Commentary on 1 Kings (Book Six, chapter 6.1 (1 Samuel 15:1–3))
Commentary on 1 Kings
continued
Book Six
Chapter 6.1 (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 all that Amalek did to Israel, how he opposed him on the way, when he was coming up from Egypt. Now therefore go, and strike Amalek, and destroy all that belongs to him. 1. We said above that Amalek designates the vice of lust, which as it were licks, since it suggests pleasure by flattering. Progress in the way of life is therefore shown, in that above he is declared to have been struck by Saul, and now he is not simply commanded to be struck, but all his possessions to be destroyed. First indeed the teacher strikes him, when through his word it is brought about that chastity is maintained in the hearts and bodies of the converted. For lust is as it were struck when the flesh has been in some manner subdued by the weapons of chastity, yet has not been perfectly subdued. For he who already abandons the defilements of lust, but still feels shameful impulses rising from himself against himself, no longer practices the wicked deed, yet nevertheless cannot drive it from his thought. Often unwillingly and unguardedly he is dragged to impure thoughts, and those things which he carelessly thinks within stir the flesh outwardly, so that it rises to the shameful impulses of pleasure. What then does it mean that Amalek, already struck, is commanded to be struck again and destroyed, except that the preacher must advance those whom he instructs for a chaste life toward the perfection of virtue? Amalek is therefore commanded to be struck again, because not yet well slain he still lives.
Amalek is struck again when by the words of the teacher even those impulses that assail the flesh are crushed, when the teacher instructs his subjects to be crowned for this purpose: that they should so tame the body that it in no way rises to enticing impulses. But because the flesh is never restrained in this way if the mind slips into impure thinking, after the striking, Amalek is commanded to be demolished. He is therefore struck in the body and demolished in the heart, while the flesh is worthily worn down through abstinence and the mind is restrained from all impure thoughts. In this passage the preceding words must also be considered, which Samuel speaks in the person of the Lord, saying: "I have reviewed all that Amalek did to Israel, how he opposed him on the way when he was going up from Egypt." 2. What is meant by the deeds of the Amalekites being recounted, except that the defilements of lust are greatly hateful to God? Whence the blessed apostle Paul says: 'Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body' (1 Cor. 6:18). Likewise he says: 'Whoremongers 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 lust recounted, except because the sinner is cast out by the justice of God, when he bends himself to perpetrate its defilements? He who is recounted, therefore, so as to fall, is sometimes recounted so as to perish, and sometimes recounted so as to rise again. And because the deeds of Amalek are recalled after such great spans of time, it is in some way suggested to us that such people sometimes come to their senses after long periods. Moreover, his deeds are described when it is said: 'How he withstood him on the way when he was going up out of Egypt.' Israel means "seeing God." Because he is said to go up out of Egypt, this signifies the newly converted, who abandon the darkness and depths of sins, draw near to the light of truth, and ascend the mountain of good works.
3. But Amalek opposed Israel on the way, because lust hurls the weapons of pleasure against those striving toward the summit of perfection, and strikes with the sword of impure suggestion whatever hearts it can. And because the battle of fornication is exceedingly strong and violent, Amalek is said not merely to have confronted Israel in some ordinary way, but to have resisted him. To resist indeed is to press upon someone with a fierce assault. That Israelite who was ascending surely saw these resisting Amalekites when he said: "I see another law in my members, warring against the law of my mind" (Rom. 7:23). Whence also, looking to his 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" (Rom. 7:24). Amalek is therefore said to resist because, as long as we are in the flesh, we endure the fierce wars of lust. But why is he said to resist those ascending from Egypt? Behold, he who had been caught up to the secrets of the third heaven still had the resisting motions of the flesh. Rightly therefore Israel ascending from Egypt represents not only novices but also those endowed with great virtue. By the name of Egypt, the darkness of this world is signified. And Israel ascends from Egypt because all the elect, as they advance by living holy lives, strive to reach the heavenly homeland.
