and demanded those who had committed the injustice to be delivered up for punishment. A Since their tribe refused to hand them over, he prepared for war, and he gained the victory by force in the first two battles. God permitted them to engage in these, but he did not promise victory to the defeated. For they themselves owed a penalty for their previous impiety and their own particular offenses, and it was better for them to grieve for their own sins rather than for those of others. But after they recognized the cause of their slaughter, and had lamented more bitterly, and had fled to the Ark, then at last God announced victory to them to balance the punishment previously inflicted. And in this way, those who had nefariously murdered the Levite’s young wife received their deserved punishment. B Having become more modest through this slaughter, they learned to be more than merely human toward those who survived. And so, God is free from blame on both counts: He did not restrain His wrath against the sinners—for otherwise, as some heretics have claimed, they might say that He rejoiced in licentiousness, even while He had decreed punishment against those who committed adultery—nor did He leave the sinners unpunished, even though they went forth to address the sins of others, for they themselves had deserved punishment and had paid the penalty to the Master who had been long-suffering toward them until that time. Thus, two great lessons are learned: one should neither agree to share in sins, like those of Benjamin, nor should one punish those who have sinned with excessive cruelty; even if the Benjaminites suffered a bitter punishment, in that, in addition to their own sin, they unjustly killed so many Israelites—although it was just in the sight of God.
ON THE FIRST BOOK OF KINGS
PROŒMIUM
C There have been very many prophets whose books we do not possess, but whose names we have learned from the history of *Paralipomenon* (Chronicles). Each of them recorded what happened during his own time. Indeed, the first book of Kings—both among the Hebrews and among the Syrians—is called the *Prophecy of Samuel*. Therefore, those who wrote the history of the Kings took their source material from those records, but wrote them a long time afterward. For how could Samuel, who flourished in the times of Saul and David, have recorded all the events that occurred up to the death of Nebuchadnezzar, who had taken the people of Israel captive? And those things which were omitted by those who compiled the records...
COMMENTARY ON THE FIRST BOOK OF KINGS
Other historians, having passed over the points which these men gathered, finished certain other books which they call Paralipomenon.
CAP. I.
A Ver. 1. *Fuit autem homo.* From the number of the sons of Levi, there was Caath, who had a son Isaar, a grandson Core, a great-grandson Elcana, the father of Samuel. The succession is thus: Caad begat Aminadab, Core, Aser, Elcana, Zuph, Tohu, Eliu, Ieraam, Elcana; this man begat Samuel. And they succeeded thus: Core, Asir, Elcana, Samuel. Eli was of the family of Ithamar; but because of the insolence of his sons, his whole family fell from the priestly dignity. But how is Elcana, who was from Armathaim, called an Ephrathite? Perhaps it happened that he derived his origin from both cities, so that he was born in Ephratha, but raised in Armathaim, just as the Savior, being born in Bethlehem, was also called a Nazarene on account of his upbringing.
A *Et vox ejus non audiebatur.* While Anna was pouring forth her prayers, her lips only moved, but her voice was not heard. How then could the writer know her words? Unquestionably, it must be believed that inspired men, as we have said, reported what happened at that time, aided by the Holy Spirit.
What is, "I am a woman infelix [unhappy]?" That is, one who is suffering, one who is fasting.
C For "Do not account your handmaid as a daughter of perdition," Theodotion has "as one of the foolish women"; just as one calls a wise man a follower of the law, so he calls one who resists the law a son of perdition.
CAP. II.
C Ver. 1. *Confirmatum est cor meum.* This canticle of Anna is worthy of admiration. For she does not only celebrate the author of good things for the benefits received, but she also mixed prophecy into the hymn, and she became a participant in the grace bestowed upon her son. For when she carried a prophet in her womb, after the birth, she herself prophesied as well. Thus also Elizabeth participated in the grace of her son John, and Mary in the grace of Christ the Savior.
D Confused and falling into vain thoughts on account of her childlessness, after I attained my prayers I was strengthened in God who grants fruitfulness. Therefore, she was strengthened by faith when she prayed that a child might be given to her as a gift.
*Dilatatum est os meum.* I too can say with confidence: I am not sterile. For on this account Phennana and her companions used to attack me with taunts. Turned toward them, she afterwards says: "Do not glory, and do not speak."
A Let not Phennana think proudly upon human advantages. For both prosperity and adversity are received through the will of God, by a change. As for the phrase, "God preparing counsels": Symmachus says, "And there are no pretexts before Him."
VER. 5. "For the barren hath borne seven." She openly proclaims the fruitfulness of the Church. For the number seven denotes a multitude, because all time revolves in seven days. And the sons of the Church have filled the whole world, while the synagogue of the Jews, which had many sons, prophets and righteous men, has failed. Otherwise, Anna had borne only one, Samuel.
VER. 4. "The bow of the mighty is broken." All these prophecies, put forward by opposition, pertain to the Church of the Gentiles and the synagogue of the Jews, inasmuch as the state of affairs has been changed, and grace has passed to the Gentiles.
VER. 5. "They that were full of bread have been humbled." Symmachus and Theodotion: "They that were satisfied have been humbled," that is, they have hired themselves out for wages. "And the hungry have ceased from the earth." Aquila: "They have been crushed." Symmachus: "They have lacked nothing."
VER. 6. "The Lord killeth and maketh alive." He foretells not only the universal resurrection, but also that Christ B was to recall with Himself to life the souls of many saints, just as He also raised up their bodies for a time. Whence it appears that the souls, released from eternal bonds, have passed into other places—namely, into heaven and paradise.
VER. 7. "The Lord maketh poor and maketh rich." Now again He foretells future things. For Saul, who had been exalted, is humbled, and David, the shepherd of sheep, is exalted. To this sentiment and prediction the following things also correspond.
