In Librum Primum Regum Variarum Expositionum Libri Sex

If perhaps he says this because he still does not fully presume upon the complete salvation of the wicked. But he shows the form of the elect subordinate in the virtue of humility, because he adds: (Verse 7.) And his armor-bearer said to him: Do all that pleases your soul. Go where you desire, and I will be with you wherever you wish.

Some subordinates, while they neglect the measure of their own order, so confuse that same measure that they share in the disposition of their prelates, yet refuse to obey their commands. They readily dare to correct the words of their superiors, but they do not strive readily to fulfill what these command. What, then, is shown to us in the voice of this armor-bearer, except that free disposition is to be left to those in charge, and the virtue of obedience is to be held by subordinates without slackness? For in order that they assign free authority of disposing to preachers, he says: Do all that pleases your soul. And in order that he show the ready will of subordinates for all 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 soul, and some not, or do otherwise; nor here, go there, and I will be with you, and there I will not be with you. All things, he says, do, because all things are to be disposed by the disposition of prelates; I will be, he says, with you wherever you wish, because the best subordinate, subject to a command of obedience, ought not to be absent. It follows: (Verse

10.) And Jonathan said, Behold, we will cross over to these men, and when we have appeared to them, if they have spoken to us in this way: Stay until we come to you, we will stand in our place, and we will not go up to them. But if they have said: Come up to us, let us go up, because the Lord has delivered them into our hands.

It is a certain and undoubted judgment of holy Church that chosen preachers ought to consider not only what, how much, and when they speak, but also to whom they speak. Hence also the Lord, concealing the word from the knowledge of certain people, forbids the disciples, saying: Do not place pearls before swine (Matt. 7:6). Hence again Scripture forbids the word to be poured out uselessly, and says: Where there is no hearing, do not pour out speech (Sirach 32:6). What then is the meaning of Jonathan's saying: If they have said: Stay until we come to you, we will stand in our place; but if: Come up to us, let us go up, because the Lord has delivered them into our hands, except that the chosen preacher ought attentively to gather to whom he should bring forth the word of life? But because this now seems to be shown in the sense of the letter, 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, except those who bring forth signs of devotion, because they both listen reverently to the word of salvation and desire strongly to retain it?

Therefore one must go up to those in whom, even though there is great labor in the work of ministry, there are also great gains of salvation. But on the contrary, they eagerly desire to cross over to sinful teachers, when they are plunged into such deep blindness that they strive to turn 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 dread to stain others with the leprosy of sin that they put on. Of these that 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 of these, says: They have proclaimed their sin like Sodom (Isa. 3:9). What is it, then, that he says: Let us stand in our place? But it is as if he were saying: If we cannot gain those, let us keep ourselves in good conduct. For our place is good conduct, from which place indeed it is written elsewhere: If a spirit having power has come up over you, do not leave your place (Eccl. 10:4). This place indeed must be guarded not only against the spirit, but also against man, because the spirit himself not only meets us by himself, but fights against us also through man. But if our place is the Lord, when evil men set themselves against us, let us persist in our place, because when the incorrigible do not receive the warnings of preachers, they themselves ought carefully to look about, so that no examples of those men may reach them. It follows: (Vers.

11, 12. Therefore he appeared to the station of the Philistines, and the Philistines said: Behold, the Hebrews are coming out of the caves in which they had hidden. And the men from the station of the Philistines spoke to Jonathan and to his armor-bearer: Come up to us, and we will show you a thing.

What is it that Jonathan with his armor-bearer is said to appear to the Philistines, except that the teacher himself ought first to show the good that he strives to teach others? For he cannot be reverently received in preaching if he does not first display in himself the honor of the ministry by the light of good conduct. Whence also the excellent preacher confidently asserts, saying: As long indeed as I am the Apostle of the Gentiles, I will honor my ministry (Rom. 11:13). Therefore the teacher appears, not so much when he speaks with the word as when he is reverently demonstrated by his life and conduct. The prophet, then, when by the figures of sacred history he showed the conduct of preachers, reasonably added, saying: Therefore each appeared to the station of the Philistines. As if he were saying: Because he purposed to teach, he first showed his life to those to whom he arranged to speak. But what is it that the Philistines despise those who appear, and yet say to them, Come up to us, except that very often even those who are about to run to the lamentations of penitence through their preaching despise the excellent life of preachers? And while they reproach them for abandoning the pursuit of a more retired life, they assuredly declare them to have gone out from the caves.

As if they were saying: Those who seemed to have fled this with their whole intention now go out to the world under the color of preaching. But many accuse just preachers, suspecting that the evils which they bring against them are in them. And indeed, by the very fact that they condemn evil, they give hope to preachers, because they can more easily be drawn to carry out the good which they defend. Therefore, while with good intention they censure the false evils of the just, they are indeed raving with their voice, but even by raving they promise preachers the fruit of their salvation. And because the ascent was spoken of above, it remains to inquire what it is that they say: We will show you a thing. But this literally signifies threats. It is as if they were saying: If you ascend here, you will feel by suffering how much we are worth. But in the conversion of the wicked, it is likewise easy to gather, when they drive out the just, how much they are accustomed to harm. But because, with God as author, we have led the carnality of the history to spiritual understanding, when the holy teachers, with certain signs breaking forth, consider the conversion of sinners, a thing is also promised by them, because they promise to return to true being. A thing indeed 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.

To show a thing in himself—that is, to have something that exists—he can do, because by divine grace he already holds the works of virtue. They say, therefore: Come up to us, and we will show you a thing. As if by some sign the sinners promise and say: If you propose to labor thus in word among us, it will not be without great profit that you labor. Therefore, concerning the certainty of others, it is added: (Verse 12.) And Jonathan said to his armor-bearer: Let us go up, follow me; the Lord has delivered them into the hands of Israel.

Whoever strives to do great things knows well how to weigh these things, if he has always taken care to ascribe them to divine praises. Well, then, Jonathan, confident of obtaining victory, declared that the enemies were to 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 sort of triumphator he ought to be. For Israel is interpreted as "seeing God." To him, then, the enemies are given into his hands, and he is called "seeing God," so that he may be taught not to attend to the things that have been given into his hand, but, holding the gift, to lift his heart to the giver of gifts. For he holds one thing in his hands and sees another with his eyes, so that he may hold the palm of triumph bravely, but the palm of victory retained may not exalt the one seeing God. But because he speaks these things by trusting, not by possessing, let us hear how he comes to possess them. It follows: (Verse 13.) Jonathan climbed up crawling on his hands, and his armor-bearer after him.

What is it to creep on hands, if not to bend the whole body, to leave nothing lofty in oneself, to incline the higher members to the performance of lower duties? And what is suggested to us in this deed, if not that the conversion of sinners needs the great compassion of preachers? For what else did our Redeemer seem to do but creep on hands, when he became the friend of tax collectors, and received sinners, and ate with them? He was indeed creeping on hands when he said: Those who are well have no need of a physician, but those who are sick (Matt. 9:12). Hence again he says: I came not to call the righteous, but sinners. This bending of creeping is also designated in sacred eloquence by the name of the camel. Because for this purpose the Savior willed to humble himself even to our lowest depths, that he might raise us to the heights of his divinity. For Paul, intimating that he followed him creeping on hands, says: I became all things to all men, that I might save all (1 Cor. 9:22). But also because works are customarily signified by hands, the shepherd creeps on hands when, to sinners, he does not set forth the way they ought to hold after conversion by the wisdom of speech, but by the example of his conduct. The Lord indeed taught preachers to creep on 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).

Well does it say that the creeping one ascends to the station of the Philistines, because that teacher can arrive at destroying the vices of sins who soothes the sinners themselves with a great display of humility and a great affection of charity. For while he extends the harmony of grace outwardly, he reaches his hand inwardly to cut away the sickness of the mind. Hence it is also well added: (Verse 13.) And when they had seen the face of Jonathan, some fell back before Jonathan, and others his armor-bearer killed.

The face of Jonathan is discerned when those who hear the preacher's word recognize also the charity of his mind; namely, when they hear him both preach heavenly things and love with wondrous charity those to whom he discloses those heavenly things. Well, moreover, are they said to fall before his face, because while they recognize the good things that are in the preacher's mind, they abandon the state of wickedness. But also, while many come to the remedy of penitence, some take refuge in the examples of the great, others in those of the lesser. Fittingly, then, it was said: Others his armor-bearer killed. To be deprived of a reprobate life is indeed to be killed; and by whose example or warnings anyone forsakes evil, he falls before his feet as if slain. For James, setting forth the victories of individuals in a general sentence, says: He who has converted a sinner from the error of his way shall save his soul from death, and shall cover a multitude of sins (James 5:20). It follows: (Verse.

14.) And there was made the first slaughter, with which Jonathan and his armor-bearer struck down, as it were, twenty men, in the middle part of a yoke of land, which a pair of oxen is accustomed to plow in a day.

This is called the first slaughter, because the saints are described as striking down the guilty even afterward, in the last judgment. Whence also Paul stirs up 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 in their beds, the exultations of God shall be in their throats, to execute vengeance upon the nations, rebukes upon the peoples (Ps. 149:5-6). This first slaughter is of conversion, the second of damnation, because now the saints ask that we be converted to the Lord, but those not converted they then condemn more harshly. In this, twenty men are reported dead, so that the mystery of the number five may be commended. For five taken four times, or four taken five times, makes twenty. And because by the vigor of the five senses every time of sin is completed, and in the four books of the evangelists we find the remedies of our salvation, by the figure of twenty men all sinners who are to be saved are expressed. They are said to have been slain in the middle part of a yoke of land, which a pair of oxen is accustomed to plow in a day. The oxen are the preachers of the Church, who while they preach, plow; who while by heavenly words they open the hearts of their hearers, scatter seed as it were in good ground. But the oxen plow in the day, because the Lord threatens, saying: The night will come, when no one can work (John 9:4).

Likewise two oxen plow, namely Jonathan and his armor-bearer. By these oxen, to be sure, either the wise and the simple are to be understood, or the lesser and the priests of a higher order. But generally, in the two oxen all the preachers of the holy Church can be understood, because they are both full of the grace of twin charity and do not love themselves with private love. Therefore the middle part of the yoke of land is this present life. This part indeed, tempered for cultivation, grows soft with the rains of winter; that part is scorched to sterility by the heats of summer's sluggards. The oxen can plow this part of the yoke of land, but that part they cannot, because in this life good works are to be sown, but in that life works are not to be sown, but the recompense of works is to be reaped. Well, therefore, in the middle part of the yoke of land, twenty men are reported to have been killed, because sinners can be converted to salvation here only, where the magnitude of the crime is believed to be purged through the lamentations of conversion. But some are astonished at the sudden conversion of sinners, because for them, on account of the practice of external care, the many daily wonders that God performs have become cheap. Hence it is also added: (Verse 15.) And there was made a miracle in the camp through the fields.

All the perfect, in all things that have been made or are made, do not cease to marvel at the power and wisdom of almighty God. Hence also the Psalmist, persisting in divine praises, says: Wonderful is God in his saints; the God of Israel himself will give power and strength to his people; blessed be God (Ps. 67:36). Hence Moses also 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, doing wonders (Exod. 15:11)? He is said to be wonderful among the saints indeed, because the more deeply they behold divine things, the more wonderfully they are struck with awe, since surely by the most lofty contemplation they see things at which to be astonished, not things that they comprehend by reason. Therefore, as often as certain new things happen beyond daily use, which carnal and simple people admire, a miracle is said to be done before their eyes. For in comparison with the saints they are like rustic men, who do not know how to marvel at so many ancient works of the Creator, so many dispositions of the times, and so many orders of creatures. Well, then, are all generally enclosed in that same dullness of rusticity, when it is added: (Verse 5.) But even all the people, of their expedition, who had gone out to plunder, was astonished.

What station do they name, if not that of the Philistines? What is it, then, that the Philistines marvel at, except that sometimes others, sinners growing astonished, behold the conversion of sinners, and while they understand the goodness of God in his visitation of them, they are kindled to a like purpose of conversion? For the people of the station goes forth to plunder when it does not fear to do perverse things. For what anyone dares to do, with God forbidding, the Scriptures threatening, and the teachers contradicting, he strives as if by violence to usurp for his own uses. If anyone wishes to understand this people as the demons, he can, because they go forth to plunder when violent temptations are brought in, and they lead captive souls of sins. This people is certainly said to grow astonished, because they do not understand with what grace converted sinners receive a penitent heart, which the demons cannot have. But while sinners repent, they benefit both themselves and others, because some of them are corrected by the example. Hence it is also added: (Verse 15.) And the land was troubled.

While ordinary men behold new wonders, the land is thrown into confusion, because it often happens that while some are converted through outward miracles, the hardness of others is stirred by certain promptings toward the purpose of good work. For the land is wrongly at peace when the life of carnal people lies secure in the delights of the world, when the things that are about to perish, which it ardently desires, sweetly charm it. But the land is thrown into confusion when the carnal mind is shaken from its evil craving and begins to think, wavering, between the evils it rejects and the goods it loves. For to be confused in mind is then to overlay the serenity of evil delight with the purpose of the Christian religion. But the carnal affection is shaken so that the spiritual life may be revealed. Hence it is also added: (Verse 15.) And it came to pass as a miracle from God.

For when a man's mind is weighed down by carnal delight, his sight is surely dulled, so that he deserves to be ignorant of spiritual goods. But when he begins to grow weak in his carnal things, he gradually grows strong in spiritual things, so that by advancing he may see the heavenly things, and by forgetting he may abandon the weak things, and the bent of the converted mind is shown, because first the land is said to be thrown into confusion, and then the miracle is recorded to have come to pass as from God. But a miracle from God is what God does without man. For that the Lord rained manna in the desert for the children of Israel (Exod. 16), that he provided birds for those who craved them (Exod.

