Chapter 8
Israel, having no arms due to lack of craftsmen, is devastated by the Philistines in three companies while Saul watches; but Jonathan crawling between the rocks with his armor-bearer stands as the head both of the war and of the victory. And Saul numbered the people, etc., up to the point where it says: And the men of Israel associated themselves, etc. In this reading, as the endeavors of the Scriptures wane due to the craft of unclean spirits, all the paths of the human heart, which consist of a threefold division, are revealed to be miserably ravaged by them: but miracles of heavenly protection are not to be lacking for those in peril, which, through the labor of spiritual teachers and obedient listeners, hasten the enemy to flight and rally their own soldiers to hope for and obtain the palm of victory. Therefore, as the rest fled in fear of the Philistines, only six hundred men remained with Saul. Because when any of the weak in faith tremble in spiritual combat, and sometimes even fall, only those who do right work with the sole intention of heavenly reward, with their teachers, do not cease to watch, stand in faith, act manfully, and strive through all things for charity. For the number six, which is the perfect creature of the world, designates right operation; but the number one hundred, which is squared by ten decades and passes from the left to the right, signifies the perfection of the right hand, that is, of eternal reward.
[1 Samuel 13:16] -- Both Saul and Jonathan his son, and the people, etc. Machmas is humility, as often said, Gabaa of Benjamin sounds like the hill of the son of the right hand. It must be questioned how, with the gates of humility besieged by unclean spirits, on the perfect hill of virtues either masters or listeners can pitch their spiritual camps; and it must be seen what is written below, because Saul with his six hundred was dwelling at the far end under a pomegranate tree. Indeed, under the pomegranate tree, the people who can say: But far be it from me to boast except in the cross of our Lord Jesus Christ (Gal. VI). For the fruit of the cross reddened with the Lord's blood, like a pomegranate, encompasses many grains of believers as if with one rind of charity and hope. But at the far end of Gabaa, it has the same tree of life under which he rests; he who is not yet perfectly consummated laments with the Apostle, saying: I delight in the law of God according to the inner man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members, and so forth (Rom. VII).
[1 Samuel 13:17] -- And three companies went out to pillage from the camps of the Philistines, etc. And everyone who legitimately fights in her camps feels that the Church is daily tested by these three companies. For three companies go out to pillage from the camps of the Philistines when impure spirits attempt to assault the guard of our inner man, either his rational part, or his irascible part, or his concupiscible part, trying to strip them of the riches of virtues, whether individually in each of them or all in one. To these parts, indeed, also correspond the names of those places and the said companies that went out. The way of Ephrath, which means the growing one, against which the first company marched, is the concupiscible part of the soul; rightly named thus, because it never ceases seeking increase; indeed, of good things, if it is ruled by Israel, that is, by the soul that longs for uprightness and the vision of God; but of evil things, if setting itself against the laws, it is ravaged by the wickedness of vices and unclean spirits. And it is fitting that when speaking of the first company, he said, “It marched against the way of Ephrath,” he added, "to the land of Saul"; for the first and indeed greatest aim of the wicked spirits is to turn the leaders themselves of the holy struggle away from the undertakings of virtues by the concupiscence either of the soul or of the flesh; so that from the deprivation of the leaders of justice, the wicked contagion may more freely spread among the unsuspecting people. The road to Bethoron, which means the house of wrath, to which the second company was heading, indicates even by its name the passion of the mind it signifies. This house was well governed by the Israelite owner when that exceedingly meek man, who was more meek than all the men who dwelt on the land, left Pharaoh, being greatly angered, to liberate the people of God. The Philistine, however, was plundered, when Cain, who was of the evil one, greatly angered by the righteousness of his good brother, was provoked to such an extent that by his wrath he broke the first laws of brotherhood through murder. The valley of Seboim, which means of the roes or the deer, to which the third company turned, figuratively announces the rational insight of the mind. For these animals are said to excel in keen sight; hence they are also called Dorcades by the Greeks from keen seeing; and it is not for nothing that they are so often mentioned in the Song of Songs under the praise of Christ and the Church. And rightly, not a mountain but the valley of the roes is mentioned, rightly placed against the desert; because we always need the help of humility, especially when discerning good and evil, lest our judgment goes astray, and the humbler one is, the more they understand what of the world is less to be loved and sought. Therefore, the road to the boundary of the impending valley of the Dorcades holds the way of the growing one, and also the way of the house of wrath, possessed by Israel in peace, when the people of God or any faithful person, with humble intent, recognizes what should be followed and what should be scorned, and endeavors to grow in the things that they usefully recognize should be followed until the perfect day; strives to be healthily angry and not to sin for anything that attempts to hinder either their spiritual insight or their progress and course; so that anyone who foolishly chooses evil for good by erroneous reasoning, and harmfully desires to pursue these harmfully chosen things, and thinks it necessary to be angry for everything that resists such concupiscence, all the paths and bounds of this person's mind are devastated by the bitterness of the invisible enemy.
