endure the battle of malignant spirits. Hence the blessed apostle Peter also exhorts us, saying: "Your adversary the devil, as a roaring lion, goes about seeking whom he may devour; resist him, steadfast in the faith" (1 Peter 5:8).

61. But now we know the circuit of war; let us see how kings conquer by going around. They indeed conquer in the circuit who guard their tongue, and mouth, and eyes, and all the members of the body from unlawful action. For while they perfectly fortify the tongue through silence, they are, as it were, victors on one side; and while they see with their eyes things which they disdain to covet, they become victors on another side. Often too they hear evil things and repel them, and because they reject what is harmful, they triumph by rejecting it. Therefore they are victors in all their senses who refuse to be subjected to malign spirits through any one of them. But also when an unfit thought is presented to the heart, the enemy who is rejected is crushed. For he who casts away whatever is harmful powerfully presses down the enemy. And because he likewise despises pleasant things and does not fear adverse things, does not return to the perverse things he once left behind, and fervently runs toward heavenly things, he is shown to overcome the enemies whom he suffers round about. Among these adversaries indeed, because the ambushes set against the five bodily senses are signified, they are fittingly expressed by the number five. (Verse 47) 'Against Moab', he says, 'and the sons of Ammon, and Edom, and the king of Zobah, and the Philistines.'

62. For he who named the five nations designated the deceits of demons opposed to the five senses of the body. But because a teacher fights not only by living but also by teaching, when he disputes against all vices, when he slays them with the sword of the word in the minds of his hearers, he is surely seen to fight on every side, and wherever he turns, to overcome. But certain ones are specially named which principally stand against him: Against Moab, he says, and the sons of Ammon, Edom, and the king of Zobah, and the Philistines. Moab is interpreted "from the father," Ammon "people of sorrow," Edom "red," Zobah "burning" or "converting," Philistine "falling by the cup." For what is expressed by these names but the stages of the worst life? In Moab indeed, who is called "from the father," concupiscence is designated. In the reprobate mind, because it is planted by the devil, it is as though begotten from a father. But what is shown by Ammon, who is interpreted "people of sorrow," except the frequency of evil works? For because they are many, they are called a people, and because they lead each reprobate to the bitterness of eternal mourning, they are rightly named the people of sorrow. But Edom, who is called "red," what does he suggest but the excessive fervor of sinning? For first one becomes accustomed to sin, then through the habit of sinning advances to an increase of fervor, so that he dares to sin more often, and what he redoubles by daring, he always desires to repeat more ardently. By this ardor of sinning it comes about that in the reprobate mind whatever of virtue or good work had flourished is burned up. Therefore "burning" is described after Edom in the spiritual war, because such is the fall of the lost mind that when it fervently strives to heap up evils, it is despoiled of all goods as though consumed by fire and reduced to nothing. Zobah is also called "converting," because fervent sin both removes the image of God from the reprobate mind and reshapes it into the likeness of the apostate angel. Of which it is already said by divine sentence: When the wicked comes into the depth of evils, he despises (Prov. 18:3). The proud mind now scorns the divine commandments and subjects itself to carnal desires. Who then is the king of Zobah, except he of whom it is said to blessed Job by the Lord: He is king over all the children of pride (Job 41:2)? But the Philistines, who fall by the cup, who are they except those who are drunk with all the above-mentioned evils? Who so forget heavenly things that they seem to awaken to them either scarcely or never. By Moab, therefore, the concupiscence of the flesh is expressed; by Ammon, the frequent practice of evil operation; by Edom, the burning desire of sinning; by Zobah, the devastation and burning of virtues; by the Philistines, the forgetfulness of heavenly things. When therefore the chosen teacher seeks to lead someone out from the midst of so many snares, what a great contest of virtue does he undertake! And because from every stage of this perdition they return to repentance through the labor of teachers, wherever he turns he is said to overcome. For by preaching he sometimes slays concupiscence in someone's heart, sometimes the habit of wicked operation. Now he draws those who had passed into the habit of sinning, now those who, with their virtues burned up and reduced to nothing, were serving their king the devil as though set ablaze. And because by preaching he recalls heavenly things to mind, he rouses those falling by the cup and forgetful of heavenly things to the pursuit of the spiritual life, and inflames them ardently through love. Rightly therefore it is said: (Verse 47.) Wherever he turned, he overcame.