God surely performed the miracle without a man; but when he wished to divide the sea, he commanded Moses to touch it with a rod, so that he might show that the miracle which he would display to the people was done through a man. So indeed the rock is struck with a rod, and streams of water are brought forth (Num. 20), because the miracle which he wished to show he did not perform through himself but through a man, so that, while he made the man venerable, the people of Israel should humbly submit to him and devoutly obey. What is it, then, that the miracle is asserted to have happened as if from God, after the land is thrown into confusion, except that while the Holy Spirit stirs the mind to conversion, he insinuates the examples of the elect into the stirred mind, so that it may both see them with reverence and devoutly desire to imitate them? This miracle is indeed understood according to the history in this way, that many were being killed. But now in the holy Church sinners are converted to a 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 the drawn, and, with the drawn seeing, insert them into the drawn, in order that through the generosity of his grace he may encompass both. For when he works this in the hearts of the faithful through himself without a man, the miracle is surely not made as if from God, but from God. But when he does this through the preachers of eternal life, the miracle is, as it were, from God, because he shows his wonderful ministers, so that those who look upon them may be able devoutly to imitate them.

But since we said above that Saul signifies the high priests, and Jonathan his son the persons of the preachers, if we attend to what follows, we find in the high pontiffs the apostolic solicitude which they hold. Of whom indeed the blessed Paul speaks, saying: Who is weak, and I am not weak? Who is scandalized, and I do not burn? Besides those things which are outside, my daily instance, the solicitude of all the churches. But he who bore the solicitude of all the churches kept watch not only over the little ones, but also to examine the deeds of the greater. Hence it is also added here: (Verse 16, 17.) And the watchmen of Saul, who were in Gabaa of Benjamin, looked, and behold, a multitude cast down fleeing hither and thither. And Saul said to the people who were with him: Seek, and see who has gone away from us. And it was found that Jonathan and his armor-bearer were not present.

Saul's watchmen look upon Jonathan's battle, because the high pontiffs examine not only the deeds of their subjects, but also the doctrine of the prelates. They scrutinize the latter, whether they act well; but the former, whether they teach rightly. Often they hear of the conduct of others, but they fear lest they themselves be not well instructed. For what else is meant when it is asked where someone has gone, except that he who is sent to preach ought to be such that the burden of the ministry may be safely imposed on him, so that the mind of the one sending him may not waver in any doubt that he teaches rightly, and may show the words of his doctrine by his works. And because the rulers of the churches are innumerable, Jonathan is looked upon by the watchmen, because the supreme summit of the universal Church so ordains preachers throughout the world that he has ministers about him, through whom he may examine their doctrine and diligently inquire into their works. But those who discharge the ministry and legation of the supreme summit are raised up into the high seat of life and knowledge. Hence also those same watchmen are rightly recorded to be 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 are those who already through sublime life and through lofty knowledge appear to attain to the conformation of the Redeemer. These, without doubt, behold the deeds of the conquered from on high, because they merit to approve the life of the good and to examine the wicked, from the height of their life and the perfect erudition of the highest knowledge.

Those who find that Jonathan is not present, because they consider the sacred words of preaching to be at their best then, approve him as the praiseworthy person of the preacher. It follows: (Verse 18.) And Saul said to Ahijah: Bring the ark of God.

Why does Saul command the priest Ahijah to bring the ark, except that they hear the manner of the battle from the watchmen? This is indeed well done spiritually by the high priests, when they do not first judge what they hear from reporters before they seek the reason for it in the council of inner meditation. And, because they often also follow the counsels of another's mind, Ahijah is ordered to bring the ark. For the priest has the ark who does not have a mind empty of spiritual knowledge. Saul, therefore, orders Ahijah to bring the ark when the high teacher seeks counsel from his lesser and learned men. For counsels are to be sought there where the grace of spiritual knowledge shines forth. Hence it is also added: (Verse 18.) For the ark of God was in that day with the children of Israel.

As if he were saying: He commanded that to be applied which he knew to be present. Indeed, to seek the counsel of religion from the irreligious, or wisdom from fools, is not to receive counsel but to rush headlong. Well, then, is it said: For the ark of God was there, because in doubtful matters we ought to consult those in whom we clearly know that spiritual gifts are not lacking. But some things are improved by counsel, and others by assistance. For where there is open and undoubted necessity, there is no suitable delay of counsel, but swiftness of aid. Ambiguous and obscure matters, indeed, we accomplish better by consulting, but open and known matters we relieve by assisting and hastening. Hence it is also added: (Verses 19, 20.) And while Saul was speaking to the priest, a great tumult arose in the camp of the Philistines, and it grew gradually 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.

For what else does it signify that Saul first asked that the ark be brought near, and then ordered the priest to draw back his hand, except that we ought both to arrange obscure matters by taking counsel, and to accomplish with haste those things that become more clearly known? But for the preacher to hear the growing tumult little by little is to come to know the devotion of converted sinners. It is said to grow little by little because, while the Spirit directs our mind toward good works, it gently leads it on to better things through daily progress. But what is it that Saul and all the people who are with him cry out, except that they join themselves to the warriors? But they even come to the place of battle. The place of battle is the heart of the one hearing the word of God. But it is called the place of battle because the word that is received does battle with one's past manner of life. For the heavenly things that he hears now please him, but old habit rises up and suggests that he despise what he has heard. The struggle becomes all the more severe because the malignant spirits, by dissuading, disparage what the preacher praises, and as if by fighting they raise themselves against the saints, while by warring they destroy that which is proclaimed by the voice of these men. What is it, then, to come all the way to the place of battle, except to arrive through the entrance of examination at the secret places of the hearer's heart, where he may swiftly find the enemies and mightily strike them down? For those who do not know how to examine inward things cannot arrive at the place of battle. Or the place of battle is where there is the frequent report of great religion.

For when people run to that place from countless others, those who desire both to lay aside their old life and to put on the new, it is rightly called the place of struggle, because there daily the army of spiritual virtues fights against the multitude of vices. There, indeed, the heavier the battles, the more glorious the victories. There, the more frequent the assaults of the enemy, the more praiseworthy the number of triumphs: where not only the lofty virtue of the great is extolled, but the common valor of all is shown by a wondrous display of fortitude. Hence it also follows: (Verse 20.) And behold, the sword of each one had been turned against his neighbor, and the slaughter was very great.

What is this sword but the sword of the spirit, which is the word of God? For those who in countless places have been converted to the service of almighty God, because they cling inseparably to the word of God, each one holds the sword, as it were, beside himself. 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 kill carnality within themselves. For they are slain, as it were, by each other's wound, when one strikes the other with the word of God and puts to death whatever lives carnally in himself. And because they had recently been converted and had fallen away from a secular life, they are signified by the figure of the Philistines.

Or, the sword of one is turned to his neighbor when, through the exhortation of the converted, sinners not yet converted are turned to the Lord; when not only those who preside over others by the word of preaching win them, but the multitude of subjects instruct as many as they can by words and examples, and strive to withdraw them, as if slain, from the desires of the present life, and to present them alive for eternal life. Indeed, we see these gains of the slain already spread throughout the whole Church across the entire world, because whoever now lives for God through divine grace appears dead to this world by the blade of mutual charity. For the sword of each one is turned to his neighbor, because all the elect strengthen one another in the holy Church, and inflame one another toward the heavenly fatherland by the zeal of mutual preaching. And because an innumerable people is daily acquired for God, it is well added there: And with a very great slaughter. It is indeed very great, because it can somehow be recognized in its magnitude, but its excellence cannot be comprehended. To this very great slaughter he had lifted up his eyes who said: But to me your friends, O God, are exceedingly honored; their principality is exceedingly strengthened; I will number them, and they will be multiplied beyond the sand (Ps. 138:17). The very great slaughter can also be understood not only as many, but also as well slain.

This is indeed seen to happen in the conversion of sinners, when they so abandon past things that they never revive to the same pleasures. To be struck, then, for sinners is to be separated for a time from a shameful life. To be struck vehemently, therefore, or excessively, is to forsake completely the enticements of this temporal life, so as to rejoice in the joys of the life to come. But concerning those who are converted, because there is great diversity among them, it follows: (Verse 21.) But even the Hebrews, who had been with the Philistines yesterday and the day before, and had gone up with them into the camp, returned, so as to be with Israel, and with those who were with Saul and Jonathan.

Who are the Hebrews who had been with the Philistines, if not sinners who have fallen away from a religious manner of life? Concerning these it was said not at all 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 mocked by harmful suggestions and advance in depraved action. They are indeed with malignant spirits by the purpose and will of sin, but they go up with them because, driven on by them, they exalt themselves into audacity of iniquitous action. Or they are with them when they accomplish their sins by doing them; but they go up with them when they do not fear to bring forth examples of their own depravity for others to imitate. What is it, then, that they are said to return and to be with Israel, except that such people also frequently come to their senses? For to return is to take up again the love of a religious life.

And to be with Israel is to persist within the holy Church in the unity of charity. For to this indeed it must return, that one is said to be with Israel, because there is no conversion of a sinner if the one converted lacks perseverance in good work and in the unity of charity. It follows: (Verse 22.) All the Israelites also, who had hidden themselves on mount Ephraim, hearing that the Philistines had fled, joined themselves with their own in battle.

This indeed happens as often as those given to a more retired life deign to turn their zeal to seeking the gain of souls. For they join themselves with their own in battle when they preach the true joys of eternal life together with the teachers of the holy Church, and alike drive the evil spirits from the hearts of sinners. But it must greatly be asked how it is said: Hearing that the Philistines had fled. For it is surely not a splendid victory to pursue those who flee, but to put to flight those who resist. What is it, then, that is said: Hearing that the Philistines had fled, they joined themselves with their own in battle, except that by these words the fitting gains of that same retired life are signified? For it is the custom of those men to bring forth the word rather to those who consult them than to those who oppose them, because unless they recognize the devoted heart of the hearer, they disdain to send forth their preaching as though it would perish in vain.

Before they join themselves to their own in battle, therefore, they hear that the Philistines have fled: because they are not so much vigilant for converting the wicked, as for lifting up the converted to the heights of a more perfect life. But that very sublimity of a more perfect life, because it is wont to be urged by the labors of great exhortation, those who hear that the Philistines have fled are rightly said to do battle. The enemies flee, then, but those lately hidden do battle, because men of retired life do not deign to speak except to devoted hearers, but when they speak, they can scarcely persuade the height of the life they themselves hold by a great struggle of words and examples. And because the weak and imperfect cannot gather the great gains of preaching, it follows: (Verse 22.) There were with Saul as it were ten thousand men.

He does not say ten thousand, but as it were ten thousand. For the perfect perfection of this number is not found on earth, but in heaven. For since there are nine orders of angels, and to their fellowship that multitude of the elect is raised up, those are ten thousand men which rejoice in the holy angels and elect men in that seat of eternal glory. As it were ten thousand men, therefore, are those which, placed as yet in the exile of this world, have taken up the form of that blessed fellowship in their conduct. And because again, through love of that supernal life, the darkness of sins is left behind, it follows: (Verse 23.) And the Lord saved Israel in that day.

The bright and most glorious day of inner light is indeed contemplation, on which the Lord saves Israel, because he illumines the hearts of those whose inner splendor shines upon them and raises them to the height of eternal salvation. For the Lord is said to save on that day because no one is kindled to the love of eternal life to whom the splendor of inner light is hidden. To this grace of salvation come not only the elect but also those who seem despised in the world. Hence it is added: (Verse 23.) But the battle reached as far as Bethaven.

Bethaven means "house of uselessness." The Lord, showing this useless house in parables, brings in the king commanding his 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 weak, the blind and the lame (Luke 14:21). The poor are those who store up the treasures of God's word scarcely at all in their heart. The weak are those who cannot labor sufficiently for eternal life. The blind designate the uneducated and simple, because since they do not see heavenly things at all, they lack the light of the mind. The lame are those who have lost the step of good work. But the battle reached as far as Bethaven, because often useless persons, when they are captured in the war of God's word, are made useful once reduced to his service. There is battle with the blind so that they may see, with the lame so that they may stand, with the poor so that they may receive treasures of conduct, with the weak so that they may grow strong for the strength of good work.

The battle is therefore carried all the way to Bethel, when those are captured by the preaching of the saints who seemed to have no usefulness that was necessary for anyone. Hence it is also added: (Verse 24.) And every man of Israel joined himself to him on that day.

Every man is indeed joined to the preacher, when no condition of men is left out, from which they might be brought, once converted, to a good manner of life. But those who are joined to Saul are called men, because whatever sort we are in the world, we are admonished to be strong in the service of God almighty. For unless they are men, they are in no way joined to the preachers, because they do not agree with them unless they themselves do strong deeds, which the preachers praise in their teaching. But now that the enemies are conquered, now that the strong are joined to him, what the king does must be considered attentively. It follows: (Verse 24.) And Saul adjured the people, saying: Cursed be the man who shall eat until evening, until I am avenged of my enemies.

The enemies of the preachers are those of whom the Psalmist entreats, saying: Deliver me from my enemies, O my God, and from those who rise up against me set me free (Psalm 58:1). The unclean spirits are rightly called the enemies of the saints, because the enticements of the world which they suggest, these saints detest and reject with great zeal. For whoever still takes pleasure in anything from the counsels of the malignant spirit is certainly not his enemy, since he has not yet learned to hate him whose enticements he does not reject. They are also called the enemies of the saints, as is revealed from sacred Scripture. For through all that they suggest, through all that they flatter, they strive to destroy those souls to whom they show pleasing favor. What is it, then, that he adjures the people not to eat until evening, until he takes vengeance on his enemies? But it must be noted that he was speaking these things when the enemies had already been conquered. What else is it for the victors to eat, but to receive with delight the food of vainglory from a work of virtue already accomplished? Cursed, he says, is everyone who eats before evening, because whoever now gladly receives empty praises will then lose the eternal praises of the Creator. The people is therefore adjured not to eat, because it is bound by the precept of the teachers never to glory vainly in a good work. Let him do mighty things by living well, but as long as he lives, let him beware of seeking praises for his strength, so that he may not lose being praised eternally after death. For he who forbade the people to eat before evening certainly granted that they should eat in the evening.

