The praise of Josue, of Caleb, and of Samuel.
Praises of Iosue, 9. Caleb, 13. the Iudges of Israel, 16. Namely of Samuel Iudge and Prophet.
1Valiant in war was Jesus the son of Nave, who was successor of Moses among the prophets, who was great according to his name,Forte in guerra fu Gesù figliuolo di Nave successore di Mosè nel dono di profezia, egli fu grande come porta il suo nome.STRONG in battel was Iesus the sonne of Naue, successour of Moyses among the prophets, who was great according to his name,Fortis in bello Jesus Nave, successor Moysi in prophetis, / qui fuit magnus secundum nomen suum, 2Very great for the saving the elect of God, to overthrow the enemies that rose up against them, that he might get the inheritance for Israel.Egli fu più che grande nel salvare gli eletti di Dio, nel domare i nemici, che se gli opponevano, e nel conquistare per Israele la sua eredità.most great in the saluation of Gods elect, to ouerthrow the enemies rising vp, that he might get the inheritan• of Israel.maximus in salutem electorum Dei, / expugnare insurgentes hostes, / ut consequeretur hæreditatem Israël. 3How great glory did he gain when he lifted up his hands, and stretched out swords against the cities?Quanta gloria acquistò egli in tenendo alta la mano, e vibrando la spada contro quella città!What glorie obteyned he in lifting vp his handes, and casting swordes against the cities?Quam gloriam adeptus est in tollendo manus suas, / et jactando contra civitates rhomphæas ! 4Who before him hath so resisted? for the Lord himself brought the enemies.Chi avanti a lui combattè in tal guisa? Imperocché il Signore stesso condusse nelle mani di lui i nemici.Who before him did so resist? •or our Lord himself brought the enemies.Quis ante illum sic restitit ? / nam hostes ipse Dominus perduxit. 5Was not the sun stopped in his anger, and one day made as two?Lo zelo di lui non fermò egli il sole, onde un sol giorno fu come due?Whether was not the sunne hindered in his anger, and one day was made as two?An non in iracundia ejus impeditus est sol, / et una dies facta est quasi duo ? 6He called upon the most high Sovereign when the enemies assaulted him on every side, and the great and holy God heard him by hailstones of exceeding great force.Mentre da tutte parti i nemici lo combattevano, egli invocò l'Altissimo onnipotente, e il grande, e santo Iddio lo esaudì mandando grandine furiosa di pietre.He inuocated the mightie soueraine in assaulting of the enemies on euerie side, and the great and holie God heard him in haile stones of exceeding great force.Invocavit Altissimum potentem, / in oppugnando inimicos undique: / et audivit illum magnus et sanctus Deus, / in saxis grandinis virtutis valde fortis.
7He made a violent assault against the nation of his enemies, and in the descent he destroyed the adversaries.Egli si scagliò impetuosamente sopra la gente nimica, e sterminò gli avversarj nella discesa,He made violent assault against the nation of his enemies, and in the goeing downe he destroyed the aduersaries,Impetum fecit contra gentem hostilem, / et in descensu perdidit contrarios: 8That the nations might know his power, that it is not easy to fight against God. And he followed the mighty one:Affinchè conoscesser le genti, la possanza di Dio, e come non è agevol cosa il combattere contro di lui. Egli seguitò sempre l'onnipotente;that the nations might know his might, that it is not easie to fight against God. And he folowed at the back of the mightie.ut cognoscant gentes potentiam ejus, / quia contra Deum pugnare non est facile. / Et secutus est a tergo potentis: 9And in the days of Moses he did a work of mercy, he and Caleb the son of Jephone, in standing against the enemy, and withholding the people from sins, and appeasing the wicked murmuring.Egli a tempo di Mosè insieme con Caleb figliuolo di Jephone fece una buona opera, risoluti a mostrar la faccia al nimico, trattenendo il popolo dal peccare, e sedando le maliziose mormorazioni.And in the daies of Moyses did mercie, and Caleb the sonne of Iephone, did stand against the enemie, and stayed the nation from sinnes, and appeased the murmuring of malice.et in diebus Moysi misericordiam fecit, / ipse, et Caleb filius Jephone, / stare contra hostem, et prohibere gentem a peccatis, / et perfringere murmur malitiæ. 10And they two being appointed, were delivered out of the danger from among the number of six hundred thousand men on foot, to bring them into their inheritance, into the land that floweth with milk and honey.Ed eglino faron que' due, i quali del numero di secento mila fanti usciron salvi d'ogni pericolo per condurre il popolo al possesso della terra, che scorre latte, e miele.And they two being appointed, were deliuered out of danger from among the number of six hundred thousand footemen, to bring them into their inheritance, into the land that yeldeth milke and honie.Et ipsi duo constituti a periculo liberati sunt / a numero sexcentorum millium peditum, / inducere illos in hæreditatem, / in terram quæ manat lac et mel. 11And the Lord gave strength also to Caleb, and his strength continued even to his old age, so that he went up to the high places of the land, and his seed obtained it for an inheritance:E allo stesso Caleb, il Signore diede gran valore, e anche nella vecchiaia egli fu sempre robusto, onde salì a quel luogo eminente nella terra promessa, il quale fa il retaggio della sua stirpe:And our Lord gaue strength to Caleb himself, and his strength continued euen vntil old age, so that he went vp into the high place of the land, & his seede obteyned inheritance.Et dedit Dominus ipsi Caleb fortitudinem, / et usque in senectutem permansit illi virtus, / ut ascenderet in excelsum terræ locum, / et semen ipsius obtinuit hæreditatem,
12That all the children of Israel might see, that it is good to obey the holy God.Affinchè tutti i figliuoli d'Israele vedessero come buona cosa ella è l'ubbidire al santo Iddio.That al the children of Israel might see, that it is good to obey the holie God.ut viderent omnes filii Israël / quia bonum est obsequi sancto Deo. 13Then all the judges, every one by name, whose heart was not corrupted: who turned not away from the Lord,E i giudici notati ciascuno pel raro nome, il cuore de' quali non fu cattivo, perché non si allontanarono dal Signore,And al the iudges by their name, whose hart was not corrupted: which were not turned away from our Lord,Et judices singuli suo nomine, quorum non est corruptum cor, / qui non aversi sunt a Domino, 14That their memory might be blessed, and their bones spring up out of their place,Sia in benedizione la loro memoria, e le loro ossa di là rifioriscano, dove riposano,that their memorie might be blessed, and their bones spring out of their place,ut sit memoria illorum in benedictione, / et ossa eorum pullulent de loco suo: 15And their name continue for ever, the glory of the holy men remaining unto their children.E duri in eterno il loro nome, e passi a' loro figliuoli colla gloria di que' santi uomini.and their name continew for euer, the glorie of the holie men remayning vnto their children.et nomen eorum permaneat in æternum, / permanens ad filios illorum, sanctorum virorum gloria. 16Samuel the prophet of the Lord, the beloved of the Lord his God, established a new government, and anointed princes over his people.Samuele caro al Signore Dio suo, profeta del Signore fondò nuovo impero, ed unse i principi del popol suo.The beloued of our Lord his God Samuel the prophet of our Lord, renewed the empire, and anoynted princes in his nation.Dilectus a Domino Deo suo Samuel, propheta Domini, / renovavit imperium, / et unxit principes in gente sua. 17By the law of the Lord he judged the congregation, and the God of Jacob beheld, and by his fidelity he was proved a prophet.Egli giudicò la sinagoga secondo la legge del Signore, e Iddio visitò Giacobbe, ed egli per la sua fedeltà fu riconosciuto per profeta.By the law of our Lord he iudged the congregation, and the God of Iacob saw, and in his fidelitie was proued a prophet.In lege Domini congregationem judicavit, / et vidit Deus Jacob: / et in fide sua probatus est propheta, 18And he was known to be faithful in his words, because he saw the God of light:E si vide come egli era fedele nelle sue parole, e come avea veduto il Dio della luce:And he was knowen faithful in his wordes, because he saw the God of light:et cognitus est in verbis suis fidelis, / quia vidit Deum lucis.
