1 Samuel 7

1 Samuel 7:1

Richard Challoner: In Gabaa: That is, on the hill, for Gabaa signifieth a hill.

1 Samuel 7:2

Bede: “From the day the ark of the Lord remained in Cariathiarim, the days were multiplied, etc.” [1 Samuel 7:2] What is said, that from the day the ark remained in Cariathiarim, the days were multiplied, indeed it was already the twentieth year, and all the house of Israel rested after the Lord, should not be understood as if the twenty years in which the ark stayed in Cariathiarim until the eighth year of David’s reign, when the gathering crowd of the people brought it to Jerusalem, ought to be counted. For it is found later that in Saul’s times, it was taken out from this city and brought into the camp, while he fought against the Philistines. Thus it is written: And Saul said to Achia: Bring the ark of the Lord, for the ark of God was there on that day with the children of Israel. And because it is certain that David brought it to Jerusalem, having taken it from the house of Abinadab, into which it is said to have been brought, it remains to understand that in the days of Saul, it was brought back from the camp and into the aforementioned city, from which it was brought again to Jerusalem, during David’s reign. Therefore, the meaning of the aforementioned passage is that from the time the ark stayed in Cariathiarim, it was the twentieth year (Book of Antiquities VI, chap. 13), when it happened to be transferred from there during Saul’s times because of the war. Or certainly it was the twentieth year, when all the house of Israel still rested after the Lord, having cast away idols, serving Him alone. What it did during the entire time of Samuel’s leadership, which, as testified by Josephus, was completed in twelve years; and in the first period of Saul’s reign, which, according to the same historian, lasted for twenty years, no one curious about sacred history is ignorant of. For afterwards, when the spirit of the Lord had departed from Saul, and an evil spirit troubled him, especially in pursuing the innocent and just David, it was necessary that a part of his military or populace participated in his wrongdoing. — Questions on the Book of Kings #4

Bede: And it came to pass, from the day the ark remained in Kiriath-jearim, etc. Here, observe the difference between active and contemplative perfection. Behold, the ark of the Lord, which could scarcely remain even one day in the field of Joshua the Bethshemite when it arrived; and not only could it not ascend to Gabaa, that is, the high place of Bethshemesh, but it could not even clearly enter its very gates. However, reaching Kiriath-jearim and being brought to its hill, it remained there for almost twenty years, with days of virtues multiplied until the year was complete, because the contemplation of heavenly life can scarcely be tasted for even a moment by the holy ones living in the flesh. For the body, which is corrupted, weighs down the soul, and the earthly habitation depresses the mind that thinks of many things (Wisdom IX). On the other hand, active life can be celebrated with much longer duration and in the companionship of cooperating brethren, so much so that the Decalogue in it, doubled by the grace of the Gospel, or certainly perfected by the body and mind, is shown to be fulfilled almost as if it were the twentieth year of the ark remaining with them, proven by the merits of good deeds. — Commentary on Samuel

Bede: And the whole house of Israel rested after the Lord. It symbolically designates the final happiness of Judah converted at the end, to which the entire previous passage particularly refers, although it can generally be applied to the whole church. Also, according to the letter, some think that the period of twenty years in which the ark rested in Cariathiarim indicates both the manner and the status of the time when Samuel governed Israel. For it is not to be supposed, as some chronographers are mistakenly troubled, that the twenty years during which the ark remained there extends to the eighth year of David’s reign, when it was transported to Jerusalem by him. For we read below, in the beginning of Saul’s reign, that it was in Gabaa of Benjamin, with the Scripture saying: “And Saul said to Achia: Bring the ark of God. For the ark of God was there on that day with the sons of Israel” (1 Samuel 14). Therefore, we must understand, although Scripture is silent about it, that it was brought back from Gabaa of Benjamin to Gabaa, that is, the hill of Cariathiarim, from where it was transferred to Jerusalem during David’s reign. Do not believe that the ark of the Lord was moved through various places without the significance of mystery, so that now it visits the Lord of the Solomites, now it enters the city of woods, now it appears as a helper among the camps, now it returns to the city of woods, and having left Shiloh, rejected the tabernacle of Shiloh (Psalms 78), finally ascending the mountain of Zion, which He loved; nor does it fail to be brought back and forth even then between the camps. Moreover, Uriah, speaking with David during the Ammonite war, indicated that it was under tents (1 Chronicles 17). And this continued until the time of the dedication of the house of God, wherein it received a permanent dwelling in the Holy of Holies. Know that these things are not done in vain, but in the type of the Church, which in its manifold but most peaceful diversity of its members now enjoys the sweetest light of the theoretical life, tasting and seeing that the Lord is good, now penetrates the dense active devotion, though nourished by a lesser burning or light of the mind, yet not less fruitful in good works; now it arms the spiritual militia of virtues against the dangers of the opposing world; nor does it desert its fruitful way of life suitable for resisting adversaries, but diligently takes care lest, after recognizing the mysteries of spiritual life, it seeks the literal observance of the law, like the tabernacle of Shiloh, by a perverse choice; now in those who have already departed from the body and escaped the labors of the changing world, it ascends to the vision of eternal peace. However, even through those reigning in the seat of heaven, it does not cease to fight by praying for its members still struggling against the enemy on earth, until with the brilliance of the resurrection’s glory, which is its blessed dedication, it is lifted as the triumphant one over death into the heavenly Holy of Holies eternally. — Commentary on Samuel

Gregory the Dialogist: 3. Those who had not removed the foreign gods from their midst, except by good will, how were they resting after the Lord? All of which things, if they are investigated spiritually, the days of the ark’s sojourn are multiplied. But when it remains in Gibeah; when it remains in the custody of Eleazar; because when the care of faithful souls is entrusted to devout preachers, the perfection of religion, which is bestowed through lofty doctrine, is fulfilled by the pursuit of good works. Whence also the twentieth year was then reported to be at hand. For if the number ten designates the perfection of the old Law, what does twenty signify, if not the more splendid religion of the new life? For the number twenty is ten doubled. Which number is certainly perfected in the conduct of the elect, when through love they avoid what the Law forbids and fulfill the lofty commandments of the Gospel.

4. But because we have referred the journey of the ark to the perfection of the contemplative life, the ark of God remains in Kiriath-jearim when the learned minds of contemplatives perfect the gift of that same learning of theirs in the delight of the heavenly brightness revealed to them. For the ark of God remains there now for twenty years, because chosen souls, raised to the summit of intimate exaltation, have the number ten in the perfection of knowledge, and the number twenty in heavenly delight. The multiplication of days can also be referred to the increases of spiritual virtues. Therefore, when the reason why the days are multiplied is stated more expressly, it is said to be the twentieth year: because, namely, the chosen minds of contemplatives, the more abundantly they are nourished by heavenly contemplation, the more fully they are illuminated by the splendors of spiritual virtues.