And because as long as they are in the flesh, they have the law of the flesh contrary to the law of the mind, they see Amalek resisting them through powerful impulses. For the violence of this passion is shown when the very wars of Amalek that are recounted are described. For while Israel fought, when Moses raised his hands, Amalek was overcome; and Amalek prevailed when Moses lowered his hands (Exod. 17). But what does it mean that against others Moses fought with arms alone, yet against Amalek not with arms alone but also with the power of prayer? And what power and urgency of supplication was then necessary, where if he lowered his hands, he would give the honor of victory to Amalek? But truly the great struggle against fornication is shown, which is overcome with such great effort and such great difficulty. Therefore the most intense prayer of the army is a necessary weapon. Arms indeed are necessary, because those who wish to fight against fornication cannot conquer unless they are fortified with the other virtues. The army, as we showed above, represents the examples of the Fathers and the precepts of the Scriptures, which indeed everyone ought also to consider, and so occupy the mind with them that one does not gaze upon the defilements of wantonness. But though instructed by examples and teachings, one can by no means trust in oneself.
Let him therefore lift up his hands, let him lift up his mind, so that he may shine with good work and devotion, who attempts to cut off perfectly from himself the war of lust. 4. What furthermore does it mean that when the hands are lowered he is conquered, except that often through the boldness of wicked work, even the very beauty of chastity is taken away? Often it is not taken away entirely, but it is weakened along with weakening works. Indeed, amid spiritual works and labors, we are strong against the goads of the flesh; but if, as though weary, we grow sluggish or soft from the rigor of our accustomed way of life, while we gradually grow negligent, the stings of the flesh rise up, which, as though Moses' hands were lowered, conquer Israel (Exod. XVII). Therefore, lest the hands grow weary, let Aaron and Hur place a stone beneath them, and by no means allow Moses' heavy hands to be lowered. Aaron indeed is called "mountain of strength," and Hur is called "fire." For when we grow weary, we are strengthened by contemplating heavenly things. What then is the mountain of strength, if not the height of heavenly contemplation? Which indeed, because it does not exist in a chosen heart without great charity, the mountain of strength is rightly said to stand beside Moses. They indeed place a stone beneath and support his hands, because he who ardently looks upon the highest rewards of heaven takes up great strength, and does not cease both to work well and to beseech the Creator. Because therefore the wars of the flesh are strong and altogether violent, Amalek is fittingly said to have resisted Israel as it ascended. Therefore the Prophet commands the king, saying: Hear the voice of the Lord. I have reviewed all that Amalek did to Israel.
5. What does it mean when he says: "Hear the voice of the Lord," unless that those who wish to live chastely must keep subtle watch against the deceits of the spirit of fornication? As if to say: Do not cease to consider with how many snares he prepares to subject the elect to himself. And therefore he did not say: "I have recounted how he resisted Israel," but: "Hear the voice of the Lord. I have recounted how he resisted Israel. As if to say: If you recognize the manner of his snares, you will more easily be able to overcome the enemy. Rightly therefore he added, saying: "Now therefore go, and strike Amalek, and demolish all that is his. As if to say: 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 could so subject the flesh to himself, who could ever so restrain his own mind, who could so remain in the flesh as to endure no shameful movements from the flesh? Who could so curb thought that no darkness of impurities would reach it through thinking? But if the shameful stirring of motion is not removed from the flesh, nevertheless the strength of that shamefulness is weakened, when there is indeed a simple movement in the flesh, but in that movement there is no itch of lust. This movement is not Amalekite, because it does not entice the mind that it cannot delight.
It cannot be removed from the mind that it should in no way see unclean things, but it is led to a wonderful exercise of purity, so that seeing unclean things, it is stained by no taint of pleasure. Whoever therefore so governs the flesh, whoever so rules the mind, governs for this reason, rules for this reason: because he was able to demolish all of Amalek with strength. But now he explains in what follows what all his possessions are, saying: (Verse 3. "Do not spare him, and do not covet anything of his; but slay from man to woman, both child and nursing infant, and ox and donkey, and sheep and camel." 6. Who is this one who spares Amalek, if not he who retains something of wantonness either in thought, or in speech, or in the flesh? For many do not practice works of shameful conduct, yet do not restrain their tongue from shameful speech. Many avoid luxury through their actions, but do not avoid it through their thoughts. Some do nothing shameful, yet what they flee from in deed they desire in their heart. He therefore spares Amalek who holds onto the enticements of wantonness, either in speech, or through intention, or through thought. And so He says: "Do not spare him," because from so wicked a vice nothing ought to be kindled in the mind, nothing permitted to burn in deed. Let Him therefore say: "Do not spare him," so that all lustful impulses, all obscene utterances may be utterly destroyed in the body. He therefore says: "You shall not covet anything of his," so that it may be thoroughly uprooted from thought. For what is lust, if not fire? And what are the virtues arising from the flesh and mind, if not flowers? What likewise are shameful thoughts, if not straw? Who does not know that if fire is carelessly extinguished among straw, from the small spark that remains, all the straw is set ablaze? He therefore who does not wish to burn up the flowers of virtues in his mind must so extinguish the fire of lust that it can never blaze up again through even a faint spark. Let him also remove the stubble of carnal thoughts, lest while the natural heat, which cannot be extinguished, is kindled, the green growth of virtues, which cannot catch fire by itself, is burned up as if through straw mixed in with it.
