1Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a man of Benjamin, strong and robust.
2And he had a son called Saul, an elect and good man. And there was not a man among the sons of Israel better than he was. For he stood head and shoulders above all the people.
3Now the donkeys of Kish, the father of Saul, had become lost. And Kish said to his son Saul, “Take with you one of the servants, and rising up, go out and seek the donkeys.” And when they had passed through mount Ephraim,
4and through the land of Shalishah, and had not found them, they crossed also through the land of Shaalim, and they were not there, and through the land of Benjamin, and they found nothing.
5And when they had arrived in the land of Zuph, Saul said to the servant who was with him, “Come, and let us return, otherwise perhaps my father may forget the donkeys, and become anxious over us.”
6And he said to him: “Behold, there is a man of God in this city, a noble man. All that he says, happens without fail. Now therefore, let us go there. For perhaps he may tell us about our way, because of which we have arrived.”
7And Saul said to his servant: “Behold, let us go. But what will we bring to the man of God? The bread in our sacks has run out. And we have no small gift that we might give to the man of God, nor anything at all.”
8The servant again responded to Saul, and he said: “Behold, there is found in my hand a coin of the fourth part of a stater. Let us give it to the man of God, so that he may reveal to us our way.”
9(In past times, in Israel, anyone going to consult God would speak in this way, “Come, and let us go to the seer.” For one who is called a prophet today, in past times was called a seer.)
10And Saul said to his servant: “Your word is very good. Come, let us go.” And they went into the city, where the man of God was.
11And as they were ascending the slope to the city, they found some young women going out to draw water. And they said to them, “Is the seer here?”
12And responding, they said to them: “He is. Behold, he is ahead of you. Hurry now. For he came into the city today, since there is a sacrifice for the people today, on the high place.
13Upon entering the city, you should find him immediately, before he ascends to the high place for the meal. And the people will not eat until he has arrived. For he blesses the victim, and thereafter those who were called will eat. Now therefore, go up. For you will find him today.”
14And they ascended into the city. And as they were walking in the midst of the city, Samuel appeared, advancing to meet them, so that he might ascend to the high place.
15Now the Lord had revealed to the ear of Samuel, one day before Saul had arrived, saying:
16“Tomorrow, at the same hour that it is now, I will send to you a man from the land of Benjamin. And you shall anoint him to be the leader over my people Israel. And he will save my people from the hand of the Philistines. For I have looked with favor upon my people, because their outcry has reached me.”
17And when Samuel had caught sight of Saul, the Lord said to him: “Behold, the man about whom I spoke to you. This one shall rule over my people.”
18Then Saul drew near to Samuel, at the middle of the gate, and he said, “Tell me, I beg you: where is the house of the seer?”
19And Samuel responded to Saul, saying: “I am the seer. Ascend before me to the high place, so that you may eat with me today. And I will send you away in the morning. And I shall reveal to you everything that is in your heart.
20And concerning the donkeys, which were lost the day before yesterday, you should not be anxious, for they have been found. And all the best things of Israel, for whom should they be? Will they not be for you and for all your father’s house?”
21And responding, Saul said: “Am I not a son of Benjamin, the least tribe of Israel, and are not my kindred the last among all the families from the tribe of Benjamin? So then, why would you speak this word to me?”
22And so Samuel, taking Saul and his servant, brought them into the dining room, and he gave them a place at the head of those who had been invited. For there were about thirty men.
23And Samuel said to the cook, “Present the portion that I gave to you, and which I instructed you to set apart beside you.”
24Then the cook lifted up the shoulder, and he placed it before Saul. And Samuel said: “Behold, what remains, set it before you and eat. For it was preserved for you intentionally, when I called the people.” And Saul ate with Samuel on that day.
25And they descended from the high place into the town, and he spoke with Saul in the upper room. And he set out a bed for Saul in the upper room, and he slept.
26And when they had risen in the morning, and it now began to be light, Samuel called to Saul in the upper room, saying, “Rise up, so that I may send you on.” And Saul rose up. And they both departed, that is to say, he and Samuel.