19And called upon the name of the Lord Almighty, in fighting against the enemies who beset him on every side, when he offered a lamb without blemish.Egli invocò il Signore onnipotente mentre i nemici lo stringevano da tutte parti, e offerse agnello immacolato.and inuocated our Lord omnipotent, in assaulting the enemies besetting him on euerie side, in the oblation of an immaculate lambe.Et invocavit Dominum omnipotentem, / in oppugnando hostes circumstantes undique, / in oblatione agni inviolati. 20And the Lord thundered from heaven, and with a great noise made his voice to be heard.E il Signore tuonò dal cielo, e tra grandi strepiti fece udir la sua voce,And our Lord thundered from heauen, and in great sound he made his voice heard,Et intonuit de cælo Dominus, / et in sonitu magno auditam fecit vocem suam: 21And he crushed the princes of the Tyrians, and all the lords of the Philistines:E conquise i principi di tiro, e tutti i duci de' Filistei:and he descomfited the princes of the Tyrians, and al the dukes of the Philisthiims:et contrivit principes Tyriorum, / et omnes duces Philisthiim: 22And before the time of the end of his life in the world, he protested before the Lord, and his anointed: money, or any thing else, even to a shoe, he had not taken of any man, and no man did accuse him.E prima che terminasse di vivere, e si partisse dal mondo protestò dinanzi al Signore, e dinanzi al suo Cristo, come da verun uomo non avea preso denaro, e nemmeno un paio di calzari, e nissun uomo potè accusarlo.and before the time of the end of his life, and the world, he gaue testimonie before our Lord, and his Christ, money and what soeuer besides vnto the verie shoes he tooke not of al flesh, and no man accused him.et ante tempus finis vitæ suæ et sæculi, / testimonium præbuit in conspectu Domini et christi: / pecunias et usque ad calceamenta ab omni carne non accepit, / et non accusavit illum homo. 23And after this he slept, and he made known to the king, and shewed him the end of his life, and he lifted up his voice from the earth in prophecy to blot out the wickedness of the nation.Indi si addormentò, e predisse, e notificò al re il fine della sua vita, e alzò la sua voce di sotto terra profetando la distruzione dell'empietà del popolo.And after this he slept, and he notified to the king, and shewed him the end of his life, and he exalted his voice out of the earth in prophecie to take cleane away the impietie of the nation.Et post hoc dormivit: et notum fecit regi, / et ostendit illi finem vitæ suæ: / et exaltavit vocem suam de terra in prophetia, / delere impietatem gentis.
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Calmet
Jesus, the son of Nave. So Josue is named in the Greek Bibles. For Josue and Jesus signify the same thing, viz., a Saviour; (Challoner) and Nave is the Greek pronunciation of Nun; (Haydock) or this is an old fault of transcribers. (Calmet)
Haydock
Among. Greek, "in the prophecies." (Haydock)
Calmet
He was endued with the prophetic spirit, and was raised up by God as a noble figure of the great prophet, Deuteronomy 18:15. (Calmet)
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Israel. He led the people into Chanaan, and divided it among them.
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Cornelius a Lapide
Hands. To pray, (Vatable) or fight, (Bossuet) or to give a signal, Josue 8:26. (Cornelius a Lapide)
Stretched. Literally, threw (Haydock) darts, romphoeas.
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Calmet
The. Greek, "he conducted the wars of the Lord." (Calmet)
Other editions agree with us.
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In. Greek, "by his hand," (Haydock) and order, so that the day-light continued 24 hours.
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Adversaries. The hail destroyed more than the sword, Josue 10:11.
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Haydock
Power. Greek, "complete armour for his warfare was before the Lord, since he," etc. They found it was impossible to resist such weapons. (Haydock)
Calmet
One. "Follow God," was a maxim of the ancient sages, which they even attributed to Apollo. Josue and Caleb did so in opposition to the rebels, Numbers 14:24. (Calmet)
Haydock
The rest all perished, (Worthington) if we except those who were not 20 years old, or who did not join in the murmurs of the seditious. (Haydock)
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Haydock
Mercy, and piety, (Calmet) endeavouring to prevent the murmurs of the people, which would draw upon them destruction, as the event shewed. (Haydock)
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Haydock
Land. Hebron, when he was 85 years old, Josue 14:6. (Haydock)
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Haydock
Lord. Abimelec must be excepted, (Calmet) as he was only an usurper. (Haydock)
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Place. At the resurrection, which the Jews firmly believed, Ezechiel 37:3.
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People. Though he disapproved of their resolution, 1 Kings 8:6., and Osee 13:11.
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Calmet
And the. Sixtus V, etc., read, "and he beheld the God," 1 Kings 3:7. (Calmet)
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Calmet
Because. Greek has not faithful, or what follows. (Calmet)
Haydock
Yet Grabe's copy retains pistos oraseos, "faithful in seeing" into futurity; so that his predictions were always verified, and he acquired the confidence of all, 1 Kings 3:20. Prophets were formerly styled seers: yet they could not behold God, as he inhabits light inaccessible, 1 Timothy 6:16. (Haydock)
Menochius
Light. St. James 1:17. seems to allude to this passage. (Menochius)
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Without. Greek, "fed with milk," 1 Kings 7:6. The Philistines were discomfited, and continued peaceable during the rest of Samuel's government.
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Calmet
Tyrians, who were auxiliaries, or in league with the Philistines. (Calmet)
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Shoe. So Abraham declared he would not receive the latchet of a shoe from the king of Sodom, Genesis 14:23.
Him. All confessed his integrity, before he delivered up the sovereign power to Saul, 1 Kings xii.
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Worthington
Nation. Foretelling that Israel should be defeated. Some doubt whether the soul of Samuel appeared; but it seems clear from this passage, (1 Kings 28:18.; Calmet, Diss.) as he could not otherwise be praised for it. (Worthington)
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Jesus the son of Nave.... So Josue is named in the Greek Bibles. For Josue and Jesus signify the same thing, viz., a saviour.
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And in the descent.... Of Beth-horon (Jos. 10.).
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Iosue succeded in the temporal gouernment: for the spiritual perteyned to the successors of Aaron. Num. 27.
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Concordance Iosu. 10.
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Only Iosue and Caleb remained of those which came out of Aegypt, al the rest dyed in the desert, and their children entered into Chanaan.
Concordance Num. 14•
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Concordance Iosu. 14.
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Though some of the Iudges were sometimes great sinners, yet they were finally iust & for their good actes much renowmed.
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Concordance 1. Reg 17
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Samuel annointed Saul. and Dauid kinges.
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Concordance 1. Reg 7.
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Concordance • Reg. 12
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If Samuel himself had not appeared, (but some other spitite) it could not haue bene noted in his praises. See. 1. Reg. 28.
