Commentary on 1 Kings · Book 32

1CHAPTER IV. (1 Kings VI, 1.) So the ark of the Lord was in the region of the Philistines for seven months.

21. What do these seven months signify, if not the entire length of the present life? Although the Azotites and Ekronites cried out, "Let the ark of the God of Israel be carried around, and let the ark of God not remain among us," nevertheless the truth of the sacred history tells us — that we may recognize in the type of the holy Church — that the ark of God was in the region of the Philistines for seven months. Therefore it was not the will of evil and impious men, but the dispensation of God that was fulfilled in the salvation of the Gentiles. Already indeed the impious have been removed from paganism, already those who persecuted the confessors of Christ have died, and yet the ark of God is not taken away from the region of the Philistines: because the divine sacraments are preserved with zealous care among the Gentiles, who have been made drunk with the cup of the Holy Spirit. And it is rightly said "seven months," because the mysteries of the Holy Scriptures will endure with the faithful of Christ until the end of the world. But whoever grasps the mysteries of that same Holy Scripture through the grace of intimate charity was concerned not about the place where the ark is temporarily left, but about that place where it is eternally established. Therefore it is added: (Verse 2.) And the Philistines called for the priests and the diviners, saying: What shall we do with the ark of God? Tell us in what manner we should send it back to its place.

32. Who are those who consult priests and diviners, if not the faithful of the holy Church, who desire to hold the way of eternal salvation without error? And who are understood as the priests and diviners, if not the preachers of the holy Church? They are indeed priests on account of the offering of the sacrament, and diviners by the ministry of preaching. For these two things come together in the person of the pastor, if he possesses both holiness of life and learning of wisdom: because he has been appointed both to purge the sins of those under him and to dispel the darkness of errors by the light of preaching. Therefore, a pastor of the holy Church who has holiness of life but does not have the power of divine preaching is indeed a priest, but not a diviner. Likewise, if he retains eloquence of speech without holiness of life, although he may appear to be a diviner, he is by no means adorned with the honor of the priesthood: because what he preaches sublimely, he tramples underfoot by earthly conduct. But those who inquire about the place of the ark and about sending back the ark of God call upon both priests and diviners: because indeed those who, from knowledge of divine preaching, love the joys of the life to come, seek for the counsel of salvation pastors who are neither carnally wise nor overly simple in their piety. And so they call upon priests and diviners: because they entrust themselves to those who both show the uprightness of the heavenly way by the sublimity of their knowledge, and are worthy intercessors before almighty God for those under them, through purity of life. Therefore they inquire about sending the ark back to its place: because from that knowledge of the Scriptures which they receive in the mysteries of words, they desire to pass over to the perfect knowledge of God in eternity. For the ark is, as it were, sent back when this small knowledge is fulfilled through the passage of the present life. And we behold the glory of God's ark displayed in its place when, from beneath the lofty coverings of figures, we gaze upon the appearance of the divine majesty with unveiled face. Concerning this return of the ark to its place, it is said through the prophet: "And a man shall no longer teach his neighbor, saying: Know the Lord; for from the least to the greatest they shall know me" (Jeremiah 31:34). Hence John promises, saying: "When he shall appear, we shall be like him, because we shall see him as he is" (1 John 3:2). But let us now consider what counsel the priests and diviners give to those who inquire about sending back the ark. For there follows: (Verse 3.) What did they say? "If you send back the ark of the God of Israel, do not send it back empty, but render to him what you owe for sin, and then you shall be healed, and you shall know why his hand does not withdraw from you."

43. What is an empty ark, but divine knowledge without good works? For to send back an empty ark is to bear no fruit of good works from the knowledge of spiritual mysteries. The ark is therefore sent back empty when the mind of one coming to the faith already desires to pass over to the eternal contemplation of God, and yet takes no care to labor at good works in this life. By the voice of the preachers, therefore, it is commanded that when the ark is sent away, it not be released empty, so that if anyone who is faithful does not multiply good works, he should not presume to trust that he will pass over to the eternal knowledge of God Almighty. But the ark is not sent away empty if what is owed is rendered to it for sin. What is owed to the ark for sin, but the affliction of devout penance? Here it should be noted that he speaks to those who were bitten by mice. For who are bitten by mice, but those who, placed in the illumination of the catholic faith, recall that they have done wicked things before or after their knowledge of that same faith? For one who committed no crimes before the grace of regeneration, and retained the gift of regeneration through a worthy manner of life, indeed owes something to the ark, but does not owe it anything for sin. He is compelled to render the fruit of good works through knowledge of the divine Word, but he is not pressed by any debt of satisfaction for penance arising from crimes he rejected. Therefore, let those who are still being bitten pay their debt to the ark for sin, so that for the memory of their crimes they may restore a humble offering of penance to Almighty God. And then indeed they are healed, because the wound of conscience is closed over when the afflicted mind is raised up through penance to the assurance of hoped-for pardon. Then also they know why the hand of the Lord does not withdraw from them, because then they understand the benefit of compunction, that is, the good of afflicted flesh, when they rejoice ineffably in the confidence of divine forgiveness. For what is the pain of penance but the distress of a wound from the striking of demons? For as if in the pain of a wound still sharply stinging, that converted man was sighing when he said: "I was turned in my anguish while the thorn was fastened in me" (Psalm 31:4). For what does "anguish" suggest but the affliction of penance? But he declares himself turned in that same anguish while he feels the piercing of the thorn. As if to say: While I am stung by the memory of my shameful deed, I do not cease to pay my debt to the ark. For the thorn is fastened in when, through the dispensation of Almighty God, the soul of the converted is inflamed to tears by the memory of their crimes. And the debt to the ark is paid when the measure of lamentation is now extended according to the gravity of the crime: when after prolonged tears the light of inner consolation is poured into the long-afflicted mind, and by the divine gift it is relieved from the weight of the inward blow; when Almighty God draws near through the grace of His inspiration to the now purified mind, and gladdens it with the confidence of obtained forgiveness, which He supplies to it from the grace of His presence. For the soul is then healed, as it were, from its wound, when through the grace of poured-forth forgiveness the greatness of pain is removed from the afflicted mind of the penitent.

54. Whence also he who was being turned about in distress, while he was being pierced by the thorn, in the same psalm joyfully addresses almighty God as the author of his healing, saying: "You are my refuge from the trouble that has surrounded me, my exultation" (Psalm 31:7). For he calls the very heavy hand of the Lord a pressure. Of which stroke of the most heavy hand Paul also speaks, saying: "For the Spirit himself intercedes for us with unutterable groanings" (Romans 8:26). He who therefore indicates that he has found the Lord's refuge and exultation from pressure, shows that he has been healed from the blow of inward grief by the joy of divine mercy. Hence likewise, still grieving, he confesses, saying: "Against you alone have I sinned, and done evil before you" (Psalm 50:6). But because he presumes upon healing, he adds, saying: "You will give joy and gladness to my hearing, and the humbled bones will exult" (ibid., 7). Therefore the debt is paid to the ark for sin, when sinners are afflicted through the knowledge of Sacred Scripture, and strive by torment to wipe away the faults they contracted through the delight of the flesh. Moreover they are healed when, the measure of affliction now being fulfilled, they are lifted up to confidence in divine mercy through the help of inward consolation. Whence the Psalmist also speaks, saying: "You will feed us with the bread of tears, and give us drink in tears by measure" (Psalm 79:6). For he gives the drink of tears by measure: because indeed the sinner, even if he is pierced with compunction for his fault by God's inward inspiration, is relieved from the same affliction of compunction by the consolation of that same God. Whence also the Lord says through Moses: "I will kill, and I will make alive: I will strike, and I will heal" (Deuteronomy 32:39). For he strikes and heals: because those whom he wounds through compunction, he cures through the assurance of pardon. Therefore it is rightly said to those now healed: "And you will know why his hand does not withdraw from you." For before he heals, they cannot know why the hand of the Lord does not withdraw from them: because they then understand the good of repentance, when in a now purified heart they recognize the grace of the Holy Spirit, and long for the gifts of divine mercy, over which they rejoice with ineffable exultation. For he had perceived that they knew the reason why the hand of the healing Lord had not withdrawn from their affliction—he who expresses the exultations of those who were struck, speaking to God and saying: "We were filled in the morning with your mercy; we exulted and were delighted for the days in which you humbled us, the years in which we saw evils" (Psalm 89:14–15). For they had received, as it were, the mourning of repentance in the night, who in the morning—that is, when the brightness of divine favor appeared—rejoiced together that they were filled with mercy; those who declare that they were delighted for the days in which they had been humbled are shown, through the gift of healing, to know the weight of the Lord's hand and why it had not withdrawn from them. But since it is still being said by the leaders through counsel that what is owed for sin should be paid to the ark, and what that which is owed is not yet explained, it is added: (Verses 4–5.) They answered and said: "What is it that we ought to render for the offense?" They replied: "According to the number of the provinces of the Philistines, you shall make five golden tumors and five mice: because there was one plague upon you and upon your rulers. And you shall make likenesses of your tumors, and likenesses of the mice that have destroyed the land, and you shall give glory to the God of Israel, if perhaps he may lighten his hand from you, and from your gods, and from your land."