[1 Samuel 13:19] -- Moreover, a blacksmith was not to be found, etc. It is indeed clear what chiefly provides the enemy the space to ravage the land of promise, that is, the virtues of the Church: namely, if it lacks a teacher and the maker of spiritual arms, which the Apostle teaches are to be held against the fiery darts of the wicked. For the wicked tempters take great care, as much as they can, that we do not put on the armor of God, so that double-edged swords do not appear in our hands to exact vengeance upon them (Eph. VI).
[1 Samuel 13:20] -- Therefore all Israel descended to the Philistines, etc. And today, some descend, leaving behind the elevation of the word of God, to which they ought to have ascended to hear, and they listen to worldly fables and doctrines of demons, and by reading philosophers, rhetoricians, and poets of the Gentiles, to exercise earthly intelligence, as if going to the blacksmiths of the Philistines to sharpen tools for wild or rural cultivation, they come unarmed, that is, deprived of spiritual knowledge.
[1 Samuel 13:22] -- And when the day of battle came, neither sword nor spear was found, etc. When the day of battle against adversarial powers is a daily occurrence, many content with their rusticity, very few proceed properly armed for this battle with a fitting reading or hearing of the Scriptures; hence, aided by our lethargy, the spiritual adversary now does to us what it is described the carnal adversary did to Israel then.
[1 Samuel 13:23] -- But the station of the Philistine went out to pass over into Michmash. Indeed, by not having arms, Israel betrayed the country to the enemies; and through our neglect of reading or of inquiring from spiritual teachers, like the negligence of forging arms or of seeking out Israelite blacksmiths, we give the enemies the opportunity, after overcoming the humility which the besieged Michmash signifies, to also bring weapons of impiety to the rest of the virtues, as to the boundaries of the holy land. But to repel these most terrible weapons of the enemy, not the skill of human art, but aided by the grace of the Holy Spirit, the exhortation of heavenly teachers must be sought. Hence it follows:
[1 Samuel 14:1] -- And it happened one day, that Jonathan said, etc. For Jonathan, who is interpreted as the gift of the dove, foresaw the grace of the Spirit teachers; his young armor-bearer, the disciples obediently bearing arms not of the flesh, but powerful in God; whose youth is renewed like the eagle's (Psalm 103); a certain day begins the conflict, their sudden inspiration against the temptations of the enemy designates the inspiration of heavenly light. Jonathan encourages his armor-bearer on a certain day to go to the station of the Philistines, just as each perfect master, suddenly graced from heaven, stirs the hearts of pious helpers to overcome the assaults of vices.
[1 Samuel 14:2] -- But he did not tell his father the same thing. Jonathan concealed from his father and the people the crossing to the station of the Philistines, as he had planned; for just as it is always most fitting to use the counsel of the spiritual, so sometimes it is useful to hide from the carnal the meditated, or even initiated deeds of the greater virtues; lest either their trepidation frighten and break the tender, so to speak, desire of our mind, or they themselves, by emulating us, attempt what they are not yet capable of beginning, or surely the favor of imperfect praise corrupt the integrity of our spiritual purpose. For as Saul in this place and the people who were with him have not yet made progress in virtues, the following words reveal, when it is said:
[1 Samuel 14:2] -- Moreover, Saul was staying at the edge of Gibeah, etc. For indeed, it pertains to the indication of virtue that he dwelled in Gibeah, that is, the hill, under a pomegranate tree, and had six hundred companions. As we have already said above, the hill represents the height of virtues; the covering of the pomegranate tree represents the protection of the Lord's cross; the number six hundred of the soldiers signifies those perfect in hope and action. But that he sat at the edge of the hill, that the tree under whose shade he was covered was situated in Migron, that is, in the throat, are signs of a still imperfect mind, that is, one that has not yet fully attained the desired heights of virtues; one that holds the mystery of the Lord's Passion in speech, but cannot yet imitate it. If we read Magdon instead of Migron according to the ancient interpreters, which means "tempting," it refers to the same sense. Because there are those who, endowed with right faith and enkindled by desires of right action, do not cease to endure the harsh battles of tempting vices: and therefore certain secret matters of these perfect athletes of Christ, which wage wars against unclean spirits, they deliberately hide from such comrades-in-arms.