27And as they were descending to the very limit of the city, Samuel said to Saul: “Tell the servant to go ahead of us, and to continue on. But as for you, stay here a little while, so that I may reveal the word of the Lord to you.”
Verse 1
The name Benjamin is a combination, then, of two words, son and right hand: ben means “son” and jamin means “right hand.”Let us remember once for all that the tribe of Benjamin was called Jemini. We read in the book of Kings [Samuel], where it speaks of Saul, the words “Now there was a man of Benjamin whose name was Saul, the son of Kish, the son of Abiel, son of Jethra, son of Jether, son of Gera, son of Jemini,” and immediately following, it says, a man of Jemini, that is, from the tribe of Jemini, or Benjamin. … Now why have I said all this? To show that the tribe of Jemini was the tribe of Benjamin.
And there was a man from Benjamin named Kish, son of Abiel, etc. In this Saul the king, who was chosen by the people instead of Samuel, who persecuted David, committed other crimes, rejected David, and dying received a successor to the kingdom: he signifies the wickedness of the Jews, who, despising and persecuting both the prophets and the Lord, preferred to reign by themselves; therefore they left the kingdom of God, from which they were expelled, to a nation producing its fruits. Now, in that he was anointed with holy oil, delivering Israel from the enemy, he figuratively announces the Lord Jesus Christ. And therefore, the present reading, which contains the history of the anointing of Saul, but no mark of reproof: designates the high mysteries of the Lord Savior's descent from heaven for us men, and for our salvation, his reception of baptism from John, and the other lofty mysteries of the temporal dispensation. And primarily, the sense that is concerning the Lord, helps, because Saul came from Benjamin, who is said to be chosen and good; whether because Benjamin is interpreted as 'son of the right hand,' or because it is the smallest tribe in Israel; for grace is always generated in Christ by the humble in spirit, to whom the kingdom of heaven belongs.
Verse 2
The name Benjamin is a combination, then, of two words, son and right hand: ben means “son” and jamin means “right hand.”Let us remember once for all that the tribe of Benjamin was called Jemini. We read in the book of Kings [Samuel], where it speaks of Saul, the words “Now there was a man of Benjamin whose name was Saul, the son of Kish, the son of Abiel, son of Jethra, son of Jether, son of Gera, son of Jemini,” and immediately following, it says, a man of Jemini, that is, from the tribe of Jemini, or Benjamin. … Now why have I said all this? To show that the tribe of Jemini was the tribe of Benjamin.
And he had a son named Saul, etc. For he who is of the earth is from the earth, and speaks of the earth: he who comes from heaven is above all; who did not commit sin, nor was deceit found in his mouth (John III; 1 Peter II). But also the name Saul, which means "desired" or "petition," most fittingly applies to Christ, who is always implored with great desire by the saints and is asked to be present. Likewise, the name of his father Cis, that is, "stern," also alludes to mysteries; whether it signifies God the Father, or David, or Abraham, or any other of the fathers, from whom Christ is according to the flesh. For that nature is stern, which not only cannot be conquered or changed, but also cannot be comprehended by any created nature. It is stern in the strictness of judgment to the reprobate, but through the grace of mercy is kind to the good. For it is said of these: “How good is God to Israel, to those who are pure in heart” (Psalm XXII)! But of those, it is said: “Your almighty word leapt down from heaven, from the royal throne, as a stern warrior into the midst of the land of destruction” (Wisdom XVIII); and in temptations, the faithful hearts of the good are stern, to whom under the guise of Ezekiel it is said: “Behold, I have made your face stronger than their faces, and your forehead stronger than their foreheads; like adamant, harder than flint have I made it” (Ezekiel III).
Verse 3
But the asses of Cis, father of Saul, had wandered off, etc. The souls that belonged also to God the Father of our Lord Jesus Christ had wandered off; because although they lived justly, before the Son of God descended to the earth, they could not receive the first robe. And God the Father said to His only Son: Join to your company the unanimous saints who adhere to you obediently, noble desires, and following you by their own virtue, begin the work of human salvation. But if it is agreeable to accept Cis, father of Saul, as the assembly of the ancient fathers, it is apparent that he carried the care of the souls of the faithful, and earnestly prayed to Christ that He would deign to come in the flesh for their salvation, saying: “O Lord God of hosts, restore us, and show the light of your face, and we shall be saved” (Psalm LXXII), and similar things.