Concordance 1 Reg. 28
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St Jerome † AD 420 The Letters of St. Jerome 53.8
… “I know,” Job says, “that my redeemer liveth, and that at the last day I shall rise again from the earth; and I shall be clothed again with my skin, and in my flesh shall I see God. Whom I shall see for myself, and mine eyes shall behold, and not another. This my hope is stored up in my own bosom.” I will pass on to Jesus the son of Nave
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St Augustine of Hippo † AD 430 On Christian Doctrine 2.23
… and it does not warn the soul against following such practices on the ground that those who profess them speak lies, but it says, “Even if what they tell you should come to pass, hearken not unto them.” For though the ghost of the dead Samuel foretold the truth to King Saul,
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 18
… though the book Ecclesiasticus, which Jesus, son of Sirach, is reputed to have written, and which on account of some resemblance of style is pronounced to be Solomon’s, contains in the praise of the Fathers, that Samuel even when dead did prophesy. But if this book be spoken against from the canon of the Hebrews,
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The Syriac: A mighty man Jesus son of Nun was preserved for prophecy, that he might be as it were a great Moses, and for presenting salvation by his hand to his friends, and for avenging hostile men. In Syriac it is word for word: Son of strength or virtue Jesus, endowed and furnished with this strength or virtue. For mighty in Greek is κραταιός, that is, strong, powerful, robust, victorious, just as κρατεῖν is to conquer, to seize, to subdue. The primary cause of Joshua's strength was the promise of God, by which He strengthened him once, a second time, and a third time, saying: "As I was with Moses, so will I be with thee: I will not leave thee, nor forsake thee. Be strong and courageous: for thou shalt divide by lot to this people the land, for which I swore to their fathers," Joshua I. To this pertains what Aristeas relates in the History of the Seventy Interpreters (of whom some think Sirach was one, as Jansenius and others hold), that Ptolemy Philadelphia proposed to each his own political question, and to him who was fifth in order, this one: "That in military matters the king might be invincible?" and he answered: "If not trusting in arms, if not in his own power, but always imploring God, that He might direct to him counsels of acting justly." "Jesus" is the same as Joshua, for in Hebrew and Latin he is called Joshua son of Nun, but by the Septuagint and the Greeks he is called Jesus son of Nave. See what I said about this name in Numbers XIII, 17. He therefore is praised first, by the unconquered strength by which, while Moses was still living, he conquered the Amalekites, Og king of Bashan, and Sehon king of the Amorites; but after Moses died he overcame and slew all the kings of Canaan, and subjugated all Canaan, as is evident from the whole book of Joshua. Second, he is praised because he was the successor of Moses in the governance of the people, equally in the prophetic spirit. Whence he was among the "Prophets," that is, one of the Prophets, or among the Prophets; in Greek, in prophecies, as if to say: Joshua succeeded Moses not only as a leader, but also as a Prophet equally a Prophet, so that he might govern the people not so much by human prudence as by divine; for in doubtful matters and all things he consulted the Lord, what ought to be done; and thus he was directed by God in all things, so that he might govern the people sweetly and strongly, and make them victorious over the Canaanites. Hence also some of the ancients hand down that Joshua was celibate and a virgin; for such were most of the Prophets. That Joshua was celibate is gathered from the fact that Scripture makes no mention of his wife or children, as it is accustomed to do of the married in the Old Testament. Whence St. Ignatius, in his epistle to the Philadelphians, proposes to virgins to imitate Joshua, as if he were the first among the sons of Abraham to raise the standard of virginity; for although Melchizedek did this before Joshua, yet he was not of the stock of Abraham. St. Jerome follows St. Ignatius, in book I Against Jovinian, where after he has proved by many arguments that Joshua was a virgin, he concludes thus: "Moses dying is mourned by the sons of Israel, but Jesus as if about to live is not mourned: for marriages are ended in death; virginity begins to be crowned after death." Finally, St. Chrysostom, in his sermon On Martyrs: "From the beginning of the world," he says, "innocent Abel is slain, Enoch pleasing to God is taken up, just Noah is found, faithful Abraham is proved, meek Moses is known, chaste Jesus, gentle David, acceptable Elias, holy Daniel, the three Boys are made victors." Joshua therefore was celibate and a virgin, a type of the divine virginity of Christ the Lord. Third, Joshua was "great according to his name," because Joshua and Jesus is the same as savior, namely of the people of Israel, while he protected them against so many enemies, and led them safely into the possession of Canaan, which work was indeed great and remarkable; so both in name and in fact Joshua was great, and an expressed type of Jesus Christ. Of whom likewise the angel speaks profoundly to the Blessed Virgin: "Behold thou shalt conceive in thy womb, and shalt bring forth a son, and thou shalt call his name Jesus: and he shall be great, and shall be called the Son of the Most High, and the Lord God shall give unto him the throne of David his father: and he shall reign in the house of Jacob for ever," Luke I, 31 and 32. Whence explaining he adds: "Greatest in the salvation of the elect of God," as if to say: Joshua as to his name was great, because called Jesus, that is, savior; but he was far greater as to the thing signified by the name; for he was greatest in affording salvation to the elect of God, namely the Israelites, who were a people chosen by God into the Church and kingdom: "To conquer," that is, by conquering, "the rising up enemies" the Canaanites, "that he might obtain the inheritance of Israel," that is, that Israel, not Joshua, might obtain the inheritance of Canaan promised to the fathers; for in Greek it is ἕπως κληρονομήσῃ τὸν Ἰσραήλ, that is, that he might cause Israel to inherit, or that he might lead Israel into the inheritance (of the promised land). For indeed Joshua was not the heir of Israel, so that he himself would possess the entire people and all of Canaan, since he himself chose and possessed only a small part of it, namely Tamnathsare, after the land had been divided among the tribes. In this matter the remarkable continence of Joshua shines forth, as much as his generosity. For he could, as it were the leader of the people and conqueror of Canaan, claim the better part of it for himself; but he ceded all of that to his fellow countrymen; however, a modest portion of it, and that mountainous and rough, he chose for himself. That St. Paula marveled at this, when she visited this place, St. Jerome reports in her Epitaph. In this matter he was a type of Jesus Christ, who conquered the spiritual enemies of men, namely demons, sins, death and hell, and thus obtained for them not bodily and temporal salvation, as Joshua did for the Hebrews, but spiritual and eternal salvation, both by laboring and by suffering and dying. Whence St. Jerome, in his epistle to Paulinus, concerning all the books of divine history: "Jesus of Nave," he says, "presents a type of the Lord not only in his deeds, but also in his name: he crosses the Jordan, he overturns the kingdoms of enemies, he divides the land to the victorious people, and through individual cities, villages, mountains, rivers, torrents and borders, he describes the spiritual kingdoms of the Church and heavenly Jerusalem." And St. Augustine, book XVI Against Faustus, chapter XX: "The true," he says, "Israelite remembers in the figure that dead Jesus; who introduced into the land of the dying, and let him acknowledge in truth the living Jesus, under whose leadership he may enter into the land of the living." Again St. Jerome, in his epistle to Paula, concerning the death of Blesilla, says that in the Scriptures the death of Moses is lamented, but not that of Joshua; because Moses was a type of the old law, in which all descended to the underworld: "but in Jesus," he says, "that is in the Gospel, through whom paradise has been opened, joys follow death."
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Moreover this elevation of the spear and shield was a symbol of the present virtue and divine vengeance, just as also the elevation of the hands of Moses against Amalec, Exodus XVII. Hence Joshua held up the spear with the shield on high for as long as all the inhabitants of Hai were being slain by the Hebrews, Joshua VIII, 26.
