Chapter 10
Saul conquers the enemies of Israel through a circuit, distinguished by the glory of both sons and soldiers. But Saul, having consolidated his kingdom over Israel, fought, etc., to what is written: For whenever Saul saw a strong and capable man for battle, he took him unto himself. In this reading, under the figure of the growing kingdom or house of Saul, the faith of Christ to be proclaimed throughout the world is described, who fought in a circuit against all his enemies; because from Judea, which is in the midst of the nations, Christ sent preachers to subdue enemies to his name by his word. As the Psalmist foretold: All those who are around him shall bring gifts (Psalm 75).
[1 Samuel 14:47] -- Against Moab and the sons of Ammon, and Edom, etc. Moab and Ammon, who were conceived by incest at night through the help of drunkenness, in which there is lust (Eph. V), signify heretics, degenerate by the disorderly reception of the seed of paternal faith. Edom, who, though the elder, was condemned to serve his younger brother, represents the Jewish people; who are subjected to the nations of the Gentiles throughout the world, both by the blindness of the perfidy of their minds and by the condition of earthly servitude. The kings of Zobah, the Philistines, and Amalek, about whom it is subsequently said.
[1 Samuel 14:48] -- And having gathered the army, he struck Amalek, etc. It signifies foreign nations alien to the faith and sacrament of the patriarchs' blood, whom Christ overcomes in two ways as enemies of his peace, so that he might rescue spiritual Israel from the hand of their devastators, either by saving believers through their own faith or by justly condemning unbelievers through his righteous judgment.
[1 Samuel 14:49] -- Now, the sons of Saul were, etc. The three sons of Saul represent great leaders of the Catholic faith, which proclaims one God in three persons. Since they are what they are not by their own virtue but by the grace of God, and because they desire to enjoy the eternal vision of their Creator (to whom it is said, "But you are the same" [Psalm CVIII]), and because they trust that through Christ Jesus, the true King and Savior, they will be saved and reign forever; rightly the first son is interpreted as the gift of the dove, the second as I have desired, and the third as my King, my salvation. His two daughters indicate weaker members of the faithful devoted to God in body and mind; or certainly, the firstborn daughter holds the image of the synagogue, while the younger holds the image of the Church. The etymology of the names of the daughters is also fitting; for the Synagogue of the elect is not gathered from all nations broadly, but from the multitude of the Israelite lineage alone: the Church, however, is called to faith from all nations. Rightly, the firstborn daughter is said to be interpreted as from the multitude, and the second as from all. Saul's wife Achinoam, which is interpreted as the beauty of the brother, figuratively signifies the perfection of the Catholic Church, which is often called in the Song of Love, the sister and the beauty of its Creator, who deigned to become her brother through the mystery of incarnation. Abner, the chief of his army, who is called the lamp of the father, indicates either John the Baptist, who was a burning and shining lamp (John V), or all men of virtue who shine with singular height among the defenders of the Church. We should certainly remind the reader that not always do the same persons hold the same manner of typological figures, but as the circumstances of the surrounding matters change, the types and orders of figures change according to time and place.
[1 Samuel 14:52] -- There was indeed a mighty war against the Philistines, etc. The primary cause of the mighty war against the Philistines was this, because Saul was gathering all the strong and fit men for battle to himself. For if the king himself were not encircled by the hand of a stronger military, by no means would he be terrifying to the neighboring enemies, nor would he powerfully incite them to war; but as in the former times Israel had served them most disgracefully without any hope of freedom; thus surely, thus in the Church, all who are dissolved from good works, nor are endowed with the army of spiritual virtues; because being idle and neglectful we sin, we pay the enemy's tributes of evil conversation with weak languor from the hostile ones. But when we recover from servitude to sin, we resume the hope of victory, the enemy rises, and attacks us with more frequent and sharper stings of temptations, so that if possible, he may recall us to the servitude of crimes; or, if not possible, at least avenge by fiercely raging the injury of his own contempt. But let us pass from our morals to view the allegorical deeds of the ancients; and in the very beginning of the nascent Church, the more the stronger and more fit men for spiritual battle Christ was gathering to himself, the more spoils of souls at that time and they were frequently taking from unclean spirits; but also they were enduring greater struggles of martyrdom from the same.