5. But what does it mean that in the twentieth year all Israel is said to rest after the Lord, except that the sublimity of the perfection of the elect does not consist in the strength of good works, but in the power of contemplation? For to rest after the Lord is to hold fast to the imitation of our Redeemer with invincible love. And whoever has not learned to love strongly by contemplating those ineffable joys of the heavenly city, because he can more frequently be cast down to love of the world, by no means rests after the Lord. When therefore the ark remains in Kiriath-jearim and the days are multiplied, all Israel rests after the Lord: because indeed, while the knowledge of the elect mind is raised to the experience of heavenly delight, while by the light of the glory poured forth the splendors of spiritual virtues are gathered together within it, it can hold fast to the imitation of the Lord all the more perseveringly because, illuminated by immense splendors, it cannot perceive those darknesses by which it might be separated from the true light. Whence also it is well that he who is said to rest after the Lord is declared to be Israel, that is, “seeing God”: because the higher the contemplator is caught up into divine things, the less he is overcome by the human things which he powerfully restrains. — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:3

Bede: If with all your heart you return to the Lord, etc. Here it is shown figuratively how the Lord teaching in Judea, performing miracles, suffering and rising, ascending into heaven and sending the grace of the Holy Spirit, made not only the Jews but also the Gentiles partakers of His mercy. Therefore, Samuel, having taken the priesthood after the death of Eli, addresses the whole house of Israel to remove foreign gods from among them. — Commentary on Samuel

Bede: And prepare your hearts for the Lord, etc. The Lord, author of a new priesthood, which is according to the order of Melchizedek, appearing in the flesh, teaches the whole house of Israel, that is, the Church of those desiring to see God, to remove from themselves the traditions of the Pharisees; and not only the works, which the law also taught, but also to prepare their hearts themselves to serve the Lord alone, saying: You have heard that it was said to the ancients: But I say to you (Matthew V.) Thus they can be freed from all enemies in the life to come. — Commentary on Samuel

Gregory the Dialogist: 6. But since, with God as our guide, we have followed the ark on its journey all the way to the place of its exaltation, let us see with what zeal the preacher keeps watch over the correction of those subject to him. For it continues: ‘And Samuel said to the whole house of Israel: If you return to the Lord with your whole heart, remove the foreign gods from your midst.’ Now what does Sacred Scripture customarily call foreign gods, if not demons, which dwell in handmade idols? We have said that in Samuel the new preachers of holy Church are signified. Rightly, therefore, he commanded the whole house of Israel to remove the foreign gods from their midst: because among the Gentiles coming to the faith, the order of preachers demanded not only the truth of right progress, but also the condemnation of ancient superstition. For it would profit them nothing to honor the truth by professing it, or by rendering obedience to it, unless they had first abandoned what is false as worthy of detestation. Whoever even now is placed within holy Church through faith, yet is rebellious against God through wicked conduct, must be admonished to remove the foreign gods from his midst. For even if he detests handmade idols, he is nevertheless subjected to the commands of demons through depraved action. But he casts the foreign gods away from his midst who is so converted to God that he never venerates unclean spirits through evil works.

7. A zeal for a more cautious life can also be indicated through these words of exhortation. For what is in our midst, if not our heart? Yet there are some who are defiled by the weakness of their heart and the habit of depraved thought, even while engaged in the works of the world. They indeed do good things unceasingly, yet they never cease to think wicked thoughts. Since as many demons rest in their hearts as there are impure desires, they are urgently admonished to remove the foreign gods from their midst: so that they may offer to almighty God not only the uprightness of their work, but also the glory of interior purity. Hence it is fittingly added: ‘And prepare your hearts for the Lord.’ For he prepares his heart for the Lord who not only separates his mind from impure thought, but also illuminates it with the splendors of holy thoughts and virtues: so that, as if the idols had been cast away and crushed, he may make himself a temple of God; since he raises up a seat for divine grace in the very place where he did not permit wicked spirits to remain through the depraved desires subject to them. Rightly, therefore, he first admonishes the Israelites to remove the foreign gods from their midst, and then to prepare their hearts for God, because the proper order of beginning one’s religion is that each person should first reject what is wicked, and then draw near to almighty God with the zeal of good intention. Finally, it is necessary that he who has already offered to God the resolve of a good will and the cleanness of a pure heart should set forth in the uprightness of good work what he has inwardly determined by living well. Therefore it is also added: ‘And serve God alone.’

8. For he alone serves the Lord who does not mix wicked things with good works. For he who so does good that he does not abandon evil by no means serves God alone, because he shows obedience to the evil spirit whose will he does not fear to carry out. Whence it comes about that even while doing good he does not serve God, because He who is believed to have created the whole man does not deign to share him in common with the adversary. For hence it is that Truth itself declares through itself, saying: ‘No one can serve two masters’ (Matt. 6:24). Hence Paul, inquiring, says: ‘What participation has righteousness with iniquity, or what fellowship has light with darkness? And what accord has Christ with Belial? Or what part has a believer with an unbeliever, or what agreement has the temple of God with idols?’ (2 Cor. 6:14–15). Therefore we are commanded to serve the Lord alone, so that we who have already begun, by God’s inspiration, to do good works for the purpose of obtaining the remission of our sins, may mix no wicked things with those same good works. For we are then loosed from the bond of our sins when the good things which we expend for their absolution are not mixed with evil. For the preacher, speaking to devoted penitents, says: ‘If you return to the Lord with your whole heart, put away the foreign gods from your midst, and serve God alone.’ As if to say: Then you will be able to be loosed from sins when you do not defile the good things of heart and deed, which you expend before God for your absolution, by other sins coming upon them. Wherefore, also making a promise in return, he says: ‘And He will deliver you from the hand of the Philistines.’

9. Who else are designated by the Philistines in this passage but malignant spirits? They indeed, while intoxicated in an instant by the cup of their own pride, fell from the state of glory by swelling up. What then is the hand of the Philistines, if not that power of demons by which they lead souls dead in sin to eternal torments? From that hand of the Philistines, He alone had been free who said: “The prince of this world comes, and has nothing in me” (John 14:30). Hence Paul says: “All have sinned, and fall short of the glory of God” (Rom. 3:23). Hence he says again: “We also were children of wrath, even as the rest” (Eph. 2:3). O how great a gift is that promise by which it is said: “He will deliver you from the hand of the Philistines.” For He alone stood free from this hand, who committed no sin. From it, assuredly, we are all delivered contrary to our own merit. Whence Paul also says: “Justified freely by His grace, through the redemption of His righteousness, on account of the redemption of preceding offenses, in the forbearance of God, for the demonstration of His justice in this time, that He Himself might be just, and the justifier of the one who is of the faith of our Lord Jesus Christ” (Rom. 3:24–26). Hence he likewise says: “By grace you have been saved” (Eph. 2:8). It is as if he were saying: He will deliver you from the power of malignant spirits, so that, as though cruel enemies have been put to flight from the road, when the death of the flesh intervenes, you may more securely reach those eternal joys which you desire. Great things, therefore, did He promise who, by commanding great things, taught, so that the greatness of the gift might incite to the strength of labor. For it is a great thing to serve the Lord alone, namely to do good unceasingly, and not to mix wicked deeds with good actions. But oh, how supremely great it is, in the passage of this life, not to encounter the power of bloodthirsty spirits, to see no terrors on the way, to find no opposing obstacles, to escape eternal punishments, to feel the protection of our Deliverer, to lose the momentary light of this world, but suddenly to find the ineffable brightness of eternity. Let them hear, therefore, let them hear, those who desire to be delivered from the hand of the Philistines: “Prepare your hearts for the Lord, and serve Him alone”—so that here each one may strive to gather for himself that by which there they may not fall into the hands of such great enemies, and may pass securely to life, they who, among the treasures of their salvation which they accumulate here by living well, carry with them no works of death. — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:4

Basil of Caesarea: God alone is substantially and essentially God. When I say “alone,” I set forth the holy and uncreated essence and substance of God. For the word alone is used in the case of any individual and generally of human nature. In the instance of Paul, that he alone was caught into the third heaven and “heard unspeakable words that are not lawful for a man to utter,” and of human nature, as when David says, “as for man his days are as grass,” not meaning any particular man but human nature generally; for every human is short-lived and mortal. So we understand these words to be said of the nature, “who alone has immortality” and “to God only wise,” and “none is good save one, that is God,” for here “one” means the same as alone.… In Scripture “one” and “only” are not predicated of God to mark distinction from the Son and the Holy Spirit but to exclude the unreal gods falsely so called. As for instance, “The Lord alone did lead them and there was no strange god with them,” and “then the children of Israel did put away Baalim and Ashtaroth and served the Lord only.” — LETTER 8.3

Bede: So the children of Israel removed Baalim and Ashtaroth, etc. These idols are from the Sidonians; of which Baalim signifies the higher or ascending ones, and Ashtaroth the workmanship of explorers. Therefore, whoever of the children of Israel served the true God the Father at the preaching of the Savior, cast out all profane thoughts, which, ascending into the heart from the lowest, and not from above from the Father of lights, among the best and perfect gifts descending, desired to be above good; they removed every device of unclean spirits from their chest, who, going around the folds of the faithful, seek whom they may devour. — Commentary on Samuel