7. What then is the meaning of: "Do not spare him, and do not covet anything of his," unless that all luxury in the flesh must be perfectly subdued, and torn out from the mind by the roots? It can also be understood: "Do not spare him, and do not covet anything from him," because men and women, children and nursing infants are commanded to be killed. For women could be coveted, and children and nursing infants could provoke pity. Who then are the men to be killed, who are the women, who the children, who the oxen, who the sheep, who the camels, who the donkeys — this must be carefully considered. For who are the Amalekite men, if not the persuading impulses of shameful conduct? They are indeed men, because they suggest violently and pour seeds of depravity into corrupted minds. The women are the desires of the mind, which submit themselves to the aforesaid impulses for impious offspring. But who are the children and nursing infants, if not those who are generated from the mingling of Amalekite men and women? For if the impulse of evil suggestion is received in the mind like an adulterer, desire is impregnated like a harlot. Therefore, if that desire is allowed to pour forth its wicked offspring, the impulses of lust are then generated not only in the mind but also in the flesh. When these are born, they are children, because they do not yet inflict violence upon the flesh by their stirring.
They are nursing infants when they are nourished by slight and negligent thought. For he who now refreshes shameful impulses in the flesh by free thought no longer gives milk to little ones but food to adults. Therefore the milk of the little Amalekites is the slight thought of impurity, because if the shameful impulse is not fed through thought, the little ones are killed as if denied their milk. This milk the harlot mother offers, because while the heat of desire seizes the mind, it is stirred as if from the worst abundance of the heart, so that the worse offspring of impulses may be nourished in the flesh. What is understood by the ox, if not deceitful counsel, which by the example of the ancients suggests the pleasure of the flesh — those who pleased almighty God amid the works of the flesh? For it seems to split the earth with the plowshare of discernment, as it were; but if it is taken up through deliberation, it ensnares the neck of the wretched mind under the yoke of shameful conduct, which it bears through pretense.
8. By the name of sheep, the life of the innocent is signified. Whence all the elect are called sheep by the voice of our Redeemer, when He says: 'My sheep hear My voice' (John 10:27). What then is the sheep of Amalek, if not the pretense of innocence? For some, when they consider both the very form of the human body and the properties of each sex, when they consider the desire implanted in their members, think they can freely use this as though it were a natural good. It is therefore like a sheep of the Amalekite, when something is suggested to the continent as though it were good, which is clearly proven not to be truly good. What also is signified by the camel? But the camel chews the cud and does not divide the hoof at all. What then is signified by the camel, if not a certain thought of lust, which seems to begin from reason but is not completed through discernment? For while one thinks, the camel as it were ruminates within, but while what one thinks is not ordered by truth, its hoof does not appear to be divided. For some indeed, having professed continence, when they are overcome by the desire of the flesh, trust that they can be saved in married life.
And some, when they hear the Apostle's permission: 'Let each man have his own wife and each woman her own husband' (1 Cor. 7:2), declare that all without distinction of persons are included in this precept, and that men of sacred orders can make use of conjugal union. For a sentiment of this kind is an Amalekite camel, because it seems to begin from reason but drags one to an irrational life. What then is the donkey understood to be, if not the open wickedness of fornication? For the devil drives some into the open abyss of fornication, and deceives others through fraud. The donkey is also accustomed to carry the burdens of others. But the Teacher of the Gentiles, when he taught that the husband does not have power over his own body, but the wife does, and likewise: 'Nor does the wife have power over her own body, but the husband' (ibid., 4), what else did he command them than to carry one another's burdens? Therefore by the name of the donkey the strength of conjugal union is designated, because chosen spouses bravely bear one another's burdens, lest through the weakness of the flesh they fall more loosely into the pit of fornication. Therefore the donkey must be killed, but the Amalekite one, because conjugal union must be strengthened in the honor of the marriage bed, but must be destroyed in its baseness. Indeed spouses ought to render to each other their due, but they ought not to come together in a shameful manner.