Verse 5
But when they came to the land of Zuph, Saul said to his servant, etc. From the fifth place of failed inquiry, Saul intends, as it were, to return. And the Lord seemed, due to the enormity of human transgression, as if he wished to turn back from caring for the salvation of the impious, when, in the fifth age of the world, the oracles of the prophets were withdrawn, the frequent communication with angels was withdrawn, and only the wicked deeds of depraved men increased. And indeed, the world was pressed by so many and such great crimes before the coming of the Lord, that the Creator of the human race seemed to be more concerned with protecting the just than acquiring the salvation of the impious. However, for the sake of the adversities of his chosen ones, the provident Creator wished both to prove the invincible patience and to sharpen desires by deferral more and more; therefore it follows:
Verse 6
He said to him: Behold, there is a man of God in this city, etc. For this is the patience and faith of the saints, this is continuous love, this long expectation seeing from afar and greeting the joy of the Lord’s incarnation and the restoration of humanity; this, I say, is the frequent plea in the Scriptures of saving grace: Stir up your strength, and come to make us safe. Arise, why do you sleep, Lord? arise, and do not reject us to the end; why do you turn your face away (Psalm 79, 43)? and other such things. Behold, they say, there is in the city of worldly conversation, most noble by heavenly grace, and without any doubt the truest chorus of the prophets. Now therefore let us go there, and from contemplating the glory of your divinity, which is only apparent to pure hearts, let us also come to perceive the mysteries of humanity, once promised and now long desired. Blessed indeed are the eyes that have seen, and the ears that have deserved to hear these things (Matthew 12). Perhaps with these things resounding about you, and affirming the path of our devotion, with the help of the proclamations of the prophets, the world will begin to believe, and we ourselves, with those who were lost brought back to life, will rest from the long effort of so much time. The word of doubt is placed to show the severity of human error and the difficulty of healing, according to the Savior’s saying: Do you think he will find faith on earth? and: If you believed Moses, you would perhaps believe me too (Luke 18). Similar to this passage, the wise lover speaks to Christ in the song of her love: Who will give you to me, my brother, nursing at the breasts of my mother, that I might find you outside and kiss you (Cant. 8)? As if she openly said: Whom I believe, confess, and adore as invisible God within, him also I long to see and speak to outside in the form of my substance.
Saul said to his servant: Behold, we will go, etc. Saul, indeed, and his servant were wandering, in that they thought to seek the gifts of prophecy from the man of God, and therefore they were disturbed in vain, because they had not even taken a small offering with them, which could have been given to him as a travel provision. The small offering, beautifully woven from palm leaves, though the bread which was within it had run out, is usually given as a gift during a greeting, if the holy man had not been accustomed to say truthfully to everyone of his own accord. But the order of the allegorical sense does not err, because the Lord diligently urges His chosen servants with frequent chastening, so that they may not come empty in mind or deed to hear the word of God and to seek His way, which is Christ (for no one comes to the Father except through Him), but may carefully inquire what of appropriate obedience, what of other virtues they should show to their teacher, to whom the word should be rightly entrusted. And also in the Old Testament, whoever desired that Christ would come into the world to fulfill the prophecies of the prophets, who wished that Saul would enter the city of Samuel and do what he taught, were then taught by Christ Himself through secret inspiration to pursue good works, so that they might be found worthy to see and hear what many just men and kings had previously desired but did not hear or see. Behold, he says, we will go; what shall we bring to the man? The bread has run out in our supplies, and we do not have a small offering. Behold, the time is pressing for the prophecy to be fulfilled in Christ, what good works do we have, by which we may recommend ourselves to the preachers of that time, and deserve to learn from Him whom we need? Indeed, the observance of the law has been corrupted by the traditions of the Pharisees, or rather it has itself been worn out by its antiquity and as if by long use, it has run out in our deeds; and we have not been able to achieve the conversation of new grace, which awaits the kingdom of heaven, before He comes and teaches to whom it is reserved. For the plaited palms, which used to be given as a reward to the victors, signify actions worthy of heavenly reward; vessels woven from palm leaves demonstrate hearts expanded with the hope of eternal joys.