Gregory the Dialogist: 10. For it is the custom of the elect that when they receive the exhortations of divine preaching, they are kindled to zeal for the good works they have heard. For the reprobate frequently hear the words of God, yet from those same words they undertake no good works. They remain sluggish in their actions, because, cast out from the divine light, they do not see by inward contemplation the glory of almighty God whose words they hear. Rightly, therefore, those who obey are called children of Israel, because the more openly they behold His majesty in its manifestation, the more devoutly they are known to obey His commandments. But since he is speaking to those who have been converted, let us hear what he perceives is still lacking in them. — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:5

Bede: Samuel said: Gather all Israel to Mizpah, etc. The Savior said to the apostles that by preaching the word of the Gospel, they should gather all spiritual Israel to Mizpah, that is, to the watchtower, namely of the new truth and life. From this gathering of the universal church, the Catholic Church took its name in Greek. Placed in its unity, the Savior himself, praying, commends each to the Father, who before his passion, praying through the apostles, said: But I do not pray for these only, but also for those who will believe in me through their word, that they all might be one (John XVII). And now the Apostle teaches that he does the same, saying: Who is at the right hand of God, who also intercedes for us (Rom. VIII). — Commentary on Samuel

Gregory the Dialogist: 11. Mizpah is interpreted as “watching” or “contemplation.” The blessed Paul explains this contemplation when he says: ‘For now we see through a glass, darkly’ (1 Cor. 13:12). For to watch is, for us, to contemplate eternal goods from the heights of the Scriptures. For we watch, as it were, what we already know by the truth of faith, yet do not yet see with unveiled face. For converted sinners to gather at Mizpah is to trust, through the attention of the mind, in the mercy of almighty God. But let them so presume upon the mercy of God that they nevertheless do not neglect to wipe away through penance what they recall having done wickedly. — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:6

Bede: And they gathered at Mizpah, and drew water, etc. The fact that they drew water during prayers and fastings and poured it out before the Lord is a sign and execution of pious devotion. They gathered, as the Lord was preaching, to hear the word of the people, and being deeply moved, they drew from the bottom of their hearts a fountain of tears, which they would pour out as the most pleasing libation to God, offering it through the vessels of their eyes; and they abstained from all the allurements of the world, in that light of heavenly grace, confessing past sins and imploring the mercy of Christ. — Commentary on Samuel

Bede: And Samuel judged the children of Israel at Mizpah. The heavens are not clean in his sight (Job XV), and he finds perversity in his elect. Therefore, those too who, transcending all earthly things, gathered at the lookout of heavenly things, which Mizpah signifies, to Christ, who pre-eminent by the name of the sons of Israel, that is, men seeing God, still have much for which, as men, they may be chastised by a strict judge. Whence Isaiah says: And he shall judge the poor in righteousness (Isa. XI). There is no doubt that he speaks to those to whom he says: Blessed are the poor, for yours is the kingdom of God (Matt. V); for judging the same, he says: Are you still without understanding? (Matt. XV). — Commentary on Samuel

Gregory the Dialogist: 12. For what is it to draw water, except to bring forth streams of tears from the deep confusion of a penitent soul? For we draw water, as it were, when, considering how deep the iniquity into which we have fallen, we lament. And indeed we pour out this water in the sight of the Lord, if when we are pierced with compunction through repentance, we do not seek from the weeping of that compunction the favor of the world, but only the fruit of divine appeasement. But also when the mind is pierced with compunction through weeping, it is necessary that the flesh too, which was subject to pleasures, be afflicted.

13. The day of the sinful soul is the hope of obtaining pardon in the promise of the divine word. Whence the Lord also promises through the prophet, saying: ‘I do not desire the death of the sinner, but rather that he be converted and live’ (Ezek. 18:32, 33, 11). On that day, therefore, they fast who for this reason wear down the flesh by repenting: because in the light of hope they undoubtingly believe that they will attain pardon. Yet that affliction of penance is only then suitable for destroying sins when it has been commanded by the judgment of a priest, when by him, after the deeds of those confessing have been examined, the burden of affliction is determined for them according to the measure of the offense.

14. For the priest judges in Masphath when he follows not human judgment but divine; when in everything that must be decided he raises himself up in lofty contemplation, and in judging his subjects he decides what he recognizes to be just in the heavenly vision. For this is why Moses consults the Lord in the tabernacle of the covenant in nearly every matter (Exod. XXXIII, 8): because indeed the preacher of holy Church ought to look into the innermost contemplation of truth, so that he may be able to order the life of his subjects outwardly in a blameless manner. For he can more truly both retain sins and remit them when, in the secret place of contemplation, he hears what the Lord speaks. Hence also the Lord, rising from the dead, first breathed upon the face of the disciples, and afterward granted them the authority of remitting and retaining sins (John XX, 21, 23): so that He might clearly show that whoever does not have that contemplation of mind ought not to be a judge of souls. For the Lord’s breathing upon the face of the chosen preachers is to reveal to them through the Holy Spirit the inmost and secret ways of spiritual examination. Hence Paul says: “The spiritual man judges all things” (I Cor. II, 15). Hence likewise, commending the bounty of divine grace, he says: “We have not received the spirit of this world, but the Spirit who is from God, that we might know the things that have been given to us by God” (Ibid., 12). But whoever has the spirit of this world cannot judge his subjects in Masphath, that is, in contemplation: because while he does not penetrate interior things through the Spirit, in the cases of judgment that he investigates, he errs outwardly by a worldly spirit. Rightly therefore is Samuel said to have judged the children of Israel in Masphath: because indeed holy preachers, in the judgments of their subjects, define nothing outwardly except what is revealed to them inwardly by divine inspiration. But while good subjects submit themselves to the judgment of their superiors, they kindle more fiercely against themselves the wrath of spiritual enemies. — Commentary on 1 Kings, Book 3, Chapter 5

Leo the Great: At one time the Hebrew people and all the Israelite tribes, because of the offensiveness of their sins, were held under the heavy domination of the Philistines. In order to be able to overcome their enemies, as the sacred history shows, they restored strength of soul and body with a self-imposed fast. They had judged rightly that they deserved that hard and wretched subjection because of neglect of God’s commandments and the corruption of their lives, and that in vain did they fight with weapons unless they had first made war on their sins. By abstaining, therefore, from food and drink they imposed the penalty of severe punishment on themselves, and to conquer their enemies, they first conquered the enticement of gluttony in themselves. In this way it happened that the fierce adversaries and harsh masters yielded to those who were fasting whom they had overcome when they had been full. We too, dearly beloved, situated as we are among many struggles and battles, if we wish to overcome our enemies in the same way, we may be healed by the same practice. Indeed, our situation is the same as theirs, seeing that they were attacked by bodily adversaries, we by spiritual enemies. If our spiritual enemies may be overcome by the correction of our lives bestowed on us through the grace of God, even the force of our bodily enemies will also give way to us. They will be weakened by our correction, since not their merits but our own sins made them onerous to us. Therefore, dearly beloved, in order that we may be able to overcome our enemies, let us seek divine help by observing the commands of heaven, knowing that in no other way can we prevail over our foes except by prevailing over ourselves as well. — SERMON 39 (RECENSION A) 1.2

1 Samuel 7:7

Bede: And the Philistines heard that the children of Israel had gathered in Mizpah, etc. The enemies of the truth heard that, with the Lord preaching the Gospel of the Kingdom, all the people gladly listened to Him; and unclean spirits, specifically the princes of the impious (wherefore they are also called the rulers of darkness by the Apostle [Ephesians VI]), rose up against the state of the Church, or rather, against each of the faithful, to be attacked with wicked snares. Concerning their wicked uprising, we have previously discussed while expounding the name Baalim. — Commentary on Samuel