Therefore the donkey of Amalek is killed when in good spouses the love of honorable union is maintained, but all obscenity is avoided in shameful conjunction. Therefore all things of Amalek are commanded to be destroyed, because those who purpose to live chastely ought not to retain in themselves anything of the enticement of the flesh. They must indeed be in the flesh, so that they may do good things through the flesh, but they ought so to depart from the pleasure of the flesh through the loftiness of the mind that they do not tolerate insults from the flesh. Indeed the Apostle wished those to whom he was speaking to be such, saying: 'But you are not in the flesh, but in the spirit' (Rom. 8:9). But let us consider with what helpers he who is commanded to destroy Amalek may suffice for these things. For it follows: (Verse 4.) 'Saul commanded the people, and numbered them as lambs.'
9. By the name of lambs, men of great prudence are usually designated. Hence through John it is said: "I saw upon Mount Sion a Lamb standing, and with him a hundred forty-four thousand having his name and the name of his Father written on their foreheads" (Rev. 14:1). For those who had taken up the name of the Lamb were called lambs. Explaining who they are, he also says: "These are they who were not defiled with women, for they are virgins. What then does it mean that when Amalek is commanded to be destroyed, the soldiers of the king are counted as it were lambs, unless that when we wish to destroy the spirit of fornication by preaching, we ought to bring forth the examples of the perfect? For however many men distinguished by the glory of chastity we present to the worldly who are to be converted, we bring as it were so many soldiers, like lambs mustered, to the wars against Amalek. Moreover, by the name of those mustered, the ministers of divine preaching themselves can be understood. They are therefore as it were lambs, because through the glory of perfect chastity they are now made like those virgins rejoicing with Christ in the kingdom.
By these words it is surely shown that those who undertake the ministry of preaching must first be adorned with the outstanding splendor of chastity, because if they fall away through incontinence, they can in no way make others continent, and those who do not have the rays of that light in the splendor of their own manner of life cannot prevail in calling others to the good of so great a light. Rightly therefore it is said: "He mustered them as lambs," because those who ought to drive out the spirit of fornication through the power of the office they have received must necessarily be very chaste. Hence the Lord says to them in the Gospel: "Let your loins be girded and your lamps burning in your hands" (Luke 12:35), so that their subjects may hear the word of preaching, but the examples of a most luminous manner of life may draw them to the good of chastity that they hear. Hence they are fittingly designated by a perfect number, when it is added: (Verse 3. "Two hundred thousand foot soldiers and ten thousand men of Judah."
10. By the name of footsoldiers the elect are figured, not when they preach lofty things, but when through good examples they demonstrate to others the straightness of the heavenly journey. Footsoldiers indeed run with their steps to where they wish to bring their arms. But what are examples of chastity, if not the footprints of heavenly soldiers impressed upon the earth? For in order to strike the vices of lust in slippery places, they hasten with the light of good examples toward the darkness of their hearts, and as if arriving by footstep, they slay the enemies—those who, after they are recognized through their works, draw the hearts of sinners to the good of chastity. When therefore through examples of chastity they destroy the darkness of impurities in the hearts of sinners, they are rightly called footsoldiers. And because they are splendid not only with the outward show of bodily purity but also with the light of the heart, they are said to be two hundred thousand. For in the number one hundred and one thousand, the entire sum of the Decalogue is contained. Perfect men therefore are contained in two hundred thousand, because through divine grace they have arrived at the highest citadel of chastity by both continence of body and integrity of mind. For they have perfection of purpose both in body and in mind. Or because they serve God through chastity not loosely or negligently, they have the hundred of work, and because they do not cease to serve Him, they have the thousand of multiplication.