Verse 8
Behold, a fourth part of a silver shekel is found in my hand, etc. Understand that the silver shekel represents the perfection of human salvation, which progresses toward praising God; it attains its complete solidity through the increase of four parts: for in the Old Testament, it is raised by the future faith in the Lord’s incarnation; in the New Testament, it is imbued with the sacraments of the same assumed incarnation; in the dissolution of the flesh, it is elevated by the reception of the eternal kingdom; and on the day of judgment, it will also be glorified by the resurrection of the flesh. Therefore, his servant says to Saul: Behold, a fourth part of a silver shekel is found in my hand; let us give it to the man of God, so that he may show us our way. The old faithful people, longing for the sweetness of new grace, say to Christ, who encourages them to good works: Behold, there is found in me the hope and faith of Christ to come in the flesh. Let us confess this to the ministers of the Incarnate Word, so that they may instruct us more fully about our way, which is Christ. Nor in vain does the servant, with Saul who signifies Christ, promise to do these things. For it is He who works in us to will and to act according to His good pleasure (Philippians 2).
Verse 9
Seer: Because of his seeing by divine light hidden things and things to come.
For with what reason should the prophet be called a prophet, unless he in spirit foresaw the future? For if the prophet spoke of any chance event, he would not be a prophet then in speaking of things which were under the eye of all. But one who sets forth in detail things yet to be, was rightly judged a prophet. Wherefore prophets were with good reason called from the very first “seers.”
In him [Christ] are hidden all the treasures of wisdom and knowledge. He also who was hidden in a mystery is the same that was foreordained before the world. Now it was in the law and in the prophets that he was foreordained and prefigured. For this reason too the prophets were called seers, because they saw him whom others did not see.
The church has real eyes: manifestly its churchmen and teachers who see in holy Writ the mysteries of God, and to them applies the scriptural appellation of “seer.” It is correct, then, to call these seers the eyes of the church.
Once in Israel, everyone used to speak thus: "Come, let us go to the seer," etc. The same man is rightly called an investigator and narrator of secrets, and a prophet, because he speaks of the future, that is, he foretells. And he is not unreasonably called a Seer, because with the cleansed eyes of the heart he searches the mysteries that less perfect ones cannot. Hence, their writings are called visions as well as prophecies. "The vision," he says, "of Isaiah, son of Amoz." "The book of the vision of Nahum the Elkoshite." "The word that Isaiah, son of Amoz, saw" (Isa. 1; Nahum 1; Isa. 2). Therefore, those who claim that the prophets of God spoke in a trance like the Cataphrygians and were unaware of the wise words they uttered should indeed be refuted. In line with the truth of the apostolic sentence, it should be understood catholically that the spirits of the prophets were subject to the prophets, so they knew by reason when to speak and when to be silent. Finally, the Psalmist. He who diligently seeks the commandments of God boasts that he understands more than the elders (Psalm 119). And in another place: "I will sing psalms and understand in the blameless way, when you come to me" (Psalm 101). Therefore, he does not sing psalms ignorantly as if possessed, who understands what he sings, with the spirit of wisdom coming upon him; but often the prophets, regarding certain things divinely shown to them which, due to their greatness, men could scarcely grasp, would inquire from the angels standing by as if using reason, and thirsting for wisdom. But it is questioned how Samuel, who does not speak of distant past but of present times, that is, the times of his age, can say: "For he who is called a prophet today was formerly called a seer." And they wish these and such verses to have been inserted by Ezra the priest and scribe, when he restored the holy Scripture, as if recounting times long past. For even long after Samuel's death up to the times of Ezra, the name of seers is equally ascribed to the prophets in the Scriptures.
I wonder how that opinion could have arisen whereby sight is thought to belong to bodies only. But, from whatever habit of speech that opinion may have come, the holy Scriptures are not accustomed to speak thus; they attribute vision not only to the body but also to the spirit, and more to the spirit than to the body. Otherwise they would not have been right in giving the name seers to the prophets who saw the future not by bodily but by spiritual sight.