63. Because while He draws sinners of every kind to life, He is recognized as triumphing everywhere. The Lord was indeed commanding His soldiers, His princes, to carry out these triumphs when He said: "Go into all the world, and preach the Gospel to every creature" (Mark 16:15). He commands the Gospel to be preached to every creature, because He willed that all kinds of men be led to the faith, so that while He displayed the noble triumphs of His kings, He might show them conquering everywhere. Hence it is written: "Who wills all men to be saved, and to come to the knowledge of the truth" (1 Timothy 2:4). Indeed He wills all men to be saved, because from every kind of men He chooses those whom He draws to the joy of eternal salvation. But he sets forth what he accomplished by special fortitude, because it says: (Verse 48.) "And having gathered an army, he struck Amalek, and delivered Israel from the hand of its plunderers."

64. Amalek is interpreted as "a people licking." What then is designated by Amalek, except the spirits of fornication? For their licking is to soothe the mind toward sinning by the flattery of the flesh. They seek to lick as if by the touch of a tongue when they touch the mind with light suggestions. What does it mean that he is said to have fought and conquered against Moab and Ammon, against Edom and the king of Zobah, yet did not gather an army, but to defeat Amalek he gathered an army? What does it mean that he gathered an army, except that to extinguish the spirit of fornication, a single virtue does not suffice? Abstinence from food is indeed very strong against this vice, but alone it does not prevail; for it is like a soldier who can fight but cannot overcome, because Amalek is not conquered unless an army is gathered. Therefore whoever desires to strike down fornication, let him add to bodily abstinence the virtue of humility. For if the mind disdains to submit humbly to God, it does not suppress the desires of its flesh by mastering and ruling over them. But it is still necessary to gather more, because the army is small. Therefore to the virtue of humility and bodily abstinence let there be added a frequent number of prayers. Indeed the affections of a heart intent on heavenly things are strong soldiers against the war of the flesh. Now therefore in the frequent assiduity of prayers he has a battle line, but an army has not just one battle line but several. Therefore he does not yet have a complete army, and he is by no means able to strike Amalek. Does it profit him that he wears himself down by fasting, that he is pierced with compunction for a time by praying, if the slippery mind thinks impure thoughts and carries within itself the phantasms of wantonness? But he who does not have honorable thoughts within himself cannot prevail in avoiding base ones. For since we are always thinking, good things must be sought out by us, lest we think evil ones. What indeed are all the crowds of good thoughts, except innumerable battle lines of the mind? For while they surround the mind and diminish its weakness, they do not permit the most base enemies to approach it. And because by thinking we are kindled to the desire of great purity, our soldiers are clothed with powerful weapons, by which they both turn the assaults of fornication to flight by repelling them and destroy them by reducing them to nothing. For impure thoughts have no way by which they might enter the soul, which is adorned on every side, as if by the strongest soldier, with the honor of good thoughts. Now therefore let the soul that wishes to destroy Amalek gather an army, and free the seeing spirit from the hand of its ravagers. Let it sit in their midst, so that surrounded on all sides by the examples of chosen strong ones, girded about with the teachings of the Scriptures, it may have no part of itself empty through which the enemy might break in. Because therefore innumerable are the examples of the faithful, because many are the teachings of the Scriptures, the army is great and strong, but it is not difficult to gather. Well therefore it is said of the king of Israel: "Having gathered his army, he struck Amalek," because the spirit of fornication is not conquered before the body is worn down through abstinence, and all the baseness of obscene thought is put to flight by good things filling the mind. Then indeed the "people licking" cannot lick him, that is, soothe him by delighting, because with the flesh tamed by fasts, the mind endowed with the citadel of humility, girded with the weapons of prayer, intent on heavenly teachings, fortified by examples, it cannot prevail to offer an opening to impious suggestion by consenting. This gathering of an army indeed well befits kings, that is, the teachers of the Church, because whoever strives to instruct chosen subjects for extinguishing the madness of fornication, these many columns of auxiliaries must be gathered for him by the word.