VER. 8. "That he may sit with princes." The apostles will obtain twelve thrones, and the remaining faithful will be in rest. For this is indicated by the throne.
"He granteth the prayer to him that prayeth." This is, He leads men worthy of God's favor to their goal.
"The Lord shall make the weak infirm." He announces the destruction of the devil.
"Let the wise man glory in this alone." He did not say, "Let one glory in this, that he acts well and rightly," but before all things He laid faith as a foundation, placed upon the rock which is Christ; and thus, finally, He added virtue.
VER. 10. "The Lord ascended into the heavens and thundered." C He prophesies concerning the assumption of Christ, and the mission and advent of the Holy Spirit, and the happy success of the apostolic preaching.
For he says, "He will judge the ends of the earth, being righteous." Furthermore, he speaks of His ancestors A according to the flesh, who lasted from David until the captivity. For he says, "He will give strength to our kings." He effectively humbled the pride of those who were puffed up, foretelling that all knowledge and every divine discipline come to men from God.
"Girded with an ephod Bar, and a small tunic." Aquila says, "a distinguished garment." Symmachus says, "a linen ephod, and a small outer tunic." Theodotion says, "an ephod Bar, and a small outer tunic." But how could Samuel, being a Levite, use the ephod, since it was assigned exclusively to the high priest? It is likely, therefore, that Eli, having observed the divine grace flourishing in the boy—and considering that he was born miraculously, was announced before his birth, and was being raised within the divine tabernacle as holy and a Nazarite, as his name also signifies—had deemed him worthy B of this honor while he was still a child. Through the ephod, God revealed many secret things.
"I said, Your house, and the house of your father." This prophecy seems to strip his lineage of the high priesthood, but it hints at the end of the entire Jewish priesthood. For He says, "I said, Your house, and the house of your father, shall walk before me forever." He did not promise this to Ithamar, but to Aaron. Thus, He pronounced judgment against their entire tribe, and the subsequent events bear witness to this.
"And you shall look upon the stronghold of the temples." The passage is marked with an asterisk, which Symmachus rendered as follows: "And you shall see the distress of the dwelling, in everything in which Israel will be benefited." Some, however, interpreting "stronghold" C as "of the Being," translated it thus: He says "of God who is." For, He says, "I am who I am." He possesses the priesthood as His stronghold, that which is according to the order of Melchizedek. Eli paid the penalty for his children, even though he had exhorted them to do what was fitting. For it was not appropriate to treat them with gentler remedies; but after a first and second admonition, they should have been removed from the dignity of the priesthood, especially since they were providing an opening for others to violate the laws as well.
"And I will raise up for myself a faithful priest." This does not fit any man, but only our Lord Jesus Christ, who was D named our high priest, offering the sacrifice for us to the Father. He calls the holy apostles "christs" [anointed ones], as well as those who have succeeded them in their teaching. Therefore, the prophecy applies properly and primarily to Christ, but according to history, to Zadok, who, tracing his lineage from Eleazar, received the high priesthood through Solomon.
CAPUT III
"And the lamp of God [was] before it was set in order." He shows that immediately after the evening, when they had begunbeen accustomed to light the sacred lamp, and at midnight they would add the oil. The historian, therefore, wishing to indicate the time, said the lamp had not yet been prepared. To this age, God gave greater honor than to old age. For, passing over him who had lived 98 years and had held the double magistracy (for he was judge and high priest), He spoke with the little child, teaching how much youth adorned with virtues is to be preferred to old age. Indeed, it was only on account of his sons that God turned away from Eli. For it is evident that [Eli] himself was adorned with his own righteous deeds. For first, He did not fear to call the youth to Him, that he might reveal to him things announced from God; then, having bound him by an oath, He enjoined him not to hide any of the things he had heard. Finally, having learned the decree of the Lord, he uttered a voice most worthy of praise: "The Lord will do what is good in His eyes." Moreover, he bore the slaughter of his sons with a strong and great spirit, even as a father and old man. But on account of the captured ark, having been not moderately dismayed, he fell and died.
VER. 14. If it shall be expiated.
B It seems somehow to impede repentance here, by not giving them hope of forgiveness. But pay attention to the statement; he says that "In sacrifices I do not give them pardon," that is, unless it be through works and perfect repentance. For the sin is not naked, so that they might obtain pardon from me through victims, but because they have affected Me with contumely.CAPUT IV
VER. 11. But the ark of the Lord was captured.
C This event brought a double benefit. For it taught the Hebrews that while living rightly and lawfully, they should trust in the care and providence of God; but when they acted iniquitously and against the laws, they should feel confident in neither themselves nor the ark. Why, indeed, did they, acting against the prescription of God, use the ark (in which the Law was stored) as an aid in war? The Palestinians, for their part, were in great agitation when the Hebrews, upon seeing the ark, raised a great clamor, hoping for utility and help. But when, after the victory, they treated it with contempt—and, as if it were the first-fruits of grain or spoils taken from enemies, placed it in the temples of their own gods—they learned by experience the power and strength of God.VER. 4. (And he himself judged Israel twenty years.)
D The Hebrew text has forty; for it says *Arboim*. All the others also expounded it after this manner.CAPUT V
VER. 6. And He struck them in their hinder parts.
Aquila says beautifully that they were afflicted with that which is called a canker. Josephus speaks of dysentery, which does not disagree with Scripture, and is not inconsistent. For a stomach flowing uncontrollably is known to strike the anus as well. And they underwent the affliction of the [hinder] parts because they had impiously and nefariously placed the ark of the Lord beside their own lying god.The Gittites say: Suspecting the plague not to be sent by God, but to be a sickness born of some pestilential condition, they transferred it to themselves and suffer similar things. A
CHAPTER VI
VERS. 1. *And the ark of God was in the country of the Philistines seven months.* Since no city dared to receive the ark, they left it outside in the open, thinking thus to be delivered from the evils. For this reason, also, they were punished by the crops of the land, the Lord having persuaded them, B just as He had brought the various plagues upon the Egyptians. For they still kept fresh the memory of those things, as their own words attest.