Verse 10
And they went to the city where the man of God was. And the Lord came through the incarnation into the world, where at that time the greatest of the prophets, John the Baptist, was; with him also came those saints, not indeed being born again in the world they had already lived in and desired him to come; but by turning their mind to love him even in the flesh, whom they always spiritually loved in divine secrecy.
Verse 11
And when they ascended the slope of the city, they found the maidens, etc. With his followers of his incarnation, and as the Lord began to teach the sublime precepts of the new life to the first believers, humble and chaste souls appeared, having come forth from the hiding places of their sins by confessing, and to draw waters in joy from the wells of the Savior, taught beforehand by John, which he eagerly seeks, if he seeing asks among them, because, examining the consciences of each coming to him, he investigates whether they have understood John the prophet of truth or received his words with love.
Verse 12
The high place: Excelsum. The excelsa, or high places, so often mentioned in scripture, were places of worship, in which were altars for sacrifice. These were sometimes employed in the service of the true God, as in the present case: but more frequently in the service of idols; and were called excelsa, which is commonly (though perhaps not so accurately) rendered high places; not because they were always upon hills, for the very worst of all, which was that of Topheth, or Geennom, (Jer. 19.) was in a valley; but because of the high altars, and pillars, or monuments, erected there, on which were set up the idols, or images of their deities.
A sacrifice: The law did not allow of sacrifices in any other place, but at the tabernacle, or temple, in which the ark of the covenant was kept; but Samuel, by divine dispensation, offered sacrifices in other places. For which dispensation this reason may be alleged, that the house of God in Silo, having lost the ark, was now cast off; as a figure of the reprobation of the Jews, Ps. 77. 60, 67. And in Cariathiarim where the ark was, there was neither tabernacle, nor altar.-- Ibid.
Those answering said to them: Here he is, behold before you, etc. The simple souls answering to Christ, to whom the conscience of each, whatever they think, is open: Here, they say, is John, taught to see heavenly things, made a forerunner for you, and you hasten to follow him, we ask, to save us; for you are our helper and deliverer, O Lord, do not delay (Psalm 39). For he also today, that is, the preacher of the same grace and faith bright with light as you, came into the world. Because it is the time that all the chosen people may spiritually consecrate to God the sacrifice on the high summit of new conversation; for he himself who stands among us, not yet recognized, after I have wished to manifest you to the world, you will immediately find him prepared for the services of your coming. For neither that man of such great grace, before he has deserved to see you, nor can he ascend to the summits of the highest virtues, nor be refreshed by the perfect feasts of spiritual joy.
Verse 13
For the people will not eat until he comes, etc. For the unlearned masses, they say, cannot taste the sweetness of heavenly life, from which they have been exiles for so long, with hope, until he comes who testifies that the kingdom of heaven is near to those who repent. For he himself first washes by baptizing those who desire to become the living sacrifices of God, with their former errors chastised, and subsequently persuades them to rejoice in the hope of eternal inheritance.
Verse 14
And while they were walking in the midst of the city, Samuel appeared, etc. And the fame of Christ and his faithful ones began to spread gradually, being preached by John. And when all the people were baptized, and he himself had come to John to be baptized by him, John met him with the devoted services of a servant, so that after heralding the coming one, he might also baptize the present one and show the Lamb of God to the people; and progressing so greatly by merits and perfected by the blood of martyrdom, he ascended the summit of virtues, so that among those born of women no prophet would be greater.
Verse 15
But the Lord had revealed Samuel's ear, etc. And God the Father had revealed the secrets of His mystery to John, while the state of the Mosaic law was still standing, saying: Because after you have manifested to the world the day of the new grace compared in all respects to the legal figures as almost equal in the span of hours, I will send to you a man from the land of the son of the right hand, that is, who bears flesh not conceived by male seed, but sacred singularly by divine work, who according to his name will save the people who believe in me, eager to see God, from the power of darkness; this man baptizing and seeing anointed with the Holy Spirit, you will begin to proclaim him as the leader of my people to all.