65. Well is it also said that Israel was rescued from the hand of his destroyers. To be rescued is indeed said to be uprooted. And what is uprooted is understood to have sunk deep roots into the depths. The hand of the destroyers is the power of evil spirits. Whence it is also written: "By whom a man is overcome, of the same is he brought into bondage" (2 Peter 2:19). What then is gathered from this, except that when fornicators consent to the desires of the flesh, they are subjected to the power of evil spirits? Because likewise the enticement of fornication is deep, when the soul is plunged into it through desire, it is held as if by roots in the deep. To be rescued therefore from the hand of the destroyers is to be freed from the abyss of fornication, which is in the power of demons. Well also are the assaults of fornication called destroyers, because concerning the vice of lust it is said through blessed Job: "It is a fire that consumes to destruction, and uproots all increase" (Job 31:12). The spirit of fornication is indeed called a destroyer, because whomever it invades, it surely leaves him no gifts of virtue. For the labor of ministry he can indeed possess some goods, but for the merit of salvation he cannot possess them. He is therefore said to be laid waste for whom, having lost chastity, no other goods avail unto life. The tender things of gardens are also said to be laid waste. For what are the gardens of the heavenly Bridegroom, if not the hearts of the saints, fortified by watchfulness and flowering with the fragrance of chastity? For while they admit no shameful impulses, they are adorned with the white flower of modesty. Whence also it is said to the bride in the Song of Songs in praise of the bridegroom: "You who dwell in the gardens, make me hear your voice" (Song of Songs 8:13). And again: "A garden enclosed is my sister, my bride" (Song of Songs 4:12). A garden indeed, because flowering with the virtue of extraordinary chastity; but enclosed, because fortified by continence. Hence the bride explains what delights the bridegroom, saying: "My beloved is mine, and I am his, who feeds among the lilies, until the day breathes and the shadows decline" (Song of Songs 2:16). Unclean spirits therefore are destroyers, because if they deceive chaste hearts, the deceived hearts lose the tender flowers of so great a virtue. Those therefore who return from impurities to chastity, because they escape the dreadful powers of demons and ascend from the depth of perdition, are fittingly said to be rescued from the hand of the destroyers. But let us see what kind of helpers the king who is said to rescue the people has. For there follows: (Verse 49) Now the sons of Saul were Jonathan, and Ishui, and Melchishua; and the names of his two daughters: the name of the firstborn was Merab, and the name of the younger Michal.

66. The sons of Saul, who are born not to any ordinary inheritance but to a kingdom, represent those of whom it is said to the holy Church through the Psalmist: "Instead of your fathers, sons have been born to you; you shall make them princes over all the earth" (Psalm 44:17). We recognize that they are three, because they defend the faith of the holy Trinity by preaching it. But since the sons of the king are named after Amalek was struck down, let us refer their number to the merits of the virtues. Mortification of the body, watchfulness of the mind, and simplicity of intention—these are three. Because, therefore, the teachers of the holy Church are strong in repressing the lust of the flesh, wise in guarding the heart, and lofty in lifting the intention of the heart toward heaven, Saul's sons are said to be three. There are also three things: strength of action, the virtue of charity, and the most abundant grace of preaching. Since the teachers of the holy Church are exalted in their great manner of life, fervent in great charity, and eloquent in great wisdom of the word, they are fittingly signified by the number three. Their names certainly correspond to their virtues, for Jonathan means "gift of the dove"; Ishvi means "plain" or "my desire"; and Malchishua means "my king is salvation." Because the teachers possess the surpassing gifts of the Holy Spirit, they are rightly called "gift of the dove." Likewise, because amid their lofty gifts they are humble, they are called "plain." Because they ardently seek eternal things on behalf of the faithful entrusted to them, they are said to be "my desire." This voice is recognized as belonging to the little ones who are subject to them, but the power of so great a name belongs to the prelates. For we who are still small and cold, lying in our negligences, do not burn with ardent desires for the heavenly homeland. But what we cannot ardently demand for ourselves, one who pants with great desires for that homeland which they long for us to obtain intercedes on our behalf. Therefore, on account of the excellence of his charity, the king's son is not called "one who desires" but "desire" itself, so that the fire of love may be shown to blaze particularly in the teacher's mind. Hence it is also said of the Lord through