In position *baergatz*. Symmachus thus: "Put it in the chest from its side." But Aquila: "in the *enyphekouras*." And Josephus says *argozek*: that is, a box. But God, since this work had more difficulty for them to complete, condescending to them, complied with the opinion of the soothsayers, so that even the enemies would bear witness to the divine power, and that their own teachers would deliver their judgment regarding this matter. C
VERS. 18. *From the fortified city*, and what follows. Aquila says: "strong." But Symmachus: "walled." *As far as the open village, and as far as Abel the great, through which they sent away the ark of the Lord.*
VERS. 20. *Who will be able to stand?* Instead of "to stand and to endure," before the Lord, as others render it. The sons of Jechoniah, indeed, since they were impious and worshiped idols, were distressed upon seeing the ark, and paid the penalty. But the people were disciplined by God because they were unwilling to incur danger for the sake of the ark, and, having undertaken no war, left it with the Philistines for seven months. D
CHAPTER VII
VERS. 3. *And the groves of Astaroth.* Aquila thus: "the statues of Astarte." And so they call Aphrodite, renaming her from the star; for they invent the myth that the morning star is hers.
VERS. 9. *And Samuel took a suckling lamb*, etc. For before the divine temple was built, they sacrificed to God in various places. For knowing the people's propensity toward impiety, He restricted divine worship to one place. For the pious, however, and those who understood the purpose of the Law, every place was consecrated to the worship of God. For even the great Elijah, although the temple of the Lord diligently called all to itself according to the commandment of the Law, nevertheless built an altar on Carmel and offered a sacrifice.
CHAPTER VIII
VERS. 3. *And his sons did not walk in his way*, etc. Why did He not also punish Samuel for the wickedness of his sons?
VARIOUS READINGS. * C. L. adds here: and some (translate) "a woven thing as if a basket"; others, "from hair, such as sacks."
of the sons of God pays the penalty, just as Heli did? The sons of Samuel were injurious towards men, but the sons of Heli had been impious towards God. With licentiousness and luxury, they profaned the tabernacle of the Lord, and snatched away the first portions of the sacrifices. But these [sons of Samuel] are accused of having been corrupted by bribes. Samuel was ignorant of this, for he lived far away from his sons in Ramathaim, while they lived in Bersabee. A
VERS. 10. *And the word was evil before Samuel,* etc. For the request for a king is repugnant to divine law. God was, in the place of a king, to the people, and the prophet was his minister, just as one might be a general, or a leader of the people.
CAPUT IX.
VERS. 1. *A great man, and a good.* It does not ascribe virtue of soul to him, but form and magnitude. B For it explains that he was "good" in body.VERS. 8. *Behold, there is found in my hand the fourth part of a shekel.* This is to be understood from Saul’s suspicion, not from the prophet’s corruption. For he supposed that it was necessary for something to be brought to him, as to a ruler and a prophet. But he brought nothing. On the contrary, he received the fruits of the prophet's kindness. But if it had been the custom for prophets to receive anything, it would not have been said by the prophet Micah: *And her prophets prophesied for money.* You will also C understand in this way what is said by Jeroboam in the third book of Kings to his wife, when his child was ill, and he sent her to Ahijah the Shilonite to inquire about the child. For there, too, Jeroboam appears to tell his wife to take gifts to the prophet. But it does not seem possible to gather from Scripture that the prophet accepted them. They, therefore, as evil men, may falsely suspect these things about the prophets, who either did not receive them, or received them from just men. For to receive a gift is not, in every case, to be vituperated; since the apostles also performed services when necessity required. As Paul also says, *And once, and again, you sent for my need.* D
VERS. 24. *Behold the testimony, set it before thee.* He set this part before Saul, since he was to be king and was to undergo greater dangers than the people themselves, and for this reason he calls this part a "testimony." Symmachus, however, rendered "the remainder" instead of "testimony." And for that which is "set before thee as a testimony," he rendered "which was kept for thee on purpose." That part, however, *from the people*, Theodotion rendered "I have named the people." Aquila, however, "I have called the people."
CAPUT X.
VERS. 1. *And he kissed him.* That he might communicate to him the grace that dwelt in himself. He gives many signs to Saul after he sees him hesitating, and his ownadmitting poverty. For this reason he confirms the promise of the kingdom with predictions. A
VERS. 6. *And thou shalt be turned into another man.* Since he was a rustic, and knew only how to till the land, having chosen him as king, he bestowed upon him a kingly spirit.
VERS. 11. *Is Saul also among the prophets?* Symmachus: *Is it still, then, also Saul?* But he did not have the gift of prophecy perpetually and continuously; rather, so that it might be manifest that he had received the spiritual gift, he prophesied at that time as well. Thus also the seventy elders, chosen by Moses, were once deemed worthy of the gift of prophecy, but not continuously thereafter. Yet, instructed by God in prudence, they settled the causes and controversies of the people.
VERS. 15. *His kinsman.* Aquila says: *his uncle.* B
VERS. 20. *And by lot the tribe of Benjamin is brought forward.* They were so addicted to perverse pursuits that they did not even place faith in the prophets of God. Lest, therefore, they might suspect the choice to be one of human striving and favor, the prophet entrusted the decision to the lot, so that it might declare what seemed good to God. Saul, however, having now been chosen by lot, considering this power as far more excellent and superior to his own dignity and merits, tried to hide himself secretly. But being shown to Samuel by God, he was appointed over the whole people.