And because evening is the end of the day, those who are able to abstain until evening eat in the evening, because the one who now, amid great deeds, disdains to be praised is found worthy of eternal praises when he is brought to the end of his life. This is what the Lord promises in the Gospel that he will give to his elect, saying: Well done, good and faithful servant, because you were faithful over a few things, I will set you over many things; enter into the joy of your Lord (Matthew 25:23). Hence again, when he comes to judgment, he says: Come, you blessed of my Father, receive the kingdom which has been prepared for you from the foundation of the world (ibid., 34). Then indeed we shall be avenged of our enemies, because then all diabolical temptations vanish. For since the snares of demons avail nothing further by tempting, when we die in the flesh, we are avenged of our enemies, whom we no longer fear as though already utterly slain. Either, then, we defer our eating until evening, if we reserve the heralding of our praise for the judge who is to come at the end. Then indeed there is eating, because he who comes then as judge now promises to his fellow soldiers as the leader of our army, saying: He will make them recline at table, and passing by he will minister to them (Luke 12:37). Then surely the victors recline at table, because, received into the high seat of inner rest, they are delighted by the praises of eternal life, when, though they themselves are silent, the heralding of all good works sings in harmony, and those things which here were borne with great valor into battle are brought forth at once unto glory. It follows: (Verse.

And all the common people of the land came into the forest, where there was honey on the face of the field. So the people entered the forest, and flowing honey appeared, and no one put his hand to his mouth.

A forest is a wooded and hilly place. By this name, surely, the hearts of worldly people are aptly designated, because while they serve outward cares with their whole intention, they are like wooded places, not cultivated for the fruit of good work by the plowshare of preaching. But who are signified in this place by the name "common people," except religious and simple men? For it is called the common people of the land because they are great in good work, yet they are not great in the most high contemplation. Noble indeed in action, but common in comparison with the greatest men. What then is it that the common people of the land came into the forest, except that religious and simple men are often brought to the notice of worldly people through examples of good works? There the honey appears in the field, because from the example of good work they find among worldly people both the breadth of devotion and the fruit of veneration. For what is the field in the forest, except devotion in the uncultivated and unpurged heart of worldly people? And what is the honey on the face of the field, except the sweetness of favor? It is rightly said to appear after the entry of the common people, because clearly the rough hearts of worldly people, if they do not first see the examples of the religious, are able neither to stretch themselves out in the breadth of devotion nor to proclaim the glory of another's holiness.

Before entering, indeed, it is only a woodland, and it has neither a field nor flowing honey. But after entering, 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 which they see may not only please them but they may also eagerly desire to proclaim it. Nevertheless, the life of the saints itself is to be praised, and that praise is by no means to be seized by those to whom it belongs through vainglory. It ought only to be seen, not taken up, so that each person may rejoice that God is glorified in his work, but may disdain to be extolled for the grace of God. Hence it is also carefully expressed that flowing honey appeared on the face of the field, and yet no one put his hand with the honey to his mouth. Honey indeed flows, because the sweet report 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 from a good work. To put the hand with the honey to the mouth is to accept the praise of one's own work with pleasure. Let the honey therefore run down, and let no one put his hand to his mouth, so that the report of the saints may flow sweetly and may not exalt those from whom it flows. Let it flow that it may season others, but let it not be consumed, lest it serve death. Hence it is also added: (Verse 26.) For the people feared the oath.

The king's oath is: Everyone who exalts himself will be humbled (Luke 18:14). Again, the king's oath is what he will bring forth against hypocrites, saying: Amen I say to you, they have received their reward (Matthew 6:16). The people therefore fear the oath, because, lest they lose eternal rewards, they take care not to receive temporal praises. It follows: (Verse 17.) Now Jonathan had not heard when his father adjured the people, and he stretched out the tip of the staff which he had in his hand, and dipped it in the honeycomb, and turned his hand to his mouth, and his eyes were enlightened.

Whom does Jonathan signify in this place, if not those who are great in word and deed, but yet are not great in the zeal of circumspection? They indeed preach lofty things, they perform brave deeds, but in the circumspection of humility they do not hold themselves manfully. For what is it that he holds a staff in his hand, except that the discipline by which he forbids others to sin does not restrain himself? The staff, indeed, with which little ones are customarily struck, can aptly designate the word of correction. Preaching therefore and good work are the staff and the hand. What is it, then, to stretch out the staff and to turn the hand to the mouth with honey, except to receive the taste of vainglory from the word of preaching as much as from the zeal of good work? But because he sins in the manner of the elect, he is said to lift the honey not with the staff, but with the tip of the staff. For they turn the staff and the hand, smeared with honey, to their mouth, who according to the voice of truth: They do all their works that they may be seen by men (Matthew 23:5).

For while they are satiated by their own praises, they have honey not for a delicate taste at the tip of the rod, but either on the whole rod or in the hand for full refreshment. Such, certainly, were those to whom the Lord in the Gospel reproaches, 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 own work and do not shrink from appearing praiseworthy themselves? Deservedly, therefore, Jonathan is said not to have heard the voice of his father, by which he adjured the people, because he does not hear the words of such a one, or of his preacher, who neglects to fulfill them. But what is it that Jonathan's eyes were enlightened by the taste of honey, except that those who receive the breeze of empty favor are strengthened by that same thing to do mighty deeds? In this passage, indeed, his eyes are not said to be opened so that they may be understood to have been closed, but so that, with the vigor of the body restored, they may be understood to see and to be restored for slaying the enemies. This surely befits the proud, who do greater and mightier things from the very fact that they see their praiseworthy works extolled. But often one is kindled with less zeal of charity who attempts to bring great men who are sinning back to the remembrance of the Scriptures. Hence it also follows: (Verse 28.) And one of the people answering, said: Your father has bound the people with an oath, saying: Cursed be the man who shall eat bread today.

He reports that the father had bound the people by oath and had pronounced a curse, because when a lesser man wishes to guide an erring prelate, he ought not to rebuke him harshly, but gently and humbly to lead him back to the remembrance of the statutes of his elders. Hence he says: Your father bound the people by oath. For in order to admonish gently the man who bound the people by oath, he declared him to be his father. As if he were saying in other words: By so much more lovingly ought you to preserve the ordinances of your elder, by how much more highly you are seen to hold his place through the dignity of succession. The people is also said to have been bound by the oath of the father, so that it is not the humility of the speaker's person but the authority of the one shown forth that is attended to: so that if the rank of the one suggesting is despised, the loftiness of the one pointed out may be feared. Yet he declares him to be a father, so that the precepts of elders ought to be both an object of fear and of love. Therefore he says: Your father bound the people by oath, saying: Cursed be he who shall eat bread today. Which is as if he were saying: I wish you to be mindful of those things which are yours, not mine, because while you hold the height of your elders, you ought to observe their laws as if by hereditary right. But by the name of bread the favor of flatterers is rightly expressed, because it both salts and strengthens the mind intent on vanity, while it renders it stronger for doing the things that ought to be praised. This indeed is seen to apply greatly to the arrogant, who are stirred up to speak by praises brought forward.

And because the arrogant preacher has subjects like himself, eager for praise, it follows: (Verse 28.) But the people had failed.

What is "to fail" literally but to grow weary? For those who seek transitory praise from the preaching of the word fail when they are praised, because they bring forth the words with no vigor when they see that they are not praised. For like men growing weary they fail when, held in contempt, they fall silent. But even when they do not eat, they seem to fail, because if they had permitted food of favor, as though refreshed and strong they would pursue vices by the preaching of the word. Hence the character of the arrogant preacher is also shown by what is added: (Verses 29, 30.) And Jonathan said: My father has troubled the land. You yourselves have seen that my eyes are 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 have been greater against the Philistines?

For what is it that he reproves the father for having troubled the land, except that he convicts the elders of having confounded their own statutes through inexperience? For by the name of the land the humility of subjects is designated, which is surely seen to be troubled when, through the erring judgment of shepherds, it seems to abandon the order of tranquil truth. And because the arrogant, eagerly craving the favors of men, strive to assert that this is lawful, they bring their own progress forward as testimony. For you have seen, he says, that my eyes were enlightened, because I tasted a little of this honey. As if he were saying: I grew from the praise of subjects, while I strove not to be less than the praises. For it is also the custom of chosen preachers that, when they consider themselves praised, they strive with all their strength to be what they hear about themselves from without. And therefore he reported that he had eaten a little honey with Jonathan: because the arrogant man thinks that he may lawfully receive the favors of the tongue for the progress of life, not for the intention of vanity. But it is altogether one thing to strive to match the proclamations of praise with one's conduct, and another to seek praises so that in those same praises one may be able to find progress in life. For those strive to match their praises with their conduct who despise the praises themselves, who never wish to be praised by men. To whatever extent it lies in them, they vehemently flee being praised, but because they cannot altogether escape being praised, they strive to be what they hear. But some, having shown good works, wish for this reason to be praised, so that, having been praised, they may ascend to a greater work of virtue.

By the estimate of their own presumption they are assuredly deceived, because one who seeks praise in the smallest matters, when he has performed greater works, seeks praise more ardently and very greedily. And perhaps for this reason Jonathan could not reign after his father, because he was marking out 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 plague have been made greater against the Philistines? To taste a little honey on the tip of the rod is to glory in some fashion in the eloquence of teaching. But to eat the spoil of enemies is to recall the works of virtue through memory, and to rejoice in recollecting them. For he makes, as it were, a spoil of enemies when he brings to memory those things in which he prevailed against hidden foes. And he eats them to satiety who, as though he had done these things by his own virtue, extols himself vainly and vehemently. He says therefore: How much more if the people had eaten of the spoil of their enemies, would not the plague have been made greater against the Philistines? As if he were saying: Since from a brief taste of favor such great progress has come, what would the chosen prelates do, if they had full and lawful and just praises of their works? It follows: (Verse 31.) Therefore they struck the Philistines on that day from Michmash to Aijalon.

The day of the mind is the splendor of learning. But those whom the arrogant instruct, because they are inflamed by the ambition of temporal glory, receive a simulation of light, not its truth. When that day is spoken of, therefore, what else is signified but that often, by the purpose of temporal glory, mighty deeds appear to be done? For on that day—that is, by the teaching or example of the proud—they strike, because they serve the ministry of preaching for this end, that they may obtain the splendor of temporal glory. And because they desire to become known to all, it says: From Magmas even to Aion. Magmas, as has already been sufficiently said, means humility; but Aion is interpreted as my mourning brother. But the humble in this place are designated as the little ones and the simple in the holy Church. But whom does the mourning brother suggest other than those whom the Lord praises in the Gospel, saying: Blessed are those who mourn, for they shall be comforted? For he who has already learned to despise all temporal things and to pant after 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. But he is called mourning so that the inexpressible grief of the perfect may be signified. For to mourn is not merely in any way, but to weep most affectionately.

For because they were filled with the grace of the Holy Spirit, they arrived at that abundance of weeping which the excellent teacher asserts, saying: But the Spirit himself asks for us with unutterable groanings (Rom. 8:26). A brother is also called mourning, because all the perfect are joined to the Redeemer in great familiarity. For the one whom the Redeemer loves singularly, whom he nourishes with singular dignity for the possession of the eternal inheritance, when he is declared his brother, is made known by the singular number. Hence also to Moses, as to a singular friend, he says: I know you by name (Exod. 33:12). This is why it is said of John in the Gospel: This is that disciple whom Jesus loved (John 21:20). For he who loved all the disciples greatly, when he is said to love this one, is shown to be a brother in the singular number. On that day, from Magmis even to Aion, they strike the arrogant Philistines, because in order that they may receive the light of secular glory, they preach not only small things to the little ones, but also the high things which the more perfect may recognize. And because, while through the perversity of their intention they harm themselves, they benefit some little ones in Christ, and by speaking benefit even many of the more perfect, they are said not to fight but to strike from Magmis even 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 the word, and receive none of the praises of that same word which they desire.

Hence it also frequently happens that, while they do not consider that they are being praised and extolled, they fall silent as if wearied by great labors. Therefore it is added: (Verse 31) But the people was exceedingly wearied.

It is also the custom of the proud that when a foreign tongue is silent concerning their praises, their own self-esteem is not silent. While others are silent, they cry out, because they carry the heralds of their own reputation in their heart. Well, therefore, is it added concerning that same people: (Verse 32) And the people turned to the prey, took sheep and oxen and calves, and slaughtered them on the ground, and the people ate with the blood.

He takes sheep, indeed, who recounts the manifold causes of his innocence unto elation. He takes oxen as prey when he thinks upon the labors of his preaching, and whatever he has accomplished for others by speaking, as by tilling the earth, he heaps up in memory. He takes calves when he is extolled for this, that the restrained motions of wantonness are brought back to moderation. For since two things are commanded in the great praise of the righteous—namely, the splendor of charity with the light of good work—when anyone, arrogant, is extolled in his own estimation, he is said to take both sheep and calves: sheep, indeed, in the innocence of good works; calves, however, in the mortification of bodily passions. To these he has surely inserted oxen, because he is not perfectly extolled who does not contemplate himself as weak and powerless in some part.

He is indeed already great in his own estimation by reason of his chastity and good work, but he lifts himself up in the haughtiness of a more ample elation, when he recalls that he is perfect in the labor of preaching.