the Psalmist: "Who makes his angels spirits, and his ministers a burning fire" (Psalm 103:4). For this reason also Daniel is called "a man of desires" (Daniel 9), because he is said to have sought the prosperity of his people with great prayers. Malchishua means "my king is salvation." The preacher is called "king" because he holds the height of his order and the dignity of a great manner of life. He is likewise called "king" because he holds the summit of eminence and the vigor of authority. He is also called "salvation," so that it may be understood that by his integrity the sickness of the people can be driven away. For the teacher must act daily through the merit of his life and devout prayer, so that each one subject to him may be able to attain salvation. But the teacher must note again that when he is named by his subjects, he is not called "our king" but "my king." What then does "my king" mean, except that he ought to be so familiar to all that he is felt through love to belong to each one individually? But he who is called "mine" is named "king," because the humble and approachable preacher does not seem to hold his preeminence as his own exclusively, but as the special possession of each individual, since he strives to be so accessible through grace that his eminence appears to be the personal possession of each one. Moreover, the weight of the word is expressed when he is called "my salvation," by which indeed the diligent zeal and solicitude of the preacher is commended, because he ought to attend to all collectively in such a way that he seeks and pursues the particular concerns of each individual. For he is called "my salvation" by each one if he takes up the care of each sick person and leads that person to the blessings of eternal salvation.

67. What are Saul's daughters, if not the qualities of the elect subject to the preacher? For some serve the pursuits of the active life, while others are hidden in the retreats of the contemplative life. They are called daughters on account of their fruitfulness. The one indeed brings forth a multitude of good works, while the other brings forth the fullness of interior joys. Rightly therefore they are called the king's daughters, because when they conceive from the word of God, they bring forth heavenly fruits. Whence Merab is fittingly said to mean "from the multitude." For the active life, because it is perfected through many good works, is rightly named "from the multitude." Or she is said to mean "from the multitude" because those who please God through the active life are many. For since those who yearn for heavenly joys through the contemplative life are fewer in number, in comparison with them he calls those who serve the active life "many." They are indeed many in number, divided in ministry, because even though they seek one heavenly homeland through good works, they nevertheless serve through various works of piety. Of these, certainly some advance so far in love of the Creator that they even abandon good works themselves, and desire to pass over to the sweetness of the contemplative life and to be free for God in it. Whence Michal is fittingly said to mean in our language "from all." She comes "from all" indeed, because no one is perfect in contemplation who has not arrived at the heights of that same contemplation from the labor of good works. Whence the Lord also says in the Gospel: "Come to me, all you who labor and are burdened, and I will give you rest" (Matt. 11:28). Then the one who labors is called, when the desire of eternity is poured into doing good. And they come to the one calling them when they arrive at the rest of the contemplative life. In this indeed the laborers are refreshed, because they abundantly receive the joys of love from divine contemplation. He himself refreshes those who come, who shows himself to pure minds. In his revelation, because they find many joys of contemplation, they are satisfied as if with sweetness of every kind of delight, not by another, but by him himself. Michal therefore is said to mean "from all," because no one seeks the secret of the contemplative life who has not first been engaged in some good work. She is therefore called the younger sister, not because she is inferior in dignity, but because she comes later in time. But if anyone wishes, he can understand the contemplative life through the firstborn daughter and the active life through the younger. And then indeed Merab is said to mean "from the multitude," because she leaves behind the crowds of the multitude and comes to the rarer number of the perfect in contemplation. She is therefore said to be not "the multitude" but "from the multitude," so that not those with whom she is, but whence she came, may be recognized. But Michal is said to mean "from all," so that in the active life the universal life of the holy Church may be designated. For in the active life even those are first who afterward pass over to the secret of contemplation, but in the retreat of contemplation they are not burdened with the anxiety of the exterior life. The former therefore can be said to be "from the multitude," but the latter "from all," because the active life contains all, while the contemplative life withdraws from the sight of all, so that it may join itself, by the gaze of the mind, to heavenly things. How then are they called Saul's daughters, unless because both lives are shown forth by the zeal of a good ruler? For those who teach us to do good, to be devoted to the pursuits of eternal life, are begotten for us by him through whose instruction they are learned in our hearts. This indeed, because it is evident concerning the works of the active life, seems remarkable concerning the contemplative life, which is described through Mary, the sister of Martha, who sat at the Lord's feet and listened to his word (Luke 10). But it is easily answered that while Mary sits, she signifies the perfect in contemplation. Yet she is rightly called Saul's daughter Merab, because even though sitting at the Lord's feet she hears and learns from him what she wishes, she must nevertheless first learn how she can sit. Since this is surely learned through the instruction of a wise and learned teacher, Merab is rightly recalled as being Saul's daughter (1 Sam. 18). He promised indeed to give her in marriage to David, but gave him the younger, because some love the beauty of the contemplative life, yet are by no means permitted to approach its embrace. For because they are necessary outside for ruling the faithful flocks, the supreme King so ordains that they receive Michal the younger and never grasp Merab the elder. But many receive the elder after the younger, because after devoted works of charity they are received into the love of the inmost secret; which Jacob well suggests, who loved Rachel but first received Leah, and thus afterward took Rachel in marriage (Gen. 29). What is this, that Jacob was permitted to have both sisters, but David did not attain the chamber of the elder, unless because David was a king, but Jacob was not a king? Therefore he who takes up the governance of souls, ecclesiastical discipline does not allow him to abandon the flock he has received and to devote himself to the leisure of a remote life. But Merab is promised to David and never given; Michal alone is given, because some, when they take up the care of souls, think that they can bear the responsibility for others in such a way as to be free for themselves through that same responsibility; and yet they never find the rest they seek in their office of leadership; and it happens that while they cannot obtain from the Lord the grace of such great purity, they grow fearful as though they had incurred the Lord's anger. As though the king were angry, therefore, they lose the firstborn promised to them, because they cannot embrace the love of inward rest which they thought they would have in their position of authority. But we have said these things briefly by way of digression; let us now return to what we had set aside.

68. Both are therefore called daughters of Saul, but they receive different names, because they both differ and agree. They agree indeed, because they strive through love toward the eternal life which they love. Likewise they agree, because the good works by which the one is ceaselessly extended, the other performs in whatever way she can. Because, therefore, both love the eternal things they see, and both desire to attain them through good works, they agree in whatever way; but they differ, because one does more, the other sees more. For Leah is not said to have been blind, but blear-eyed. And Rachel, if she did not bear as many children, nevertheless did not remain entirely barren. For if one life surpasses the other in contemplating or in working, yet from neither is the clarity of vision taken away, from neither is the glory of fruitfulness denied. Yet they differ in seeing and doing, because the active life has vision in passing, but work as its purpose; the contemplative life, however, has work on the journey, but its purpose in rest. Whence the evangelist Mark well says, when under the figure of those three women he showed the love of the contemplative life: "They bought spices, so that coming they might anoint Jesus" (Mark 16:1). As if to say: They stood in work, so that they might be able to run to contemplation. To buy spices is, through the labor of good work, to spread the fragrance of good repute all around. And to anoint Jesus in the tomb is, through the mortification of the flesh, to attain the richness of intimate devotion. For he is anointed as if in the tomb when, by those buried together with him, the joy of his intimate brightness is most devoutly reached. They have work in passing, therefore, because even if they sometimes work, they abandon it as if running, since they are driven to the place of beloved solitude by a great impulse of the spirit. For because they rest with all their desires in the love of eternal things, they desire to see rather than to serve. They are therefore seldom in public work, constant in the secret of contemplation; they linger little outside, sufficiently within. For they are accustomed to judge it fornication to depart even for a moment from the contemplation of Christ.