CHAPTER XI
VERS. 2. *That your right eye may be put out.* He wished to render them useless for war. For the left eye is covered by the shield, while with the right we see the enemies; if anyone is deprived of this, he is easily conquered. Thus also the opposing powers strive to pluck out our right eyes—that is, our right thoughts. C
CHAPTER XII
VERS. 5. *Answer against me before the Lord.* Samuel, removed from the office of judge, transferred his power to the king, and after he had spoken about the matters which concerned his own person, and had the people in agreement, he taught him to exercise the power legitimately.
VERS. 7. *Now therefore stand, and I will judge you before the Lord, and the rest.* Symmachus thus: *Now therefore stand, that I may be judged by you before the Lord, concerning all the mercies which the Lord hath done.* D
CHAPTER XIII
VERS. 1. *Saul was a child of one year when he began to reign.* Symmachus renders it: *Saul was as a year-old child.* By this word the simplicity of his soul is shown, which he possessed while reigning, though he did not make use of it for very long. Wherefore it is added: *And he reigned two years over Israel,* namely with that simplicity of character. Afterwards, declining towards wickedness, he was stripped of the divine grace. Hence the remaining time in which Saul administered the kingdom is assigned to his own rule.
VERS. 3. *And Jonathan smote Nasim.* Aquila: *his uncle.*
Chapter XIII
Aexposuit. Now when the Palestinians had defeated the Hebrews, they placed a garrison in the fortified places, which [the Scripture] calls the *hypostema*. This Jonathan utterly destroyed with his arms. But concerning what [the Scripture] says, "the servants were disobedient," Aquila rendered it, "let the servants hear."
VERS. 8. *And he waited seven days for the testimony, as Samuel had said*, etc. Aquila and Symmachus explain [it as] "for the appointment." Theodotion [as] "for the time." For Samuel had signaled to Saul to wait for him seven days, and then, after the sacred rites had been performed, to set the ranks in order. But he, having seen the forces of the Palestinians assembled, did not wait for the prophet, as he had been commanded: wherefore his rejection is announced to him.
VERS. 12. *I have not sought the face of the Lord, but I have been constrained*. Symmachus [renders it], "before I would supplicate the face of the Lord, being constrained," etc. Indeed, a sacrifice not offered with the prayers of the prophet was not acknowledged by God as a sacrifice.
VERS. 14. *The Lord will seek for Himself a man according to His own heart*. Stephen explains this testimony, saying: "I have found David the son of Jesse, a man according to my heart."
VERS. 17. *And there went out a plunderer from the land of the Palestinians*. Symmachus: "There went out those who desolate from the camp and the battle-line of the Palestinians."
VERS. 19. *A blacksmith was not to be found*. For the Palestinians, having defeated them, took away all their iron, and took care that they should not acquire any other.
VERS. 20. *His sickle, his instruments, and his weapons, and every man his axe*. Symmachus [renders it], "his plowshare, and his vessel, and his digging-tool, and his mattock"; that is, his plowshare, and his mattock; his axe, and his adze. Aquila [renders] the rest similarly, but for the sickle he places "trident." Theodotion interpreted sickle [as] "ox-goad."
VERS. 21. *To sharpen the tooth*. Symmachus: "the plowshare." Now a shekel has the weight of a half-ounce, but as for the price, twenty obols of silver.
VERS. 23. *And there went out [a garrison] from the station of the Palestinians across to Machmas*. Theodotion: "The station of the Palestinians to the pass of Machmas."
Chapter XIV
VERS. 5. *Taking the ephod*. Aquila: "Carrying the priestly garment."
VERS. 14. *If they say to you, stay there*. Not by conjectures, but desiring to know with certainty the will of God.
VERS. 20. *The sword of a man against his neighbor*. They fell being ignorant of one another's wounds, for they were intermingled.
VERS. 37. *The Lord did not answer him in that day*.
the Lord. If Saul cursed unthinkingly, why did God confirm that curse? First, He rebukes him and convicts him that he acted with imprudent devotion. Then, He taught that such curses are not to be despised. A His purpose here is pious, for it was directed to the glory of God. It must be considered that the labor of those fighting produces thirst and necessity. Jonathan was linked to this ignorance, and although he could have used it as a pretense for his own defense, he nevertheless came into the greatest danger and the very extremity of life, but was delivered by the just defense of the people.
CAP. XV
B VERS. 11. *It repenteth me that I have made Saul king.* The repentance of God is a change in His dispensation. For example: He chose Saul for his outstanding physical stature, not because He Himself valued such a thing, being the Creator of all, but for the sake of the people, who admire only those things that appear beautiful to the senses. For Zacchaeus, too, though small of stature, received the Lord; and Samuel, while still young, was deemed worthy of a divine appearance; and David was preferred over his older and senior brothers. For God prefers neither size nor age over virtue. Therefore, He speaks in a human manner—"It repenteth me"—conversing with men, and those unlearned and crude, to signify the transfer of the kingdom to David.
C VERS. 16. *Stay, and I will tell thee.* Although he is a prophet, he nevertheless asks for freedom of speech as someone about to address a king. He recalls to his memory the words he had with him before he received the kingdom.
VERS. 20. *Because I heard the voice of the people.* Saul also used the excuse of Adam to the prophet. For it is similar to this: "The woman, whom thou gavest to be with me, she gave me."
VERS. 22. *Behold, the Lord does not desire burnt offerings.* Because Saul had said that the sheep and oxen had been brought for sacrifice.
VERS. 23. *For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.* Symmachus: "Because the sin of divination is contention, and the iniquity of idols is disobedience." He therefore equates not obeying God with impiety. Someone says that the folly of certain people is perhaps obscurely signified, D who suspect that it is a bad omen if, having been victorious, they do not obtain the spoil. Furthermore, just as through the ephod, which was consecrated to God, what was to be done was signified to those seeking counsel, so through the *theraphim* the predictions of idols were declared. God, therefore, indeed foresaw the future sins of Saul, but it was sufficient for the present sin to be taken as the cause for him to incur his final punishment. For he ought to have understood that a single drop of the love of God, by which He fulfills all goodness of men, surpasses [all]—and He who is more loving would have appeared to God to have nothing...