Bede: When the children of Israel heard this, they were afraid, etc. The disciples of Christ, fearing the face of the persecuting Jews, watched and prayed, as He commanded, that they would not enter into temptation; and, suddenly struck by the storm of temptations, they said: Lord, save us, we are perishing. They are also remembered to have prayed frequently in afflictions after His ascension (Matt. VIII). This same practice offers us also, who are tempted, a very beneficial safeguard, that our soul may be delivered from the fear of the enemy. — Commentary on Samuel

Gregory the Dialogist: 15. For when the foreign gods have been removed, the fast completed, and the scrutiny of examination carried out by the preacher, the princes of the Philistines ascend against Israel: because when we advance to a higher life, the malign spirits, who always envy those who act well, are more hostile to us. And because they seek to cast us down from the height of an innocent life, they are said to ascend. For to ascend, for malign spirits, is to raise themselves up to assault the hearts elevated through heavenly desire. Because also against the more perfect soldiers of Christ, battles are stirred up not by any random evil spirits, but by stronger demons, it is not the Philistines who are reported to ascend against Israel, but the satraps of the Philistines. Princes also preside over many. Therefore by this, that the satraps are said to ascend against Israel, it can reasonably be gathered that to test the patience of the elect, not one evil spirit is assigned to each of the elect, but innumerable ones; so that from their achieved victory, the glory of the faithful may be the more abundant, the heavier the battles that have been inflicted upon them. Yet amid these same battles, the recently converted are accustomed to tremble greatly: for suddenly they find themselves on a field of struggle, beyond the experience of their custom. On one side they behold desires armed against them, which had long served them peaceably; on the other side, heavenly love invites them not to abandon the good things they have begun. On one side the spirit elevates the mind, on the other the flesh weighs it down; and since they cannot know the measure of their end, they are greatly terrified by the uncertainty of their election.

16. For they fear the face of the Philistines, so that they do not fear what follows after them. For what is the face of evil spirits, if not worldly desire? For in this appearance, whoever is composed is conformed to their image. But because Israel is said to have feared not the face of the Philistines, but “from the face” of the Philistines, this both reveals the minds of the elect and also, by a hidden reason, reproves the foolishness of the reprobate. For they feared not “the face,” but “from the face”: because, namely, for holy men, what they behold outwardly is one thing, and what they dread inwardly is another. For even if they sometimes consider the flourishing world with human reason, they suddenly lift the eyes of the mind, drawing them back to those evils that follow the joys of the world, and they tremble, as it were, “from the face,” who avoid present delights lest they encounter the punishments that follow. But on the contrary, the reprobate, who by no means fear this face of the Philistines, do not escape the onslaughts of their pursuing ferocity. For while they embrace the vain joys of the world with all their strength, they are seized by perpetual afflictions through the power of demons. Against whom, indeed, the Truth threatens, saying: “Woe to you who are rich, for you have received your consolation in your life” (Luke 6:24). Hence also, denouncing them, He says: “Woe to you who laugh, for you shall weep” (ibid., 25). As if He were saying otherwise: Because you by no means tremble at the face of the Philistines, when their pursuing forces rush upon you, you cannot find the refuge of salvation. Then indeed fear is present, but He who might help is not present. The punishment of wickedness is given without hope of deliverance; and those who desired the blandishments of the Philistines’ face in the love of the world feel how horrible are the Philistines’ consequences. Rightly, therefore, it is said of the Israelites, in the type of the elect: “They feared from the face of the Philistines”: because, namely, while they skillfully order for themselves a manner of living, they do not resolve to fear eternal evils when they come, but they tremble at temporal desire, on account of which those evils are inflicted. And because they believe they can obtain this not so much by their own merits as by the intercession of their elders, there follows: “And they said to Samuel: Do not cease to cry out for us to the Lord our God, that He may save us from the hand of the Philistines.” — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:9

Bede: But Samuel took one suckling lamb, etc. The Lord took the innocent one, whom He had clothed in human form for the salvation of the world, and offered Him as a whole burnt offering on the altar of the cross to the Father. And it is rightly said that He offered a whole burnt offering, that is, wholly consumed, as one conceived without iniquity, born, and living in the flesh without sin, making all that He did through humanity worthy of the fire of the Holy Spirit of God. And the Lord prayed to the Father for His faithful, that their faith might not fail (Luke XXII). He prayed also for those who persecuted Him, that they might be forgiven the great sin of perfidy which they committed unknowingly (Luke XXIII). And the Father heard Him, strengthening the faith of those who almost lost it, and calling those who completely lacked faith to belief. — Commentary on Samuel

Gregory the Dialogist: 17. But good pastors also confer upon their afflicted subjects not only the aids of prayers, but also of sacrifices. Whence it is added: ‘And Samuel took a suckling lamb, and offered it as a whole burnt offering to the Lord, and Samuel cried out.’ What is the cry of Samuel, if not the great power of desire in the supplication of the priest? Whence to Moses, silent on his lips, yet desiring the salvation of his subject people with fervent devotion, it is said by the Lord: ‘Why do you cry out to me’ (Exod. XIV, 15)? But who is the suckling lamb, if not the one whom his forerunner pointed out, saying: ‘Behold the Lamb of God, behold him who takes away the sins of the world’ (John I, 29)? And he is called suckling, because in his innocence true humanity is proclaimed. But one lamb is offered, because apart from him, no one is found who might take away the sins of the world. And indeed he offered the lamb whole. For the wholeness of the lamb pertains to the soundness of the catholic profession. For it is as though one divides the lamb, who is separated from the rule of faith by the sword of error. The lamb, therefore, is so called on account of innocence; suckling, on account of the assumption of our nature; one, on account of the singularity of his power; whole, on account of the most firm soundness of our faith.

18. But if anyone wishes to refer these things not to him, but to his imitator, he may do so. For we offer a lamb when, through the good of chastity and innocence, we are conformed to our Redeemer; and when we are fed by the teaching of our innocent Fathers, we suck as it were at the breasts by which we are nourished unto eternal life. We also offer one lamb if, after the beginnings of religious conversion, we are polluted by no stain of wickedness. For he offers one lamb who does not flow away from the purpose of innocence to the stains of a polluted life, from which he would have to return through the repetition of good works. To offer a whole lamb is also to prepare for eternal life not only continence of the flesh but integrity of the mind. He by no means offers a whole lamb to the Lord who consecrates his flesh to God through continence but does not restrain the secrets of his mind from the wantonness of impure thoughts. For he steals away, as it were, a part of the lamb from the sacrifice, who does not join purity of heart to continence of body. Whence the Lamb himself, teaching his disciples to offer a whole one, says: “You have heard that it was said to the ancients: You shall not commit adultery; but I say to you that whoever looks at a woman to lust after her has already committed adultery in his heart” (Matt. 5:27–28). Hence also the foolish virgins are noted in the Gospel, who prepared their lamps but did not prepare oil (Matt. 25:3). For they have lamps prepared who preserve the good of modesty in the body; and they also have oil who maintain the brightness of purity in the watchfulness of their mind. Let it therefore be said of Samuel: “He offered a whole lamb to the Lord,” because for the good of modesty to suffice for divine appeasement, it must be preserved not only in the brightness of the body but in the splendor of interior purity.