65. What does it mean that five likenesses of tumors, and as many likenesses of mice, according to the number of the provinces, are commanded to be made, and thus the debt to the ark is paid? These things indeed, if weighed in the Jewish manner according to the lowliness of the letter, are not only to be despised, but not even worthy of hearing. He indeed receives these things worthily who understands that the more lowly they sound by the letter, the more useful they are through their spiritual meaning. For the Holy Spirit, by whose inspiration this entire sacred history is written, would never have brought forth such lowly things if He did not signify certain great and very precious mysteries in the hidden depth of this lowliness. Whence the excellent teacher declares, saying: "All these things happened to them in figure; but they were written for our sake, upon whom the ends of the ages have come" (1 Cor. 10:11). Therefore, the more base what they say appears in the exposed flesh, as it were, of the letter, the more deeply must they be sought through the spirit. What then are the likenesses of tumors, what are the images of mice? And since we referred these things above both to tempting demons and to the members of sinners exposed to stenches, in what sense are the likenesses of tumors and mice gilded? But indeed the debt to the ark for sin is well paid if the likenesses of tumors and mice are fashioned from gold. For in the likeness of a tumor, the member that emits stench is seen; and yet, because it is a likeness, not the reality, it is no longer stained by any stench. And because it is made of gold, this indeed suggests that by the splendor of beauty the appearance of deformity is transformed. Therefore the converted sinner makes a likeness of a tumor when he brings to memory with what stenches of sin he had surrendered his members. Therefore to fashion a likeness of a tumor is to recall with a penitent heart the shame of one's members that recently sinned. And so he fashions not a tumor, but the likeness of a tumor, who both washes his members from the stenches of sin and does not fail to recall to which sins he had subjected those same members. And indeed the likeness of a tumor is seen to be made of gold, because the shamefulness of sins is worn away unto the prize of eternal salvation. Or perhaps by remembering, the likenesses of tumors are made; by weeping, they are gilded: because by recalling what we have done, we fashion them, and while we mourn our offenses more attentively, we gild our members in the splendor of righteousness. Therefore the likeness, not the reality, of tumors is seen, because then the sinner looks upon the disgrace of his deformity when he not only no longer practices wicked works by committing them, but also vehemently grieves that he committed them in the past. But five tumors are commanded to be made, because the universal satisfaction of all the Gentiles is commanded. Whence it is also carefully noted: "According to the number of the provinces of the Philistines." For why are there five provinces of the Philistines, unless because the carnal life of the Gentiles is signified? For because they devoted the five senses of the body not to the praise of the Creator but to carnal life, the provinces of the Philistines are expressed by the number five. They are commanded to make five golden tumors so that they may be pricked with compunction in all their senses; and because all have sinned, therefore let them restore to the brightness of the heavenly life all the members which they defiled with every kind of shameful filth through the pleasures of the flesh. For in gold the splendor of heavenly conduct is shown, because through John it is said of the heavenly city: "The city itself was pure gold, like clear glass" (Rev. 21:18). The members are therefore gilded when the body, deformed by the earthly and filthy foulness of lusts, is transformed into the splendor of eternal life: when, namely, that which was defiled by the stench of sins in the appetite for worldly pleasure shines forth through the beauty of holy conduct. For blessed Paul was admonishing his hearers toward this gilding, saying: "As you presented your members to serve uncleanness and iniquity unto iniquity, so present your members to serve righteousness unto sanctification" (Rom. 6:19). And as if compelling them to look upon the likenesses of tumors, he added, saying: "What fruit then did you have in those things, of which you are now ashamed? For the end of those things is death." Therefore the likenesses of tumors are made for our shame: because indeed we bring the stains of our foulness to memory so that we may be confounded by those same stains. But they are gilded for our security: because indeed while we cover over our deformity with the brightness of the heavenly life, we await the scrutiny of the divine judgment with a certain security.

76. The mice also, which demolished the land, are commanded to be made of gold: because the unclean spirits, who suggest the enticements of corruption to our flesh, are remembered for our justification. For what is it to make likenesses of mice, except to remember those victories which malign spirits have had over us? But the likenesses of mice are also gilded, when we sigh over their broken powers. For while we lament that we were conquered by their deceits, we indeed hold golden likenesses of mice, since we hold the past counsels of demons not in the allurement of their work, but in the contempt of reprobation. Therefore the likenesses of mice are made of gold, because the past deceits of demons advance us toward the splendor of a good life. For we are now so much more humble, inasmuch as our members shine through the splendor of heavenly conduct; and we ourselves, who now by the help of almighty God do mighty things, see that we were prostrated by the deceits of unclean spirits. This counsel, because they offer it to many, they also show the reason for it, because they say: "For the plague was one for you and for your rulers." As if they were saying openly: Because you were all subject to sin, it is necessary that you equally prepare your hearts for the pursuit of a better life. Whence Paul also says: "All have sinned, and fall short of the glory of God, being justified freely by His grace" (Rom. 3:23).