A taken from the spoil, yet he carried off the most precious things. And while he himself had ordered that no one partake of food, he was hastening to exact his own decree, not even sparing the boy, for all his feigned mercy. But although God had proscribed Amalek, not because of the impiety toward Himself, but because of his cruelty toward His people, he chose to disregard and pass over this command, and not even made more cautious by the example of Achar, he took the most precious things. But that God delayed the punishment of the Amalekites until now, is also of His love and kindness toward men, in that He gave them so much time for repentance, and waited until the measure of their sins was filled. While in the meantime, instead of the repentance they ought to have practiced, they heaped sin upon sin; and though they had before their eyes so many and such great miracles, which were wrought among the people of Israel and should have provoked them to repentance, they only added to their sins. But if the descendants are punished for the greater sins of their ancestors, first, because the measure was fulfilled by them, as they added so much to the sins of the past; B and next, since the judgment of the Lord is just, their ancestors did not escape their own punishments. And yet, these, when they had paid the penalties they deserved, were set forth as an example to others, with punishments tempered according to merit, in this and in the future age; since the time is different because of the dispensation, and they did not pay the just penalty in this age. For how could a single punishment be sufficient for a great and manifold impiety in the present? For indeed, to sinners who are punished in this age, nothing could be more blessed and desirable. For a nation is judged as a nation, and others individually, according as they deserve. Verse 32. And Samuel slew Agag. As Phinehas did Zimri; for what is commanded by God is pious.
CAP. XVI
VERS. 2. How shall I go? if Saul hear it, he will kill me. Samuel pretends fear in the manner of men. Yet it had been established that he should go under the pretext of sacrifice, not falsely. For the Lord does not teach men to lie, and he truly offered the sacrifice. It was therefore told to him to conceal the matter, and to speak of something else than the actual affair. Why does he not name David specifically, but says "one of the sons of Jesse"? So that David might not suffer the same things C as Joseph did from his brothers. Thus ignorance is the mother of security. Or perhaps he was ignorant of whom the matter concerned, since God for a just reason had hidden it from the Prophet. For to Him alone belongs the knowledge of all things. VERS. 6. And he saw Eliab, etc. If he had proceeded immediately to David, he would have seemed to do this from some preconceived opinion or presumption. But when he had come to them all, he showed that the Lord, having rejected the others, had chosen David. For if even after this had happened, the brothers, seeing David in the camp, showed envy; what would they not have done if these things had not happened? DEsau was ruddy, like a skin, but hairy, having mortality from sin, and breathing slaughter against Jacob; but David was ruddy with beautiful eyes, by which words the perspicacity and ardor of David’s soul are indicated. For this is not a praise of his body. He chose him A having been previously trained in the pastoral life, and having learned to rule men through the care he applied to his sheep.
VERS. 14. *The Spirit of the Lord departed from Saul, and an evil spirit troubled him.* The divine Spirit having departed, the evil one had a place. Thus also, the apostolic grace having left Judas, the devil entered into him. According to custom, he refers the cause of the evil spirit’s indwelling to God; not that He sent it, but that by withdrawing the Holy Spirit, B an entrance was opened for the evil one to act according to his desire. For the divine Spirit, granted to Saul at the anointing of his kingdom, as soon as he fell from his authority, justly and deservedly passed to him who was created in his place, and the opposite took place. For otherwise, unless God permits, no power is granted to them (the demons) against anyone.
VERS. 16. *A man who knows how to play.* The worship of God, which is practiced through musical instruments, was not indeed given by God, but was most religiously devised by David. For being inflamed with divine ardor, he transferred those things which kindle men to lust and lasciviousness C to piety, temperate in his singing of articulated voice with divine hymns; so that the melody might stir the senses, and the intellect, together with it, might kindle divine desire. David therefore had received the power and efficacy of the divine Spirit, and while He was working, the evil spirit would grow quiet.
VERS. 18. *And a man intelligent and a man of war.* How is he called a man, and intelligent in speech, and a man of war, who is shepherding sheep? Surely he did not speak from himself, but predicted future things as if they were present; and by this testimony he confirms who David was to be.
CAP. XVII
Saul gave his weapons, but David could not wear them. For God does not permit this, D but does not yet wish him to report the victory, lest the victory be attributed to the strength of the arms.
VERS. 46. *And all the earth shall know that there is a God in Israel.* Going against the enemy, he prophesies, and preaches the knowledge of God in all the world.
VERS. 49. *And he struck the alien.* He kills the alien with a stone, foreshadowing the stone cut from him according to the flesh without human hands. And having used the sword of the alien, he killed him, that he might prefigure the victory of the Savior.
the Lord, has been stripped of his tyranny through the cross. And so that that saying might be fulfilled: "The sinner has been caught in the works of his own hands A."
VERS. 55. *Whose son is this young man?* How was David unknown to Saul? Perhaps because he, in his frenzy, did not perceive him as he played the cithara, or because envy, goading him on, made him wish to know carefully whose son he was and who he was.
VERS. 5. *Loving him as his own soul.* Aquila says, "according to his own soul." This, indeed, the divine law also enjoins: "You shall love your neighbor as yourself B."
CHAPTER XVIII.
VERS. 2. *And the mandyan.* It is a type of outer garment. I think, he says, that it is Arcadian, or what is commonly called a *mantion*. For the Seventy say that the garments of him who reported the slaughter of the sons of Eli had been torn. Where Aquila rendered it *mandyan*. The King of the Ammonites cut off B the *mandyas*, that is, of the tunics of David's ambassadors, the half part, even to their buttocks.
VERS. 10. *An evil spirit rushed upon Saul, and he prophesied, etc.* The Scripture also equivocally calls false prophets "prophets," and false gods "gods." But the false prophets were like those who are insane, as Saul also was. But he was destitute of divine grace. David, however, by playing the cithara, mitigated that madness of the demon and repressed Saul’s envy.