19. For he who prays for others can be heard by the Lord, who is not in any respect hateful to the Lord to whom he makes supplication. For if he is still weighed down by his own weakness, he is by no means heard for obtaining the strength of his neighbors; and he does not raise his desire to the heights of divine majesty, because he himself does not at all strive to ascend from the depths where he lies through his fall by the effort of more fervent zeal. — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:10

Bede: It happened therefore, when Samuel was offering a burnt offering, etc. It happened when the Lord offered himself as a sacrifice to God in the aroma of sweetness, that his persecutors, having set him on the cross, blasphemed or mocked him, and after his burial, attempted to obstruct the way of his resurrection, so that, as if he were condemned to eternal death, they would strip all hope of salvation from his faithful ones. But, with the earth shaken, rocks split, tombs opened, the dead rising, and other heavenly signs shining around his cross or burial, the enemies were terrified and scattered in different directions. Finally, at the tomb the guards were terrified and fell like dead men. And all the crowd that had gathered at the spectacle of the cross, and saw what was happening, beat their breasts and returned. Likewise also on the day of Pentecost, when the Lord thundered from above, and through the apostles, his own clouds, echoed the heavenly words, the enemies of the faith were confounded and struck by their words, with some being crushed by their impenitence and denial. — Commentary on Samuel

Gregory the Dialogist: 20. When Samuel was offering a holocaust, the Philistines enter battle against Israel: because evil spirits then stir up graver temptations against the faithful subjects when they see Pastors standing more firmly against them. But the Lord thunders upon the Philistines: because when doctors pray and the faithful subjects pray, divine grace supplies strength. For thunder usually occurs through clouds. And by sublime clouds are understood souls raised up through heavenly desire. Whence also the prophet, marveling at the minds of the elect elevated in the love of heavenly things, said: “Who are these who fly as clouds?” (Isa. 60:8). And what are the thunders of the clouds, if not those fervent and heavenly desires of the elect: by which, when their mind is set ablaze through divine grace, they utterly expel from it everything that evil spirits suggest by deception? Rightly therefore it is said: “The Lord thundered upon the Philistines and terrified them.” For when through His grace He pours heavenly desires into the minds of the elect, because He also makes them despise all earthly things, He turns to flight even the wicked spirits who suggest that they desire those things. For they flee as if terrified by thunder, when in the minds of the elect, which they had assailed by tempting, they tremble at the immense sound of divine power. Since indeed the Lord is said to have thundered with a great crash, what else does this mean except that the imperfect desires of Christians are not terrible to demons? For the great crash of thunder is the perfect desire of each one of the elect. When therefore the Lord thunders upon the Philistines with a great crash, then they are slain by the children of Israel: because when perfect devotion raises the mind of the elect to heavenly joys, it utterly cuts off from itself everything that serves the opposing side. Well also are the Philistines recorded as first being terrified and then slain by the children of Israel: for they are terrified by the devotion of the elect, they are slain by their works. And because devotion precedes works, they are rightly said to be first terrified and afterward slain. For we first receive from the Lord the gift of good will, so that we may afterward be able to confute the counsels of evil spirits. Well also is the Lord said to thunder upon the Philistines and terrify them, while the children of Israel are said to slay them: because good desires are supplied to us through divine grace, but we advance the gifts of grace through the effort of free will to the victories of the virtues. The order of heavenly warfare, therefore, is that God be first heard thundering with a great crash, and afterward the soldier advance to cut down the ranks of the enemy: so that he may first see in himself the gifts of grace, then burst forth more powerfully to the field of battle, and confidently hope for the outcome of victory, he who has been sustained by the powers with which he will be crowned before the time of the engagement. — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:11

Bede: The men of Israel went out from Mizpah and pursued the Philistines, etc. The apostles went out from Mizpah, that is, the watchtower of their peaceful way of life, pursued the impious by reproving them; and struck them from their ancient, that is, impious life, gradually removing them with the sword of the word, until they led them to the fellowship of the Church, which is founded upon Christ. For Bethcar, which is interpreted as the house of the lamb, or the house of recognition, certainly signifies him, who, having innocently died in humanity, powerfully reveals the paternal secrets in divinity. Upon which house of divine recognition he found a place of beloved residence, who said: “Lord, to whom shall we go? You have the words of eternal life” (John VI). Which he desired to enter, who humbly knocking, asked: “Lord, show us the Father, and it suffices us” (John XIV). For they had learned from him because no one knows the Son, except the Father: nor does anyone know the Father, except the Son, and to whom the Son will reveal (Luke X). And therefore, rightly it is called the house of recognition, through whom he alone and the Father are revealed. — Commentary on Samuel

Gregory the Dialogist: 21. Well indeed, those who slay the Philistines are said to have gone forth from Mizpah. For in Mizpah, which is called “watching,” those dwell who persist in the contemplation of divine things. But they go out to slay the Philistines when, coming forth instructed from the secret of inner meditation, they suppress the forces of hostile domination. For inwardly they secretly arrange how outwardly, in open action, they may break through the battle formations of the enemy. Indeed they wage all the heavier battles against them when they go forth, the more quietly they have lain hidden within themselves while pondering internal things. And because evil spirits must always be suppressed by God’s elect, the Philistines are recorded to have been struck down as far as the place below Beth-car. Beth-car indeed is interpreted as “house of the lamb.” Isaiah, pointing out this lamb to us, says: “As a lamb he shall be led to the slaughter, and as a sheep before its shearer, without a sound” (Isaiah 53:7). What then was the house of the lamb, if not that sublime and uniquely fortified life of the Redeemer, which, since it was free from fault, stood inaccessible to all wicked spirits? No one can reach Beth-car, that is, the house of the lamb, because whoever advances greatly is still inferior to the holiness of the Redeemer. Hence also the outstanding preacher, pressing upon the praises of the same Redeemer, says: “It was fitting that we should have such a high priest: holy, innocent, undefiled, separated from sinners, and made higher than the heavens, who has no need, as priests do, first to offer sacrifices for his own sins” (Hebrews 7:26–27). What then is the place below Beth-car, to which we must slay and pursue the Philistines? But if Beth-car signifies the perfection of the Lord’s life, the place below Beth-car expresses the common highest sanctity of the Saints, who both humble themselves by obeying the same Redeemer, and draw near to his glory through the pursuit of an innocent life. For the place which is shown to be situated below Beth-car is recognized as both inferior to and near the place beneath which it lies: because holy men, the nearer they are to God through the height of their life, the more they are subject to him in humbler thought. Therefore, while the triumph of new believers is shown under the deeds of the Israelites, the foreigners are said to have been slain as far as the place below the house of the lamb: because indeed through unceasing effort of struggle, we must strive toward the citadel of perfection, where we may be all the more terrible to our enemies, the nearer we are to our Redeemer. For there is already a certain security there which cannot be disturbed by fear of enemies. For the Lord, pointing out the gifts of granted power to such as these, says: “Behold, I have given you power to tread upon serpents and scorpions, and over all the power of the enemy” (Luke 10:19). Hence also he who had reached the place near to the house of the lamb says: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or hunger” (Romans 8:35), or other such things? The house of the lamb can also designate the heavenly homeland. Hence John also says: “I saw upon Mount Zion a lamb standing, and with him one hundred forty-four thousand, having his name and the name of his Father written on their foreheads” (Revelation 14:1). What then is the place that is below the house of the lamb, if not the boundary of temporal life, from which the elect are taken up to the joys of the heavenly homeland? For we who are led to the boundary appointed for us, which we cannot pass beyond by living, come as it were to a place from which we may be transferred elsewhere. But the boundary of the elect man’s life is shown to be situated below the house of the lamb: because from where he is plunged down through the straits of mortality, from there he is raised up to the joys of unfailing life. For even the Lamb himself, who joyfully inhabits his own house amid harpists playing and singing, before he was led to the joy of this house, was below the house. For hence it is that at the time of his sacrifice he says: “My soul is sorrowful even unto death” (Matthew 26:38; Mark 14:34). Therefore the end of each elect person, while it is indicated by a place, is recorded as being below Beth-car, that is, the house of the lamb; because holy men, when they leave temporal things through the penalty of death, ascend from nearby to the heavenly homeland that stands above them. For Paul, asserting confidently, says: “We know that if our earthly house is dissolved, we have a dwelling from God, not made with hands, in heaven” (2 Corinthians 5:1). Therefore we slay the Philistines as far as the place that is below the house of the lamb, if as long as we are in this life, we triumph over evil spirits. — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:12