But to what end all these things are brought, is subsequently set forth: And they slaughtered on the earth. To slaughter birds, and oxen, and calves on the earth, is to exult from the consciousness of virtues in low and carnal gladness. Whence also through Hosea it is said of the elated and arrogant: They were sinking victims into the deep (Hosea 5:2). They indeed sink victims into the deep, who do not lift up the heavenly sacrifices of virtues to heaven through thanksgiving, but bend them down to the earth through the desire of vainglory. Whence also it is well added: And the people ate with the blood. The food of the mind is its inner gladness. What is it, then, to eat with the blood, unless never to remove the intention of the mind from inner desire by the favor of men? For as blood is cast away, when the mind removes the intention of vanity from the joy of a good work. For a mind of this kind knows how to rejoice in a good work, because it rejoices that it draws near to heavenly things through good works, which it shrinks from being seen in those same works for a time. To eat with the blood, therefore, is to take the joy of a good work mixed with the intention of vanity. And this, when it is offered by others, is simple food to the elated; but when by those praising, the conscience of the proud swells up, as though by plunder they violently take what someone did not bestow willingly.

It follows: (Verses 33, 34.) But they reported to Saul, saying that the people had sinned against the Lord, eating with the blood. And he said, You have transgressed. Vow now to me a great stone. And Saul said: Be scattered among the crowds and tell them that each one bring his ox and his ram, and kill them upon this stone, and eat, and you shall not sin against the Lord by eating with the blood.

It is proper to the preachers of holy Church both to reprove sins that have been committed and to show how sins that have been reproved ought to be avoided. Reproved sins indeed become known, but if they are not known to be avoided, once shown they are repeated. What is shown in this eating of blood, if not the hidden poison of elation? But hidden vices are not cured unless they are exposed. Therefore, to intimate the manner of preachers, Saul first asserts that the people had transgressed, and then he commands that the animals they are to eat be killed upon the stone. But we know the rock, or the stone, because Paul shows it, saying: But the rock was Christ (1 Cor. 10:4). The stone is rolled toward the preacher when the examples of the Redeemer are brought to mind before him. It is said to be rolled as well, so that it may be seen from every side. But it is called great because through Daniel it is said to grow and to fill the whole face of the world (Dan. 2). Not therefore in just any way, but rolled from either side it is seen, so that God may be beheld by the arrogant, and their arrogance be brought down.

Let the arrogant man see, then, how powerful in virtue, how sublime in majesty, how humble in virtue our Redeemer appeared. For, enlightening the blind and healing the sick (Matthew 9), he commanded that no one be told what he had done powerfully. He shone on the mountain, he brought forth the Father's testimony to his divinity, and yet he said to his disciples: Tell no one this vision, until the Son of Man rises from the dead (Matthew 17:9). And perhaps for this reason, when the Lord had now risen, an angel appeared at the tomb and rolled away the stone from its entrance. For then the stone had to be rolled away, because Christ, true man and powerful God, was to be recognized after the glory of the resurrection. If, therefore, the proud man has looked at one part of the stone, let him roll it away and see the other. Let him not see the stone in any haphazard way, because Christ is not among the dead, but rolled away by the angel because he has risen from the dead. Let him look here at the eloquence of preaching, and let him roll it away, and let him marvel there at the splendor of humility. Let him see here the power of signs, and let him see there that he who was renowned for the power of virtue concealed that same virtue by the command of silence. But while he sees the humble part, let him see the sublime part as well. Behold, the humble part of the stone is discerned, because it says: He humbled himself, becoming obedient even to death (Philippians 2:8). But if that part is rolled away, the other is revealed, because it is added: Therefore God exalted him, and gave him the name that is above every name.

We roll the stone to the preacher, then, when we recall before him the power and the humility of our Redeemer; when we regard him as humble in his works, and through humility sublime in heaven. On this stone, indeed, let the ox and the ram be slain, so that in every kind of human being the vice of elation may be put to death by the contemplation of Christ. There, surely, all blood is poured out, because one who is instructed by the example of Christ does great things, but does not exalt himself over those great works. He is fed, indeed, by the joy of good work, but his food is not bloodied by the blood of vainglory. For that stone, if it is rolled about in words, 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 over his words, rolling himself, he says: I do not seek my own glory (John 8:50). The ox, then, and the ram are slain on the stone, when by the example of the Redeemer all horned elation is condemned: when anyone chosen both acts well and teaches excellently, but neither his own life lifts him up nor another's learning. In the ram, surely, the strength of one's own innocence is expressed; in the ox, however, the labor and fortitude of preaching. They are slain on the rock, so that they may refresh the chosen mind by rejoicing, yet not serve up to it the blood mixed in with their own flesh. This, indeed, the chosen preacher not only says but also persuades. Hence it is added: (Verse 31.) So each one of the people brought his ox in his hand until night, and they slaughtered it there.

To lead the ox by the hand is to wipe out the sin of pride by the affliction of penance. For while by working he destroys what he sinned by being proud, he leads the ox to be sacrificed on the stone by the hand. But what is it that he says, "Until night," except that it is not permitted to sin, and it is permitted to destroy sins until death? Until night, therefore, the oxen are to be sacrificed, not in the night, because while we live we can destroy sins by repenting; after death we are not able to perform fruitful penance. Well, moreover, is it added in the same place: (Ver. 35.) "But Saul built an altar to the Lord."

Because when sinners are converted, as it were from stones a heavenly building is constructed. And because many manuscripts have: "Then first Saul began to build," by the name of altar the compunction of the heart can be understood. For when through the word of the teacher compunction of heart is raised up, without doubt an altar is built to the Lord. And it is said to be built first, because there is compunction of love. Whence also in the tabernacle of the covenant two altars were commanded by the Lord to be made—one, that is, for burning incense, the other for burning flesh (Exod. 27, 37). The first altar was outside, the second within the holy of holies. The first altar, then, is compunction of grief, the second altar compunction of love. That one, surely, is of those mourning their sins, this one truly of those yearning with all their desires for eternal joys; the stones of that one are the reconsiderations of sins, the stones of this one the meditation of everlasting joys.

Therefore the teacher first builds the altar, when he sets forth the faults which the sinner, as soon as he sees them in himself, groans over. Rightly also is compunction called an altar, which kindles. But while each one is pricked for his sins for a long time, by repenting he advances to the use of security. For after the times of affliction he begins to burn toward eternal life, and he who was mourning for the fear of punishment now begins to weep more abundantly because of the delay of reward. Since, then, the first compunction of the elect is born of fear, while by the type of the king and the people the preachers and the newly converted subjects are designated, Saul is said then first to have built the altar. But often from the profit of others the teacher is kindled to obtain the gains of others. Hence it is also added: (Verse 36.) And Saul said: Let us rush upon the Philistines by night, and let us lay them waste until the morning dawns, and let us not leave of them a man.

This has been sufficiently expounded above, but because in the night, until the day dawns, he desires to strike the Philistines, this surely insinuates that, lest the demons be able to harm in the future, they are now to be expelled and destroyed from the hearts of sinners. Night indeed is this life called, when it is compared with the eternal. For he who has been able worthily to contemplate that life, in comparison with it whatever is seen here as bright is judged to be the darkness of night. But that day dawns, when at the end of this life it opens itself to the elect souls.

For when the chosen soul departs from the body, it sees eternity shining upon it, because it did not look upon the light of the present world as darkness.

But what is meant by what is said: And let us not leave a man of them? Every Philistine man must be laid waste, but every little one cannot by any means be laid waste. For no one is without sin except God alone. "Men," then, are capital crimes and principal vices. But they are designated by the name of "men," that is, of the strong, when they subject the hearts of sinners to themselves. Rightly, therefore, it is said: Let us not leave a man of them, because converted sinners, by the counsel of holy preachers, abandon the strong and principal 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 not able to bring it about that they are not in some way assailed by any of them. He says, then: Let us not leave a man of them, because the preachers of holy Church command us to root out vices; but while they kill the strong and principal ones in us, they cannot bring it about that certain of them do not live at all through a slight impulse. And, adding concerning the obedience of the people, he says: (Verse 36.) The people said: Everything that is good in your eyes, do.

The eyes of preachers are the insights of reason. To one, therefore, who is entrusted to the judgment of a teacher, it is rightly said: Whatever is good in your eyes, do. As if he were saying: We, who distrust the illumination of our own reason, commit ourselves to the light of your reason, what we judge to be lacking in ourselves. But this that Saul said: Let us rush upon the Philistines, can be understood as something he brought forth without deliberation, but by saying this, he consulted whether they ought to rush upon the Philistines. But that the people quickly gave assent, this insinuates what we see, that some within the holy Church approve before they understand the words of their elders. For immediately it is added: (Vers. 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.

What is it that the priest declares the words of the consulting king, which the people praise, must be referred to the Lord, unless it is that obscure and great matters, which lie hidden from the simple, are never well ordered if we do not seek their outcome in the sanctuary of the mind by subtle meditation? To draw near to the Lord is, indeed, to know his will by secret contemplation. And it is well called a drawing near, because we tend from outward things to inward things, when we attempt to know the outcome of our work in the divine will. For he who seeks hidden and inward things, and does not forsake outward things, does not find what he does not know how to approach.

When, therefore, counsel is sought from us concerning hidden matters, let us draw near to the Lord, so that what is to be done may be proposed only when it is known in the divine will. For many things seem good and are not. Many things also are to be done, but they are done more profitably if they are reserved for a fitting time. Some things, too, one person ought to do, and another ought not. And these, surely, if anyone who has been chosen neglects to see them in the secret of meditation, he does not arrange them in right order. And on the other hand, he who has been accustomed to examine these things or to act by meditating knows not only what is to be done but also what is to be avoided. Hence it is also well said: (Verse 37.) Saul consulted the Lord, and the Lord did not answer him on that day.

The day is the thought of the mind, which is thought to be good and is not recognized. For while it pretends to be good, it carries, as it were, a light. On that day, therefore, the Lord did not answer the one consulting him, because the word of God cannot agree with an evil deliberation. By a response of the word, indeed, we are accustomed to lay open the sense of the inmost will. On that day, therefore, the Lord does not answer, because the omnipotent God is not discerned in the simulated light of thought, who is always found in the clarity of truth. And it is to be noted that the one who gave counsel to draw near to the Lord was a priest. For what is holier than counsel to draw near to God? We are therefore priests as often as we minister good counsels to our brethren.

For nothing can be given that is more sacred than that through which each person must go to the Creator. But since we are describing the order of spiritual warfare, we ought to join what follows to what precedes.

Saul's word was indeed that he would so lay waste the Philistines that he would leave none of them alive. This can also be understood thus: he wished to destroy the Philistines in such a way that none of them could ever again stir up war. Great indeed is that day of the mind on which eternal things are sought in such a way that no temporal enemy is left from the slaughter. But because it is granted to no one to conquer temporally in such a way that he need not fight at all times, it is rightly said: The Lord did not answer him on that day. God's answering is not only that of His word, but of grace and gift. For when He graciously grants what is piously asked, 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 some of the enemies as it were alive, so that they may find those with whom they must always fight. Yet if this is said because Jonathan's guilt is concealed, great fear is struck into prelates. The son indeed sins, and He denies an answer to his father. One is even known to have transgressed, but for the guilt of one, all fear that their enemies will pursue them. What is signified in this deed, except that the sins of subjects harm not only themselves, but also their prelates and those who live in common with them?

But since this hidden fault is examined by the king, let us now see with what loftiness each hidden thing is searched out. For it follows: (Vers. 38, 39.) Apply here all the corners of the people, and know, and see by whom this sin has happened today. As the Lord the Savior of Israel lives, if it was done by Jonathan, he shall die without recall.

In these words, surely, he showed a judgment order greatly ordered, because the fault must first be found and then the punishment inflicted. For the order of judgment is confounded if the sentence is brought forth before the discussion of the fault found. For lest he strike before the discussion, he says: Apply here all the corners of the people, and see, and know by whom this sin has happened today. And because a fault once known must be struck more severely, he swears, saying: As the Lord lives, if it was done by Jonathan my son, he shall die without recall. Indeed, it must be treated at greater length so that the fault may be found, but after it has been found, no one living ought to be left in it. He is slain without recall who is forbidden to live in sin as soon as it becomes known. But that "without recall"—that is, to slay—is not without recall, because the shepherd uses much consideration so that the fault, which by recalling he finds, may be struck without recall and be extinguished swiftly.

But if we attend to the weight of this father’s oath according to the history, we behold alike the fervor of that time and the tepidity of this. For the ancient fathers, in order to please God, did not spare even their own sons unto death. But we do not dare to pursue even with slight harshness of words those whom we love according to the flesh. Behold, he who was nurturing a son for the kingdom says: Because if sin was committed through him, he shall die without revocation. We see those who sin, and we are either unwilling or afraid to rebuke them. Why then do we do this, unless because we do not love God as they did? For Moses, in order to avenge well the sin of idolatry, ordered the Levites to kill twenty-three thousand men. And in the exercise of that slaughter he said: If anyone is the Lord’s, let him join himself to me. Let each 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 he were saying: In this each one will show that he is the Lord’s, that for love of him he does not spare brother, neighbor, or friend. Saul therefore says of his son: He shall die without revocation, because for us who now live under the grace of the Redeemer, even if the death of the body is not decreed, the life of sin ought not to be prolonged. For the ruler kills without revocation when he does not look upon the affection of the flesh, but, when he finds the crime, strikes quickly.

He does indeed reconsider, so as not to wound the wicked man sharply, the services rendered to him by that man, or the affection of blood-relationship. And in this matter it must be noted that not all faults are to be struck down sharply. For light stains of dust are wiped away better by shaking them off than by washing, or by applying fire. Even grave faults are not to be pursued in all cases with equal severity, because the wounds of bodies, according to the nature and strength of those bodies themselves, require the vigor of medicine. Yet for the most part the prelates of the Church, when they hear of faults, grow hot beyond what is just; and while they measure out vengeance, they regard neither the quality of the wounds nor the strength of the persons who have sinned. These, to be sure, are to be tolerated when they threaten, but they are to be calmed from vengeance by the counsel of good men. Whence also it is added here: (Verse 39.) To which no one contradicted him from all the people.