87. And to commend more attentively the resolution of improving one's life, they repeat by insisting, saying: 'You shall make likenesses of your tumors and of the mice that have destroyed the land, and you shall give glory to the God of Israel, if perhaps He may lighten His hand from you, from your gods, and from your land.' Once these likenesses that were mentioned have been made, to give glory to God is, out of zeal for good work and out of an estimation of humility, not to glory vainly in oneself, but to devote to the praises of almighty God everything that is done. And because they say: 'If perhaps He may lighten His hand from you' (1 Sam. 6:5)—what else is understood in this word of doubt, except that the reconciliation of sinners is shown to be difficult? Hence also through Jonah it is said: 'Who knows if He may turn and forgive?' (Jonah 3:9). Because, therefore, it is said 'if perhaps He may lighten His hand', we ought to be moved to tears of repentance with great earnestness: for if those who perform severe penance scarcely find confidence of salvation, when can the negligent be saved? This difficulty of reconciliation, if it is held in the estimation of the penitent, is by no means found with almighty God: for even when the Ninevites cast themselves down with heavy penance as if for a difficult reconciliation, they easily merited the mercy of almighty God. And when the people prostrated themselves before God with bitter lamentation at the voice of the prophet Joel, they brought it about that He who seemed difficult to appease softened His anger. For immediately it is written therein: 'The Lord was zealous for His land and spared His people' (Joel 2:18). The hand, therefore, is lifted when the mind, powerfully pierced with compunction in repentance, is raised up by divine inspiration to the gift of obtained mercy. And because, as I said, in the beginning of the nascent Church, just as there was a general conversion of sinners, so also there was a general reconciliation of the converted: the hand of God, which is declared to be lifted, is said to be lifted both from the hearers, and from their gods, and from the land. For by "gods," sublime and wise men are designated. For the Lord also says to Moses: 'I have made you a god to Pharaoh' (Exod. 7:1). And in the commandment of the Law it is also prescribed: 'You shall not speak ill of gods' (Exod. 22:28). By "land," indeed, the life of the simple is expressed: for when they receive the preaching of their superiors, like rain from heaven falling upon them, from the watering of the word they bring forth the fruit of good work. From the gods, therefore, and from the land, the hand of the Lord is lifted, when both the wise and the simple are brought back to the certainty of divine pardon, either by hidden and spiritual consolation, or by the judgment of preachers. Hence also he who a little earlier had urged that the members be gilded, saying: 'Present your members as servants to righteousness for sanctification' (Rom. 6:19), as if pronouncing the judgment of the Lord's lifted hand, says: 'But now having been freed from sin and having become servants of God, you have your fruit unto sanctification, and the end, eternal life' (Rom. 6:22). Hence again, marveling at the complete splendor of gold in those converted from the deformity of a most wicked life, he says: 'You were once darkness, but now you are light in the Lord' (Eph. 5:8). Hence the same, praising his own, says: 'In the midst of a crooked and perverse generation, among whom you shine as lights in the world' (Phil. 2:15). Therefore, when the likenesses of the tumors and mice have been made from gold and glory has been given to God, the hand of the Lord is lifted: because after the mourning of repentance, after the improvement of life and the humility of estimation, sinners are brought back to the full mercy of almighty God. And because all these things are still prescribed by counsel—yet some devoutly carry out the counsel of preachers, while others despise it—those who extol the good with praises for the splendor of a good life are inflamed against the proud through the force of rebuke. For there follows: (Verse 6.) 'Why do you harden your hearts, as Egypt and Pharaoh hardened theirs?'

98. For the heart hardens, like Egypt and Pharaoh, when one already understands the wounds of his sins through knowledge of sacred Scripture, and yet does not direct his mind toward the true joys of the future life through the improvement of his life or through the bitterness of repentance. Rightly, then, is he compared to the Egyptians in hardness of heart. For Egypt means "darkness." What then is understood by the name of Egypt, if not the multitude of angels who fell from the heavenly seats? And what is designated by Pharaoh, king of Egypt, if not the devil himself, the author of darkness? Rightly, then, are those who neglect repentance compared to Egypt and Pharaoh in the hardening of the heart. For the reprobate angels, once fallen from the heavenly places, just as they do not recover the love of their lost blessedness, so too they can never do penance for the pride they committed. Therefore, when the holy preachers attack the shameless sinners with sharp rebuke, they bring forward the likeness of Egypt and Pharaoh, so that their hearers may the more readily rush to make satisfaction, inasmuch as they recognize that by refusing to do penance, they are like the condemned angels. Hence they also urgently compel them to the zeal of fulfilling their counsel, when they add and say: (Verses 7–9.) "Take therefore and make one new cart, and two milk cows on which no yoke has been placed, yoke them to the cart, and shut up their calves at home. And you shall take the ark of the Lord and place it on the cart, and the golden objects which you paid to him as a guilt offering you shall put in a box at its side, and send it away that it may go. And you shall watch: if indeed it goes up by the way of its own border toward Beth-shemesh, then he has done us this great evil. But if not, we shall know that it was not his hand that struck us, but that it happened by chance."

109. For what is designated by the name of the cart, if not either the whole holy Church together, or the individual soul of each faithful person? The wheels of this cart are indeed the two Testaments. For while the holy Church, or any chosen mind instructed through the Old and New Testament, presses onward toward eternal life, it is carried aloft to its appointed place as if upon lofty wheels set before it. But the cart is commanded to be made new, so that, namely, whoever desires to arrive at eternal joys may be clothed through the commandment of love with the splendor of the new man. Indeed, the Lord was commanding this cart to be made new when He said: "This is my commandment, that you love one another, as I have loved you" (John 15:12). Hence Paul commands, saying: "Be renewed in the spirit of your mind, and put on the new man, who was created according to God" (Ephesians 4:23). Hence, addressing the Romans, he says: "Not in reveling and drunkenness, not in strife and jealousy, not in debauchery and impurity, but put on the Lord Jesus Christ" (Romans 13:13). Therefore, he makes a new cart who both rightly understands each Testament and, clothed with the splendor of holy conduct, stretches himself upward toward heavenly desires.

1110. The wheels by which this cart moves can also designate the twofold desire of each elect person: because whoever, with God's help, already regards the present life as a hardship of pilgrimage, desires to reach future blessedness for this reason — that he may become impassible and immortal: so that through one, he may leave behind the misery he dreads; through the other, he may never lose the blessedness he merits. The cows, moreover, are the holy preachers. Because they are both distinguished by the twofold precept of charity and give birth to the souls of the converted in a new way of life, they are rightly designated both by the number two and by the feminine gender. The calves, however, are earthly desires. When therefore the cows pull the cart, they shut the calves up at home: because while they provide guidance to the faithful elect toward the heavenly homeland, they prevent those desires which suggest a reprobate life to them from coming forth into effect. They shut up the calves, indeed, when they crush proud desires at the very beginning of their suggestion, within the conscience, and do not allow them to advance to the effect of action. Hence also cows upon which no yoke has been placed are said to be sought out for pulling the cart: because preachers must be provided for the faithful elect who are subjected to the dominion of diabolic power by no burdens of crime. Concerning this yoke, indeed, it is said through the prophet: "The yoke shall decay because of the oil" (Isaiah 10:27). And well does the progression of the meanings agree with the order of the words: because even if they are free from hostile domination, it is necessary that they always be watchful concerning their future conduct. The cows therefore are both without a yoke, and yet their calves are shut up at home: because the holy preachers rule over adversarial spirits by virtue, but they do not withdraw their attention from subduing wicked desires, since they cannot have perpetual security in this life from the holiness with which they see themselves adorned. And because to such persons the grace of divine knowledge is more widely opened, it is fittingly commanded that the Ark of the Lord be taken up and placed upon the cart. Moreover, that the Ark is commanded to be placed upon the cart for the listeners — this indeed suggests that in the holy Church we find many orders of prelates: because while some are worthier than others by prerogative, they also obtain the authority of commanding at the summit of a higher order. When therefore the Ark of the Lord is commanded to be brought back, it is said to be placed upon a new cart: because he rightly advances toward the eternal homeland with knowledge of spiritual mysteries, who does not abandon what he has learned from Holy Scripture through the beauty of a new way of life.

1211. Moreover, it is commanded that the golden vessels, which were rendered to the ark as a guilt offering, be placed at its side. For he calls "golden vessels" what he mentioned above, saying: "You shall make likenesses of your tumors and of your mice." In these vessels, as we had said, the memory of sins and temptations was signified. What does it mean, then, that above he declared them to be likenesses of tumors and mice, but now has called them golden vessels? But there the discussion concerned what had to be paid to the ark for sin, whereas here it concerns the sending away of the ark. What does it mean, then, that these same things are expressed by a more honorable name, except that sins which have not been cleansed by the tears of repentance must be viewed more attentively in their deformity and lamented, while those which have already been washed away by great weeping are not to be gazed upon more attentively or in their deformity, but are to be thought upon from time to time with an estimation of humility? For in the mind of the penitent who grieves bitterly, there is, as it were, a likeness of tumors and mice: when, so that he may mourn more attentively, he sees the accumulated mass of sin which he heaps before the eyes of his mind. But when, already somewhat secure about the remission of his sins through great and prolonged weeping, he has begun to hasten toward the heavenly homeland by the course of a great conversion, he now beholds, as it were, golden vessels: because he sees his sins not as things by which he saw himself bound, but as things which he may devote to the praises of almighty God. And rightly are those same vessels placed in a box at the side of the ark. For if the ark signifies the secret of divine knowledge, the vessels hang at its side because, while the height of divine knowledge elevates the mind, our past weaknesses must be recalled to memory for the sake of the virtue of humility. They are not, therefore, to be placed before the ark, lest, while we gaze upon our weaknesses too immoderately, we become unable to be raised up to heavenly things. It is clear, then, that they hang from the side: so that we may both freely behold heavenly things and, when it is fitting, recall the eyes of our mind to our own weaknesses.