Augustine of Hippo: For we may be sure that the very aim of those who pass over [from Israelite to Christian] is transformed from the old to the new, so that the aim of each is no longer the attainment of material felicity but spiritual happiness. That explains the action of the great prophet Samuel himself, before he had anointed King Saul.Samuel cried out to the Lord on behalf of Israel, and God heard him; and when he offered a whole burnt offering, and the foreigners approached to do battle with the people of God, the Lord thundered over them, and they were thrown into confusion and panic as they faced Israel, and so they were overcome. Then Samuel took a stone and set it up between the old and the new Mizpah and gave it the name Ebenezer, which means “the stone of the helper.” And he said, “So far the Lord has helped us.” Now Mizpah means “aim.” That “stone of the helper” is the mediation of the Savior, through whom we must pass over from the old Mizpah to the new, that is, from the aim which looked for material bliss—a false bliss, in a material kingdom—to the aim which looks for spiritual bliss, the really true bliss, in the kingdom of heaven. And since there is nothing better than this, God helps us “so far.” — City of God 17.7

Bede: And Samuel took a stone, etc. And indeed we read above of the stone of help, which in Hebrew is called Ebenezer; but there the historian anticipated, whereas here he expresses both the time and the cause of the name being given; which, as a clear type of the Mediator, is rightly called one stone, because there is one Lord Jesus Christ, who justifies the circumcision by faith and the uncircumcision through faith; rightly placed between Masphat and Shen, that is, between the place where the altar of the Lord’s cross was erected and the singular lamb was offered who takes away the sins of the world, and between it and the place where the victory of the Lord’s word could spread throughout the world. That place, most beautifully lying above Bethcar, that is, the house of the lamb or of recognition, because the same Church of Christ shines throughout the entire world. Nor is it by chance that the same place Shen, that is, is said to be named, because the people of the Gentiles, who cry out to the Lord from the ends of the earth, and with Israel they hear: Rejoice, because your names are written in heaven (Luke 10). Of which it is also said elsewhere: And he calls his own sheep by name (John 10). Therefore the Lord took the precious stone, the chosen cornerstone, that is, himself; and set it between the people of the Jews and the Gentiles, who by the powerful help of his Spirit would gather both into one, and miraculously rescued from all adversities, would raise them up to the contemplation of the glory of his divine majesty; to the vision of which, than which nothing is better (for indeed, whatever we who have merited to behold it, seek nothing greater), because we will rejoice in the greatest good, it is said very well: Because the Lord has helped us thus far. Whence also in the Gospel, the Lord, as if promising the highest and incomparable good to the faithful people, says: He who loves me will be loved by my Father, and I will love him and reveal myself to him (John 14). — Commentary on Samuel

Gregory the Dialogist: 22. In sacred Scripture, a stone signifies our Lord and Redeemer. A single stone is taken up by Samuel when the strength of the Redeemer is uniquely proclaimed by the preacher of Holy Church. This stone is indeed set up between Mizpah and Sen, because at the departure of life it protects the elect and crushes the reprobate. For Sen means “shaking off.” The reprobate have been shaken off, that is, separated from the fellowship of the faithful. Therefore, while the Philistines are said to have been struck down all the way to the place below Beth-car, the stone is declared to have been set up between Sen and Mizpah: because when God’s elect receive the trophy of their victory at the end, they are separated from the company of the wicked by the judgment of the Redeemer. But now, like wheat and chaff together on the threshing floor, we are mixed together; yet when we are brought to the end of life, the elect are divided from the reprobate by the Lord’s power, and they have, as it were, a stone placed between them, since the reprobate bear the weight of the Redeemer in the judgment of their condemnation, while the elect hold the palms of eternal glory in his strength. By Sen, evil spirits can also be designated. For they have been shaken off, because they were cast out from the heavenly sanctuary through pride. And because they now wage war against us in this life, fittingly when the time of our victory is declared, the stone is said to be placed between us and them: because when we receive the rewards of our warfare, their battles are never again renewed against us. Moreover, Samuel places this stone in their midst, because the teacher of Holy Church shows us the goodness of our Redeemer. And because everything that is accomplished prosperously by us in all our life is ascribed to divine grace, the stone that is set in the midst is fittingly called by him the Stone of Help. For he himself is the Stone of Help; if he were unwilling to come to our aid, we could be conquered but could never conquer. Of this stone, now placed in their midst, it is said: “Thus far the Lord has helped us,” because his protection follows his elect even to the time of eternal recompense. And because, as we have said, once we have been received into eternal rest, no battles are stirred up by our vanquished enemies, there follows: “And the Philistines were humbled, nor did they come anymore into the territory of Israel.” — Commentary on 1 Kings, Book 3, Chapter 5

Jerome: “That stone which the builders rejected has become the cornerstone.” That is the stone that is called Ebenezer in the book of Kings [Samuel]. That stone is Christ. The name Ebenezer, moreover, means “the stone of help.” — HOMILIES ON THE Psalms 46 (Psalms 133)

1 Samuel 7:13

Bede: And the Philistines were humbled, etc. When they came to that assisting stone, to which the Psalmist according to the Hebrew truth alone sings: “Be to me a strong rock and a fortified house, to save me, for you are my rock and my fortress” (Psalms 30), our enemies will be humbled, nor will they again invade the borders of our strength, when they see themselves defeated with us glorified before the Lord. For as long as we toil in this world, the wars of temptations will never be lacking. — Commentary on Samuel

Bede: And the hand of the Lord was upon the Philistines, etc. The grace of Christ was made to crush the enemies of the primitive Church wherever the light of the Gospel shone in Judea, nor is it repulsed by disbelief and persecution. And the souls deceived by unclean teachers or spirits, are rendered and brought back to the society of the Church, from those who remained sterile of good works, to those who not only remained fruitless for themselves but also tried to oppress those who were fruitful. For Accaron turns into sterility, Geth into a winepress. And indeed, the understanding of sterility is clear, because every tree that does not bear good fruit will be cut down and thrown into the fire (Matthew III). The winepress, however, signifies persecutors of the good, as the Psalms inscribed for the winepresses, and the action of the winepresses themselves demonstrate. For the wood cut from the root, stripped of leaf and bark, and utterly deprived of any hope of bearing fruit, is compacted solely for the pressing of grapes or olives. While pressed by weight, with the husks crushed and skins emptied, the most joyous must and the richest streams of oil flow; the precious liquid indeed is stored in the cellars, but the waste shells are thrown out. Indeed, the winepresses remain empty of fruit, only eagerly awaiting when they begin to press something, until even themselves, worn by long use, are consigned to flames to be burned. Thus, surely, thus the torturers of the Church not only lack the greenery of faith, the leaves of confession, and the good fruits of operation; but also do not cease to weary the fruitful souls engaged in works of mercy and love, and other virtues’ pursuits, up to the dissolution of the flesh. For they have nothing more to do after these things, when the dust returns to the earth as it was, and the spirit returns to God who gave it, and they, always being adversaries to the good, are forever consigned to the flames of Gehenna at the appointed time. Yet because some from such individuals, through Christ’s mercy, reclaim the salvation they lost in the first man, it is rightly said that Israel’s cities, from Accaron to Geth, that is, from sterility to the winepress, are restored. Indeed, the Accaronite was Sergius Paulus the proconsul, the Accaronite was Dionysius the Areopagite. The Gethite was that young man aspiring to threaten and kill Christ’s disciples. Finally, the most noble cluster, crowned by rank, name, and passion, to be offered to Christ in the first fruits of the Church, was stripped of the burden of the flesh by the pressure of stones. But while they came from paganism to faith, and he from being a persecutor even to the grace of apostleship, indeed the cities—sterility and the winepress—when captured by the enemy, are reclaimed by the Church. — Commentary on Samuel

Gregory the Dialogist: 23. These things indeed so express the deeds of each of the elect, that they indicate both the battle array and the joys of recompense of the holy catholic Church. For blessed Paul showed this victory of the universal Church as yet to come after the glory of our resurrection; who, as though present at the future incorruption, taunted death, saying: “Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?” (1 Cor. 15:54-55). He also saw the Philistines humbled, because, making mention of the apostate angels, he kindled the elect to love of their future dignity, saying: “Do you not know that we shall judge angels?” (1 Cor. 6:3). For then indeed the Philistines are humbled, when the demons are cast into the fires of eternal flame prepared for them from the foundation of the world. And they no longer attempt to come into the borders of Israel, because they do not go out to tempt the hearts of the elect. But what are the borders of Israel, if not the heavens? And how shall the evil spirits come into the borders of Israel, who are so condemned in the depths of hell that they never rise up from the submersion of their punishments? Because, therefore, they are cast down by eternal oppression, it is fittingly added: “And the hand of the Lord was upon the Philistines all the days of Samuel.”