69. On the contrary, the active life, which busies itself frequently about service, is rarely in the secret of contemplation. For she who has resolved to prepare eternal things for herself not by sitting and listening, but by busying herself and ministering, considers it not a loss but a waste if, being free for herself and seeking her own things and not those of others, she should rest from the customary offering of services. Therefore she labors more by working and prays less. Hence Martha too, who was busy about frequent service, stood and spoke (Luke 10:40). For she who stood was surely not permitted to sit, because if she had sat down to listen, she would perhaps have rendered her service unprepared and insufficient. And it should be noted that Martha saw the Lord in passing, yet she speaks not in passing but standing still. For the evangelist carefully expressed it, saying: "She stood and said" (ibid.). By this example we are surely instructed that we who render services to our brothers, if we cannot sit at the Redeemer's feet for a long time, ought at least to stand before the Redeemer for a little while. But we stand well before him if we see him while passing by and serving. But what is it to see the Lord in passing, if not to direct the intention of the heart toward him in all our good work? For we pass by when we minister to the Lord in his members by running here and there. But we see the Lord in passing if through everything we do we contemplate him, whom we desire to please, as present to us. At this point it should be noted that Martha speaks confidently, saying: "Lord, do you not care that my sister has left me to serve alone?" (Luke 10:40). This certainly befits certain perfect workers of the holy Church, who offer prayers to almighty God with all the more confidence as they remember having ministered to him more laboriously in his members. But because even in those who serve the active life excessive anxiety must be restrained, Martha is rebuked, who is said to be so anxious that she is troubled about many things. The fervor of action is rightly ordered when we so persist in our work that with a tranquil heart we see him to whom we strive to consecrate our works. What then is excessive anxiety, if not the confusion of heavenly intention? Because while it divides itself among many things, once divided it no longer rises to the contemplation of heavenly things. For since the soul scarcely grasps that eternal and simple good of eternal vision when it is united, it surely does not raise itself to it when divided. Therefore the orderer and receiver of our works says: "One thing is necessary," lest the mind divide itself among many things, so that, united through tranquility, it may powerfully rise to the contemplation of the highest good. The two daughters of Saul, therefore, although they are equally daughters of a king, differ in their names, because the active and contemplative lives are noble in the generosity of religion, but they are not equal on account of the diversity of their office. But since we have shown their father, let us likewise point out their mother. There follows: (Verse 50) "And the name of Saul's wife was Ahinoam, the daughter of Ahimaaz."

70. For what is the wife of the preacher, if not good will? For he who is joined through love to good will, from her as from a noble spouse children are born to him. For when we wish to bring forth the fruit of good works, it is necessary that we first sow them in good will. Hence Ahinoam is fittingly interpreted as "brother's rest." For that brother of ours is He who, rising from the dead, spoke to Mary Magdalene saying: "Go, and tell my brothers: I ascend to my Father and your Father" (John 20:17). Hence Paul, asserting the nobility of the elect, says: "Heirs of God, co-heirs with Christ" (Rom. 8:17). What is meant by "brother's rest," except that the Redeemer of the human race rests in the good will of His co-heirs? And because good will is bestowed upon us by Him by whom it is inhabited, she is said to be the daughter of Ahimaaz. For Ahimaaz is interpreted as "brother's beauty," or "brother who is beauty." For our Redeemer is called both brother and beauty, because human nature lost the vigor of its dignity through the sin of the first man, but in the person of the Redeemer it shone forth with increased splendor. He is indeed our beauty, because all who shine with the brightness of virtues in the holy Church receive from the fullness of His light. Hence Paul says: "In Him dwells all the fullness of the Godhead bodily" (Col. 2:9). Therefore, when the prophet Samuel regards the good will of our preachers, he expresses what he has seen through types, saying: "Ahinoam the daughter of Ahimaaz," because indeed the beauty of good will is great, but it is born from the infusion of the Redeemer. For she ought to be loved as a wife, but if one looks to the father, she is loved all the more on account of her nobility. (Verse 50.) "And the name of his captain was Abner, the son of Ner, his uncle."