1312. But what does it mean that they are commanded: "And let it go, that it may depart"? The ark is let go when the learned minds of subjects are permitted by their rulers to live freely: so that they may hasten to their eternal homeland, no longer by the command of a superior, but by the judgment of their own reason. It must therefore be held so that it may be placed on the cart; and once placed, it is also let go: because indeed the freedom to arrange their own life is not to be given to chosen subjects by their prelates before they receive instruction in spiritual doctrine and a firm habit of good conduct. For the freedom of living is rightly granted neither to simple subjects who live well, nor to the learned who are weak. For the former can be deceived by the cunning adversary all the more easily, since they have in no way learned to detect his snares through spiritual instruction; while the latter preserve the good of their instruction with all the more difficulty, in that, though learned, they perceive the snares of the tempter, yet, though learned, they cannot avoid his bonds. Therefore the ark is fittingly let go when the cart on which it must be placed is first constructed, when the golden vessels that are owed for sin are hung from its side: because indeed the life of a subject living freely can then be secure when he has learned through long practice to preserve the renewal of the inner man; when from the purity of his life he grasps the loftiness of divine instruction, and amid sublime gifts does not neglect to recall for the sake of humility those things which he remembers having once done wrongly. This freedom of living, because it is granted to good subjects solely for the pursuit of heavenly love, fittingly adds the reason for which the same ark is let go: "that it may depart," it says. For it is as if it said in other words: They are to be permitted to live more freely for this sole purpose, that they may journey more swiftly to the heavenly homeland. But because some subjects are perfect in both conduct and knowledge by human judgment, not by divine, it must be provided by the diligence of good rulers that they do not entirely abandon care for them even when those same subjects think themselves released from their care, but with pious shrewdness observe how those live when now free, whose good qualities under obedience they had more fully known. Wherefore it is also added: "And you shall watch, and if indeed it goes up by the way of its own borders toward Beth-shemesh, then he has done us this great evil. But if not, we shall know that it was not his hand that struck us, but it happened by chance."

1413. Bethshemesh, as we have already said, is interpreted as "house of the sun." The preachers observe the released ark to see whether it proceeds on a straight path toward Bethshemesh, because even when subjects are released to their own judgment, prelates must examine whether they convert the good of liberty to the advancement of the heavenly journey. But it must also be carefully noted that the ark rightly ascends toward Bethshemesh when it does not abandon the road of the border territory while traveling. For our neighbors are the elect who came before us; neighbors indeed are those who have properties arranged next to one another. The neighbors of the elect, therefore, are the perpetual co-heirs of the eternal kingdom. For they dwell as if with properties arranged next to one another, those who, called into the same fellowship of the eternal homeland, have received the rights of eternal inheritance from the one and same majesty of the Creator. Or they are called neighbors for this reason: because when the elect arrive from a good manner of life to the joys of everlasting life, those who live rightly in this world are close to the heavenly citizens. What then is the road of the border territory, if not temporal affliction? The Lord Himself demonstrates this road to Bethshemesh, saying: "Narrow is the way that leads to life" (Matt. 7:14). He likewise commends this road when, rebuking the disciples, He says: "O foolish ones, and slow of heart to believe! Was it not necessary for Christ to suffer, and so to enter into His glory?" (Luke 24:25.) Hence Paul says: "Through many tribulations we must enter the kingdom of God" (Acts 14:21). The ark is therefore directed toward Bethshemesh when it is seen to ascend by the road of the border territory, because in the heavenly manner of life he more truly advances who seeks to reach eternal joys not through worldly pleasures but through afflictions of the flesh and adversities of the world. But because the released ark is said not merely to go but to ascend, a higher road is indicated for subjects released into freedom, because they do not rightly travel the road to Bethshemesh if they do not daily advance from good things to better. For to ascend by the merits of virtues is to advance daily toward better things. But when the ark is rightly directed toward Bethshemesh, they ascribe the great evil they had suffered to the works of almighty God. For they call that great evil the striking about which it is read above: "The hand of the Lord was upon each city with exceedingly great slaughter." And because we have referred that same slaughter both to the conversion of the Gentiles and to the salutary compunction of sinning believers, when the ark rightly proceeds toward Bethshemesh, that great evil which had occurred is shown to be from God, because indeed the end of each of the elect indicates how the mind of the preacher should recognize their first works.

1514. For if they fail in the end, it is openly recognized that their good beginnings were not from the Lord. Whence it is also added: 'But if not, we shall know that it was not at all his hand that struck us, but it happened by chance.' What is the hand of the Lord, if not the Only-begotten of the eternal Father? For they are not touched by the hand of the Lord who are separated from their former way of life not by the inspiration of the divine word, but by a sudden resolution of their own heart. They certainly fall away from their begun goodness all the more quickly, inasmuch as they did not know how to consider beforehand with what fortitude that which they had proposed—to enter by the narrow way to the eternal homeland—was to be carried out. Therefore it was aptly said: 'It happened by chance.' For what happens by chance occurs suddenly and without counsel or foresight. When therefore those who, having been converted, seemed to have departed from the love of the world, or from unbelief, return to the wickedness of their former life, it is openly recognized that they were separated from their former way of life not by the hand of the Lord, as they seemed to have been struck down, but by an accidental chance. There follows: (Verses 10, 11.) 'They did in this manner, and taking two cows they yoked them to the cart, and shut up their calves at home, and placed the ark of God upon the cart, and the small chest which contained the golden mice and the likenesses of the tumors.' Since these things have been more fully expounded above, let us now see what the journey of the ark itself contains in terms of spiritual instruction. For there follows: (Verse 12.) 'And the cows went straight along the way that leads to Beth-shemesh, and they walked along one path, going and lowing, and they turned aside neither to the right nor to the left.'

1615. To go straight along the road that leads to Beth-shemesh is, in the pursuit of heavenly perfection, to maintain affliction of the flesh through the virtue of discretion. For the cows by no means walk in a straight line if discretion is not preserved in the affliction of the flesh. For when the flesh is afflicted beyond measure, that same flesh, utterly spent, is unable to render aid to the spirit. And if it is not worthily afflicted, while it grows proud, it disdains, as though free and untamed, to serve the mind. Rightly therefore, while the cows are reported to go straight along the road to Beth-shemesh, it is added: "They turned aside neither to the right nor to the left." To turn aside to the right is to press immoderately upon the virtue of abstinence: because through what appears to be a good, we abandon the way, when we so pursue the necessary virtue of abstinence that we withdraw from ourselves the other helps that come from the flesh. To turn aside to the left is to indulge the flesh too abundantly. For through the vice of open laxity we are deflected from the road to Beth-shemesh, when we lead the flesh through delights—we who had known that the way to paradise was appointed in affliction.

1716. And because there is no sincerity of a more sparing life if the simplicity of purity in good work does not agree with one's intention, it is carefully expressed: "And they went by one path." For he goes by one path who preserves in right intention the virtue that he displays in good work. On the contrary, it is said of every reprobate: "Woe to the sinner who enters the land by two ways" (Sirach 2:14). For the sinner enters the land by two ways when what he does appears to be of God, but from everything that he outwardly exhibits as religious, he inwardly holds a worldly intention. Moreover, the Lord indicates that His elect go by one path, saying: "If your eye is single, your whole body will be full of light" (Matthew 6:22). Hence Paul says: "Our glory is this: the testimony of our conscience" (2 Corinthians 1:12). Hence David: "All the glory of the king's daughter is from within" (Psalm 44:14). Therefore the cows go by one path toward Beth-shemesh, because the elect, hastening to their eternal homeland, do good works outwardly, but from those same good works they do not seek the rewards of the world.