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For "hindered" in Greek is ἀνεπόδισεν ἥλιος, which the Complutensian and others everywhere translate as "went backward"; for ἀναποδίζειν literally means to turn back the foot, to go backward, to retrace one's steps. But because in Joshua, chapter X, verse 13, the sun is said to have stood still, not to have gone backward; hence our translator better renders it "hindered," namely from its course and progress, and it stopped its journey: for τὸ ἀναποδίζειν also signifies this. Whence the Zurich Bible translates: "Did not the sun stand still by his command, and one day was lengthened into two?" The Syriac: "In his hand the sun stood still, and one day became two days." For when Joshua fought for the Gibeonites against five kings, and having won the victory wished to destroy them utterly, fearing lest the day should fail and the enemies escape through the darkness of night, he commanded the sun to stand still and to give light for pursuing the enemies and destroying them utterly. Wherefore with great confidence in God (God indeed inwardly animating him to dare this, nay, inciting him, and promising a happy outcome of his command, and indeed a miracle) he said before all the people: "Sun, be thou still over against Gabaon, and thou moon over the valley of Ajalon; and the sun and moon stood still till the people was revenged of its enemies. Is not this written in the book of the just: So the sun stood still in the midst of heaven, and hasted not to go down the space of one day, there was not before nor after so long a day, the Lord obeying the voice of a man, and fighting for Israel?" Joshua X, 12. This is indeed a portent of Joshua unheard of from ages, as much as his confidence and piety toward God, on account of which God, obedient to his voice, stood still the sun and all the heavens, and fighting for him destroyed the enemies. Note and weigh well "the Lord obeying the voice of a man," and from this estimate how great was the merit of Joshua with God: "Understand," says St. Chrysostom, homily 27 on the Epistle to the Hebrews, "how great is the just man! Jesus Nave said: Let the sun stand still about Gabaon, and it was done. Let therefore all the world come, or rather two, or three, or ten, or twenty worlds, and let them say and do this; but they cannot. But the friend of God commanded creatures as friends of his own, or rather he asked his friend, and the servants obeyed; and he who was below commanded those above." In this history note first: For "sun, be thou still," in Hebrew it is "sun, be silent." Whence Rabbi Solomon says that the sun daily sings sweet hymns in praise of God, but then by the command of Joshua was silent. This Rabbi seems to follow the Platonists, who place Sirens in the celestial spheres singing sweetly. But these are delusions: for it is established that the heavens are without soul, and consequently without voice and song. "Be silent" therefore, that is, rest, stop, do not move, as our translator renders it. It is a frequent catachresis among the Hebrews. Second, it is more true that the moon and all the celestial spheres stood still with the sun: otherwise indeed it would have been a greater and new miracle, that with the sun standing still, the heavens and other stars should move, and there would have been great confusion in the heavens and earth, and continuous perturbation of things, as the Abulensian shows at length, Joshua X. Wherefore then there was no time, which is the measure of the motion of the first movable; for this motion then ceased; yet there was time, that is, duration which accompanies the existence of each thing, whose measure was the duration of the heaven and the first movable. Third, Lyra, Vatablus, Serarius, Salianus and others think that the sun was at midday when Joshua stood it still: for foreseeing that the time after midday would not be sufficient to complete the victory, he stood the sun still at midday. The words of Joshua cited favor this, which say that the sun stood still in the midst of heaven; but they do not prove it. For the Hebrews often take "in the midst" in the manner of the common people, not geometrically, so that "in the midst of heaven" is the same as "in the heaven itself" or "in our hemisphere." Thus Christ buried is said to be "in the heart of the earth," that is, in the earth itself: for he was not buried in its heart, that is, in the middle, Matthew XII, 40. Whence others no less probably think that the sun was then near setting. For this reason Joshua commanded it to stand still, because it was already setting, and the enemy would have escaped through the darkness of night: for at midday there was no reason to stand it still, since the day would still last for six or seven hours, during which he could pursue the enemies. Thus the Abulensian, Dionysius, Hugh, Magalianus and others, and this is signified, Joshua X, when it is said: "The sun hasted not to go down," that is to say, the sun was already near setting and hastening toward it: but at the word of Joshua it stood still, it did not set. You ask: How long was this day, and how many hours were added to it? I presuppose that in Judaea the longest day, which occurs at the summer solstice (under which this battle appears to have taken place), is not 18 hours, as some wish, but only 14 hours. Now the Chaldean Paraphrast asserts that this day was 36 hours: wherefore since the artificial day was twelve hours, God made the sun stand still for 24 hours, which added to the twelve already mentioned make 36: thus St. Dionysius. For the same opinion St. Justin is cited, Dialogue Against Trypho, as if he understood this day to have been 36 hours, so that besides the 12 natural hours, 24 supernatural hours were added to it: for it is said in Joshua chapter X, the sun stood still "for the space of one day," which he himself understands of a natural day of 24 hours. But truly this seems rather to be understood of the artificial day: for this alone provided light, and Sirach hints at this here, saying: "And one day was made as two," that is to say, A day, which is wont to be 12, or at the summer solstice 14 hours, was made 24 or 28 hours: therefore the sun stood still for 12 or, at most, for 14 hours: for these sufficed abundantly to complete the victory. Thus our Cosmas Magalianus, on Joshua X, thinks this day at the solstice was 14 hours, and those having elapsed with the sun already approaching setting, God at Joshua's command made the sun stand still for the same number of hours, namely 14, so that altogether this day was 28 hours: for it was doubled, as Sirach says here. But the day on which at the prayer of Isaiah the sun went backward at the prayers of Hezekiah, he thinks was 32 hours. Allegorically, Theodoret, on Joshua X, Question XIII: Just as, he says, the sun stood still while Joshua fought; so while Christ dying on the cross dissolved death by his death, the sun at midday continued its rays, and filled the earth with darkness. Tropologically, St. Cyril, in the Collections: Gabaon, he says, is the sublime mind; the valley is the flesh humbled by death; the sun is prayer illuminating the mind; the moon is the natural law persuading the flesh to subject itself to the soul: for the moon is a symbol of nature on account of its changeableness. Whoever therefore through pious institution of life fights in array against spiritual enemies, becomes Joshua, and prays that the sun stand still for him in Gabaon, that is, that prayer illuminate and exalt his mind; but the moon in the valley, that is, let the natural law remain and be strengthened for him, subduing and mortifying the vices of the flesh. And Rabanus here: Jesus, he says, ensures that the sun of justice never sets for his faithful, but always rises, and suffuses the hearts of believers with the light of truth. Politically, Joshua here shows himself a skilled commander of war: for he commands that the sun stand still against Gabaon, and thus it be adverse and harmful to them, but favorable and convenient to him. For one about to draw up an army must look to three things above all, namely the sun, the wind and the dust: the sun, so that he may have it at his back, not in front; for the sun in front in battle robs one of sight: the wind, so that it be favorable; for if it be contrary, it bends and depresses missiles, but aids and advances those of the enemy: the dust, because if it be gathered in front, it will fill and close the eyes. Moreover, what is said in Joshua X, 14: "There was not before, nor after, so long a day," understand this up to that time when Joshua, or rather Samuel, or whoever else wrote this. For after Samuel, Isaiah, cap. XXXVIII, 8, made the sun go backward by ten lines. Whence St. Dionysius, in his epistle to Polycarp, judges that day to have been of 32 hours: whereas this day of Joshua was only of 24 or 28 hours: although others very probably judge that day of Isaiah to have been of only 15 hours, as I said on Isaiah XXXVIII. Again, in I Paralipomenon IV, 22, there is named a son of Sela, "who made the sun stand still, and men of falsehood, and secure, and burning." Where Rabanus and the Gloss judge this son of Sela truly to have made the sun stand still; as if God through him, on account of the enormous sins of that age, changed the course of the sun, that he might lead men to the acknowledgment of their sins and to penance. Moreover, the Hebrews judge this son to have been Elimelech, the father-in-law of Ruth, cap. I. But truly "who made the sun stand still," as also the names which follow, is the proper name of the son of Sela, who in Hebrew is called Joshim, that is, who made stand; Our translator added, the sun. Thus for "man of falsehood" in Hebrew it is Cozeba, which Our translator