He did not prophesy because he was filled with the divine Spirit. For how could it be possible for him to be partaker of both the evil demon and the Holy Spirit at the same time? But the evil spirit, C choking him, compelled him to speak such things, namely, that the kingdom would be taken from him and would pass to him whom he envied. Something similar happened in the case of Paul and Silas, of whom the woman possessed by the spirit of Python cried out: "These are the servants of the most high God D." For whenever God wills it, even demons are compelled to speak the truth.
VERS. 12. *And the Lord Almighty was with him.* In this way he gave the title to the Holy Spirit; for he had been deemed worthy of its grace.
VERS. 17. *Let not my hand be upon him; but let the hand of the Philistines be upon him.* The history revealed the plan and purpose of Saul: that this marriage was a snare, not a kindness.
VERS. 27. *If a hundred foreskins of the Philistines.* Why not heads? Because he feared that, having killed some of his own fellow-tribesmen, he might produce their heads; for which reason he asks for foreskins, so that it might be manifest that they were Philistines.
Yet, Saul, indulging in envy, was always turning over in his mind the death of David. After David had narrowly escaped through the help of Michal, he sang the fifty-eighth Psalm: "Deliver me from my enemies, O my God." A It is similar to that saying: "If anyone compels you one mile, go with him two." For David, having been ordered to kill one hundred foreigners, slew two hundred, having no regard for the insolence of Saul, as the history relates.
CAP. XIX.
VERS. 13. *Michol accepit cenotaphia*, etc. Aquila says "images" [proposing a reading for the Hebrew term], as well as the liver of the goats, the entire multitude, and the convolution of the hair. Having sent David away, she arranged the bed as if for one who was ill, spreading over many garments and placing the tangled hair under the garments, and she covered the idol, except for certain parts of the face. She used the liver of the goats, because some say that it continues to palpitate for a long time after the animal is slaughtered.
VERS. 20. *Et venit super nuntios Saulis spiritus Dei, et prophetarunt.* How do these men prophesy, and how does Saul later do so? The snares of the Lord are indeed various. For He captures some by the acts and service of men; others He hunts by invisibility, which is what happened in the times of Elisha. B By means of the prophetic grace, He prevented those messengers from killing David. Saul, also, who came after them all, was ensnared by the bonds of philanthropy. For he prophesies, but not in the same manner as the others. For, being unworthy of the grace, he lay stripped of his clothing for the whole day. That posture signified the removal of his kingdom. He also paid the penalty for his contempt of the prophetic Spirit, for in his rage against David he had insulted the divine Spirit. From this it is manifest that he who holds fast to those who are holy and associates with them becomes holy, even if he were previously evil; C and this is especially true if he does not again run backward to his former ways.
CAP. XX.
VERS. 13. *Neque revelabit auribus meis.* Symmachus: "Unless he shall declare it to my hearing."
Instead of, *Impletur inter me*, etc., Aquila and Symmachus have: "The distance between me and death."
VERS. 17. *Diligebat animam ejus qui ipsum diligebat.* Aquila: "As his own soul."
Instead of, *Contegetur sessio tua*, Symmachus has: "It shall be inquired for."
*Trisseuses* [You shall signal after three days]. Aquila: "You shall wait three days." But why did Jonathan declare his father’s treachery to David by the casting of shafts or javelins? Some say this was done because of the servant, so that he might not know what was being signified. But David could have come alone; yet he could not have... D
had been present: and yet he could not have avoided suspicion if he had gone off alone to reveal his father’s plots to David. For this reason, he proceeds with the boy and feigns an exercise in archery, and through words spoken to the boy, he obscurely signals the flight to David; then, having sent the boy away, he suggests the flight to David. A
VERS. 19. *In the day of work.* Aquila, *of the work*; he calls the first flight *work*. But the others translated *Ergab* as *a stone*. B
VERS. 20. *To Lamattara.* Aquila, *to the mark* or *watch*. For the reading is twofold. Symmachus, *to the arranged place*. And it is read thus in the interpretation of the Hebrews. Among the Greeks, *trench*; among the Romans, *fossa*; among the Syrians, *a mark* (scopus), to which they were accustomed to send arrows by way of exercise. Some interpret it as a hollow place from which David, having been sitting, arose.
*As once and once*, that is to say, *as he was wont*. C
*Some disaster appears.* He thought that David, not being purified or sanctified, was seeking a banquet, which is why he was silent.
*Because he was broken over David*, Aquila, *he labored*; Symmachus, *he was affected with pain*; Theodotion, *he was grieved*, as if to say: He was crushed and had compassion on him, because snares were being set for him by his father. *To consume him*, that is, to destroy him utterly.
*For the testimony of David*, that is, where he had reported David to come, he brought him; Theodotion, *he passed over*. D
VERS. 40. *And David rose up to Annegab*. Aquila, *to the side of the south*, he renders it. Perhaps it was a hollow place there.
CHAPTER XXI
VERS. 2. *To Achimelech.* The Book of Psalms, in the thirty-third psalm, has *Abimelech* instead of *Achimelech* in the title, a permutation of a letter having occurred on account of the affinity of the letters among the Hebrews, namely the *Beth* and the *Kaph*. For the letters are similar, differing only by a tiny stroke. But how does our Savior in the Gospels, making mention of the present history, say that he came to Abiathar the high priest? Either, therefore, Achimelech was double-named and was also called Abiathar, or one must say that the history makes mention of Achimelech as a priest, but that Abiathar was the high priest at that time. Moreover, the writing of the Kings appears to state that Achimelech and the priests of the Lord were put to death by Saul, but not the high priest. It should also be noted that the experts of the earlier people were less concerned with the bodily mandates of the Law. D For this reason, since it was not lawful according to the law of Moses, David acted thus, eating the loaves of proposition. But also the priest, sharing with him and...
to those with him, of the holy and priestly food, he thought more highly than the minds of the many.