But they are strong and constant in continence of body, perfect and persistent in watchfulness of heart through perfection of virtue. Indeed the Apostle, commanding that a widow also be such, says: "That she may be holy in body and in spirit" (1 Cor. 7:34). For she is holy in body and spirit if by the perfection of chastity by which she shines in body, she also shines in mind. But if widows are such, what kind must virgins be commanded to be? For concerning those many, under the description of one it was said: "The queen stood at your right hand in gilded clothing" (Psalm 44:10). In the same psalm (verse 14) the same queen is praised when it is said: "All the glory of the king's daughter is from within, clothed about with golden fringes in varieties. For what is the golden garment, if not the beauty and honor of the virginal body? It is called a garment because it shines outwardly in the body, but golden because it excels in dignity. But every kind of metal is inferior to gold. So indeed no other form of chastity can be compared to virginal beauty. What then does it mean when it says, "All the glory of the king's daughter is from within," if the glory of the golden garment is proclaimed to be outward? For if there is some great glory of the golden garment outwardly, all glory cannot be seen to be within.
What then does it mean that all glory is said to be within, except that even that glory which is outward is recognized to be within along with innumerable others? For virginity is not golden if it exists outwardly but not inwardly. Because therefore it is both within and without, because the same shines in the body and the same gleams in the mind, all the glory of the king's daughter can fittingly be understood to be within. All glory is within, because it is not outward alone nor inward alone. For because many are the splendors of virtues in the mind of the virgin, virginal radiance is so affirmed that all glory is proclaimed to be within. This indeed is what follows: "Clothed about with golden fringes in varieties. For the golden fringes are splendors never failing from the mind. Fringes indeed are the final parts of a garment. They are therefore praised in the beauty of Christ's bride, because there is no glory of virtues if it ceases to shine before the completion of life. The queen therefore is spoken of with love, in the golden garment virginity is proclaimed. But all glory is declared to be within, and in golden fringes, and clothed about with variety, so that integrity joined with innumerable virtues may be understood to endure even to the end.
Rightly therefore are two hundred thousand footsoldiers counted against Amalek, because those are fit for conquering unclean spirits through examples of chastity who have learned to maintain it both in the light of works and in the splendor of watchfulness. 11. Because likewise they are instructed and perfected by the word of God, this is shown by the number of ten thousand men of Judah. For they are men by fortitude, and of Judah by proclamation. For Judah is interpreted as "confessing. But they are designated by the number ten, because they have attained the perfection of doctrine through the grace of the Holy Spirit. Whence also to Moses the ten precepts of the law are given, which were written by the finger of God (Exod. XXXI). For what is the finger of God, if not the Holy Spirit? Who, when He wrote the law, set it forth precisely in ten precepts, because even if He brought forth something carnal outwardly in it, inwardly He sealed the perfection of spiritual understanding. Therefore ten thousand men of Judah are to be led forth against Amalek, so that the spirit of fornication may be overcome by those fit in strength. For he laps by suggestion, because he counsels light and flattering things, but the things he counsels by lapping he displays through phantasms of thoughts. Therefore, so that the mind may not see the obscene things shown to it by demons, the examples of the elect must be revealed. And so that the unclean spirit cannot soothe it with foul suggestions, the tongue of preachers ought to be touched through the praise of chastity. Let the preacher lap it, so that the malignant spirit can by no means lap it.
And let him delight it with words, lest, for one who lacks heavenly things, the devil tear it apart through the delights of suggestions. Therefore against the twofold battle of the heart, because a twofold good of assistance is necessary, rightly both foot soldiers and men of Judah are said to be prepared against Amalek. But if anyone wishes to understand some as the foot soldiers and others as the men of Judah, the meaning of plain truth is evident: that the greatest doctors have those who, though they do not know how to teach by preaching, are nevertheless able to benefit by their works. But now, having been mustered for such great battles, let us hear by what strategy they fight next. There follows: (Verse 5. And when Saul had come to the city of Amalek, he set an ambush at the torrent. 12. What is this torrent, if not that of which it is said through the Psalmist: "He shall drink of the torrent in the way" (Psalm 109:7)? For a torrent designates the course of our mortality. Saul therefore sets an ambush in the torrent, when a preacher of the Church inserts the consideration of our mortality into the eternal rewards. For in order to catch slippery souls as if by guile, he begins by speaking of heavenly things, but suddenly turns to setting forth the bitterness of eternal punishments, so that minds secure in the pleasure of the flesh may be terrified. For he leads them out as if by guile, he strikes them through ambush, since by speaking pleasant things he provokes them to listen, and then inserts the sorrows of death, so that the wayward may hear what will make them tremble. Saul therefore comes to the city of Amalek, when the teacher draws the hearts of sinners, fortified by illicit love, with the sweetness of eternal delight. But he hides an ambush for him in the torrent, because he introduces the consideration of death, so that the sinner may see, as it were, a soldier bursting forth against him from ambush, and while he considers that he will soon die, he may fear to extend the delay of sin any further. There follows: (Verse 6.) "And Saul said to the Kenite: Depart, withdraw from the Amalekites, lest perhaps I destroy you together with him. For you showed mercy to all the children of Israel, when they came up out of Egypt."