1817. But what is it that is said of these same cows, that they went along the way, lowing as they went? They are said to go forward because holy men do good unceasingly; but they low because they cannot extinguish carnal desires within themselves without great daily tribulation. For to low pertains to the labor of subduing the flesh; but to go forward pertains to the perseverance of good will. For when the flesh is compelled against its nature to suppress carnal motions, it lows, as it were, while it walks, because it is forbidden from fulfilling its own desires. Rightly indeed are these two things described in the progress of the saints, namely, going forward and lowing — because even though for those hastening to the heavenly homeland there is great urgency of desire, there is nonetheless an unconquerable patience in labor. For of these cows going forward, it is said through Ezekiel: They did not turn back when they went (Ezek. 1:12). Paul also expresses both the lowing of the cows and its cause, saying: I see another law contradicting the law of my mind and leading me captive under the law of sin. Wretched man that I am, who will deliver me from the body of this death? (Rom. 7:23, 24.) Therefore the cows low, but they go forward, because holy men, even though the temptations they endure are great, nevertheless do not abandon the way of the heavenly homeland. They go forward likewise, but they low, because even though they hasten toward heavenly things with great desires, they do not obtain the progress of the heavenly journey from the quiet of peace, but from the triumph over temptation. There follows: (Verse 12.) But also the satraps of the Philistines followed as far as the borders of Beth-shemesh.

1918. What are the boundaries to which it is necessary for prelates to follow the departing ark of God, and beyond which it is not fitting to proceed in the company of the ark of God? If we understand these boundaries as instruction in sacred Scripture and good works, it does not seem contradictory. But these boundaries of Beth-shemesh are indeed the boundaries of the following leaders, when each one in his own measure is perfected over his subjects in the teaching of sacred Scripture and in the practice of good works. For a pastor is made secure regarding this to the degree that he both carefully perceives spiritual things and grasps by the strength of good works what he has discovered through reason. These boundaries are indeed said to be the boundaries of Beth-shemesh: because, when they worthily receive the learned workers of God, they lead them to the contemplation of the heavenly fatherland. For they are boundaries: because they both receive the worthy to contemplation and expel the unworthy. For if the unlearned presume to raise themselves to contemplate heavenly things more subtly, they go astray in error rather than grasp the light of truth. And unless someone sends good works ahead, he certainly brings it about that he never finds that clarity of inner vision which he desires. Hence the Lord also in the Gospel, as if sending lovers of the contemplative life to the boundaries of Beth-shemesh, says: "He who has my words and does them, he it is who loves me; and he who loves me will be loved by my Father, and I will love him, and I will manifest myself to him" (John 14:21). For he who says that he will manifest himself only to those who love him, and that he loves those who keep his commandments, openly teaches that he does not grant the light of his hidden vision except as a reward for good works. There follows: (Verse 13.) Now the Beth-shemites were reaping wheat in the valley.

2019. For who can the Bethshemites be more rightly understood as than those who are already perfect men in the sublimity of contemplation? For they are as if from the house of the sun, who, having despised all earthly things, are illuminated by the splendors of the true light. They are indeed from the house of the sun, who, already buried to the whole world, burn with the flame of wondrous love to see the glory of their Creator. They ascend to their city in two ways: they who are led to the glory of the heavenly homeland both now through contemplation and in the end through the truth of glory. Now they fly to the house of the sun by contemplating; but what they now behold through purity of mind, they will then grasp the truth of eternal recompense through present joy. Therefore the ark of God is brought to Bethshemesh when the chosen mind is raised to eternal joys, either through the height of contemplation or through the reception of recompense. Since therefore we cannot know that eternal and ineffable resting place of the ark, let us hear the things that are said about this one which we know. What then does it mean that the Bethshemites were reaping wheat in the valley, except that those devoted to the contemplative life gather the delights of inner refreshment in the virtue of humility? For indeed in sacred Scripture the valley signifies the lowliness of the humble, as the Psalmist testifies, who speaking of the Lord says: "Who sends forth springs in the valleys" (Psalm 103:10). For He pours the infusion of heavenly grace into minds disposed through humility. The Bethshemites therefore reap wheat in the valley: because those devoted to contemplation, while they behold heavenly things more clearly on account of the merit of humility, bind sheaves of joys for the sweeter refreshment of their minds. For wheat bread, just as it is whiter in appearance, so also is it more delightful in taste.

2120. But perhaps while still placed in this life we do not take bread, but harvest ears of grain; whereas in that heavenly life of blessedness, we eat not ears of grain, but bread. For in this life, when we are raised up to contemplate eternal things, we strive to grasp likenesses of heavenly realities from these lowly and visible things, so that, according to the voice of the distinguished teacher, we may know the invisible things from the creation of the world through those things which have been made visible (Rom. 1:20). Wherefore also that true Bethshemite, belonging to the household of the Sun of justice, exulting says: "You have delighted me, O Lord, in Your handiwork, and in the works of Your hands I will exult. How magnificent are Your works, O Lord! Exceedingly deep have Your thoughts become" (Psalm 92:5–6). But while we receive the joys of invisible things in visible things, we still hold the wheat, as it were, within the chaff. Then, however, the pure wheat, or bread made from wheat, will be ours. For when death has already been swallowed up, in eternal life, with face unveiled, we shall behold the Redeemer more clearly, and we shall have no need of the coverings of likenesses for the knowledge of Him. Rightly therefore it is said of the Bethshemites that they were harvesting wheat in the valley: because perfect men, even though they receive the loftiness of heavenly contemplation as a reward for humility, cannot attain to contemplating the pure substance of almighty God to such a degree, inasmuch as they still harvest the refreshment of their mind, as it were, among the chaff. And indeed the good of this humility is signified when it is added: (Verse 13) "And lifting up their eyes, they saw the ark of God."

2221. For they raise their eyes: because while they do not think lofly things of themselves, they are, in their own estimation, as if on level ground. They raise their eyes: because those whom they see made worthy by divine grace, they contemplate as placed on the lofty summit of merits. But raising their eyes, they see the ark: because the more humbly they cast themselves down in their own estimation, the better they can recognize the good qualities of their neighbors. For that Truth which abandons the hearts of the proud of itself, also hides from them those very gifts which it bestows upon the humble; so that, as if utterly blinded, they do not even see the sun already spread across the earth—they who have ceased to behold the rays of its brightness in heaven. But since we have referred the return of the ark of God to the purpose of the contemplative life, the raising of the eyes can also be fittingly referred to the pursuit of discerning spirits. For the Bethshemites raise their eyes when, in the purpose of a more secluded life, they consider with careful examination the gifts of those flocking to them; when with attentive mind they examine whether those approaching pursue the purpose of a higher life, which they seek by drawing near, with right and strong intention. To raise their eyes, therefore, is for them to consider more deeply the spirit of the newcomers. But raising their eyes, they behold the ark of God: because while they examine more carefully the conduct of those persons, they discover that they shine with the grace of spiritual virtues. And because through the affection of love they rejoice over the good qualities they have recognized in them, it is fittingly added: (Verse 13.) And they rejoiced when they saw it. There follows: (Verse 14.) And the cart came into the field of Joshua the Bethshemite, and stood there.