rendered, of falsehood: for "secure," in Hebrew it is Joas: for "burning" in Hebrew it is Saraph. These are therefore proper names of the sons of Sela, which the Latin interpreter rendered in Latin, according to their etymologies: for what reason he did this is uncertain. Wherefore it is likewise uncertain whether this Joakim truly made the sun stand still. Our Magalianus in Joshua cap. X, 22, annotation 7, where he has collected much on this matter, judges him to be called Joakim, that is, the stayer of the sun, because by his prayers, like Elijah, he brought such great drought and sterility upon the world on account of the sins of his age, that the sun seemed to stand still and the earth to burn. Finally, certain other eminent Saints are remembered to have made the sun stand still in a similar manner. Thus St. Abbot Mutius, setting out to visit a sick man, made the setting sun stand still. Hear Rufinus, lib. II of the Lives of the Holy Fathers, cap. IX: "When he saw the sun already sinking, he said to it: In the name of our Lord Jesus Christ, stand still for a little while in your course, and wait for me, until I reach the village. But when it had already begun to sink in part, it stood still, nor did it set before the man of God reached the village; and all who stood and watched the delay of the sun in its setting marveled, to whom he said: Do you not remember the voice of the Lord: If you have faith as a grain of mustard seed, you shall do greater signs than these." Again, the sun stood still under Charlemagne to avenge the enemies of God, namely the Saracens, who had slain Roland the Count and other princes of Charlemagne in the disaster of Roncevaux, and in like manner the sun stood still under Charles V the Emperor when he overcame and captured the Saxon, as Ludovicus Avila teaches, lib. II of the German War, Consalvus, On Illescas, part II of the History of the Popes, and others whom our Christopher Schreiner cites and follows, lib. On Celestial Refractions, cap. XXXII, at the end: and indeed Turpin, Archbishop of Rheims, contemporary and familiar friend of Charlemagne, testifies the same of him in cap. XXVI of his Life. But Turpin here is of doubtful credibility, indeed fabulous, as Baronius, Bellarmine, Possevinus, On Ecclesiastical Writers, and others note. Godfrey of Bouillon took Jerusalem by storm in the year of our Lord 1099, on Friday, the very day and hour, namely, on which Christ was crucified there, and on that same day the sun receded by several degrees, says Eucherius, History cap. XXI, and from him Genebrardus, lib. IV of the Chronology. In like manner the sun stood still, and continued its course for four hours on that day on which the Spanish in the preceding century fought with the Moors near Oran and occupied it, under the leadership and as it were the command of Francis Ximenez the Cardinal, a man eminent in prudence, learning (whence he also caused the Complutensian Bible to be published in Hebrew, Greek and Latin), holiness and deeds, as Alvarus Gomecius testifies, lib. IV of his Deeds, and adds that by that miracle certain Moors were converted to Christ, and that the same miracle happened to Charles V, fighting against the Saxon. Note that in all these cases it does not appear that the sun truly stood still: for the Astronomers of the whole world would have noted this. Nor was so great a miracle necessary: for God could have accomplished such a journey or battle by another means, namely, God could have produced a light which would shine before them, as he did for the children of Israel, Exodus cap. X, 23. You will say: Abbot Mutius and Bessarion are said to have seen not only light, but the sun itself; therefore the sun stood still. I answer by denying the consequence: To the antecedent I say that they saw the sun through rays not direct; but reflected in a cloud; for God brought a dense cloud, and caused the sun after its setting to vibrate its rays into it, which rays reflected from the cloud to the earth made the sun itself appear to those beholding it, and illuminated the earth; just as in a mirror one sees oneself through the images of oneself reflected from the mirror into the eye of the beholder. And if anyone places a coin in a vessel, and departs from it so that he does not see the coin, if he fills the vessel with water, he will immediately see the coin through the images of the coin reflected from the water to his eye.
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His will and essence. Again, since eternal law arises from the reason of the divine essence (which, as it is the primordial origin of all entitative perfection, so also of all moral perfection, and of all rectitude of affection and custom), it comes to pass that perfection and holiness consist also in conjunction with God through affection. Whence the love of God is holiness. Wherefore, since God is most conjoined to himself, both through his nature and through the affection of love, he himself is most holy. Finally, the reason of holiness, as it can be conceived by us, consists in the purity of mind alien from all contagion and stain of sin, as Dionysius teaches, cap. XII On the Divine Names: "Holiness is, to speak in our manner," he says, "purity free from all wickedness, and altogether perfect, and in every respect immaculate." Such purity, however, most befits God. Hence God is called "holy in all his works:" because all his affections, and all his operations are most exactly conformed to the rectitude of eternal law. For his will by itself and by its own essence corresponds to and is measured equally by eternal law: because he wills rectitude as perfectly as he conceives it perfectly. Whence, as the intellection and judgment of rectitude is infinitely perfect: so also the love and affection of rectitude is infinitely perfect, as it were adapting its intrinsic rule. God therefore is holy in mercy, clemency, love: he is equally holy in justice and vengeance, by which he punishes the unjust and impious according to their deserts, as here through Joshua he punished the Canaanites. Thus God is holy in the glorification of the Blessed, and equally holy in the damnation of the reprobate: because in the former he exercises immense mercy, in the latter terrible justice. But in God there is as much justice as mercy, and the one is equal and equivalent to the other in holiness and perfection. Morally learn here that in every battle, both corporeal and spiritual, the arms of prayer are most powerful. For this seeks and obtains victory from God, to whom it belongs to give it. Thus, with Moses praying, Joshua conquered Amalec, Exod. XVII, 11. Thus Judas Maccabeus, always prefixing prayers to battles, obtained such illustrious victories: only in the last is it not read that he prayed, and therefore in that he fell and was slain. Some for πανοπλίαν read in the Greek ἐπιφανείαν, that is, as the Complutensian: He broke forth war upon the nations, namely the battle line and combat. Others: He made war rush forth upon the nations with force; the Zurich: He rushed into battle against the nations; for καταβάττω is the same as to rush upon, to strike forcefully, to collide, to break, to burst, to precipitate, to overthrow with force; as happened in the flood, when the cataracts of heaven being broken forth poured down an impetuous rain. The sense therefore is, as if to say, God fighting for Joshua against the Canaanites opened and burst forth the cataracts of heaven, and from thence hailed and precipitated upon them with great force and crash his war missiles, namely stones of hail, lightning, and thunder by which "in the descent" of Bethhoron, as it is said in Joshua X, 10, "he destroyed his enemies," namely the Canaanites, enemies of God and Israel; and this for this end, "that the nations might know his power," in Greek πανοπλίαν, that is, full armor, or every kind of armor (such as are hail, lightning, thunder, etc.) "of him (God), because to fight against God is not easy," that is, is impossible; for it is a meiosis. In Greek: ὅτι ἐναντίον κυρίου ὁ πόλεμος αὐτοῦ, that is, as the Romans translate, because before the Lord his war, that is, as Jansenius, because the war of Joshua pleased God, and was waged with the Lord favoring. Thus also the Zurich: That the nations, he says, might know his arms, and war to be waged by him favoring (Vatable, beholding, or before the eyes, which the Hebrews call לפני liphne) the Lord. Others more aptly turn it to Our meaning: That the nations might know all their weapons, because against the Lord and the war of each of them; so that you take τὸ αὐτοῦ distributively for each one. To this Christ alluded when fighting with Saul, and striking him down, saying: "It is hard for thee to kick against the goad," Acts IX, 5. Thus the Gentiles relate that the Titans warring with Jupiter were blasted by him and hurled by thunderbolt into Tartarus. See what God brought forth to St. Job disputing with him, Job XL, 1 et seq. Indeed, to pass over other things, in this year 1626 and the preceding we saw evident and visible examples of this doctrine, when heretics rebelling against God and their orthodox princes were routed so many times and with such great slaughter, when almost all the leaders of the heretical faction fell by swift and fatal death, when we beheld Catholic princes victorious in so many, so great, and so continuous victories; so that whoever denies that God favors the cause of Catholics is either blind or mad. Let those therefore who remain of them be wise, and learn from the example of their associates: "Because it is not easy to fight against God;" which unless they do, they may soon expect a similar slaughter of their associates and destruction. For God compensates a certain slowness of vengeance with severity.