Verse 16
However, since the rank of kingship underlies all worth and power and rule, by this title the royal power of Christ is authoritatively and primarily indicated (for the anointing of kingship, as we learn in the historical books, comes first), and all the force of the other titles depends on that of royalty. For this reason, the person who knows the separate elements included under it also knows the power encompassing these elements. But it is the kingship itself which declares what the title of Christ means.
But the Lord had revealed Samuel's ear, etc. And God the Father had revealed the secrets of His mystery to John, while the state of the Mosaic law was still standing, saying: Because after you have manifested to the world the day of the new grace compared in all respects to the legal figures as almost equal in the span of hours, I will send to you a man from the land of the son of the right hand, that is, who bears flesh not conceived by male seed, but sacred singularly by divine work, who according to his name will save the people who believe in me, eager to see God, from the power of darkness; this man baptizing and seeing anointed with the Holy Spirit, you will begin to proclaim him as the leader of my people to all.
Verse 17
And when Samuel looked at Saul, the Lord said to him, etc. When John saw Jesus coming to him, instructed by the Holy Spirit, he understood him to be the Lamb of God, the one who takes away the sins of the world, the one of whom the prophet Micah speaks: And you Bethlehem Ephrathah, you are small among the clans of Judah, out of you will come forth for me one who will be the ruler in Israel (Micah 5:2).
Verse 18
Saul approached Samuel at the city gate, etc. The Lord came to John at the boundary of fulfilling the law and initiating grace. For the law and the prophets were until John; from then on the kingdom of God is preached, and everyone forces his way into it (Matt. XI). And he asks him in what humility and in what perfection of other virtues his conscience is placed, who has deserved to see so much divine contemplation before other mortals then. For the house of each individual is the conscience, in which thoughts always dwell. But he does not question him with words, but by bestowing his gifts upon him. And he, responding, reveals where his house is; for in all the virtues he practiced, he showed himself to be placed in the abode of humility; saying, "He must increase, but I must decrease" (John III). And other such things, to which Samuel's subsequent responses aptly correspond.
Verse 19
And Samuel answered Saul, saying: I am the seer, etc. John responded, with the Lord bestowing heavenly gifts upon him, saying: I am the friend of the Bridegroom; I am your forerunner; I ought to be baptized by you, who, coming before me, have been made ahead of me. And indeed you will now receive baptism from me with the people of believers, together we will serve the feast of the word, and in turn, we are refreshed by the faith of the listeners. But when the splendor of your grace has shone upon all, with my role as forerunner completed, I will leave you to preach, and having joined the chorus of preceding prophets, I will take care to reveal all the mysteries of your temporal dispensation to the crowds of the faithful, indeed your members.
Verse 20
And as for the donkeys you lost three days ago, do not be anxious, etc. And concerning the souls which began to perish in the third period of the world, that is, at the beginning of the nascent world, rejoice, because by my preaching they have already learned to repent and hope for the kingdom of heaven. Understand the three periods: before the law, under the law, and under grace.
And whose shall be the best of Israel? etc. And who will be the giver and author of the grace I preach, if not you? To whom it is most rightly confessed that all things whatever the Father has belong. For the best of Israel are the gifts of heavenly joys, which he ministers to the house of his Father who is in heaven.
Am I not the son of Jemini from the least tribe of Israel? etc. And the Lord chose content among proud lineages, poor parents, and humble in spirit, from whom He would be born; and He speaks of Himself: I do not seek my own glory (John VIII). And beautifully Saul is called the son of Jemini, that is, of my right hand, because Christ Himself from the power of His divinity created for Himself the substance of man, which He would assume being born from a virgin; as it is read elsewhere: Wisdom has built herself a house (Prov. IX). Beautifully from the latest family among all the families of the tribe of Benjamin, that is, the sons of the right hand. For the Son of the right hand is Christ God, to whose tribe all the elect belong; but the more humble anyone is among the saints, the closer they are as if by kinship; for even Christ as a man, though higher in majesty, is superior to all the saints in the virtue of humility.