Inquiring whether the young men were pure from a woman; it is shown A that purity and chastity make us equal in honor to the priests.
Read according to the question, that is: "And shall one call this way profane, which has been sanctified through my vessels," that is, my equipment, "and my going forth to war?" It is evident from this that the young men, being armor-bearers and carrying his weapons, were sanctified when he went forth to war. That the young men followed him as armor-bearers is evident from many things, and for a short time from the end of the first book of Kings, where it says: "And Saul said to him who carried his armor, Draw your sword and pierce me with it." And toward the end of the second book, he says in the account of David's mighty men: "Gelore the Berothite, who carried the armor of Joab, son of Servia." This, therefore, is what David says here: The young men are sanctified because they are armor-bearers, even if, on this occasion, because they were in flight, they were not carrying weapons.
Having partaken of the things assigned to the priests, David B set forth as a type the mystical table destined to be set before all the pious. For both priests and laity, as many as have partaken of holy baptism, partake in like manner of the Lord's body.
That David incurred no accusation for eating, the Savior also showed, when, in defense of his disciples, he made mention of this narrative.
"And this way is profane." Having said that they had been sanctified for three days, he added that he would necessarily partake of the holy food for the journey before him, so that, strengthened by it, he might accomplish the tasks at hand. "Profane" he has placed not for "unclean," but for "not holy," whence Aquila also rendered it "lay." That is to say, even if I am not a priest, I have obtained the prophetic grace. For their vessels and armor are the spiritual gift.
"That there is no other beside it here." For it was not permitted to store weapons of war in the tabernacle of God. But this sword was lying there as a thank-offering C in memory of the victory to Him who had bestowed the victory freely.
"And he made pretense in that day, and he beat upon." Aquila: he was present and checked; or, he was striking.
CAP. XXII
This slaughter of the priests committed by Saul is more impious than all others. For whereas God had ordered him to utterly destroy Amalek, he disobeyed, and D
spared and spared some. But now excited in spirit, he destroyed even the city with the priests, not even respecting the piety of the guards, who refused to defile their hands with the blood of the priests. And that the atrocity of the crime might be shown the more, it is added: All who wore the ephod. A
VERS. 19. The city of the priests. This pertains to the amplification of the crime. For they were not Levites; but they descended merely from the priestly stock and lineage.
VERS. 20. And one son of Abimelech, son of Achitob, escaped. It happened by divine dispensation that Abiathar escaped, as it was through him that David became certain of the will of God. B
CHAP. XXIII.
VERS. 13. They went wherever they could. He signifies wanderings; for at one time they were staying in Judea, and at another time in the desert.
VERS. 14. In Massareth. The others rendered it: in fortified caves.
VERS. 18. In nova [in the new]. Aquila: in a thick wood. C
Chapter XXIV.
VERS. 4. And Saul entered to prepare himself. Quite decently. Aquila has: to empty, that is, to evacuate himself. Josephus says: to perform a natural excretion.
VERS. 14. From the wicked shall wickedness proceed. He says this: It is for the iniquitous to sin; but for the prudent to endure the things that are done to them unjustly. He acts very modestly, desiring to soften a heart that is too hardened.
VERS. 22. Do not cut off my seed after me. The king, who in so many things excels and surpasses the exile, suppliantly asks for the exile’s humanity. Of such great weakness is malice. D
CAP. XXV.
VERS. 2. And his work in Carmel. Here, the author is Eusebius, he says that he did not name the mountain; but a certain village, called by this name even until today, in which Nabal lived.
VERS. 18. Five Epha of flour. Aquila translated it as: sata (seahs). Now the Gomer is the same measure as the Epha, as we have learned from Ezekiel.
Perhaps, lest he should do me an injury, I kept all the things of Nabal. Aquila: but in vain. How could he, who had used such moderation towards Saul, attempt to destroy Nabal? David had affected him with the greatest benefits, not only restraining his own soldiers, but others who were lying in wait as well, which the shepherds testified, saying: "These men were very useful to you." Yet, he not only did not provide for him when he asked for a little on account of great necessity, but also heaped insults upon him. Saul, indeed, had a pretext for injustice, the envy on account of the kingdom. But nevertheless
he contends with him [saying]: "If I have repaid evil to those who have repaid me evil," for he hastens not only to destroy him, but even to cut off his entire family. To which it must be said that David, as divine Providence—which restores the things that are lacking in the saints—was hindering him, did not repay evil. Hence, perhaps, it is said: "I said in my abundance: I shall not be moved forever. Lord, in your will you have granted strength to my honor; but you turned your face away, and I was troubled." B For abandonments occur, so that the saints do not become arrogant, as with Peter at the time of his denial, and with Paul, the angel of Satan. Therefore, he also loved this little woman, serving the providence of God, as was fitting, because she became an impediment to him in his passion. Now "Nabal" is interpreted as "imprudence," as the woman herself says, and as the translation of Hebrew names has provided. Or, Aquila, agreeing, explained it as "departure from him." For when reason sinks away and is extinguished, the passion of imprudence arises. These things might also be taken as referring to the first people, the ungrateful one, who repaid evil instead of good to Christ. From which the worship of God passed over to the new David, because of which that people did not perish entirely, having obtained pardon for its ignorance, as Christ said: "Father, forgive them, for they do not know what they do." Concerning whom, when he sought food, he did not find it, just as neither did he find it in that fig tree which bore the type of the Synagogue of the Jews. But why, then, did David, who had sworn to kill both him and those with him, violate his oath? It must be said, then, that the oath belonged to righteous anger, but the sparing [of them] to prudent reason and counsel. For having received the supplication of Abigail, he extinguished his anger; for it is better to neglect what you have threatened, than to commit such a slaughter.