For because the threats of superiors are to be borne humbly, it is said: No one contradicted him. And because their excess is to be restrained by the wholesome counsel of the godly, not much later, when the king attempts to bring that same death upon his son, all the people cry out: Therefore shall Jonathan die, who has wrought this salvation in Israel? So the people delivered Jonathan, that he should not die. But because he labors not to strike a fault not yet discovered, but to discover one that lies hidden, 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.

What is it that at the king's command the people are separated from the king and from his son, except that when a hidden and suspected fault is being sought out, both higher and lower persons must be examined? Often indeed the people, often their ruler does wrong; and sometimes the very fault of subjects is ascribed to the prelate, in that through his negligence it is said to be fulfilled. When, therefore, by the indications shown above, it is recognized that a fault lies hidden in the people, and it is not known in whom it is concealed, let the king involve himself, so that the shepherd may know whether the fault is his own or the people's. Indeed King Saul was not conscious of a fault that he had committed neither by consent nor by deed, and yet he is included among those to be examined, so that if it lies hidden even in himself, it may be found. For he was, as it were, inquiring into himself as one ignorant of sin, who said: For I am not conscious of anything against myself, but I am not thereby justified; yet he who judges me is the Lord (1 Cor. 4:4). As if he were saying: I do not cease to seek myself and to find, because if I am hidden from myself, I will not be hidden from him to whom all things are naked. Let the king, then, say that he is not conscious of that fault which was being examined: I with Jonathan my son will be on the other side; because chosen teachers, when they rage against others out of zeal for uprightness, by no means spare themselves and their own intimates. For they separate the people, as it were, on one side, and do not separate themselves, who examine the faults of subjects and do not take care to investigate so as to find themselves. For great indeed is the sea of human ignorance.

For if we can scarcely or never find ourselves and discover what we are like, when can we find 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: A man does not know whether he is worthy of hatred or love (Eccl. 9:2)? Again the Prophet declares the fruit of his inquiry, saying: Your servant has found his heart (2 Kings 7:27). If the hearts of the saints can scarcely be found, with what rashness do we cease to examine ourselves? But perhaps the Prophet could not either, because he added: That they may fear you. He would surely have found his own heart, if he had fully known whether he was worthy of hatred or love. Therefore he who did not find it so as to be secure before God, did find it so as to fear. But we cannot easily do even this, because while we neglect to find our sins and, once found, to lament them, we are as if secure with a lost heart. In the other part, therefore, these are set over those, so that the hidden things of individuals are considered and, when guilt is found, it is struck with a worthy punishment. And because this is greatly to be praised, not dissuaded, it follows: (Verse 40.) The people answered Saul: Whatever is good in your eyes, do.

But what is it that Saul orders the people to separate themselves to one side, and the people ask him to make a king, which he orders—what is this but that simple folk do not know how to examine themselves even when they are commanded? He says therefore: Do what is good in your eyes. As if he were saying: You can better manage our affairs, you who have received the light of the heart for foreseeing not only your own paths but also ours. But the ruler is praised for the inner illumination that he has by grace, not for human estimation. He is praised indeed because he can know the secrets of others, but he distrusts his own ability to know himself. Therefore, because he does not attribute to himself the light of such great grace, he does not omit to ask this of God in prayers. Hence it also follows: (Verse 1.) And he said to the Lord God of Israel: Give a sign. What is it that you have not answered your servant today? If this iniquity is in me or in Jonathan my son, give a showing; but if this iniquity is in your people, give holiness.

We ask, therefore, that a judgment be given, when we earnestly desire that hidden things be revealed to us. But we must ask what this great diversity of words means. For he asks that a showing be given in himself and his son, if there is iniquity in the people, sanctity. Yet this can be said briefly, because the chosen teachers know their own strength, they know the weakness of the people subject to them. For themselves, therefore, they ask only a showing of guilt, because they know that by the austerity of penance they are accustomed to pursue it. For the people, however, they seek sanctity, because they desire to know only the faults of their subjects; but those whom they find doing wicked things, they ask to come to pardon through lamentation. For what is it to say, "Give sanctity," except, "Sanctify those whom you show"? You disclose to me their hidden things, but by disclosing nothing is done, unless you restore grace to those whom you show. But because often subjects stand and prelates fall, it follows: (Verse 41.) And Jonathan and Saul were caught.

And because the fault itself is not easily known as to who committed it, it follows: (Verse 42.) But Saul said: Cast lots between me and my son. And Jonathan was taken.

Those who cast lots often detect hidden things through conjectures of visible things. Thus, surely, Jonah is known in his flight (Jon. 1); thus Matthias is found worthy of the apostolic height (Acts 1). We therefore cast spiritual lots when through outward signs of works we arrive at the knowledge of hidden things. For the lot of each one is his own manner of life. Hence in Wisdom the reprobate say: Let us crown ourselves with roses before they wither; let no meadow be left that our luxury does not pass through; let us leave signs of gladness everywhere, since this is our portion and this is our lot (Wis. 2:8). But on the other hand the Psalmist prays, saying: Let my portion, Lord, be in the land of the living (Ps. 141:6). Paul also declares this, saying: Our conversation is in heaven (Phil. 3:20). The teacher, therefore, as it were, holds the lots of individuals when he sees the manner of life of each one. And when the fault is known but the person of the guilty is not known, he as it were casts lots when he compares the measure of the deed to the negligent person. But perhaps he also detects the fault when by some sign of conjecture he arrives at the evident truth of the crime. Indeed, he presides negligently who does not know both the strength and the weakness of the faithful committed to him.

For he who is strong ought to know to which virtues his subjects are suited, and by which vices those who are weak are hindered through the negligence of a neighbor. He ought to know what devotion to virtues stirs these, and what quality of vices disturbs the negligence of those. As if, then, he holds the lots of each in outward matters, when he foresees by which vices those can be overwhelmed, by which virtues these can be exalted. When the cause, therefore, is known, he as it were impresses signs upon the lots, when we ascribe the mark of an evident fault to the conduct of him who through negligence seemed beforehand to have been prone and near to committing that deed. But let this conjecture be taken for investigating the truth, not for the certainty of a matter already discovered, because there it is immediately added: (Verse 43.) But Saul said to Jonathan: Tell me what you have done.

54. For what is it that one who is caught is questioned, except that faults which seem to have been detected by signs or conjectures are not yet to be struck? For the wound is, as it were, already held, but is still covered. Let it therefore be uncovered, so that it may be able to be healed and cured. Indeed, he must be compelled or admonished to confess the fault which is now seen as it were openly. He says therefore: Tell me what you have done, because a crime which is known by certain clear indications is not to be judged before it is most openly demonstrated. And because it is the part of the elect to sin and to repent, to commit faults and by confessing to uncover the faults committed, it follows: (Verse

43.) And Jonathan told him, and said: I did but taste a little honey with the tip of the rod that was in my hand, and behold, I die.

What is it that he says: I did but taste? Why did he not say above: I did but taste a little of this honey, when he said: You have seen that my eyes are enlightened, because I tasted a little of this honey? But certain people, when they confess their sins, diminish them, of course, by certain words, while they show that they did not commit them with their whole heart. But on the other hand, chosen men, when they accuse themselves of the smallest things, proclaim them certainly not as small, but as great. What is it to say: I did but taste, except that I exercised the sin outwardly, I fulfilled it with a great burning of desire? And what is it to say after the confession of sin, I die, except to drive out death from oneself by repenting and confessing, and to fear it once driven out? This indeed is properly the mark of the elect, who abandon their sins, and yet fear these things as if they had not been abandoned. And indeed they wipe them out by pure confessions and by the harsh torments of penance, but as if not wiped out, they fear them vehemently. But what is it that he says: With the tip of the rod? except that while we pursue ourselves by confessing, we ought not to bring forth a lie against ourselves. A sin indeed must be brought forth in confession, but it must not be increased by exaggeration. For such a thing ought to be in confession as it was in the deed.

Therefore, that the ardor of his desire may be clearly revealed, he says: I did but taste. And that its quality may appear, it is added: with the tip of the rod, as if he were saying: I acted, boldly inflamed, but this I did. And because the king's son confesses, he says: which was in my hand. The rod signifies the teaching and discipline of Jonathan the preacher. It is held in the hand when he not only teaches but practices by doing what he teaches. What then is it that he says: which was, and not, which is in my hand? Unless because he intimates the estimation of the elect, who even when they commit base things judge themselves unworthy of the ministry of preaching. He says therefore: with the tip of the rod, which was in my hand. As if he were saying: I sinned by being proud about that by which, in sinning, I made myself unworthy. It was therefore in my hand, and is not, because although I once did what I taught, that which I held by doing I lost by being proud. Now therefore, terrified by fear, he says: Behold, I die. And because the same fear is sometimes struck into the mind by divine inspiration, sometimes by the threatening of teachers, it is added: (Verse 44) And Saul said: May God do this to me, and add this: because you shall die, Jonathan. It follows: (Verse 45.) And the people said to Saul: Shall Jonathan then die, who wrought great salvation in Israel? This is a crime. As the Lord lives, if a hair of his head shall fall to the ground; because he has worked with God today. Therefore the people delivered Jonathan, that he should not die.

What then is the meaning of what he says: Shall Jonathan then die, except that another would die for the same fault? By these words of the people, surely, the virtue of great discretion is shown to us, because in the examination of the elect not only the circumstances of the causes are to be weighed, but also the merits of the persons. This is openly shown by these words, because Jonathan is asserted not to be about to die not because he was the king's son, but because he wrought great salvation in Israel. When great men therefore fall, they are not to be handed over to the common judgment, because their earlier works merit that the severity due to later ones be lightened. But that lightening of the fault is not to be determined by acceptance of persons, but by regard for the earlier life, because for his absolution the gains of holy Church are to be weighed, not carnal affection admitted. But what wonder if for the absolution of a sinner his own merits speak in his favor, when we learn in the authority of sacred eloquence that some have been freed for the sake of others? For by the good work of some, others are helped, as to the sinning king Solomon it is said by the Lord: Because thou hast not kept my commandments, breaking I will break thy kingdom, and I will give it to thy servant. Nevertheless in thy days I will not do it for David thy father's sake, but from the hand of thy son I will break it (1 Kings 11:11). Hence it is that not only the works of fathers benefit their sons, but we have also recognized that citizens are to be freed for the sake of citizens.

The Lord indeed promised to spare Sodom if he found only ten righteous people in it (Gen. 18). Jerusalem too is said to be looked upon with mercy, because some good works were found in it. Hence it is that Eli, righteous in his own life but remiss in pastoral authority, heard from the man of God: A great part of your house shall die when it reaches manhood; yet I will not utterly take away from you a man from my altar (1 Sam. 2:33); so that sacred Scripture here might openly show that he was struck for his laxness and yet shown regard for his former manner of life. But perhaps he could be struck only in part, because he had some uncleanness of life, of whatever kind. Concerning Jonathan, then, it is well said: Shall Jonathan then die, who has wrought this great salvation in Israel? This is a crime; As the Lord lives, if a hair of his head falls to the ground, because he has worked with God today. As if to say: He who has done great works has deserved to be wholly absolved. Since therefore in ecclesiastical censure, even if there is no respect of persons, there is still a discernment of merits, he aptly concluded the sentence, saying: The people therefore rescued Jonathan, that he should not die.

In this passage it must be noted that the king twice brought forth an oath concerning the killing of Jonathan, yet, overcome by the insistence of the people, he did not kill him. What is this, that he swore and by no means kept the assertion of his oath? But from this matter two lessons come to us: that we ought to be cautious, namely, and discerning. Cautious indeed, lest we swear; discerning, if we swear to do perverse things. For one who avoids swearing altogether cannot commit perjury. But when an oath is sworn to evil, it is more just that the oath be dismissed than that the crimes which are sworn be completed. Let each one, therefore, be cautious before he swears, so that either he does not swear at all, or does not swear that he will do evil. The Lord indeed instructs us to be cautious, saying: Let your speech be: Yes, yes; no, no. Do not swear by heaven, nor by earth (Matt. 5:37). But on the other hand, the reprobate are both incautious and not discerning. For often they promise that they will do evil, and they do not take care to revoke their promises, as though about to incur perjury. Hence it is that Herod swore incautiously, and fulfilled the nefarious oath he had brought forth by the death of the Lord's forerunner (Mark 6). We ought, therefore, to be cautious in our dispositions, but if we neglect to be cautious, what has been proposed must be set aside, not fulfilled. For thus to desist from a purpose is not a vice of levity, but a virtue of discretion.

Nevertheless, one must altogether beware of swearing things that are to be revoked and deplored, and one must be vehemently warned against it, because when such an oath is not fulfilled, guilt is not entirely avoided, but the lesser is chosen. It follows: (Verse 46.) And Saul withdrew, and did not pursue the Philistines.

When Jonathan's fault is discovered, when the king is known not to have completed his oath, he is said to cease pursuing the Philistines, because while shepherds are weighed down by their own weakness, they cannot vigorously seek the gains of others. For to cease pursuing the Philistines is for a time to desist from pursuing the vices of others by preaching. For they judge that one must first attend to one's own purification, and then, once purified, be watchful for the salvation of others, because while they are silent they prepare themselves, so that as it were through their own penitence they may rise vigorously to the gains of others. And because often, while the teacher is mindful of himself, the malignant spirits do not keep silent among certain of his subjects by suggesting impious things. It follows: (Verse 46.) Moreover, the Philistines departed to their own places.