2322. If Bethshemesh is interpreted as "house of the sun," the house of the sun is the heavenly city. Here Joshua the Bethshemite signifies the Redeemer of the human race not so much by type as by his very name and dignity. For Joshua is called "savior" in our language. And the Lord says of himself: 'The Son of man came to seek and to save that which was lost' (Luke 19:10). Hence it is also that Joseph is promised in a dream through the angel: 'He shall save his people from their sins' (Matt. 1:21). He also manifests himself to be a Bethshemite, saying: 'I am the living bread which came down from heaven' (John 6:41). Hence John the Baptist says: 'He who comes from heaven is above all' (John 3:31). What then is the field of Joshua the Bethshemite, if not the delight of the contemplative life? For there both the greenness of herbs, and the fragrances of spices, and the diverse beauty of flowers are seen; because indeed the more clearly that heavenly society is beheld—what blooms incorruptibly in the angels, what flourishes unfadingly in the saints, what gives off an inviolable fragrance in virgins—the more graciously it is displayed to the eyes of those who contemplate. And rightly is this same field said to belong to the Savior; because lovers of the contemplative life, the more secretly they dwell, are more pleasing and more familiar to our Redeemer. The cart also comes into the field of Joshua the Bethshemite when the elect mind, separated from worldly concern, attends to heavenly things alone, when it already enjoys the delight of heavenly vision; because it disdains to look back upon earthly things through love. And it should be noted that this cart was said to be new, as was related not far above; because indeed a mind worn out by the oldness of sins does not deserve to be received into such great glory.

2423. But the more hidden life has its delights in the pleasantness of vision, and has immense labor in the vigor of struggle; because indeed, just as we obtain divine rewards from triumph, so also we guard them by fighting strenuously. Well therefore is it added concerning the cart of Jesus coming into the field: 'And it stood there.' For to stand pertains to the guarding of battle, not to the rest of peace. For the cart stood in the field; because even if the mind already inhabits the pleasant regions of that heavenly and ever-green homeland by seeing and loving, nevertheless what it delightfully possesses through the love of vision, it by no means preserves without the anxiety of unceasing care. But indeed the human mind, placed in so great a struggle, would fail, if He who strengthened human weakness in His divinity did not offer it the help of His presence. Therefore, also explaining the reason by which the cart was able to stand in the field, he added, saying: (Verse 14) 'For there was a great stone there.'

2524. For by the great stone is understood the Redeemer of the human race. Concerning which stone it is said through the Psalmist: 'The stone which the builders rejected has become the head of the corner' (Ps. 117:22). Hence the distinguished teacher, praising, says: 'Built upon the foundation of the apostles and prophets, Christ Jesus Himself being the chief cornerstone' (Eph. 2:20), 'in whom you also, as living stones, are built up' (1 Pet. 2:5). And He is indeed called a great stone, because He is proclaimed with incomparable strength. When therefore the cart is said to have come and stood still in the field, it was added: 'There was there a great stone'—so that by hidden mysteries it might signify that those devoted to the contemplative life are able to preserve such great gifts for this reason: because they are, through grace, near to Him from whom they received those same gifts. There follows: (Verse 14.) 'And they split the wood of the cart, and laid the cows upon it as a burnt offering to the Lord.'

2625. What are the wood pieces of the cart of the Ark of God, if not the statements of Holy Scripture and the examples of the righteous? For the Bethshemites cut up the wood when those set over the more secluded life more subtly open the meanings of the Scriptures to the minds of their subjects, when they bring forth the more excellent examples of the Fathers for their imitation; so that the flame of heavenly love may burn all the more fervently in their hearts, the more quickly they supply the fuel of the fire, like cut-up wood. They are indeed the wood of the cart, because the mind, renewed through the grace of God, retains them through memory. Concerning these pieces of wood the holy lawgiver decrees, saying: "Fire must always be on my altar, which the priest shall feed, adding wood each morning every day" (Lev. 6:12). But because the wood is recorded as having been cut up, this more openly indicates that for those seeking the purity of the contemplative life, not common things from sacred Scripture, but rather the higher and more excellent things must be laid open; so that they may raise themselves up more powerfully in beholding lofty things, the more the nobler goods they hear please them. Hence it is also well added: "That they placed the cows upon it as a holocaust to the Lord." For a holocaust is called a whole burning. Therefore, when the wood is cut up, holocausts are made with the cows placed upon it: because those who receive extraordinary things from the Scriptures with a devout mind, the higher they extend themselves into heavenly desires, the more nothing is left in them that is not consumed by the flame of divine love. And then indeed it is necessary for the teacher to take care that his religious subjects contemplate lofty things, and yet do not hold lofty opinions of themselves through their own estimation; lest, the higher they advance by beholding the highest things, the more dangerously they are dashed down by falling through pride. Hence here too it is added: (Verse 15.) "But the Levites took down the Ark of God, and the small chest that was beside it, in which were the golden vessels, and they placed them upon the great stone."

2726. The Levites are interpreted as "the assumed." Who then are the Levites, except those who are so confirmed by divine grace that they can never be forsaken by the Holy Spirit? Indeed, the Levites set down the ark when perfect preachers admonish their subjects, so that spiritual knowledge may in no way puff them up. They also set down the box with the golden vessels when they likewise address them concerning the splendor of life, so that they may think more humbly of themselves, inasmuch as each of them has learned that our Redeemer attained the reward of His exaltation because He did not vainly think lofty things of Himself. Well therefore is it recorded that the ark was set down and the golden vessels placed upon a great stone: because amid sublime gifts, those can more truly think humbly of themselves who have learned more frequently to recall the greatness and humility of the Redeemer. For he wished to set down the ark of God and place it upon a great stone, who said: 'Have this mind in you, which was also in Christ Jesus. Who, being in the form of God, thought it not robbery to be equal with God; but emptied Himself, taking the form of a servant, being made in the likeness of men, and found in appearance as a man; He humbled Himself, becoming obedient unto death, even the death of the cross' (Phil. 2:5). But those who sacrifice to God a victim of love from the hearts of their subjects through the ministry of preaching also present from their own minds far more excellent gifts of offerings. Whence it is also added: (Verse 15) 'And the men of Beth-shemesh offered burnt offerings, and sacrificed sacrifices on that day unto the Lord.'

2827. On what day, unless on that day on which they placed the cows as a holocaust to the Lord upon the wood of the cart? What then is that day, unless the illumination of divine preaching? For on that day the Bethshemites offer holocausts to the Lord, on that day they immolate victims when they cut the wood, when they place the cows upon it as a holocaust to the Lord; because holy preachers, by that light of the word by which they shine forth to their subjects, also furnish to themselves the office of vision for the rectitude of the heavenly journey, and despising the lowest things, through the force of love they offer themselves to almighty God all the more freely, the more they see their hearers already joined to Him in great intimacy. Because indeed the men of Bethshemesh are reported not only to have offered holocausts but also to have immolated victims, the spiritual oblation of perfect men is signified. For they offer holocausts when through the ascent of contemplation they unite themselves to almighty God with ineffable affection. But they join victims to the holocausts, because indeed they attribute the good of so great a joy not to their own merits but to divine goodness. He indeed offers a holocaust without victims who is already joined to heavenly things in great delight, yet when the movements of hidden pride arise, he by no means overcomes them through the virtue of humility. In the oblations of the perfect, therefore, holocausts and victims are described as having come together, because they are both worthy to enjoy divine sweetness, and in all that by which they already make themselves wholly heavenly, they are ignorant of pride. (Verse 16.) 'And the five lords of the Philistines saw, and returned to Ekron on that day.'

2928. The satraps of the Philistines, as I have already said above, are chosen as preachers of the Gentiles. They are indeed contained in the number five, because they preside over those who are either still unlearned in the faith or are carnal, in order to restrain the five senses of the body. They indeed accompany the cart with the ark of God, because, passing over to the pursuit of the spiritual life, they follow their already instructed disciples with the care of their solicitude. But when the cart arrived in the field of Joshua and the cows were sacrificed, they returned to Ekron: because when they have already considered the perfection of those disciples, they no longer investigate the paths of their way of life any further. They return to Ekron because they turn themselves to converting others. For Ekron in our language means "barren." Barren also are those who either lack faith or a good way of life. And fittingly, when the princes are said to have returned, it was added: "On that day" — because unless they had recognized in them the brightness of so great a perfection, they would not have returned from their solicitude with the certainty of security. There follows: (Verses 17, 18.) These are the golden tumors which the Philistines returned as a guilt offering: Ashdod one, Gaza one, Ashkelon one, Gath one, and Ekron one. And the golden mice, according to the number of the cities of the Philistines, of the five provinces, from the fortified city even to the village that was without a wall, and even to the great Abel, upon which they placed the ark of the Lord, which was there to that day in the field of Joshua the Beth-shemite.