Verse 21
I will give you a proof of what I maintain, from the case of a kingdom, which does not weigh as heavily with God as the priesthood. Saul, that son of Kish, was not himself at all ambitious of becoming a king but was going in quest of his asses and came to ask the prophet about them. The prophet, however, proceeded to speak to him of the kingdom, but not even then did he run greedily after it, though he heard about it from a prophet, but drew back and deprecated it, saying, “Who am I, and what is my father’s house?” What then? When he made a bad use of the honor which had been given him by God, were those words of his able to rescue him from the wrath of him who had made him king? And was he able to say to Samuel, when rebuked by him: “Did I greedily run and rush after the kingdom and sovereign power? I wished to lead the undisturbed and peaceful life of ordinary men, but you dragged me to this post of honor. Had I remained in my low estate, I should easily have escaped all these stumbling blocks, for if I were one of the obscure multitude, I should never have been set forth on this expedition, nor would God have committed to my hands the war against the Amalekites, and if I had not had it committed to me, I should not have sinned this sin.” But all such arguments are weak as excuses, and not only weak but perilous, inasmuch as they rather kindle the wrath of God. For he who has been promoted to great honor by God must not advance the greatness of his honor as an excuse for his errors but should make God’s special favor toward him the motive for further improvement; whereas he who thinks himself at liberty to sin because he has obtained some uncommon dignity, what does he but study to show that the lovingkindness of God is the cause of his personal transgression, which is always the argument of those who lead godless and careless lives. But we ought to be on no account thus minded, nor to fall away into the insane folly of such people, but be ambitious at all times to make the most of such powers as we have, and to be reverent both in speech and thought.
Verse 22
Therefore, taking Samuel, Saul, and his servant, he brought them into the dining hall, etc. The dining hall in Greek is called the coenaculum. It is called the dining hall from the three couches of those reclining thus named. For in Greek, they call a couch or bed klini. Indeed, among the ancients, in the place where the banquet was prepared, three couches were spread, on which those reclining feasted. Therefore, John, by preaching, called many to the feasts of virtues, preferring to all these Christ and His apostles, even those coming later; and rightly, because only through His baptism, which began to be given by their ministry, could the hall of the heavenly kingdom be opened. For those whom he taught would fulfill the Decalogue of the law through the recognition of the Holy Trinity with a strong and tireless mind.
Verse 23
And Samuel said to the cook, "Bring the portion which I gave you," etc. John spoke in his own language, which was accustomed to provide the audience with the food of life, saying: "Preach the power of the singular virtue, which I commanded you to say was given to no pure man." And she, immediately obeying with a prophetic heart, brought forth words suitable solely to divine power and majesty. And she testified that these belonged to the Mediator of men, to the name of Jesus Christ, saying: "He who has the bride is the bridegroom; and he who comes from above is above all" (John 3). And again: "For God does not give the Spirit by measure. The Father loves the Son and has given all things into His hand" (ibid.).
Verse 24
Whoever is received into the eminent office of dispensing pastoral care ought to have in the very sublimity of his rank both the true loftiness of his own life and compassion for the weaknesses of others. Therefore, Saul went with Samuel into the heights and then descended into the town. Let the ruler know how to conduct lofty things, but let him also know how to manage ordinary things. Let him say with Paul, “Our manner of living is in the heavens.” But let him also say with us, “Wretched man that I am! Who will free me from this mortal body? For I see another law in my members that fights against the law of my mind and takes me captive by the law of sin.” He is a true ruler, when he speaks wisdom among the perfect; he descends into the town when he arranges carnal matters and says, “Because of fornication let each man have his own wife and each woman her husband.” He is in the heights when he says, “No creature will be able to separate us from the love of God which is in Christ Jesus,” but he descends into the town when he says, “I became weak to the weak that I might win the weak. I became all things to all people.” Therefore, Samuel brought Saul to the heights and led him down into the town. For when the greatest men put in order the pinnacle of the holy church, namely, those whom they place at the very pinnacle of the church, they teach them to live in a distinguished manner, to preach clearly, to be strict with themselves but more gentle with those under their care, to attend to their own salvation so that they can be weak with the weak. I meant that they are weak by letting their mind feel compassion on the weak rather than by being idle due to some internal malady. For if a teacher suffers from idleness of mind, he is not able to encourage the spiritually feeble and bedridden.