71. Abner is said to mean "my father is a lamp," and Ner is also said to mean "lamp." What then is Ner understood to be, except the word of the Scriptures? Indeed, the letter of holy Scripture is like the clay vessel of this lamp, while the spiritual understanding is the brightness of its light, and its oil is the devotion of love. Therefore, he is a son of the lamp who willingly hears the words of the Scriptures, and wisely understands them, and what he gathers through understanding, he grasps through the affection of charity. Why then is he called a son of the lamp, unless because what is born from light is light? For what is sin, if not darkness? And likewise, what is a good work, if not light? For when holy men direct the steps of their works according to the guidance of the Scriptures, they receive, as it were, light from light through spiritual instruction. Indeed, John, expressing this light from light, says: 'Everyone who is born of God does not sin, because the heavenly birth preserves him' (1 John 5:18). What is it to be born of God, except to love His will as it is known in the holy Scriptures? And what is it not to sin, except to stand always in the light of justice? For the blessed apostle Peter wished, as it were, to make us light from light, when he said: 'You have the prophetic word, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts' (2 Peter 1:19). Rightly therefore Abner is called "my father is a lamp," and his own father is also named "lamp," because those in the holy Church can shine for others by their examples who have received both the brightness of light and the oil of perfect charity from the instruction of the Scriptures. But through John it is said "does not sin," so as to suggest the strength of preachers, who extend their hand to sinners in such a way that they themselves are not stained by the darkness of sins. But what does it mean that he is called a cousin of Saul? A cousin is one who is born from the brother of one's father. Hence here too it is added: (Verse 51.) 'Kish was the father of Saul, and Ner the father of Abner was the son of Abiel.'

72. And when a king to be chosen was sought, it was said: "And there was a man named Kish, the son of Abiel" (1 Samuel 9:1). Since we have more fully explained what these names of the royal lineage signify, let us only set forth how Abner is said to be Saul's cousin. Now Saul is known to be the son of Kish, that is, of "the hard one"; Abner also is said to be the son of "a lamp." We have shown that "the hard one" designates men of excessively austere manner of life, and that Ner is interpreted as "lamp." What then does it mean that "lamp" and "the hard one" are said to be sons of the same father, except that both what Holy Scripture commands as austere and the outward strength of a hard manner of life come from God? For "the hard one" is the brother of "the lamp," because the grace of fulfilling the law comes from Him from whom the law itself has its origin. Hence the Psalmist also confidently promises, saying: "For He who gave the law will also give a blessing" (Psalm 84:7). For to give the law is to set forth the precepts of life to the elect, and to give a blessing is to bestow the grace of fulfilling the law. Since therefore both the light of Scripture and the harshness of our life come from One, Kish and Ner are said to be sons of one father. Therefore Abner, the son of Ner, is rightly said to be the cousin of King Saul, because he who is chosen for the care of souls is judged as needing to be of a hard and austere life. But those who desire to be helpers of preachers never accomplish what they desire if they do not bring to completion the light of Holy Scripture, in which they were conceived through knowledge, in good works and holy preaching, as if by being born. But since the knowledge of the Holy Scriptures is ascribed more to the chief teachers than to their subordinate helpers, and following examples of conduct seems to befit the lesser rather than the greater, what does it mean that the king is called the son of "the hard one," while the prince of the king is called the son of "the lamp"? But by these words it does not signify what the chief teachers and their helpers possess, but, passing over what they possess, it sets forth what each must do. For the king, that is, the supreme and chosen preacher, because he already possesses the light of Scripture through the knowledge of the highest learning, should not so trust in his knowledge as to fail to follow the examples of others. Likewise the prince, that is, the helper of the great teacher, because he is subject to the examples of his own superior, should lean toward the light, so that he who follows examples may be born, as it were, into the learning of higher doctrine, as into the great light of a lamp. He therefore who, being learned, is brought back through humility to the examples of his elders, and who, instructed by examples, is raised up through learning to the splendor of the Scriptures, is rightly said to be a king, the son of "the hard one," and a prince, the son of "the lamp." Such men, because they profitably stand over the chosen faithful, because they mightily advance their subjects to victories of virtues, it follows: (Verse 52.) "And there was fierce war against the Philistines all the days of Saul."