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The history is narrated in Numbers XIII and XIV, where I have explained it, and here it is said of them that "in the days of Moses" they performed "mercy," that is, a work of piety, both toward Moses and toward the people themselves; because it is written of Caleb, that restraining the murmuring of the people, which was arising against Moses, he said: "Let us go up and possess the land, for we shall be able to obtain it." But in what respect they performed mercy is shown when it follows: "to stand against the enemy," that is, by standing against the enemy, and prohibiting the people from sins: for the infinitives are here again placed in the Greek manner for gerunds; or they are to be explained thus, that they would stand against the enemy, and would prohibit the nation. The sense therefore is, as if to say, Caleb and Joshua acted piously and bravely for God, Moses and the people, so that they would stand constantly against the enemy, namely against the Canaanites, persuading the Hebrews to fight against them, and promising them victory by the aid of the mighty God: and thus they prohibited the nation from the sins of sedition, rebellion and murmuring, because by their courage and courageous speech to the people they restrained that murmuring of his, and they restrained and calmed it: for this is what the Greek word κατέπαυσε signifies. For "enemy" our author, with the Greeks and the corrected Roman texts, reads ἐχθροῦ. But the Complutensian and others read ἐκκλησίας, that is, the Church, as if to say Joshua and Caleb stood bravely against the Church, that is against the assembly, namely against the murmuring of the assembly, or of the gathered people. Whence the Zurich Bible: For he himself followed the mighty one, and in the times of Moses proved himself a friend to him, when he himself with Caleb son of Jephunneh opposed himself to the enemy, and would prohibit the people from sinning (prohibiting them from apostasy and return to Egypt) and would calm the malicious murmuring; others, would calm the murmuring of wickedness, that is the wicked murmuring of the wicked. Note the phrase: "to follow behind the mighty one," is to follow the back of the mighty one, that is, to follow the mighty one, just as a servant follows his master from behind; but to follow the mighty God is to believe in God, to trust in God, to obey God, to serve God in all things, as is explained in verse 12. It alludes to, indeed it cites that passage from Numbers XIV, 24: "My servant Caleb, who being full of another spirit has followed me, I will bring into this land;" the Syriac: And he also was perfect before God (he perfectly consented to God and His will and obeyed Him; another text has embraced, or dedicated himself to the ministry of God), and in the days of Moses he performed mercy, he and Caleb standing in the division of the people, to convert the congregation, to remove the evil name from the land of promise. Morally, let the faithful learn here, though weak, to follow the back of the mighty God, especially when they are called by Him to arduous and difficult things, for example to the Apostolate, to the Indies, to an exalted life. Let them follow God with great courage and great confidence; because they have before them the preambulant power of God, indeed omnipotence itself as a shield, which receives and repels all difficulties, and as it were a battering ram, which casts down and levels all the oppositions of enemies. There is therefore nothing which they should fear with such a leader, such a shield, such a wall: for no weapon can reach them, unless it first breaks through the rampart and the power of God going before them: but this is impossible to do. Therefore, fortified and armed on all sides by God's power, they will overcome all things: for God fights for them, indeed going before them He levels and smooths all things. "Why do you fear," says St. Augustine, "O man placed in the bosom of God?" For God, says St. Bernard, makes those who hope in Him and follow Him omnipotent, so that they may say with St. Paul: "I can do all things in Him who strengthens me." For it is proper to God to choose and strengthen the weak, so that He may confound the strong. Wherefore the greater a man's weakness, the greater strength God imparts to him, if he calls upon Him. Therefore the weaker anyone is, the more he can and ought to increase, not diminish, his hope and courage: for if he does this, God will certainly be present to him with greater power, and will suggest to him greater strength. Wherefore let him think that this is said to him by God, which was said by Him to Cyrus: "I will go before thee, and will humble the glorious ones of the earth; I will break in pieces the gates of brass, and will burst the bars of iron. And I will give thee hidden treasures, and the riches of secrets, that thou mayest know that I am the Lord who call thee by thy name, the God of Israel," Isaiah XLV, 2, 10. AND THESE TWO BEING CONSTITUTED (in Greek ὄντες, that is, existing, as if to say Joshua and Caleb when they themselves were two alone, or two only, and steadfastly resisted the murmuring of the people), WERE DELIVERED FROM THE DANGER OF THE NUMBER OF SIX HUNDRED THOUSAND FOOTMEN. — By "danger" understand death and exclusion from the holy land; for all the Hebrews exceeding twenty years of age, who were easily six hundred thousand, on account of their murmuring were condemned by God's sentence to death, namely that they should die in the desert and should not enter the promised land, except only two, namely Joshua and Caleb; for these, because they opposed themselves to the murmuring against God, therefore entered it, indeed they led the others into it, Numbers XIV. Whence explaining this, he adds: TO BRING THEM INTO THE INHERITANCE, INTO THE LAND THAT FLOWETH WITH MILK AND HONEY. — As if to say, That God would bring them, namely Joshua and Caleb, and through them all the other Hebrews into the inheritance of Chanaan, which was so fertile that it seemed to flow with milk and honey. That this is the meaning is clear from the Greek, which thus reads: And these two when they were, were preserved out of six hundred thousand footmen, that he might bring them (Zurich: as being about to be brought) into the inheritance, into the land flowing with milk and honey; the Syriac: And these alone were delivered from six hundred thousand, etc.
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Learn here how great Caleb was, who is buried with Abraham, Isaac and Jacob and compared with them, so that he is added as a fourth to them. Hence Caleb in Hebrew alludes to כלב כלבי, that is, like a lion. For Judah is compared to a lion, from whom Caleb was descended, Gen. XLIX, 9. First, just as a lion is the strongest of animals, so Judah was the strongest of his brothers and Caleb of the Israelites of his age. Second, the lion alone among animals having curved claws, as soon as it is born opens its eyes and sees; whence by Plutarch it is called "a solar animal." Many have thought the lion to be sleepless and not to sleep; but Aristotle and others deny this, who nevertheless admit that the lion, while sleeping, moves its tail, and sleeps with half-open eyes, because it has such large eyes that they cannot be closed by the eyelids. Hence the lion is a symbol of vigilance; whence lions are usually carved on the doors of temples, as we see at Rome, as if they were their guardians. Thus Caleb was vigilant, so that he might lead himself and his people into the promised land. Third, the lion when it grows old is better, says Pierius, hieroglyph. 4. Whence that old man in Aristophanes, comparing his old age to that of a lion, prefers it to the strength of many youths. Such was Caleb, to whom "the Lord gave strength, and virtue remained with him even into old age, so that he might ascend to the high place of the land." Similar are the wise and just, who in old age, as bodily strength fails, grow in strength of mind, and delight themselves in the study of wisdom, indeed they foretaste the delights of paradise, and long for them. For, as St. Bernard says, serm. 2 on that passage: There is no kingdom, etc.: "Let my tongue cleave to my jaws, if I do not remember thee, if I do not set Jerusalem in the beginning of my joy. Truly in the beginning of joy, because the end is laid up there. The beginning of that joy which we sometimes feel here is a drop, a little stream, from that river descending, whose flowing maketh glad the city of God." Fourth, lion in Hebrew is said to be derived from לב leb, that is, heart, as if cordial: for it has an exalted, robust and fearless heart. Thus Caleb is called כלב keleb, that is, as a heart; for he himself was cordial, wise, magnanimous, and among the first heroes of his age. Thus Cyrus, in Xenophon, dying, already in extreme old age, denied that he had ever felt old age made him weaker than he had been in youth; namely, the weakness of the old often comes from intemperance and excess either of food, or of labors, or of passions, especially of anger and sadness: he who avoids these will have a vigorous and flourishing old age.