3029. What all these things signify has been set forth at length above. But what does it mean that when the debt owed to the ark is commanded to be paid for sin, five golden hemorrhoids and five mice are named together; yet when what was owed is declared to have already been paid, individual cities are reported to have each paid one separately? But they are named together above because the adornment of all members was being shown together, in the exchange of good works; but here, when the debt paid to the ark is described, it is carefully shown that individual cities offered one golden hemorrhoid each and one mouse each: so that indeed it may be suggested to the converted sinner that he should abandon sins once for all, and not seek again through habitual depravity what he has left behind. For individual cities pay back one hemorrhoid and one mouse each, when converted sinners do not repeat sins once washed away by the tears of repentance. Whence also Sacred Scripture admonishes, saying: "Do not repeat a word in your prayer" (Sirach 7:15). For he repeats a word in prayer who has tried to purge sins by prayers, yet does not cease to commit others for which he must pray. He indeed does not offer one hemorrhoid and one mouse to God for his offense: because even if he is pricked with repentance, he multiplies the foul deeds which, in confessing to God, he presents before Him. When therefore the cities of the Philistines, or individual provinces, are described as having paid back one hemorrhoid and one mouse, what else does this signify but the perfection of true conversion? For he is perfectly converted who, once he has lamented what he had done wickedly, does not repeat what he would have to lament again. Therefore he offers one hemorrhoid and one mouse for sin who so mourns past deeds committed that he perfectly guards against future ones. And because this form of conversion must be observed in the holy Church by the wise as much as by the unlearned, by the strong as much as by the weak, the payment of this debt is rightly said to extend from the walled city even to the village without a wall. For no one established within the holy Church is free to sin, for no one is it harmless to commit wicked deeds. Wherefore the Lord threatens through the prophet, saying: "The soul that sins, it shall die" (Ezekiel 18:4). For walled cities are minds surrounded by the learning of the Holy Scriptures. But villages without a wall are simple minds. Therefore not only do individual cities pay back one golden hemorrhoid, but also villages; so that whoever is converted to a religious life, by God's guidance, once the stench has been washed away, may not be defiled further. And because no one is so holy that he does not have in himself something foul to lament, the payment of this debt extends even to Abel the Great, upon which they had placed the ark of God. For Abel is interpreted as "mourning." By which name, of course, the stone on which they had placed the ark of God was called. But this name indeed befits our Redeemer: because, even though He had no sins of His own to weep over, yet He purged our sins by daily prayers and weeping. There are also in the holy Church perfect men, joined to that supreme Stone by the consummation of charity. For he was united to this Stone who said: "No one separates me from the love of Christ" (Romans 8:35); let us hear whether he pays the debt to the ark: "At first," he says, "I was a blasphemer and a persecutor" (1 Timothy 1:13). Then again confessing, he says: "I am not worthy to be called an apostle, because I persecuted the Church of God" (1 Corinthians 15:9). It should also be noted that the debt of the ark is read to have extended to the stone which is recorded as remaining to that day in the field of Joshua, and upon which the ark of God was placed. In this matter, what else do we hold but what we observe in the holy Church: that those also make satisfaction to God for their fault who have not only been rescued from sins by the grace of God, but have also been taken up into His tabernacle through the great heights of holy virtues? There follows: (Verse 19) "But the Lord struck down some of the men of Beth-shemesh, because they had looked upon the ark of the Lord, and He struck down seventy men of the people, and fifty thousand of the common folk."

3130. Who are the struck-down Beth-shemites, if not heretics deceived by false contemplation? For the Beth-shemites existed not in truth, but in presumption. Therefore, while they presumed to look upon the ark on the stone, they were struck down: because when they, being unworthy, scrutinized the sacraments of our Lord and Redeemer, they were cast down into the snares of eternal damnation through the deceit of their own error. But what does it mean that seventy men of the people, and fifty thousand of the common folk, were struck down? But since under the designation of "people" even the nobles of cities are included, while "the common folk" is the remaining populace without nobles, this can be gathered: that some among the heretics stood out among others as if noble, who perished by error alone while maintaining purity of works; but the rest, as if following the rusticity of the common folk, were darkened with the filth of depraved conduct along with the error of faith. Hence some are expressed by the number fifty, and others by the number seventy: because the latter carried out their conceived crimes through the five senses of the body; while the former, by falsely ascribing to themselves the gifts of the sevenfold Spirit, were buried under the eternal darkness of blindness. And because the true faithful were saddened by their striking down, there follows: (Verse 20.) And the men of Beth-shemesh said: Who is able to stand in the sight of the Lord, this holy God? For it is as though the true faithful, yet simple ones, were saying: If such wise men and philosophers are deceived in the knowledge of the highest truth, when can the unlearned and simple come to the knowledge of Him? But even if they lack confidence in their own measure, nevertheless they do not lack confidence that the gift of divine knowledge is present to the Church. Wherefore it is also added: (Verse 20.) And to whom shall He go up from us?

3231. For the Lord ascends from us when that which is hidden from us concerning the knowledge of Him is preached through the voice of the chosen faithful. For His ascending from us is, as it were, to reveal to lofty hearts through humility what He has hidden from the simpler or weaker ones concerning eternal contemplation. What then does it mean to say, "To whom shall He ascend from us," except to seek a worthy teacher who so preaches divine things that he does not stray from the way of truth? In these words also, if we seek the historical sense, we clearly recognize that those who died because they looked upon the ark of the Lord were indeed not worthy of that vision. Rightly therefore, those who behold the stricken say: "Who shall be able to stand in the presence of this holy Lord God?" For if those who are unworthy die by seeing, how shall those who handle sacred things live? The Bethshemites in the holy Church are dead priests and reprobate ministers of the sacred altar, because they are of the house of the Sun of justice by the dignity of their ministry, not by the virtue and grace of holiness. They are indeed Bethshemites, because through the office of sacred oblation they dwell in the house of God; but they are to be struck with all the sharper condemnation inasmuch as they dare not only to look upon the sacred mysteries but to handle them, inasmuch as they no longer merely gaze upon the ark of the Old Testament, but—what surpasses all—they unworthily thrust themselves upon the body and blood of the Redeemer; that they are struck down Paul indicates, saying: "He who eats and drinks unworthily eats and drinks judgment to himself" (1 Cor. 11:29). For the truly faithful say: "Who shall be able to stand in the presence of this holy Lord God?" For they consider the loftiness of so great a ministry and tremble at the dignity of so great a sacrament. But while they fear to undertake the office of so great a thing, they seek worthier persons who may be able to perform it. Whence it also follows: "And to whom shall He ascend from us?" As if, therefore, humbly fleeing the sacred mysteries, they were to say: "Because we are struck down by our weak manner of life, ministers must be sought from a higher life, whom a lofty manner of living raises to the highest sanctification of virtues, so that they may stand before God through the office of so great an oblation." There follows: (Verse 21) "They therefore sent messengers to the inhabitants of Kiriath-jearim, saying: The Philistines have sent back the ark of the Lord; come down and bring it up to you."

3332. Kiriath-jearim is called their city. What is the city of the saints, if not that Jerusalem which is above? Who then are its inhabitants, if not perfect men separated from the love of the world by their lofty manner of life? Of whom indeed one, more effective than the rest, says: 'Our conversation is in heaven' (Phil. 3:20). To these, of course, messengers must be sent to receive the ark of God: because for the election of priests, holy men must not only be received but also invited. And it should be noted that to these more exalted men it is said through messengers: Come down and bring it back. For they come down because they obey: for they would by no means come down if they refused with a proud mind to render what brotherly love seeks from them. Then indeed they are truly exalted, when they do not withdraw themselves from Christ; when they do not reject what is imposed upon them by the judgment of their brethren. Whence it is fittingly added:

34CHAPTER V. The men of Kiriath-jearim therefore came and brought back the ark of the Lord, and they carried it into the house of Abinadab on the hill. And they consecrated his son Eleazar to guard the ark of the Lord.