73. The war of those teachers is weak and altogether feeble who have neither the light of divine knowledge nor the strength of good work. Therefore war is called powerful when harsh sons rule over the chosen peoples, because he is able to speak good things profitably to others who has been accustomed to precede his words with great deeds. But we must also subtly consider what is said in a more complex way: 'All the days of Saul'. What are the days of Saul, if not works of light? What is the war of a teacher other than what is waged by the tongue? Therefore he fights all his days who teaches others many things, yet puts forth nothing in his teaching except what first shines forth in his own work. For he fights in his own day who draws the words of preaching from the light of his own virtue. He therefore wishes to fight in another's day who strives to oppose wicked spirits not by speaking what he does, but by preaching what he knows. But he fights all his days, because he displays all the commandments of God in the light of his work, which he then wishes to set forth through the care of preaching. Rightly therefore is the war called powerful in which one fights with every kind of light of virtues and works. It can also be that by the statement that he fights all his days, the urgency of spiritual combat is signified. For he who leads a life full of virtues lives in days. Therefore the powerful war of the chosen teacher is recognized in all his days, because he is always seen to overcome evil spirits who is never separated from the light of virtues. But chosen men have the virtue of fighting and also the humility of fear. Through virtue they triumph, but through fear they do not cease to gather reinforcements. Hence they fight all the more bravely, the more they do not stop gathering forces for the conflict. Rightly therefore the cause of the powerful war is added: (Verse 52.) 'For whomever Saul saw to be a strong man and fit for battle, he joined him to himself.'

74. As if to say: He was able to wage war powerfully for this reason, because he did not cease to gather an army. But since he is said to have allied to himself not only strong men but also those fit for battle, the prudent teacher is shown in choosing Christ's soldiers. For some are strong for bearing burdens, not for waging battles, because when they do not know how to fight from their own strength, they are utterly unable to do so. Therefore men who are strong and fit for battle are those who know how to fight and are willing. By their will they are indeed strong, and by their knowledge they are fit for fighting. The recklessness of some is therefore repelled from Christ's war, since those chosen are remembered as both fit and strong. For some know how to fight against the devil but are unwilling. They are indeed wise to do evil, but they do not know how to do good (Jer. 4:22). These wish to serve the ancient enemy; they refuse to resist him. For what would a teacher accomplish if he allied such men, fit for battle, to himself? Such men are more able to destroy others by their examples than the teacher himself is able to build up by his word. For often such men even dare to teach, yet they do not maintain the power of teaching by their practice. When they speak with us, they rush against the enemies, but through their deeds they suddenly turn their weapons into our own bowels. Like certain traitors in an army, they put on the armor of Christian doctrine, and by their examples they suddenly strike the little ones of Christ whom we thought they wished to protect by their speaking. Therefore strong men who are not fit must be repelled, not allied to us, because through wise but reprobate men our strength is destroyed, not increased. Who then are those who are strong but not fit, except those whom we see bearing the burdens of the world bravely, yet not knowing how to transfer their strength into the service of their Creator? For they bear the yoke of men and the great labors of the world bravely, but they are afraid to approach the service of God as though they were weak. What then are these, if not strong yet not fit — those who accomplish great things of the world yet cannot perform the light and gentle tasks of Christ? Often they are even converted in monasteries, and those who had bravely borne the burdens of the world sweat over the small tasks they perform as though amid great labors. What then is shown by these words, except that we should ally men to Christ's service with great discernment, and not grant entrance to those approaching before we know them to be both fit through knowledge and strong through good will? Moreover, the reason they can be called men strong and fit for battle is that they follow up the wars against Amalek, that is, the wars against lusts. For those who cannot extinguish carnal desires are not strong men. And those who are not fit for fighting on behalf of chastity do not appear fit for battle. Let the teacher therefore choose Christ's soldiers; let him choose strong men, so that while they bravely subdue the flesh, they may powerfully conquer the unclean spirits. Let him therefore choose men fit for battle, so that while they do not grow proud amid the gifts of their strength, they may be exalted in heavenly places by the glory of triumph.