When the teachers are silent, the demons indeed depart to their own places, because through the shepherds' silence they are not lost, except that they were not predestined to eternal life. For the places of demons are those who by divine foreknowledge were not preordained into the dwelling of God. Hence it is that to the first teachers when they preached it is said: 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, these he also called (Rom. 8:30). Hence it is that the apostles, wishing to cross into Asia, 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, cannot be called into God's dwelling, because through the wickedness in which they were foreknown before the foundation of the world, they have prepared a place in themselves for malignant spirits. Well, then, when it is said that he ceased pursuing the Philistines, the demons are reported to have departed to their own places, because sometimes by God's dispensation the teachers are silent, so that while they are silent, those who do not belong to the Lord are received by evil spirits. But, as I said, when the shepherds are silent after guilt, they humble themselves, so that, purified, they may rise up powerfully for the ministry of preaching. While they are silent, they weigh their own weakness, but by considering themselves they strengthen themselves more vigorously against hidden enemies. Hence it is also well added: (Verse 47.) But Saul, when his kingdom over Israel was confirmed, fought round about against his enemies.

The kingdom is indeed weakened when shepherds fall into certain sins. But what is weak is strengthened when through the satisfaction of penance they are raised up to the work of great virtue. And he is said to be confirmed over Israel, because he advances to the height of life, and by his manner of life he surpasses those whom he precedes by rank. He is set before those who see God, but he is raised above those who see God when he is taken up before others into divine contemplation. Rightly, then, it is said: He fought against all his enemies, and wherever he turned he prevailed—because one who looks more deeply upon eternal things easily crushes whatever comes at him for battle from the lowest things. For since no earthly things now please him, he who through great charity reigns over Israel, that is, in heavenly things, wherever he turns, he prevails. For what would the malignant spirit suggest to him who considers no earthly things, who no longer loves any of the joys of the world? The teacher fights while he preaches, but he prevails because what he forbids by preaching from happening through the delight of the world, he persuades by the virtue of his manner of life. And because he is said to fight against his enemies round about, the victory of his great praise is shown to be. He teaches that the teacher is perfect from every side, since from every side he has the strongest enemies. Therefore, when he is said to turn and prevail everywhere, how great is his glory proclaimed? What is it, then, that he is said to have enemies round about, except that malignant spirits lie in wait for all our senses?

For by speaking they deceive some, by seeing others. Some they trick through hearing, others through taste or smell. Others again they strive to drag into impurities through the snares of alluring pleasure or thought. To others they offer obscene things outwardly, which they may pursue in the deliberation of the mind. But that we may show this circuit more correctly: while they drag this one to pleasant things, they set snares for him, as it were, on the right. That one, while they cast him down through adversities, they constrain, as it were, from the left side. Us, while they invite us to past delights, they cast down, as it were, from behind. To those they meet, as it were, from the front, when they often show to their minds, as if by way of counsel, the length of a strict manner of life and conversation. For they come from before, because they do not permit souls to set out for heaven. Therefore we have enemies all around, because before and behind, on the right and on the left, we suffer the struggle of malignant spirits. Whence also the blessed apostle Peter exhorts us, saying: Your adversary the devil, as a roaring lion, goes about seeking whom he may devour: whom resist, strong in faith.

But now that we know the circuit of war—how kings conquer by going around—let us see. They conquer by going around, indeed, who guard their tongue, mouth, eyes, and all the members of the body from unlawful action. For while they perfectly fortify the tongue through silence, they are victors, as it were, on one side; and while with their eyes they see things they disdain to desire, they become victors on another side. Often, too, they hear evil things and repel them, and because they reject what is harmful, and by rejecting it triumph. In all their senses, then, they are victors, who through any one of them refuse to be subjected to malignant spirits. But even when an unfit thought is offered to the heart, the enemy who is rejected is crushed. For whoever casts away all harmful things powerfully presses the enemy. And because he likewise despises pleasant things and does not fear adverse things, he does not at some time repeat the perverse things he has abandoned, and he runs fervently toward heavenly things, he is declared to overcome the enemies whom he endures all around. And to these adversaries, indeed, because the snares set against him are designated by the five bodily senses, they are aptly expressed by the number five.

Against Moab, it says, and the sons of Ammon, and Edom, and the king of Suba, and the Philistines.

For he who set down the names of five nations designated the deceits of demons set against 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 in a circuit and to conquer wherever he turns. But certain ones are named specifically, which stand chiefly in his way: Against Moab, it says, and the sons of Ammon, Edom, and the king of Suba, and the Philistines. Moab is interpreted as "from the father," Ammon as "people of sorrow," Edom as "red," Suba as "burning" or "turning," Philistine as "falling from a cup." For what is expressed by these names but the stages of a most wicked life? In Moab, indeed, which is called "from the father," concupiscence is designated. In the reprobate mind, certainly, because it is placed by the devil, it is, as it were, begotten from a father. But what is shown through Ammon, which is interpreted as "people of sorrow," except the abundance of evil works? For because they are many, it is called a people, and because they lead each reprobate one to the bitterness of eternal mourning, it is rightly named "people of sorrow." But Edom, which is called "red," what does it suggest but the excessive fervor of sinning? For first each person is accustomed to sin, then through the practice of sinning he advances to an increase of fervor, so that he dares to sin more often, and what he repeats by daring, he desires to iterate ever more ardently.

By this burning desire to sin, it is brought about that in the reprobate mind whatever of virtue or good work had flourished is burned up. Therefore, after Edom, it is described as set on fire in the spiritual battle, because such is the fall of a lost mind that, when it strives fervently to gather evils, it is despoiled of all good things, as if destroyed by burning and reduced to nothing. Suba is also called "turning," because burning sin both takes away the form of God from the reprobate mind and reduces it to the form of the apostate angel. Concerning this, it is already said by divine sentence: When the wicked man has come into the depth of evils, he despises (Prov. 18:3). Indeed, the proud mind already despises the divine commandments and subjects itself to carnal desires. Who, then, is the king of Saba, if not he of whom the Lord says to blessed Job: He is the king over all the sons of pride (Job 41:1)? But the Philistines, who fall by the cup—who are they but those who are drunk with all the evils mentioned above? They so forget heavenly things that they seem either scarcely or never to wake to them. Therefore, by Moab is expressed the concupiscence of the flesh; by Ammon, the frequent practice of evil action; by Edom, the burning desire to sin; by Suba, the devastation and burning up of virtues; by the Philistines, forgetfulness of heavenly things. When, therefore, the chosen teacher desires to instruct someone in the midst of so many snares, what a contest of virtue does he undertake?

And because through the labor of teachers they return to repentance from every degree of this perdition, wherever he turns he is said to conquer. For by preaching he sometimes kills the desire in someone's heart, sometimes the practice of wicked action. Now he draws those who had passed over 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 on fire. And because by preaching he recalls heavenly things, he rouses those who are falling and forgetful of heavenly things to the zeal of the spiritual life, and inflames them ardently through love. Well, then, is it said? (Verse 47.) Wherever he turned, he conquered.

G3. For while he draws sinners of every kind to life, he is known to triumph everywhere. These triumphs, surely, the Lord commanded his soldiers, his princes, to carry out, when he said: Go into the whole world, and preach the Gospel to every creature (Mark 16:15). He commands the Gospel to be preached to every creature, who willed all kinds of men to be led to the faith, so that while he showed the noble triumphs of their kings, he might show that they conquer everywhere. Whence it is written: Who wills all men to be saved, and to come to the knowledge of the truth (1 Tim. 2:4). All men, indeed, he wills to be saved, because from every kind of men he chooses those whom he draws to the joy of eternal salvation. But what he does by his strength, he sets forth, because he says: (Verse.

And when the army had been gathered, he struck Amalek and delivered Israel from the hand of its ravagers.

Amalek is interpreted as “a people that licks.” What, then, is designated by Amalek but the spirit of fornication? For it is their way to lick, that is, to entice the mind to sin by the blandishment of the flesh. For they go about licking, as it were, by the touch of the tongue, when they touch the mind with light suggestions. What is it that he is said to have fought and conquered against Moab and Ammon, against Edom and the king of Zobah, and yet did not gather an army, but to conquer Amalek he gathered an army? What is it that he gathered an army, except that to extinguish the spirit of fornication one virtue alone is not sufficient? Abstinence from food is indeed very strong against this vice, but alone it does not prevail; for it is like a soldier, and it can fight, but it cannot overcome, because Amalek is not conquered unless an army is gathered. Whoever, then, desires to strike down fornication, let him add to bodily abstinence the virtue of humility. For if the mind, in humble submission to God, looks down on this, it does not suppress the desires of its flesh by dominating and ruling over them. But it is still necessary that he gather, because he has a small army. Therefore to the virtue of humility and bodily abstinence let the frequent number of prayer be added. Indeed, the affections of a heart intent on heavenly things are strong soldiers against the war of the flesh. Now, then, in the frequent assiduity of prayers he has a battle line, but an army does not have only one battle line, but many.

Therefore it still does not have a complete army, and it is by no means able to strike Amalek. For what does it profit it that it wears itself down by fasting, that it is pricked for a time by praying, if the slippery mind thinks on base things and carries phantasms of wantonness within itself? But he cannot avoid shameful thoughts who does not hold honest ones within himself. For since we are always thinking, good things must be sought out by us, lest we think evil things. But what are all the crowds of foul thoughts but the countless battle lines of the mind? For while they surround the mind and lessen it, they do not permit the most shameful enemies to approach it. And because by thinking we are set aflame toward the desire of great purity, our soldiers are clothed in powerful arms, by which they both drive back the assaults of fornication and turn them to flight, and by bringing them to nothing, destroy them. For they have no way of entering into the soul, which is on every side adorned, as if by a most strong soldier, with the honesty of good thoughts. Now therefore let the soul gather an army, which wishes to destroy Amalek and to free the seeing spirit from the hand of its ravagers. Let it sit in the midst of these, so that, surrounded on all sides by the examples of the strong elect and by the teachings of the Scriptures, it may have no part of itself empty through which the enemy may break in. Since, then, the examples of the faithful are countless, since the proofs of the Scriptures are many, the army is great and strong, but to gather it is not difficult. Well, therefore, is it said of the king of Israel: When the army had been gathered, he struck.

Amalek, because the spirit of fornication is not overcome before the body is worn down by abstinence, and all the foulness of obscene thought is put to flight when good things fill the mind. For then the people, licking, that is, flattering, cannot lick him by taking delight, because with the flesh subdued by fastings, the mind fortified by the citadel of humility, girded with the arms of prayer, intent on heavenly teachings, protected by examples, it is not able to grant an entrance to the impious suggestion by consenting. And this gathering of the army rightly befits kings, that is, the teachers of the Church, because whoever strives to instruct chosen subjects for extinguishing the rage of fornication must gather for him these many troops of aids.

Rightly also is Israel said to be rescued from the hand of its ravagers. To be rescued is indeed said to be plucked out. And what is plucked out is perceived to have sunk deep roots into deeper places. But the hand of the ravagers is the power of evil spirits. Whence also it is written: By whom anyone is overcome, of him he is made a slave (2 Peter 2:19). What then is gathered, except that while fornicators consent to the desires of the flesh, they are subjected to the power of evil spirits? Because again the enticement of fornication is deep, while 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 ravagers is to be freed from the abyss of fornication, which lies in the power of demons. Rightly also are the impulses of fornication called ravagers, because concerning the vice of lust it is said through blessed Job: It is a fire growing even to destruction, and rooting out all growths (Job 31:12). For the spirit of fornication is called a ravager because, once it has invaded someone, it plainly leaves him no gifts of the virtues. For the labor of ministry, indeed, he can have some good things, but for the merit of salvation he cannot have them. He is said therefore to be ravaged who, having lost chastity, is profited by no other good things for life. The tender things of the gardens are also said to be ravaged. 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 receive no shameful motions, they are adorned with the white flower of modesty. Hence also it is said to the bride in the Canticle, in the praises of the bridegroom: You who dwell in the gardens, make me hear your voice (Cant. 8:13). And again: A garden enclosed is my sister, my bride (Cant. 4:12). A garden indeed, because flowering with the virtue of surpassing chastity; enclosed, however, because fortified by continence. Hence she explains what delights the bridegroom, saying: My bridegroom is mine, and I am his, who feeds among the lilies, until the day breathes and the shadows incline (Cant. 2:16). The unclean spirits therefore are ravagers, because if they deceive chaste hearts, once deceived they destroy the tender flowers of such great virtue.

Those, therefore, who return from impurities to chastity, because they escape the dread powers of demons and ascend from the depth of perdition, are fittingly recorded as having been rescued from the hand of the ravagers. But let us see what kind of helpers the king has, who is said to rescue the people. For it follows: (Verse 49.) Now the sons of Saul were Jonathan, and Jesui, and Melchisva: the names of his two daughters, the name of the firstborn Merob, and the name of the younger Michol.

The sons of Saul, who are born not to any inheritance whatsoever, but to a kingdom, signify those of whom it is said through the Psalmist concerning the holy Church: Instead of thy fathers, sons are born to thee; thou shalt appoint 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. But because, after Amalek was struck down, they are named as the king's sons, let us refer their number to the merits of the virtues. Indeed, the mortification of the body, the circumspection of the mind, and the simplicity of intention are three things. Therefore, because the teachers of the holy Church are strong to restrain the lust of the flesh, wise for the guarding of the heart, and sublime in raising up the intention of the heart to heaven, the sons of Saul are said to be three. There are also three: the strength of work, the virtue of charity, and the most abundant grace of preaching. For the teachers of the holy Church, because they are sublime in great conduct, fervent in great charity, and eloquent in the great wisdom of the word, are fittingly designated by the number three.