24. For what are the days of the good teacher, if not those springlike rays of shining eternity? These are fittingly said to belong to Samuel: because even though they are common to all the elect, by a certain special grace they shine for the joys of preachers. Or certainly they belong to preachers, because they shine more especially in the minds of those by whose preaching they are now made known to the holy Church. Moreover, the hand of the Lord is said to have been upon the Philistines all the days of Samuel, because the divine power always oppresses evil spirits, which in the glory of eternal brightness never ceases to gladden the elect as well. Then indeed the losses of the angels are repaired, when whatever had been taken away from blessedness out of the order of created spirits by their pride is made up from elect men. — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:14

Bede: There was peace between Israel and the Amorites. After the ascension of the Lord, with the Churches confirmed in faith, there was our peace, which made both one, between those from the Jews and those who believed from the Gentiles. There will also be in you, when you live as a true Israelite, that is, without deceit, peace with the former bitter enemy, which is interpreted as Amorite, when you have taught all vices conquered in you to favor virtues, and the members which were weapons of iniquity for sin, you will have made weapons of righteousness for God. For as long as the grace of the true Samuel lives and reigns in your mind, although you cannot completely be free from sin as a human, whatever filthy thoughts, as if ambushing the spiritual virtues, the hands of the Philistines may take from you, you will recover with his daily help, and you yourself will also free into the boundaries of your good works from the hand of the Philistines, because the patience of the poor will not perish forever. And although you may not be able to be invulnerable in the midst of battle, once the course is completed, you will be granted the crown of life. — Commentary on Samuel

Gregory the Dialogist: 25. Those ruined multitudes of angels are the cities that were taken away. But then they are restored, when from the elect human nature is assumed that which may supply what was lost from among the angels. This can also fittingly be understood of the conversion of wicked men. For the cities of the Philistines are taken away when the unity of the faithful is deceived by temptation, and they are subjected to themselves by being plunged into sins. But the cities that were taken away are restored to Israel: because penitents in this life make such satisfaction that in everlasting glory they are presented resplendent for the joy of the elect. And because not only those who neglect to do good, but even those who abundantly commit iniquity, are saved through repentance, it is added: “From Ekron even unto Gath.”

26. Accaron means “barren,” Geth means “winepress.” Barren indeed are those who do not perform good works. In the winepress, moreover, the grape is pressed, and wine is brought forth. But what is worldly desire, if not the grape of a reprobate mind? And what is the fervor of sinning, if not the liquor of wine, which makes the sinner’s mind forgetful of eternal goods? For when sin is generated from the desire of the heart, it is as though wine is produced from the grape in a winepress. From Accaron therefore all the way to Geth, the cities that had been taken away are restored to Israel: because the minds of those who neglect to do good and who boldly perpetrate evil, which now return to the Lord through repentance, are then shown to be resplendent in the common glory of the elect. For their evils by no means come into God’s memory, since they themselves have not forgotten to blot them out through the affliction of repentance.

27. What is this peace, except that which the prophet Micah declares, saying: ‘And he shall be peace in the land, when he shall come’ (Mic. 5:5)? Hence Paul says: ‘He himself is our peace, who makes both one’ (Eph. 2:14). But what does it mean that peace is shown between Israel and the Amorite? What is designated by the Amorite, except the reprobate portion of mankind? And who are figured by Israel, except the elect? And because the elect will be at the right hand of God, but the reprobate at the left (Matt. 25:33), while peace is declared to exist between both, the glorious blessedness of the saints is demonstrated—who agree with the justice of the Creator with such great equanimity that they are moved by no compassion at the sight of the punishment of the reprobate. Therefore, when peace is shown to exist between Israel and the Amorite, what is demonstrated is not a good that the reprobate have in common with the saints, but one by which the elect are fortified. Whence also, under the figure of Israel, it is promised to the holy Church through the prophet: ‘He who has made your borders peace, and fills you with the fat of wheat’ (Ps. 147:14). He makes peace the borders of the Church: because while the power of the Redeemer raises her to the height of inmost equity, the misery of the lost does not afflict her through the pain of compassion. — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:15

Bede: Samuel also judged Israel, etc. The Lord judges the Church at all times, in which, while it wanders on earth, He vivifies it with the light of His divine presence. For the days of Christ are the same as the days of the Church. About which He speaks in the Gospel: “As long as I am in the world, I am the light of the world” (John IX). Elsewhere, specifying this clearly, He says: “And behold, I am with you all days, even to the end of the age” (Matt. XXVIII). He also judges it, either by teaching through adversities, illuminating with gifts, delivering it from an unholy people, or leading it to heavenly kingdoms. Therefore, with hidden presence examining each of the elect, their hope, faith, and love, how much each has advanced in the aforementioned virtues, He examines daily either by Himself, who knows the secrets of the heart, or through spiritual teachers. For that a year denotes a person through figurative speech is also proven by the fact that the four well-known humors, by which the human body is sustained, are harmoniously associated with the four annual seasons: true blood with spring, red bile with summer, black bile with autumn, and phlegm with winter. Furthermore, the memorized cities are rightly compared to the aforementioned virtues, as their very names indicate, of which Bethel is translated into “house of God,” Galgal into “wheel,” and Masphat into “watchtower.” The house of God signifies those who, having recently accepted the mystery of faith, have already become the temple of their Creator. The type of wheel alludes to those who, confirmed by the certainty of hope, have undertaken the swift course of transferring from this world in mind. By the name “watchtower” are expressed those who, perfected by the excellence of love, although still dwelling in the flesh, have learned to transcend the confines of the flesh by contemplating eternity. Indeed, it is narrated above that Samuel gathered Israel in Masphat, and there judged them, and went against the Philistines to fight them, but, while he was offering a burnt offering, they were defeated and fled. Now, however, he is reported to have also circled around two other cities, as if they were associates with Masphat, because the principal virtue that gathers the Church and fortifies it against all enemies is charity. But so that one may worthily attain to this, it is necessary first to care for the gift of faith, which purifies hearts, and hope, which leads to higher things. — Commentary on Samuel

Gregory the Dialogist: 28. What are the days of each teacher’s life, if not the splendors of spiritual virtues? For he judges Israel all the days of his life who represents the light of justice—which he proclaims by speaking—through the perfection of good conduct, as an example to his faithful subjects. But he who does not have the light of spiritual virtues, because he takes up teaching from the good conduct of others, surely judges by the days of another’s life. Concerning these the Lord says through the prophet: ‘Behold, I am against the prophets who steal my words, each one from his neighbor’ (Jer. 23:30). For they steal words who do not follow by their deeds the good that they proclaim by teaching, because they take, as it were, secretly from another’s property what they by no means make their own by paying the price of their own labor. Therefore, after the future blessedness has been announced, it is shown what kind of man the pastor of the faithful ought to be in the meantime, since Samuel is reported to have judged Israel all the days of his life. For he poorly commends the way of perfection if one, wishing to open the path of light by his voice, grows dark in his actions. For he who had devoted all the days of his life to judging Israel says: ‘I do not dare to speak of anything that Christ has not accomplished through me, for the obedience of the Gentiles, by word and deed’ (Rom. 15:18). Let the teacher judge, then, but one who has illustrious days of his life—so that he may first nourish in himself the rays of spiritual virtues by living well, which he dispenses by speaking for the guidance of his subjects’ paths. For a lamp is then usefully displayed to those who are in the house if it is first well filled with the light that it is about to spread. — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:16