[1 Samuel 14:4] -- But there were rocky cliffs on either side of the pass, etc. There are frequent dangers lying in wait from both the right and left for the holy teachers striving to ascend against the wiles of evil spirits, that is, in glory and ignominy, in prosperous and adverse situations; and just as teeth are accustomed to chew and deliver food to the stomach, so unclean spirits, formerly broken by the frame of the blessed, seek how to seduce the simple, corrupt the just, defile the chaste, and cast the fallen into the body of their wickedness.
[1 Samuel 14:4] -- One was called Bozez, etc. Bozez, "in it he blossomed": Sene, "distress" is said. The interpretation of which is evident, for not less in flourishing than in opposing, that is, bringing distress, the ascent of the saints is hindered, and by the tireless enemy they are struck so that they might fail either in body or in heart.
[1 Samuel 14:5] -- A prominent rock towards the north, etc. Gabaa represents a hill, that is, the height of virtues; Magmas indicates the humility of the mind, from which virtues arise. And rightly Magmas is considered towards the north, while Gabaa is situated to the south, because in the coldness of temptations, humility is especially learned and proven; in the light of the grace of the helping Spirit, it is prospered and perfected. But since the ancient enemy tries both to hinder the prosperous course of granted virtue, and to take away the humility of the acquired virtue from teachers and disciples during adversities, rightly the ascenders against the Philistines, Jonathan and his armor-bearer, are impeded by the prominent rock to the north opposite Magmas, and the rock extending to the south against Gabaa. Yet, with the Lord acting on behalf of His own, all the savage efforts of the enemies soon fail. For, as the words of Jonathan testify, full of no less faith than virtue, it is not difficult for the Lord to save, whether by many or by few.
[1 Samuel 14:11] -- Both appeared to the garrison of the Philistines, etc. Although the Philistines mockingly speak true things mystically; clearly the spiritual Hebrews, that is, those crossing over from vices, are defended from the assaults of enemies by the safest fortresses of the Scriptures, and refreshed by the consolation of these, proceed to public works of virtues to overcome the same most wicked adversaries when the opportune time arises.
[1 Samuel 14:12] -- And the men of the garrison spoke to Jonathan, etc. The proud mockery and contempt of the enemies grant the faithful confidence to gain virtue. For the spirit is lifted up before ruin, and before honor is humility (Prov. XVI).
[1 Samuel 14:13] -- Jonathan, however, climbed up, crawling on his hands and feet, etc. It is clear indeed that greater obstacles of temptations must be overcome with greater exertion of virtues; which is duly accomplished when, armed against the enemy, a humble spiritual listener follows all the examples of the teacher. But about the situation of this place, so it may become clearer to the reader, let us see the words of Josephus (Antiq. VI, 7). "The enemy's camps," he says, "were situated on a rock with a most subtle length, protruding in three very sharp peaks, with rocks going around, and as though ramparts preventing the assaults of the fighters. Hence it happened that the guards had less solitude of the camps; because by nature that place seemed fortified to all, and very difficult to capture, because not only did it seem difficult to ascend there, but even to approach. When therefore Jonathan had come to the camps, he encouraged his armor-bearer." And a little later: "Thus approaching the enemy's army, with day already appearing, the Philistines saw them." Again, after a few things, when he had narrated the words of the taunting Philistines, he added: "Saul's son, gladly receiving that voice as one designating victory for him, then indeed from that place, in which the enemies had been seen, withdrew; and changing place came to the rock, which, because of the fortifications of the places, was deserted by the guards, and from there, as though crawling and dragging themselves with much effort, they overcame the nature of the place, so that they descended to the enemies' camp; attacking them while sleeping, they indeed killed about twenty." However, having mentioned these places for the sake of clarity, let us return to investigating the mysteries of Sacred Scripture.