Their names certainly correspond to their virtues, because Jonathan means "gift of the dove"; Jesui, "plain" or "my desire"; Melchisua, "my king is salvation." For since the teachers possess the pre-eminent gifts of the Holy Spirit, they are rightly called "gift of the dove." Again, because among the sublime gifts there are humble ones, they are called "plain." Because they ardently seek eternal things on behalf of the faithful subject to them, they are said to be "my desire." Indeed, that voice is recognized as belonging to the little ones who are subjects, but the virtue of so great a name belongs to the prelates. For we who still lie as little ones and cold in our negligences do not burn with ardent desires for the heavenly fatherland. But what we cannot ardently demand, he requests for us who longs with great desires for that fatherland which he desires us to attain. By the excellence of charity, therefore, not desiring but "desire," the son of the king is called, so that the fire of love may be shown to burn especially in the mind of the teacher. Whence also it is said of the Lord through the Psalmist: "Who makes his angels spirits, and his ministers a burning fire" (Ps. 103:4). Hence it is likewise that Daniel is called a man of desires (Dan. 9), because he is reported to have sought the prosperity of his people with great prayers. But Melchisua is called "my king is salvation." The king is, of course, the preacher, because he holds the height of order and the dignity of great conduct. He is also called king because he holds the summit of loftiness and the vigor of authority.

It is also called salvation, so that by its wholeness the sickness of the people may be understood to be driven out. For deservedly the teacher ought daily to act by his life and devoted prayer, so that each one subject to him may be able to reach salvation.

But the teacher ought again to note that when he is named by his subjects, he is called not "our king" but "my king." What is it, then, that he is called "my king," except that he ought to be so familiar to all that he is felt to belong to each individual through love? But he who is called "my" is named king, because the humble and affable preacher does not seem to hold his very pre-eminence as his own singularly, but as special to each individual, since he strives to be so common through grace that his own loftiness may be seen to belong to each one. Moreover it is called the burden of the word, because, that is, it is called "my salvation," through which surely the diligent zeal and solicitude of the preacher is commended, because he ought so to attend to all at once that he seek and pursue the things proper to each individual. For "my salvation" is said by each one, if he takes up the care of each infirm person and leads him to the goods of eternal salvation.

But 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 away in the retreats of the contemplative life. They are called daughters, indeed, because of their fruitfulness. The one gives birth to a multitude of good works, the other to a fullness of inward joys. Rightly, therefore, are they named the king's daughters, because when they conceive by the word of God, they bring forth heavenly fruits. Hence Merob is well said to mean "of a multitude." For the active life, since it is brought to perfection through many good works, is rightly named from a multitude. Or it is said to be "of a multitude" because those who please God through the active life are many. For since those who pant after heavenly joys through the contemplative life are fewer in number, in comparison with them he calls those who serve the active life many. These are indeed many in number, divided in ministry, because even though they seek the one heavenly homeland by good works, they nevertheless serve in various works of devotion. Some of these, to be sure, advance so far in the love of their Creator that they even forsake good works themselves and desire to pass over to the sweetness of the contemplative life and to call upon God in it. Hence Michol is also well said to mean in our tongue "from all." For she is made "from all," because no one is perfect in contemplation who has not arrived at the citadel of that same contemplation through the labor of good works.

Hence also the Lord says in the Gospel: Come to me, all you who labor and are burdened, and I will refresh you (Matthew 11:28). Then one who labors is called, when the desire of acting well is poured in from eternity. And they come to him who calls them, when they come to the quiet of the contemplative life. In this, surely, those who labor are refreshed, because they abundantly take the joys of love from divine contemplation. He himself indeed refreshes those who come to him, who shows himself to pure minds. In his revelation, because they find many joys of contemplation, they are filled, as it were, with the full sweetness of delight, not by another but by himself. Michol, therefore, is said to be from all, because no one seeks the secret of the contemplative life who has not first been in some good work. She is called the younger sister, therefore, not because she is inferior in dignity, but because she is later in time. But if anyone wishes, he can understand the contemplative life by the firstborn daughter Telit, and the active life by the younger. And then indeed Merob is said to be from the multitude, because she deserts the crowds of the multitude and comes to a rarer number of the perfect in contemplation. Not the multitude, therefore, but she is said to be from the multitude, so that it is recognized not those with whom she is, but whence she came. But Michol is said to be 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 afterwards pass over to the secret of the contemplative life, but in the retirement of the contemplative life they are not weighed down by the care of the exterior life. That life, then, can be spoken of as belonging to the multitude, but this one as belonging to all, because the active life contains all, while the contemplative life declines the sight of all, so as to join itself, by the sight of the mind, to heavenly things. How, then, are they said to be daughters of Saul, unless because each life is shown forth by the zeal of a good ruler? For those who teach us to do good and to devote ourselves to the pursuits of the eternal life are begotten for us by him by whose teaching they are learned in our heart. And since this is certainly established concerning the works of the active life, it seems strange concerning the contemplative life, which is signified by Mary, the sister of Martha, who is described as sitting at the feet of the Lord and hearing his word (Luke 10). But it is easily answered, because while Mary sits, she signifies those who are perfect in contemplation. Yet Merob, the daughter of Saul, is rightly called so, because even if she sits at the feet of the Lord and hears and learns from him what she wills, nevertheless she ought first to learn how she may be able to sit. This, surely, because it is known by the instruction of a wise and learned teacher, she is rightly remembered as the daughter of Saul (1 Samuel 18). Her, indeed, he promised to give to David in marriage, but he gave him the younger one, because some love the beauty of the contemplative life, but are by no means permitted to approach its embrace.

For the supreme King so orders it that those who are needed outwardly for ruling the faithful flocks receive Michol, the lesser, and never attain Merob, the greater. But many receive the greater after the lesser, because after the devoted works of charity they are received into the love of the inmost secret; Jacob intimates this well, who loved Rachel but first took Leah, and so afterwards took Rachel in marriage (Gen. 29). What is this, that it was permitted Jacob to have both sisters, but David did not come to the marriage chamber of the greater, except that David was a king, but Jacob was not a king? For one who takes up the governance of souls, the censure of the Church does not permit him to desert the flock he has taken up and to call himself to the leisure of the retired life. But Merob is promised to David and never given; Michol alone is given, because some, when they take up the care of souls, think that they so bear solicitude for others that through that solicitude they can be free for themselves; and yet the quiet they seek in prelacy they never find: and it comes about that while they cannot obtain from the Lord the grace of such purity, they fear as though they had incurred the Lord's anger. As though, therefore, with the king angry, they lose the firstborn promised to them, because the love of intimate quiet, which they thought they would have in prelacy, they cannot embrace. But we have said these things briefly by way of digression; now therefore let us return to what we set aside.

Both are therefore called daughters of Saul, but they obtain different names, because they both differ and agree. They agree indeed, because they tend through love toward eternal life, which they love. Likewise they agree, because the good works by which this life is ceaselessly extended, that one performs in whatever way. Since, therefore, both love the eternal things they see, both desire to reach them through good action, and in whatever way they agree; but they differ, because one does more, the other sees more. For Leah too is not said to have been blind, but bleary-eyed. And Rachel, if she did not bear so many, yet did not remain entirely barren. For if the one life surpasses the other by contemplating or by acting, yet to none of them is the clarity of vision taken away, to none is the glory of fruitfulness denied. By seeing and by acting, however, they differ, because the active life has vision on the way, but work in its intention; the contemplative life, however, has work on the journey, and intention in rest. Hence the evangelist Mark, when under the figure of those three women he showed the love of the contemplative life, says well: They bought spices, that coming they might anoint Jesus (Mark 16:1). As if he were saying: They stood in work, that they might be able to run to contemplation. To buy spices indeed is to spread abroad on every side the fragrance of good repute through the labor of good work. And to anoint Jesus in the tomb is to arrive at the richness of intimate devotion through the mortification of the flesh.

For as if in a tomb, when by those buried together with him one most devoutly arrives at the joy of his inmost brightness. In passing, therefore, they have activity, because even if they sometimes act, they leave this as if by running, who are driven to the place of beloved solitude by a great impulse of the spirit. For because with all their desires they rest in the love of eternal things, they desire to see rather than to minister. Rare, therefore, are they in the public of work, assiduous in the secret of contemplation; abroad little, within they remain sufficiently. For they are accustomed to judge it as fornication even to depart for a moment from the contemplation of Christ.

On the other hand, however, the active life, which busies itself frequently about ministry, is rare in the secret of contemplation. For she who has proposed 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, free for herself and seeking her own and not the things of others, she should rest from the customary offering of services. Therefore by working more she labors, by entreating less. Hence also Martha, who was busying herself about frequent ministry, stood, and is in her place (Luke 10:40). For she who stood was not permitted to sit, because if she had sat to listen, she would perhaps have provided an unprepared and insufficient ministry. And it is to be noted that in passing, Martha saw the Lord, yet not in passing but standing she speaks. For the evangelist expressed it carefully, saying: She who stood, and said (Ibid.).

By the example cast before us, we are instructed that we who render ministries to our brethren, if through delay we cannot sit at the feet of the Redeemer, ought at least for some little while to stand by the Redeemer. But we stand by him well if we see him in passing and in serving. What is it, then, to behold the Lord in passing, unless in every good work of ours to direct the intention of the heart to him? For we pass by when, running hither and thither, we minister to the Lord in his members. But we behold the Lord in passing if, through all that we do, we contemplate him as present to us, him whom we desire to please. In this place it is to be noted that Martha speaks confidently, saying: Lord, is it no concern to you that my sister has left me alone to serve? (Luke 10:40). This certainly befits certain perfect workers of holy Church, who offer prayers to almighty God with as much greater confidence as they remember that they have served him more laboriously in his members. But because even in those things which serve the active life the excess of solicitude must be restrained, Martha is reproved, who is declared to be so solicitous that she is troubled about many things. Indeed, the fervor of action is then rightly ordered when we so apply ourselves to the work that with a tranquil heart we see him to whom we strive to consecrate our works. What, then, is the excess of solicitude but the confusion of heavenly intention? Because while it divides itself among many things, being divided it no longer rises up to the contemplation of things above.

For the soul, because it scarcely comprehends that eternal and simple good of eternal vision even when united to it, does not raise itself toward it while divided. Therefore the disposer and receiver of our works says: "One thing is necessary"—lest it divide itself among many things for my sake, so that, united through tranquility, it may rise with power to the contemplation of the highest good. Thus the two daughters of Saul, though they are alike daughters of the king, differ in names, because the active life and the contemplative life are noble by the nobility of religion, but they are not equal, given the diversity of their office. But since we have shown their father, let us likewise point out their mother. It follows: (Verse 50.) And the name of Saul's wife was Ahinoam, the daughter of Ahimaaz.

For what is the wife of the preacher but good will? For he who is joined to good will through love—from him, as it were from a noble spouse, children are certainly born. For when we wish to bring forth the fruits of good works, it is necessary that we first sow them in good will. Hence Ahinoam is well interpreted as "the rest of a brother." For our brother is that one 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 indeed of God, co-heirs with Christ" (Romans 8:17). What is meant by "the rest of a brother," except that the Redeemer of the human race rests in the good will of his co-heirs?

And because the good will is bestowed on us by the very one by whom it is inhabited, she is called the daughter of Achimaas. For Achimaas is interpreted as "the beauty of a brother," or "a beautiful brother." For our Redeemer is called both brother and beauty, because human nature through the sin of the first man lost the vigor of its dignity, but in the person of the Redeemer it shone forth with increased splendor. For he is our beauty, because all who shine in the holy Church with the brightness of virtues receive it all from the fullness of that light. Hence Paul says: And in him all the fullness of the Godhead dwelt bodily (Col 2:9). Therefore when the prophet Samuel looks upon the good will of our preachers, he expresses what he saw in figures, saying: Achinoe, the daughter of Achimaas, because surely great is the beauty of good will, but it is born from the infusion of the Redeemer. For it ought to be loved as a wife, but if the father is regarded, it is loved all the more for its nobility.

(Ver. 60.) And the name of his prince was Abner, the son of Ner, his cousin.

Abner is interpreted as "my father's lamp," and Ner is also interpreted as "lamp." What, then, is Ner taken to be but the speech of the Scriptures? The letter of Holy Scripture is, as it were, the clay vessel of this lamp, while its spiritual brightness is the clarity of the light, and its oil is the devotion of love. The son of the lamp, therefore, is the one who gladly hears the words of the Scriptures, understands them wisely, and grasps by the affection of charity what he gathers through understanding. Why, then, is he called the son of the lamp, if not because what is born of light is light? For what is sin but darkness? And what again is a good work but light? For when holy men direct the steps of their deeds according to the guidance of the Scriptures, they receive, as it were, light from light, that is, of spiritual instruction. John indeed expresses this light from light when he says: Everyone who is born of God does not sin, because his heavenly generation preserves him (John 5:18). What is it to be born of God but to love the will once it is known in the holy Scriptures? And what is it not to sin but to stand always in the light of righteousness? For the blessed apostle Peter wished us, as it were, to make 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's lamp," and his father Ner is also called a lamp, because those who have received both the brightness of light and the oil of perfect charity through the learning of the Scriptures can shine before others in the holy Church by their example. But through John it is said "not to sin," so as to suggest the strength of preachers, who extend a hand to sinners in such a way that they themselves are not darkened by the darkness of sinners. But what is it that Abner is called Saul's cousin? Now a cousin is one born from the father's brother. Hence here too it is added: (Ver. 54.) Kish had been the father of Saul, and Ner the father of Abner, the son of Abijah.