C VERS. 22. *Mingentem ad parietem.* No one stands and urinates, nor does so against a wall, unless he has leisure. He says this, therefore, that he will not leave behind even one who is secure and expects that he will suffer nothing. Or, by "mingentem ad parietem" he means one who is infirm, and not able to stand unless supported by a wall. Others interpret this as "dog," because such were his ways. As if God were saying: "I will not leave even a dog."
"In me, my Lord, be this iniquity," that is to say, "impute this injustice to me, though I am innocent." This, the innocent woman says, so that righteousness might grant pardon to the iniquitous one. Abigail also transformed the name Nabal, which is a word denoting lamentation; for such a man was indeed worthy of lamentation.
"And the soul," he says, "of your enemies he will sling." This is what he says: "And even if you should ever be found as if in a sling in the midst of your enemies, you will not be shaken out, nor will your soul be slung; your enemies, however, will be shaken out."
"And it shall not be to you an abomination." Aquila: *lygmos*...
Aquila, *a sting*. But it denotes the pricks of a guilty conscience. A [And regarding, *blessed be the Lord*. And regarding, *I have honored thy face*, Symmachus translates, *I was changed*.]
CAP. XXVI
*In a lampene* (a covering or chariot). It is a type of carriage, as is also an *apene* (wagon). Aquila says, *with a rounding*. Or it is so called because of the shape of its construction; or it denotes that the king was surrounded by the camp.
VERS. 10. *Unless the Lord smite him.* Just as he did the firstborn of the Egyptians, and often the people in the desert, and Nabal the Carmelite. And that which he says: *Or his hour shall come*, signifies natural death. B Yet he does not say that the day is determined. For it is indeed decreed for all men to die once; but the day of any one’s death is not yet defined.
*For a sleep from the Lord had fallen upon them.* For *a sleep from the Lord*, Aquila translates, *heavy drowsiness*; Symmachus, *lethargy*; Theodotion, *stupor*.
*For you are sons of death, you who have not guarded your lord, the anointed of the Lord.* For *sons of death*, [it means] you who are worthy of death. Yet David took the spear and the cruse of water again, that he might show forth the kindness he had once before manifested.
VERS. 19. *Saying, Go, serve foreign gods.* They did not say this in explicit words, but they compelled him to do this by their actions. C For by driving him out from every place, they forced upon him the necessity of taking refuge in the cities of the Philistines, inasmuch as they were fortified.
David showed great and admirable virtue, because although he had suffered so much, when the opportunity was given, he did not take revenge, because of the excess of his meekness. Whence he says with confidence in the Psalms: *Remember, O Lord, David, and all his meekness.* (Ps. cxxxi, 1).
Chapter XXVII [XXVIII]
VERS. 2. *And I will make thee captain of the king’s guard.* By *captain of the king’s guard*, [is meant] instead of *guard of my head*.
VERS. 3. *And Samuel died.* Being about to narrate the events concerning the ventriloquist, he was compelled again to mention the death of Samuel. D
VERS. 8. *And Saul changed his raiment.* For *changed*, Symmachus said, *he transfigured himself*. And this signified the translation of the royal dignity.
VERS. 14. *I saw an upright man ascending.* Some say that Samuel was truly recalled. But what is more impious than if we say that demons have power over the souls of holy men through the incantations of the curious, over whom, while they lived as men, they had no power? Therefore, an impostor spirit either simulates the form of Samuel—
a divine angel, as he willed, fashioned the form of Samuel, with God bringing forth his decree even through contrary things; for He says: "If he shall go to the false prophet, I the Lord will answer him." Thus, through Balaam, A He blessed the people and foretold the salvation of the world, with the divine Spirit working within him; and now He has also worked for the appearance of the form of Samuel. Thus, even the angels who appeared to Abraham, and their Lord, He called men. For the patriarch thought he was seeing men, wherefore he set a table before them. Thus, the Scripture calls those who are not gods, gods, as it does now with Samuel, so that Saul, thinking this, and having received the sentence from him, might depart this life groaning. B For if, from the fact that his name is spoken, we were to think it is Samuel, it would be time to consider those whom he calls gods as truly gods, when there is only one God by nature. Some, however, say that Samuel truly appeared, but that God presented his soul, not the necromancer calling it up. For the divine Scripture says only that she saw Samuel, but not that she called him up. Now, it is common in necromancy, through the deceits of demons, to see shadowy phantasms. And a sign that it is a demon speaking might be said to be the ignorance of Saul's death. For he does not appear to have died on the morrow, but after some days; unless, perhaps, "the morrow" signifies the impending death. Or at any rate, the Scripture narrated the events concerning David and Amalek by anticipation before the death of Saul; as those who claim Samuel truly appeared might say, or [it happened] by divine power, a form not unlike him.
CHAPTER XXVIII
C VERS. 2. *And the satraps of the Philistines were marching past.* Epanalepsis, a repetition.
VERS. 5. *It rushed upon me*; Symmachus: *it fled to me.*
*They were grieved*; Aquila: *they were embittered*; Symmachus: *they were enraged*; Theodotion: *they were angered.*
VERS. 8. *And David said to Achish: What have I done, and what have you found in your servant?* He maintained the appearance of goodwill toward the foreigners, insomuch as even to undertake an expedition against Israel, not to fight, but perhaps to offer them aid, which is what they suspected, or else awaiting an inhibition from God, which is what also came to pass. D
VERS. 9. *He shall not come with us into the war.* These things also are managed by divine providence. For either he would have fought against the Israelite people, and thus have defiled himself with the blood of his own kin; or he would not have deserted the people in their labor, but would have had the greatest care both for Saul and for the people; but it was fitting that this man pay the penalty for his impiety.
CAP. XXIX
VERS. 1. *And Amalek invaded to the South.*