And Samuel said: "Behold what remains, I place it before you," etc. John spoke to Christ, proclaiming the marvels of His divine power: "All those whom I could call to faith and repentance, I persuaded to give effort to virtue. But because we are conceived in iniquity and brought forth in offenses, although striving greatly, we cannot fully be free from sin and grasp the pinnacle of virtue; You, who became the Word made flesh (John 1), perfect in all ways of winning and teaching, partake of the banquets, which our frailty cannot comprehend. About which banquet the Savior indeed said: 'My food is to do the will of Him who sent Me, and to accomplish His work' (John 4)." Then John was speaking such words to the Lord, and, recalling His sublimity and the frailty of human condition, said: "He who is of the earth is earthly and speaks of the earth; He who comes from heaven is above all" (John 3).
And Saul ate with Samuel that day, etc. And the Lord preached with John in the city shining with grace, until John was sent into prison, saying of the people who would believe in him: "I have food to eat that you do not know about" (John 4). And not only by ascending to the heights of virtues for the perfect, but by condescending to the lowest, they delivered the common commandments of living, saying to these people: "Sell what you have and give alms" (Luke 12); and to those: "You shall not murder, you shall not commit adultery" (Matthew 19).
Verse 25
Whoever is received into the eminent office of dispensing pastoral care ought to have in the very sublimity of his rank both the true loftiness of his own life and compassion for the weaknesses of others. Therefore, Saul went with Samuel into the heights and then descended into the town. Let the ruler know how to conduct lofty things, but let him also know how to manage ordinary things. Let him say with Paul, “Our manner of living is in the heavens.” But let him also say with us, “Wretched man that I am! Who will free me from this mortal body? For I see another law in my members that fights against the law of my mind and takes me captive by the law of sin.” He is a true ruler, when he speaks wisdom among the perfect; he descends into the town when he arranges carnal matters and says, “Because of fornication let each man have his own wife and each woman her husband.” He is in the heights when he says, “No creature will be able to separate us from the love of God which is in Christ Jesus,” but he descends into the town when he says, “I became weak to the weak that I might win the weak. I became all things to all people.” Therefore, Samuel brought Saul to the heights and led him down into the town. For when the greatest men put in order the pinnacle of the holy church, namely, those whom they place at the very pinnacle of the church, they teach them to live in a distinguished manner, to preach clearly, to be strict with themselves but more gentle with those under their care, to attend to their own salvation so that they can be weak with the weak. I meant that they are weak by letting their mind feel compassion on the weak rather than by being idle due to some internal malady. For if a teacher suffers from idleness of mind, he is not able to encourage the spiritually feeble and bedridden.
And he spoke with Saul in the upper room, etc. John spoke with the Lord in the light of His known divinity. For certainly the upper room (which takes its name from the fact that by its height it first receives the rays of the rising sun before the lower buildings) signifies the hearts of those who, suspended from earthly desires by divine fear, the Sun of Righteousness rises more familiarly. For when both, namely the Lord and John, had begun the commencement of their mission for which they were sent, and the grace of the new light had just begun to shine in the world, the same John confessed that Jesus Christ was the Son of God, while he himself was sent before Him, desiring Him with his whole intent of mind to rise to the works of the divine in the flesh, and to rest at the appropriate time from the duty of forerunning.
Verse 26
And Saul arose, and they went out together, etc. And Jesus manifested His glory, and His disciples believed in Him. Both of them went out, namely He and John, from the hidden contemplation of the divine will, and proceeded to show forth the great works of deeds outside.
Verse 27
And when they descended to the outermost part of the city, Samuel said to Saul, etc. When the Lord was sitting, having assumed humility and poverty for us, revealing Himself as the most despised and last of men, and among the citizens of the world as the lowest, He also taught His followers to be poor in spirit, yet He did not immediately face death at the hands of the often impious plotters; but according to the prophecies, of which John is a part, He commanded His obedient servants to go before Him, and to pass from vices to virtues, from death to life. But He Himself remained in the world for a little while after they departed until He completed the word about Him foretold by the prophets to His faithful.