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Akin to this opinion are two maxims of the Seventy Interpreters, whose contemporary was Sirach, and perhaps one of them himself. For Ptolemy Philadelphus, proposing an ethical question to each of the Seventy Interpreters, proposed this to him who was in order the thirtieth: "What is chiefly in glory?" To which he quickly answered: "To venerate God, not, I say, with sacrifices or gifts, but with purity of mind, and with sincere faith to follow his will." On the other hand to him who was in order the fifty-seventh, he proposed this: "Why does anyone become inglorious?" To which he answered: "If ever anyone, led by pride, becomes exasperated, then reproaches follow and deprivation of glory; for God, the ruler of all glory, turns it whither he will." Just as therefore it is great glory humbly to follow the Lord, so on the other hand it is great shame to be proud and to be unwilling to follow, but to go before the Lord. Thus Aristeas, in the History of the Seventy Interpreters. See the sayings at cap. XXIII, 38, on that passage: Great glory is to follow the Lord.
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Whence, explaining further, he adds: "And let their name remain for ever," through this, that it may proceed and remain with "their children," which great "glory of these holy men" is owed to their virtue. It is metonymy and metalepsis; for from bones is understood the sepulcher, from the sepulcher memory, from memory the fame and glory of illustrious judges. Again, "to flourish" is taken for to grow green again, and always to be vigorous. Concerning this phrase I shall say more at chapter XLIX, 12; whence the Greek texts have: Let their bones grow green again, or bloom again in their place, and their name, ἀντικαταλλασσόμενον, that is, exchanged; the Roman, restored; glorified in their children, as if to say, Let their name and fame be transferred, exchanged and restored in their children, in whom, while the parents themselves, as it were, revive and are glorified, by this very fact their name, fame and life are restored. Vatablus: Moreover, let the memory of all the judges individually, whosoever's mind did not commit fornication, and whosoever did not fall away from the Lord, be fortunate and happy. Let their bones grow green again in their places, and let their name, transmitted through successions to the most celebrated of their descendants. For just as a flower dead in winter grows green again and revives in spring; so also the father's name, dead as it were in death, grows green again and revives in his children, disciples and descendants. Symbolically and anagogically, bones are a symbol of resurrection and eternal glory, according to that passage of Isaiah LXVI, 14: "Your bones shall spring up like an herb." And Ezekiel saw, chapter XXXVII, 3 and following, bones coming together to bones and reviving, as a symbol of resurrection. See the remarks in both places. Whence the Syriac here translates: Let their bones shine like lilies, and let them leave their good to their children, and to all the praiseworthy people.
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To which the name Samuel alludes; although this is not the etymology of his mother, why namely he was called Samuel by her. I say the same of that one of Lyran in the Differences of Scripture: "Samuel," he says, "is said as it were hascam El," that is, "God placed him." Hence it is clear that Samuel was beloved of God, inasmuch as he was begotten by God rather than by Elcana and Anna, and therefore should be called rather the son of God than of Anna, and for that reason was called Samuel, so that as often as he himself heard his name, and was called by it, so often he might remember God, and acknowledge that he owed himself entirely to Him, and willingly consecrate himself to God through the Nazarite vow and dedicate himself, and undertake His grave services and burdens with willing love of God as his father. Second, that he was "Prophet of the Lord;" for with Moses the Prophet, prophecy seemed almost dead, but God revived it in Samuel. Whence St. Peter, Acts III, traces from Samuel the origin of prophecy and prophets concerning Christ: "All the prophets," he says, "from Samuel and onwards, who have spoken, have told of these days." Moreover Samuel, still a boy, began to prophesy, to speak with the Lord, and to be taught by Him concerning future things, and those of the greatest importance, such as concerning the destruction of Heli and all the people, as is evident in 1 Kings III. Third, that he "renewed the kingdom," that is, he instituted the kingdom anew, when he transferred the rule and kingdom of the Judges into a royal one: for by raising up royal power he instituted a new rule, by which he renewed, strengthened and enlarged the kingdom of Israel: for the rule and kingdom of a kingdom or monarchy is more powerful than that of judges and aristocracy. Whence in Greek it is, κατέστησε βασιλείαν (thus the Roman, although the Complutensian reads in the plural βασιλείας, that is, kingdoms) that is, he instituted, incorporated, constituted, created the kingdom and kings, namely first Saul, then, when he was rejected by God, David, whose descendants were kings of Israel in continuous succession, until its destruction and the Babylonian captivity. See the history of these deeds, 1 Kings VII and following. Samuel therefore changed the rule of the people through Judges, which was aristocratic, into a better one, namely into a monarchic one: for he made it so that the polity of the Jews, which was judicial, became royal. He alludes to 1 Kings XI, 14, where Samuel said to the people after the victory which Saul the new king had obtained over Naas king of the Ammonites: "Come and let us go to Galgala, and renew the kingdom there. And all the people went to Galgala," and they made Saul king before the Lord." Although Saul had already been constituted king by Samuel at Maspha, I Kings X, 24; nevertheless after this victory he was solemnly anointed king by him at Gilgal, with sacrifices preceding and with jubilation and applause of all the people, whom Samuel after protesting his own integrity adjured to keep the worship and law of the true God with the new king: and thus he there renewed, that is confirmed and established the new kingdom of the new king. See I Kings cap. XII. Fourth, that he himself not only constituted Saul and David as kings, but also anointed and consecrated them as it were as Prophet and Priest, so that they would be kings holy and consecrated to the holy God, for ruling Israel holily, a people dedicated and holy to God. Whence the Zurich version translates: Dear to the Lord his God, whose prophet he was, Samuel constituted kings, and anointed princes for his people. For kings are princes of the people. 17. IN THE LAW OF THE LORD HE JUDGED THE CONGREGATION, AND GOD SAW (some wrongly read: God or the Lord) JACOB.—Fifth is this praise of Samuel, that "in the law," that is from the law, according to the law, and not according to his own desire, avarice, favor, or acceptance of persons, he judged "the congregation," that is, as it is in Greek, the synagogue, or the assembly of the people: and, that is because, God saw Jacob, in Greek, καὶ ἐπεσκέψατο κύριος τὸν Ἰακώβ, that is the Lord regarded and visited Jacob, as if to say: When Israel on one hand was civilly oppressed by the Philistines, on the other hand was ecclesiastically vexed by the sons of Heli, who impiously, scandalously and tyrannically administered the sacred things and sacrifices, and therefore the state both of the commonwealth and of the Church in Israel was most wretched; God having taken pity on it, and regarding it with his mercy, visiting and liberating "Jacob," that is Israel; opportunely sent forth Samuel, who would remedy such great evils, and justly, uprightly and holily would rule and judge the people, and would liberate them from the Philistines, and thus would restore both the commonwealth to its strength, and the Church of Israel to its holiness. Whence the Syriac version translates: In his law he commanded the congregations (or visited the congregations by his authority), as the Lord commanded Jacob, or Israel; and the Zurich version: By the law of the Lord he governed the multitude, when the Lord himself regarded Jacob; others: By the law of the Lord he judged the Synagogue, and the Lord regarded Jacob. He alludes to, nay cites that passage I Kings VII, 13: "And the Philistines were humbled, nor did they any more come into the borders of Israel. And the hand of the Lord was upon the Philistines all the days of Samuel."