And when a king was being sought to be chosen, it was said: And there was a man named Kish, the son of Abijah (1 Kings 9:1). But since we have already fully explained what these names of the royal stock signify, let us express only this: how Abner is reported to be Saul's cousin. But Saul is known to be the son of Kish, that is, of the hard; Abner is also said to be the son of the lamp. We have shown that this "hard" designates men of excessively austere conduct. Ner is interpreted as "lamp." What is it, then, that the lamp and the hard are said to be sons of the same father, except that it is from God both that holy Scripture commands what is austere and that there is the strength of outward conduct of a harsh way of life? For the hard is the brother of the lamp, because he has the grace of fulfilling the law from the same source from which the law itself has its origin.

Hence the Psalmist also confidently promises, saying: For he will give blessing, who gave the law (Ps. 83:7). For to give the law is to set forth the precepts of life to the elect; to give blessing is also to bestow the grace of fulfilling the law. Since, therefore, both the light of Scripture and the harshness of our life come from one source, Gis and Ner are reported to be sons of one father. Abner, therefore, son of Ner, is rightly called the cousin of King Saul, because he who is chosen for the care of souls ought to be judged to be of a hard and harsh life. But those who desire to be helpers of preachers never accomplish what they desire: they do not perfect, as it were by being born, the light of Holy Scripture, in which they were conceived through knowledge, in good action and holy preaching. But since the knowledge of the holy Scriptures is ascribed more to the highest teachers than to their subordinate helpers, and the examples of conduct seem to befit the lesser more than the greater, what is it that the son of the harsh one is called king, while the prince of the king is called a son of the lamp? But by these words he does not signify what the highest teachers and their helpers possess, but, suppressing what they possess, he sets forth what each one ought to do. For the king—that is, the highest and chosen preacher—because he already has the light of Scripture through the knowledge of the most profound learning, should not so trust in knowledge as to follow the examples of others least of all.

The prince also, that is, the helper of the great teacher, because he is subjected to the examples of his own prelate, leans toward the light; so that he who follows examples may be born into the learning of higher doctrine, as it were into the great light of a lamp. Therefore he who, having been instructed, is brought back to the examples of his elders through humility, being furnished with examples, is raised up by learning to the splendor of the Scriptures; rightly is the king said to be the son of the hard one, and the prince the son of the lamp. Such men, because they worthily preside over the elect faithful, because they boldly lead their subjects forward to the victories of the virtues; it follows: (Verse 52.) Now there was a mighty war against the Philistines all the days of Saul.

That war of those teachers is weak and altogether infirm, who have neither the light of divine knowledge nor the strength of good work. Therefore the war is called mighty when those sons of the hard one dominate the elect peoples, because he can profitably speak good things to others who has been accustomed to go before great words with action. But it must also be subtly observed what is said in a more involved way: All the days of Saul. What are the days of Saul but the works of light? What is the teacher's war but that which is accomplished by the tongue? And so he fights all his days who teaches others many things, but brings forth nothing by teaching except what first shines in his own work. For he fights in his day who draws the words of preaching from the light of his own virtue.

On the enemy's day, therefore, he wishes to fight, who strives to oppose the reprobate spirits, not by speaking of the things he does, but by preaching the things he knows. But he fights on all days, because he shows all the commandments of God in the light of action, which by following he wishes to make plain through the care of preaching. Rightly, therefore, that war is called mighty, in which there is fighting with the full light of virtues and of works. Through this also, that he is said to fight on all days, the urgency of spiritual struggle can be designated. For he who leads a life full of virtues lives in days. In all days, therefore, the war of the chosen teacher is known to be mighty, because he is always seen to overcome the evil spirits, who is never separated from the light of the virtues. But chosen men have the strength of fighting, and they have also the humility of fear. Through strength they triumph, but through fear they do not cease to gather reinforcements. Hence they fight the more strongly, the more they do not desist from gathering the forces of conflict. Well, therefore, is the cause of the mighty war added: (Verse 52.) For whatever man Saul saw to be strong and fit for battle, he joined him to himself.

As if he were saying: For that reason he could fight powerfully, because he did not cease to gather an army. But because he is said to have joined to himself not only strong men but also men fit for battle, the cautious teacher is shown in the choosing of Christ's soldiers. Now some are strong for bearing burdens, but not for waging battles, because when they do not know how to fight from their own strength, they are by no means able. Therefore the men strong and fit for battle are those who know how to fight and are willing. For by will they are strong, and by knowledge they are fit for fighting. Therefore the rashness of certain men is driven back from Christ's war, when men fit and strong are recorded as chosen. For some know how to fight with the devil, and 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 are unwilling to resist. For what should the teacher do, if he joins these men, fit as they are for battle, to himself? Such men can destroy others by example more than they themselves can build up by the word. For often such men dare to teach, and they do not hold the power of teaching by working. When they speak with us, they rush upon the enemies, but by their deeds they are suddenly turned against our own vitals. Like certain traitors of the army, they put on the arms of Christian doctrine, and by their examples they suddenly strike the little ones of Christ, whom we thought they wished to protect by speaking. Therefore men who are not fit and strong are to be driven back, not joined to us, because through wise reprobates our strength is destroyed, not increased.

Who, then, are the strong but not fit, if not those whom we see bearing the burdens of the world bravely, yet not knowing how to transfer their strength to the service of their Creator? For they bravely bear the yoke of men and the great labors of the world, but they fear to approach the service of God as though they were weak. What are these, then, but strong and not fit—those who do great things of the world, and cannot do the light and gentle things of Christ? Often, too, they are converted in monasteries, and those who had bravely borne the burdens of the world sweat, as it were, amid great labors over the small things they do. What, then, is shown by these words, except that we should join men to the militia of Christ with great discretion, and not grant them entrance before we know that they are both fit through knowledge and strong through good will? Therefore those can be called strong men and fit for battle who follow after Amalek, that is, the wars of lusts. For they are not strong men who cannot extinguish carnal desires. And they do not seem fit for battle who, on account of their wantonness, are not fit to fight. Let the teacher, then, choose soldiers of Christ, let him choose strong men, so that while they bravely subdue the flesh, they may powerfully conquer unclean spirits. Let him choose, then, those fit for battle, so that while they are not proud amid the gifts of strength, they may be raised up to the glory of triumph in heavenly things.

BOOK SIX.

CHAPTER ONE.

(1 Samuel 15:1-3.) And Samuel said to Saul: The Lord sent me to anoint you as king over his people Israel. Now therefore hear the voice of the Lord. Thus says the Lord of hosts: I have reviewed whatever Amalek did to Israel, how he withstood him in the way, when he came up from Egypt. Now therefore go, and strike Amalek, and utterly destroy all that is his.

1. Above we have said that Amalek designates the vice of luxury, which, as it were, licks, while it suggests pleasure by flattering. The progress, then, of one's manner of life is shown, in that above Amalek is said to have been struck by Saul, and now it is commanded not simply to be struck, but that all that is his be utterly destroyed. First, indeed, the teacher strikes it, when through his word it is brought about that chastity is held in the hearts and bodies of those who are converted. For desire is, as it were, struck, when the flesh has been subdued in some fashion by the arms of chastity, and yet has not been perfectly subdued. For one who already abandons the defilements of luxury, but still feels shameful impulses rising from himself against himself, no longer performs the wicked deed, but still cannot drive it away from his thought. Often, unwilling and off his guard, he is dragged into impure thoughts, but the things he thinks within by neglecting them stir up the flesh outside, so that it rises to shameful impulses of pleasure. What is it, then, that Amalek, having been struck, is commanded to be struck again and utterly destroyed, except that the preacher ought to lead forward to the perfection of virtue those whom he instructs to a chaste life?

Again, therefore, Amalek is commanded to be struck down, because he still lives and has not been well slain. Again Amalek is struck down, when by the words of the teacher those motions as well that beat upon the flesh are crushed, when the teacher instructs his subjects that they are to be crowned for this very reason, so that they ought so to subdue the body that it in no way rises up to seductive motions. But because the flesh is never so restrained if the mind slips into unclean things by thinking, after the striking, Amalek is commanded to be demolished. He is struck, then, in the body, and demolished in the heart, when the flesh is worthily worn down by abstinence and the mind is curbed from all unclean thoughts. In this place those earlier words also are to be considered, which Samuel speaks in the person of the Lord, saying: I have reviewed whatever Amalek did to Israel, how he withstood him in the way, when he ascended from Egypt.

What is it that the works of the Amalekites are reviewed, except that the defilements of luxury are exceedingly hateful to God? Whence the blessed Paul the apostle says: Every sin is outside the body; but he who fornicates sins against his own body (1 Cor. 6:17). Again he says: Fornicators and adulterers God will judge (Heb. 13:4). Hence also, rebuking more sharply and separating them from the kingdom of God, he says: Neither shall the unclean possess the kingdom of God (Eph. 5:5). Why is luxury reviewed, except that by the justice of God the sinner is cast down, when he is bent to perpetrating its defilements? He, therefore, who is reviewed that he may fall, is sometimes reviewed that he may perish, and sometimes reviewed that he may rise.

And because after so great a span of times is reviewed, the deeds of Amalek are recalled, it is somehow suggested to us that such things at some time after long ages come to their senses. But his very works are expressed, when it is said: How he resisted him in the way when he ascended from Egypt. Israel is said to see God. And because he is reported to ascend from Egypt, he suggests the newly converted, who leave behind the darkness and depths of sins, and draw near to the light of truth, and ascend the mountain of good work.

But in the way Amalek resisted Israel, because lust sets the weapons of pleasure against those pressing toward the summit of perfection, and strikes the hearts it can with the sword of unclean suggestion. And because the battle of fornication is very strong and violent, he is reported not merely to have met Israel in any chance way, but to have resisted. To resist is indeed to press hard upon a strong assault. Such resisting Amalekites that ascending Israelite saw, when he said: I see another law in my members, fighting against the law of my mind (Rom. 7:23). Whence also, looking to the helper, he says: Wretched man that I am, who will deliver me from the body of this death? the grace of our Lord Jesus Christ (Hom. 7:24). Amalek, then, is said to resist, because while we are in the flesh, we endure the strong wars of lust. But what is he said to resist who ascends from Egypt? Behold, he who had been carried up to the secrets of the third heaven had resisting motions of the flesh.

Rightly, therefore, Israel ascending from Egypt signifies not only the newly converted but also those endowed with great virtue. For by the name of Egypt the darkness of this world is designated. But Israel ascends from Egypt because all the elect, while they advance by living holily, strive to reach the heavenly fatherland. And because as long as they are in the flesh they have the law of the flesh opposed to the law of the mind, they surely see Amalek resisting them through violent impulses. For the force of this passion is shown when those very wars of Amalek that are recounted are described. For while Israel fought, when Moses raised his hands, Amalek was being conquered; and he prevailed when Moses lowered his hands (Exod. 17). But what is it that Moses fought against others with arms alone, yet against Amalek not with arms alone but also with the power of prayer? What power and insistence of supplication was then necessary, where if he lowered his hands, he would give Amalek the honor of victory? But indeed the great struggle of fornication is shown, which is overcome with such great power and such great difficulty. Therefore the arms of the army are most intense prayer. Arms are indeed necessary, because those who wish to fight against fornication cannot conquer unless they are fortified by the other virtues. The army, as we showed above, is the examples of the Fathers and the precepts of the Scriptures, which anyone ought indeed to consider, and so occupy his mind with them that he does not look upon the defilements of lasciviousness.

But instructed by examples and teachings, he cannot by any means trust in himself. Let him therefore lift up his hands, let him lift up his mind, so that he who attempts to cut off completely from himself the war of lust may shine forth in good work and devotion.

Again, what is it that, when the hands are lowered, he is conquered, except that often through the boldness of wicked work, even the beauty of chastity itself is taken away? Often it is not taken away entirely, but it is weakened when works grow weak. Indeed, amid works and spiritual labors, we are strong against the goads of the flesh, but if, as if weary from the rigor of our accustomed way of life, we grow sluggish or soft, while we gradually grow negligent, the goads of the flesh rise up, which, as it were, with Moses' hands lowered, conquer Israel (Exod. 17). Therefore, lest the hands grow weary, let Aaron and Hur place a stone beneath, and by no means allow Moses' heavy hands to be lowered. Aaron indeed is called "mountain of strength," Hur "fire." For when we grow weary, we are strengthened by contemplating heavenly things. What, then, is the mountain of strength but the height of heavenly contemplation? And since this is certainly not in a chosen heart without great charity, it is rightly said that the mountain of strength stands by Moses. They, of course, place a stone beneath and support the hands, because he who ardently looks toward the highest rewards of heaven takes up great strength, and does not cease both to work well and to entreat the Creator. Therefore, because the wars of the flesh are strong and altogether violent, Amalek is fittingly said to have resisted Israel as he ascended.

The Prophet therefore commands the king, saying: Hear the voice of the Lord. I have reviewed whatever Amalek did to Israel.

What is it that he says, "Hear the voice of the Lord," except that for those who wish to live chastely, the spirit must subtly keep watch against the deceits of fornication? As if he were saying: Do not cease to consider with what great ambushes he prepares to subdue the elect to himself. And for this reason he did not say, "I have reviewed that he resisted Israel," but: "Hear the voice of the Lord. I have reviewed how he resisted Israel." As if he were saying: If you now recognize the snares of the ambushes, you will be able more easily to overcome the enemy. Rightly, therefore, he added, saying: Now therefore go, and strike Amalek, and demolish all that is his. As if he were saying: Because you know how you ought to go: Go, and demolish all that is his, and so destroy him, that nothing of him may live any longer. But who has been able so to subject the flesh to himself, who has ever been able so to restrain his mind, who so to remain in the flesh as to endure no shameful motions from the flesh? Who has been able so to bridle his thought that no darkness of impurities should reach it through thought? But if the shamefulness of motion is not taken away from the flesh, nevertheless the strength of the shamefulness is enervated, when indeed the motion is simple in the flesh, but there is no itching of lust in the motion. This motion is certainly not the Amalekite, because it does not lick the mind, since it will not be able to delight it.