351. Aminadab is interpreted as "my people, willing"; Gibeah, "lofty." And indeed the ark of God must be entrusted to such persons. For a willing people is one whom good will alone draws to the exercise of virtuous works, whom necessity does not compel to fulfill the commandments of God. Blessed Paul indeed proclaims such persons under a single description, saying: "God loves a cheerful giver" (2 Cor. 9:7). What is the house of the willing people, if not the stronghold of holy love? For one could not be willing in the service of the virtues if one did not build for oneself a dwelling place of love. This house is certainly known to be situated in Gibeah, that is, on a height: because by the loftiness of charity we are raised up to heavenly things. Or indeed the house is on a height because charity is preferred above all virtues. For Paul, indicating the height of this sublimity, says: "I show you a still more excellent way. If I speak with the tongues of men and of angels, but have not charity, I have become as sounding brass or a tinkling cymbal" (1 Cor. 12:31; 13:1). But what does it mean that they sanctify Eleazar to guard the ark of God? But this indeed we know from the practice of Holy Church, that a chosen minister first receives the blessing of consecration from the chief men before he undertakes the ministry of offering. But since Eleazar is said to mean "helper of God," it is clearly shown that the ministers of God must not only be sanctified, but also examined as to what sort of men they are who are to be promoted to the order of this consecration. For who are the helpers of God, if not those who accord with divine grace in ministering, and whom the favor of Almighty God visits inwardly, which they themselves confirm through outward ministry by living well and teaching? Whence also, glorying not in vain with Paul, they say: "For we are God's helpers" (1 Cor. 3:9). These indeed, most strong in their manner of life, learned in knowledge, fervent in love, robust in constancy, not only do not need the help of others, but wherever they go, they are able to assist others. Rightly therefore it is said: "They sanctified Eleazar, that he might guard the ark." Because those who still need the help of others are not to be promoted to assisting others. Rightly likewise this same Eleazar is said to be the son of Aminadab: because certainly he who is chosen for the ministry of preaching, being set in the imitation of the saints, ought to render all the help he provides out of love.

362. Because we said above that the cart is Sacred Scripture, the ark is its spiritual knowledge, and the chosen cows are elect souls, the fear of the Bethshemites, which we showed to be present in the elect at the offering of the sacrament, can also be referred to the burden of prelacy. For no lesser holiness is fit for instructing souls than for offering the sacred mysteries. And therefore the Bethshemites are said to have been struck down: because many who live well as subjects die as prelates. For the ark of God also has an outward beauty, which if a weak minister looks upon not for spiritual veneration but for worldly desire, he by no means lives. Rightly therefore the cause of their being struck is declared when it is said: "Because they looked upon the ark of God." For what does "they looked" mean, except that by looking they coveted its glory? But now, by God's doing, the glory of holy Church is abundant throughout the whole world. Because this glory is sought in a worldly manner by reprobate priests, the men of Beth-shemesh die by looking upon the ark of God from the outside. For they do not seek its spiritual honor for the sake of the inward glory of virtues, but so that they might seize the splendor of God's ark and bear the radiance of ecclesiastical prelacy in the flower of the world for their own display. The ark of God is also looked upon wrongly from the outside, to one's destruction, when wicked leaders, overcome by the outward appearance of persons under their charge, are drawn into carnal desire. The men, beholding with fear the vast multitude laid low by the weapon of desire, say: "Who shall be able to stand in the sight of the Lord, this holy God?" For he stands in the sight of God who is strong in the order of divine ministry. Indeed, to stand is a matter of fortitude; to minister is a matter of service. He is therefore said to stand in the sight of God who arranges the order of heavenly office at the height of a worthy way of life; who in the ministry he performs is deceived by no appetite for ecclesiastical honor, and is overcome by no carnal desire. But because such fit ministers are rarely found, they rightly say: "Who shall be able to stand in the sight of the Lord, this holy God?" And because the little ones of Christ leave so great a burden to stronger men, they add: "And to whom shall it go up from us?" Now, how they sent to the inhabitants of Kiriath-jearim, how they brought the ark of God into the house of Abinadab, and how they sanctified Eleazar, we do not change from what was set forth above. (Verse 2.) And it came to pass from the time the ark of God remained in Kiriath-jearim, the days were multiplied. If we look to the historical sense, the days of the ark's sojourn were multiplied because it was there for a long time. Hence it is also added: (Verse 2.) For it was the twentieth year. And to what purpose he introduced this multiplication of days, he adds, saying: (Verse 2.) And all Israel rested after the Lord. This rest among that ancient people is to be understood not as one of good works, but of good devotion. For it follows: (Verse 3.) And Samuel said to the whole house of Israel, saying: If you return to God with your whole heart, put away the foreign gods from among you, Baalim and Ashtaroth; and prepare your hearts for the Lord, and serve him alone, and he will deliver you from the hand of the Philistines.

373. 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.

384. 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.

395. 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.

406. 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.

417. 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.'

428. 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.'

439. 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. Moreover, the conduct of the elect is indicated by what follows: (Verse 4.) "Therefore the children of Israel put away from their midst the Baals and the Ashtaroth, and served the Lord alone."

4410. 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. For there follows: (Verses 5, 6.) And Samuel said: Gather all Israel to Mizpah, that I may pray to the Lord for you. And they gathered together at Mizpah.

4511. 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. Whence it is also suddenly added there: (v. 6) 'And they drew water and poured it out before the Lord.'

4612. 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. Whence it is also added: (Verse 6.) And they fasted on that day.

4713. 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. Rightly therefore it follows: (Verse 6) 'And they said: We have sinned against you, O Lord. And Samuel judged the children of Israel in Mizpah.'

4814. 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. Hence it is added: (Verse 7.) "And the lords of the Philistines went up against Israel."

4915. 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. Whence it is also fittingly added here: (Verse 7.) When the children of Israel heard this, they were afraid before the face of the Philistines.

5016. 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: (Verse 8.) "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."

5117. But good pastors also confer upon their afflicted subjects not only the aids of prayers, but also of sacrifices. Whence it is added: (Verse 9.) '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.

5218. 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. Rightly therefore it is added: (Verse 9.) — "And the Lord heard him."

5319. 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. But the manner of being heard is also set forth, when it is added: (Verses 10-11.) It came to pass, while Samuel was offering the burnt offering, the Philistines began battle against Israel. But the Lord thundered with a great crash on that day upon the Philistines, and terrified them, and they were struck down by the children of Israel. And the children of Israel went forth from Mizpah and pursued the Philistines, and struck them down even to the place that was below Beth-car.

5420. 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.

5521. 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. There follows: (Verse 12) "Samuel took a stone and placed it between Mizpah and Shen; and he called its name the Stone of Help, and said: 'Thus far the Lord has helped us.'"

5622. 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: (Verse 13). "And the Philistines were humbled, nor did they come anymore into the territory of Israel."

5723. 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: (Verse 13). "And the hand of the Lord was upon the Philistines all the days of Samuel."

5824. 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. Wherefore there follows: (Verse 14.) And the cities which the Philistines had taken were restored to Israel.

5925. 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: (Verse 14.) From Ekron even unto Gath.

6026. 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. There follows: (Verse 14.) And there was peace between Israel and the Amorites.

6127. 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. But he sets forth by what zeal of pastors good subjects are advanced to such great blessedness, saying: (Verse 15.) 'And Samuel judged Israel all the days of his life.'

6228. 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. There follows: (v. 46) 'And he went around each year to Bethel, and Gilgal, and Mizpah, and he judged Israel in the aforesaid places.'

6329. 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.

6430. 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. Whence it is also added: (Verse 17.) He returned to Ramah: for there he judged Israel, and there was his house.

6531. 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: (Verse 17). "He also built an altar there to the Lord."

6632. 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.