[1 Samuel 14:13] -- And the first blow was struck, with which Jonathan and his armor-bearer smote, etc. The number ten, as is certain, often signifies the perfection of good works or merit. But on the contrary, the number twenty, in which Jacob served Laban the Syrian, and sent gifts to his brother Esau, whom God hated, demonstrates the duplicity of depraved doctrines, which strive to take away the devotion or certainty of heavenly reward from the simple and members of the Church. The half acre of plowing is the Church, which, still conversing among the reprobate on earth, rejoices to be exercised by the correction of preachers in generating the fruits of life. A pair of oxen plowing in the day is the concord of teachers, of the discipline of law and Gospel under the same yoke of faith agreeing, chastising the hearts of subjects in the light of prescribed knowledge and cultivating them to bear fruit to God by the Spirit, of which Solomon says: “But where there are many crops, there the strength of the ox is manifest” (Prov. XIV). Therefore, the first strike, which Jonathan and his armor-bearer struck, was upon twenty men, in the middle of half an acre; and from there the Philistines, troubled and fleeing here and there, slaughtered each other with a very great massacre. First, the Church, which travels away from the Lord, shows the enemies of its faithful or actions to be sons of death, restraining them from besieging and disturbing its own through spiritual masters and obedient disciples; then they themselves of varying errors, as if with a contrary blade, pierce each other, so that, with the Church triumphing, it can openly be understood of them what is said: “For the sword of each one turned against his neighbor.”
[1 Samuel 14:15] -- And a miracle happened in the camps through the fields, etc. By the miracle, strength and virtue are given to the just among those who are reprobates camping through the fields, having hearts astray, weakened by both malice and an abundance of pleasures. Hence the blessed apostle Peter, when he described the excess of those who, as if residing in the field of free pleasure, live in desires, drunkenness, revelries, drinking bouts, and illicit idolatries, added, saying: "In which they are surprised that you do not run with them into the same flood of debauchery" (1 Peter 4). But also the spiritual adversaries, although fierce plunderers of human salvation, are accustomed to be astonished at the deeds of perfect men, and to yield to the devotion of perfect prayers and other virtues.
[1 Samuel 14:15] -- And the earth was troubled, etc. So that those who are wise in earthly things may be troubled by the deeds of heavenly men; so that demons, terrified and groaning, may recoil from attacking men, their malice broken and their strength shattered; this is not a work of human virtue, but a miracle of divine mercy. Hence Paul, when he said he had labored more than all of them, immediately added: "Yet not I, but the grace of God which was with me" (1 Corinthians 15).
[1 Samuel 14:16] -- And the watchmen of Saul look forth, etc. Those who have ascended the watchtower of holy Scripture look forth beyond others, and they are on the hill of the sons of the right hand, that is, established in the lofty citadel of heavenly deeds, and distinguished by evident pure knowledge and simple action, and they are the first to see the impending ruin and the flight of the wicked. For it is not for all Catholics, upon reading the books of heretics or pagans, to immediately recognize what error is contained in them; upon hearing the wiles of dialecticians, to immediately discern with the keenness of a sharp mind the ruinous snares of deceptions; but for those who, by long meditation on the Scriptures or by the merit of virtues, have exercised their senses for the discernment of good and evil; the feet of many almost slipped, and their steps were nearly poured out, because they were jealous of the sinners, seeing the peace of sinners. But that most noble watchman marvelously ascending to the hill of the son of the right hand, saw the ungodly exalted and lifted high above the cedars of Lebanon (Psalm 72). And I passed by, he said, and behold, he was not; and I sought him, and his place was not found (Psalm 36). And this is for the watchmen placed in Gibeah to see the multitude laid low, which those situated below and not yet ascending the peak of perfect knowledge, thought to stand in prosperity and to live in safety; the wise foresee the certain punishment of those living in wickedness.