13. Who is the Kenite, who is known to dwell with Amalek, and who is compelled to depart, lest he be equally entangled with him? But perhaps this is the one about whom the Apostle says: "Let the husband render to his wife what is due, and likewise the wife to her husband" (1 Cor. 7:3). The name also fits him, because "Kenite" is said to mean "possessing. These married persons, because they are bound by marriage, are not compelled to abandon everything. What then does it mean when it is said to the Kenite, "Depart from Amalek," unless that by these words all the foulness of obscenity among married persons is condemned? Indeed, those who are joined in the manner of harlots are united with Amalek. The teacher commands them to depart from Amalek when he strives to recall them to marital decency. As if to say: If you cannot contain yourselves from one another, let marriage be honorable for you, and the bed undefiled. Therefore, to depart from Amalek is for spouses to use one another not for the foulness of harlot-like obscenity, but for the temperance of decency and for the fruit of offspring. Hence the same excellent teacher says of the widow who cannot remain so according to his counsel: "But if she cannot contain herself, let her marry, only in the Lord" (ibid., 9). Not in Amalek, but in the Lord; so that she who cannot prevail to abstain from marriage may avoid obscene acts within the covenant of marriage. He also threatens, saying:
"Lest I entangle you with him. To be entangled with sinners is to be condemned to eternal punishment. Hence the Lord also says of the wicked servant in the Gospel: "Bind his feet and hands, and cast him into outer darkness" (Matt. 22:13). Now therefore, preachers do not entangle reprobate hearers, because even if they despise the word, they can still return to repentance as long as they live, when they wish. Therefore, marital decency must be urgently commanded to married persons, because with a stern penalty it is said: "Go, depart without harm. Depart from Amalek, lest I entangle you with him. Without harm indeed one departs now, but not then, because those who are made entirely like the foul will not be free from their harm. He is also said to have shown mercy to the children of Israel when they were ascending from Egypt, because the weak children of holy Church, since they cannot preserve the good of perpetual continence, are received through the compassion of marriage. Indeed they ascend from Egypt, because they abandon the darkness of luxury and fornication. And they receive mercy from the Kenite, because they obtain the indulgence of marriage. Hence the teacher of the nations also says: "I say this by way of indulgence, not by way of command" (1 Cor. 7:6). And because holy Church persuades her chosen subjects of the good things she sets forth by speaking, there follows: (Verse 6. And the Kenite departed from the midst of Amalek.
14. The spouse departs from the midst of Amalek, but cannot depart from the part, because even if one avoids the act of shameful conduct, one cannot avoid the inclination toward pleasure. For married couples can temper the fire through honorable conduct. They go out, therefore, from the midst of Amalek, because even if they cannot be entirely free from carnal desires, they nevertheless moderate the very dominion of the flesh under the bond of the precept of honorable conduct. There follows: (Verse 7.) And Saul struck Amalek from Havilah until you come to Shur, which is opposite Egypt. 15. Havilah is interpreted as "one who gives birth," Shur as "anguish," Egypt as "darkness." But concupiscence gives birth to sin. Rightly, therefore, concupiscence is designated by the name of "one who gives birth." The Prophet also, fearing to fall into the anguish of an impenitent heart, beseeches, saying: "Let not the deep swallow me up, neither let the pit shut its mouth upon me" (Psalm 68:16). The teacher, therefore, strikes Amalek from Havilah to Shur when he suppresses in the hearts of his hearers the vices of conceived delight and the resolve of deliberate choice. He also strikes Shur when he appears to draw to the love of chastity those minds which had purposed to end their life in the stench of lust. For those who, already captured, are bound by the snare of evil habit are in anguish. And it should be noted that Shur is shown to be opposite Egypt, because he who resolves to end his life in lust is even now enclosed in interior darkness, from which he will be led to exterior darkness. But let this book also be closed, so that we may come through silence to the consideration of what follows.