Gregory the Dialogist: 29. Bethel is called the house of God; Gilgal, a wheel; Mizpah, as has already been repeated above, is interpreted as a watchtower. What then does Bethel signify, if not men appointed to the office of the sacred altar, who, while they devote themselves to spiritual pursuits, are as it were intimates and members of the household of almighty God? And what does Gilgal, which is called a wheel, designate, if not the order of married persons? For they go around as if on a wheel, since they cannot be entirely free from the cares of this changing world. And what is expressed by Mizpah, which is interpreted as a watchtower, if not those who, devoting themselves to divine contemplation, burn with desire for heavenly joys alone? What then does it mean that Samuel is said to travel around to Bethel, Gilgal, and Mizpah, and to judge Israel in those same places, if not that the chosen preacher follows the examples of all the orders of the elect, so that he may be a learned judge of the faithful who are subject to him? For he will not be able to render fair judgment if he disdains to take from the examples of the elect who came before him what he decides. But let him also travel through these places each year, so that as a prudent teacher he may examine one by one the perfection of each order: so that the more carefully he has observed the virtues of his predecessors, the more fittingly he may arrange present affairs. There, therefore, there let him judge Israel, so that the faithful subjects whom he instructs toward the vision of God, he may correct by the righteousness of those whom he undoubtedly believes to have been pleasing to God. Bethel, which is called the house of God, can also designate the entire Church of the elect; and Gilgal, which is interpreted as a wheel, can designate Sacred Scripture. Whatever indeed a teacher brings forth for the advancement of his subjects, he receives either from the example of the elect, or from the teaching of sacred eloquence, or from the revelation of inner and secret contemplation.

30. Samuel therefore goes around Bethel, since the preacher of the Church seeks the authority for arranging his works from the examples of the elders. He goes around Gilgal, that is, the wheel, when he derives the authority of his teaching from the instruction of Holy Scripture. He also goes around Mizpah, when through the meditation of secret contemplation he merits to receive the revelation of truth. For there he judges Israel: because whatever he sets before his subjects as a rule of righteousness, he receives either from the examples of the elect, or from the teaching of sacred eloquence, or from the revelation of interior contemplation. By these words indeed it is shown not only what the perfect teacher does, but also that he is not perfect if he cannot do these things. For if someone knows only the examples of good men, or if someone is even learned in Holy Scripture yet lacks the revelation of contemplation, he will not be a perfect man in the order of preaching. For contemplation is a virtue through which not only is Scripture itself, once composed, recognized, but through which what has not yet been composed would be composed: and through which what has been composed is daily ordered according to the will of God. Rightly therefore it is said: And he judged Israel in the above-mentioned places. For not only in Bethel and Gilgal, but also in Mizpah: so that he who strives toward the perfection of preaching, while through humility he follows the examples of the elders, while through the study of sacred eloquence he is supported by learning, must take care above all that through purity of mind he may know by contemplation the things that are to be ordered. For he who, having undertaken the office of preaching, desires to teach men, must be teachable by God. Yet let him so trust in that which is imparted through the instruction of secret contemplation, that he neither disdains the Scriptures produced through the Holy Spirit, nor scorns to follow the examples of the elect. For Samuel is described as going around Bethel, and Gilgal, and Mizpah; so that the one is never separated from the other through discord: so that, namely, he both receives the examples that Holy Scripture approves, and recognizes those Holy Scriptures that the elect wrote, and perceives those revelations of contemplation shown to him by God which are at variance neither with the works of the elect nor with the authority of Holy Scripture. But let him also bring back everything he does to the rectitude of heavenly intention. — Commentary on 1 Kings, Book 3, Chapter 5

1 Samuel 7:17

Bede: And he returned to Ramathia, etc. The Lord returned to heaven in body by ascending once, the office of His dispensation having been completed; he returns daily in divine presence, by which he always and everywhere reaches entirety from end to end strongly, and arranges all things sweetly. For there is the flesh that he assumed for us and glorified; there is the hall of the blessed and of angels and men; there is the habitation promised to us by God, a house not made by hand, eternal in the heavens. Whence Ramathia is rightly called his height; and there, placed in body, he himself judges the Church, either chastising those still wandering on earth, until he leads them to the heavenly, or distributing worthy seats to those already dwelling with him according to merits, where in the house of his Father he has many mansions (John XIII), knowing that the Father has given all things into his hands, and has given him authority to execute judgment (John V). There also within the veil of heaven and the eternal holy of holies, he was building an altar for the hearts of the heavenly citizens to the Father. From this, the fire of his charity being ignited, the incense of everlasting praise rises, saying, Holy, holy, holy Lord God of hosts, the whole earth is full of his glory (Isaiah VI). And again: Salvation to our God, who sits upon the throne, and to the Lamb (Revelation VII); and other such things, which being brought thither in the Spirit, the beloved disciple heard, to be often repeated and always remembered. Thus far may it suffice to have briefly indicated in the first book of our exposition the change from the old priesthood to the new, prefigured in the guise of Heli and Samuel, so that we may freely investigate from another beginning the wider mysteries of the changing kingdom, which were prefigured through Saul and David, relying not on our ingenuity, but depending on the help of him through all things, to whom the whole Scripture of prophecy serves, whose kingdom shall have no end, and is a priest forever according to the order of Melchizedek. — Commentary on Samuel

Gregory the Dialogist: 31. As we have already said far above, Ramah is interpreted as “consummated vision” and signifies that blessed and perfect society of the citizens above, to which Samuel returns lest he be weighed down by the burden of his labor. For Samuel returns to Ramah when the mind of the preacher is refreshed through love of heavenly things. For amid the immense burdens of his office he would collapse, if he did not return to love of heavenly things through the desire of his hope. For to return, for preachers, is to lead the intention of their mind back to the joys of the heavenly fatherland. And there they judge Israel, because they strive by preaching to make their faithful subjects conformable to the beauty of the heavenly fatherland which they retain in their mind. There they judge Israel, because from that already perfect city they draw the pattern they see, which they impress upon the minds of their children by speaking; and whatever they perceive to be unworthy of that beauty, they endeavor to cut away from their minds. And because they rest with complete love in the glory of that blessed fatherland, his house is said to be there. For his house is recognized to be that in which he dwells by loving. Whence also that outstanding preacher boasts, saying: “Our citizenship is in heaven.” For he goes around Bethel, Gilgal, and Mizpah, and in none of these does he have a house, but in Ramah he has a house: because the holy doctors of the Church, whatever they now receive from the examples of the elect, whatever from the instruction of the sacred books, whatever from the height of heavenly revelation—they examine these things in passing, having them as an aid for the journey, not as the object of love for their reward. But what they love in the heavenly city they have not for the advancement of the journey, but for the sufficient—indeed, for the abundant—generosity of their reward. And because all good things are gathered there, it follows: “He also built an altar there to the Lord.”

32. For what is the altar of the Lord, if not the heart of the just man? Moreover, by the judgment of Truth it is said: “Where your treasure is, there will your heart be also” (Matt. 6:21). But he who does good works out of love for the heavenly homeland, while he ardently desires to arrive at those things which he stores up above, assuredly builds an altar upon which he may kindle the sacrifices of daily desire. And it is well said: “He built there an altar to the Lord,” because from the increase of heavenly zeal, just as the flame of good desire grows in the heart, so also, as if by the addition of stones, an altar is built upward where holocausts of love may be offered to God. This can also be fittingly applied to the gaining of souls. For the teacher builds an altar to the Lord in Ramah when he places the merits of his subjects in heaven, and while through his daily zeal chosen souls ascend to the heavenly kingdoms, they are sent, as it were, as stones for the construction of the heavenly altar. Let it therefore be said of Samuel, let it be said: “He built there an altar to the Lord,” because surely the zeal of the teacher is altogether idle if through what is done by him on earth the heavenly edifice is not increased. — Commentary on 1 Kings, Book 3, Chapter 5