[1 Samuel 14:18] -- And Saul said to Ahijah, "Bring the ark of God here." Ahijah, also called his brother or his relative, is thus named. Therefore, the good leaders of the Church say, all the faithful daily waging war against the powers of the air, say to their brothers endowed with the reading of sacred Scripture and with greater exercise of virtues, daily offering themselves to God through the royal priesthood as a living sacrifice: they say, I say, to such who still see themselves agitated by temptations or behold the Church generally troubled by heresies, that, having revealed the mysteries of divine words, they should elucidate more manifest testimonies, by which they ought to use against the fabricators of heresies, by which they can overcome other struggles of temptations, with clear reasoning. But it often happens that the enemies of the Church (I mean the heretics or pagans) have so many and such great conflicts and battles of words or doctrines among themselves, that it is better that they be refuted by their own dispensation outwardly, than by the assertion of spiritual pages, proving that what they teach is false and what they do is impure: and it must be done as the leaders of the heavenly army, just as it is described that Saul did, who, when tumult arose in the camp of the Philistines and it increased more and more, no longer consulted God through the priest, but himself, with the hand of the soldiers taken up, hastens to pursue and urge to flight the enemies he had found to be discordant among themselves. However, Ahijah the priest, the keeper of the ark of the Lord, can also fittingly represent the very authors of sacred Scripture; who, whenever piously requested, bring forth the ark of the divine oracle they keep: they also bring forth examples of good works they performed; which was symbolized above, where the same Ahijah is said to have carried the ephod. Nor is it without reason that it is mentioned that he was the son of Ahitub, the brother of Ichabod, the son of Phinehas, who had been born from Eli, the priest of the Lord, in Shiloh. Ahitub indeed means "good brother." For many of the authors of the sacred letters also traced their lineage from priests: and being instructed by good brothers, as Scripture itself attests, also had some brothers who were not good: and today's readers of the same, equally instructed by good ones, yet cannot lack the company of the wicked, whom Ichabod, both by birth and by name, signifies as inglorious.
[1 Samuel 14:20] -- Saul and all the people cried out, etc. Jews, Gentiles, and heretics, although they are all enemies of the Church, wound each other with the sword of the word. The Jews themselves fight among themselves through the Pharisees and Sadducees: likewise heretics and pagans, with so much dissonance of various doctrines and sacred matters, bring no less wars among themselves than with the Church. But there is one, he says, my dove, my perfect one (Canticles VI): she is the only one of her mother, the chosen one of her who bore her, from whom Jonathan, that most valiant leader, received the name of virtue, that he might be called the gift of the dove; whose perpetual peace even the discord of the wicked serves. Hence it follows:
[1 Samuel 14:21] -- And the Hebrews who had been with the Philistines yesterday and the day before, etc. Many, having been seduced by heretics and fighting against the Church with them, when they perceived the dissonance of their doctrine, and saw their dialectical subtleties surpassed by the simplicity of the Catholic faith, as if by the act of Jonathan, returned to be reconciled to the Catholic Church by the imposition of the priestly hand.
[1 Samuel 14:22] -- Likewise, all the Israelites who had hidden themselves in Mount Ephraim, etc. It is rightly a matter of discretion that he who can, should strive for the Church by teaching or arguing against the reprobate, avoiding that prophetic curse: Cursed is he who withholds his sword from blood (Jer. XLVIII). But he who is not effective in teaching should hide himself in the height of a fruitful mind, lest he be found by the deceitful enemy to be stripped of his virtues. For there are those who are not suitable for discovering and overcoming the cunning of heretics and the other snares of the ancient enemy, but do not fail to follow and detest these when exposed by others according to their strength: and this is what it means when the Israelites who had previously hidden in Mount Ephraim, that is, fruitful, join themselves to their own ranks upon hearing that the Philistines have been put to flight: yet the Church is always saved not by its own effort, but by divine aid.
[1 Samuel 14:23] -- The battle, however, reached as far as Bethaven. Bethaven is called the house of idols or the useless house. And thus the Church pursues heretics by arguing, until it convinces them that in many things they have blasphemed equal to the madness of pagans, and it extends the sword of the word until it restores the impious and faithless to piety and faith.
[1 Samuel 14:24] -- And the man of Israel was joined to himself on that day. With the enemies scattered in different directions, the Church, divided throughout the whole world, rejoices always with one and the same love of brotherhood.