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Moreover, He is called "God of light," and alluding to this St. James wrote in his epistle, chapter I, 17: "Father of lights," because God is uncreated, immense, perpetual and fountainous light, and therefore the cause of all created light and brightness, both corporeal and spiritual, such as truth, illumination of the mind, prophecy, etc. True Prophets therefore are those who see the God of light and are taught by Him: but false Prophets are those who see the prince of darkness and are taught by him in darkness those things which are dark, that is, uncertain, obscure, doubtful, false and impious. 19. AND HE CALLED UPON THE LORD ALMIGHTY, IN FIGHTING AGAINST THE ENEMIES SURROUNDING HIM ON ALL SIDES, IN THE OFFERING OF AN UNVIOLATED LAMB. — This is the seventh praise of Samuel, that just as he himself was a faithful Prophet and an incorrupt judge; so likewise he was an unconquered vanquisher of enemies and a defender of the people. For when the Philistines surrounded and attacked the people of Israel on all sides, and he was not able to resist: Samuel, entreated by the people, called upon God δυνατόν, that is, powerful by eminence, that is, all-powerful and omnipotent, offering to Him in holocaust an unviolated lamb, that is, immaculate and uncontaminated. For the lamb which was offered to God ought to be ἄμωμος, that is, immaculate, and therefore the Paschal lamb ought to be of one year, Exodus XII, 5, that is, of one year of age, and therefore free from generation and lust, and undefiled and uncontaminated, so that it might represent Christ most pure and most holy, who truly is an immaculate and uncontaminated lamb, indeed taking away and expiating all the stains of the world. Thus St. Gregory explaining this history, book III on Kings, chapter VII, verse 9: "The lamb," he says, "is called (Christ) for innocence, suckling for the assumption of nature, one for the singularity of power, whole for the most firm solidity of our faith." For lamb, Our author with the Greeks and the corrected Roman texts reads ἀρνός, for which the Complutensian and others corruptly read ἀνδρός, that is, man: for Samuel offered not ἄνδρα, that is, a man, but ἄρνα γαλαθηνόν, that is, a suckling lamb, and therefore tender, unpolluted and unviolated, as Our author translated it. Again, some for unviolated wrongly read immolated. The Syriac: He also broke the enemies surrounding him on all sides in his lifting up of the milk lamb; the Zurich version more freely translates: He called upon the Lord mighty, when enemies pressing him on all sides, he offered a suckling lamb. See the history of the deed, I Kings VII, 9. Tropologically, St. Gregory in the place cited a little before: "We offer a lamb," he says, "when through the good of chastity and innocence we conform ourselves to our Redeemer, and when we are nourished by the teaching of innocent fathers of ours, as if we suck at breasts, by which we are nourished unto eternal life. We also offer one lamb, if after the beginning of religious conversion, we are polluted by no stain of wickedness. Indeed, he offers one lamb, who from the purpose of innocence to the stains of polluted life" in no way flows away: from which it may return through the repetition of good works. Moreover, to offer a whole lamb is to prepare not only continence of the flesh but also integrity of mind for eternal life. Therefore he does not offer a whole lamb to the Lord who consecrates his flesh to God through continence, but does not restrain the secret thoughts of his mind from the wantonness of unclean thoughts. For just as one who does not join purity of heart to continence of body steals a part of the lamb from the sacrifice." 20 and 21. AND THE LORD THUNDERED FROM HEAVEN, AND IN THE SOUND (Syriac, noise) GREAT MADE HIS VOICE HEARD (of his thunder, for this is the voice of God), AND HE BROKE THE PRINCES OF THE TYRIANS AND ALL THE LEADERS (Syriac, tyrants) OF THE PHILISTINES. — He cites I Kings VII, 10, where it is said: "The Philistines (and the Tyrians bordering on them by sea and confederated with them, as is said here) joined battle against Israel; and the Lord thundered with a great noise on that day, and terrified them, and they were smitten before the face of Israel," who pursued them even to the place and stone which from this was called the Stone of Help. Josephus adds, book VI of the Antiquities, chapter II, saying: "Before the victim (lamb) was wholly consumed by flame, the sacrifice not yet completed, the enemy deploys his line in view, thinking the matter accomplished, having intercepted the Jews unprepared and unarmed. But they were received far otherwise; for first the earth, at God's command, trembled beneath their feet, and with wavering step they staggered, and some even fell into unexpected chasms, then struck by frequent thunderbolts, and with eyes and hands half-burned by fiery flashes, so that they could not even retain their weapons, they placed all hope in flight; when suddenly Samuel rushed upon the confused enemy, and having slain many, he did not cease to pursue the rest even to Corræa (that is the name of the place), and fixing there a stone as the boundary of his victory and the enemy's flight, which served as a trophy, he called it Strong, as a sign of the strength given by God against the enemy." Thus Josephus, who in his manner adds certain things to the history of Holy Scripture, either received by tradition or for the sake of embellishment, to win for his Hebrews honor and glory among the Gentiles. Certainly by thunder are understood thunderbolts, because commonly these accompany one another, indeed thunder is the cause of the thunderbolt, into which it is resolved and ends. And God, who is efficacious in vengeance, is accustomed not only to strike fear through thunder, but also to stun and break his enemies through thunderbolts. Tropologically, St. Gregory, in the place cited a little before, understands by thunders the devout heavenly desires of the Saints, by which they themselves put to flight the enemies, namely demons: "For just as," he says, "they were struck by thunder, so when in the elect minds, which they assailed by tempting, they tremble at the great sound of divine power. But since the Lord is said to have thundered with a great noise, what is this other than that all the perfect desires of Christians are a terror to demons" are they? For the great noise of thunder is the perfect fulfillment of each elect one's desire. When therefore the Lord thunders with great noise over the Philistines, then they are struck down by the sons of Israel; because while perfect devotion of the elect's mind raises them to heavenly joys, it cuts off from itself everything that militates for the adverse part. It is also fitting that the Philistines are mentioned as first terrified, then struck down by the sons of Israel; for they are terrified by the devotion of the elect, they are struck down by their work. And because work follows devotion in order, it is rightly said that they are terrified first, then struck down afterward. For first we receive from the Lord the gift of good will so that we may afterward be able to confute the counsels of evil spirits. It is also fitting that the Lord is said to thunder over the Philistines and terrify them; but the sons of Israel are said to strike them down, because good desires are ministered to us through divine grace; but we advance the gifts of grace through the effort of free will to the victories of virtues." 22. AND BEFORE THE TIME OF THE END OF HIS LIFE AND OF THE AGE, HE GAVE TESTIMONY IN THE SIGHT OF THE LORD AND OF CHRIST; MONEY AND EVEN SHOES HE TOOK NOT FROM ANY MAN; AND NO MAN ACCUSED HIM. — This is the eighth praise of Samuel, that he was so upright and incorrupt in judging that he accepted no gift, however small, from anyone, nor could anyone, however crafty and malicious, accuse or incriminate him. The sense therefore is, as if to say, Samuel before he finished his life and this age, or before he departed from this life and age and died, testified to the whole people, and called all the Israelites as witnesses to his innocence and integrity in the sight of God, whom they worshipped, and who had sacrificed to the new king Saul created in Galgala, that they might beseech from God the happy auspices of his kingdom; "and in the sight of Christ," that is of king Saul, whom Samuel had anointed with chrism as king; he testified, I say, that he himself throughout the whole time in which he was judge of Israel, "money, and even shoes," that is nothing whatsoever, not even something vile and minimal (for such were shoes, especially those of the Palestinians, whose shoes were sandals, or soles covering the foot only underneath, bound to the foot above with thongs), "from any man," that is from any human being, "he took not:" in Greek it is, I took not, so that these are the words of Samuel testifying to his integrity. Which was so true that in the whole people there was no one who could or dared accuse him of this or any other matter. The Zurich version translates more freely in its manner: Before the time of finishing life in the sight of God and his anointed, he testified that he took neither money from any mortal, nor even shoes, and truly no one accused him; others: And before the time of eternal sleep (for thus you may also translate τὸ κοιμήσεως αἰῶνος, which word for word sounds the sleep of the age, thus he calls death) he testified before the Lord and before his anointed, money, not even shoes, I took from any man, and no one brought him to trial. For thus you may also translate τὸ κοιμήσεως, which Our author renders "accused." The history is narrated in 1 Kings XII, 1. The Syriac: And at the time when he rested upon his bed, he testified before God and before His Christ, that he had not received any gift or present from man. Samuel imitated by the memory of his ancestors was that illustrious judge and chancellor of all England, and unconquered athlete of faith unto death, Thomas More, who, as Thomas Stapleton writes in his Life, cap. VIII and XX, although from boyhood until the fiftieth year of his age he had been engaged in great offices of the commonwealth, nevertheless did not increase his annual income beyond sixty gold coins, or a little more, when recently someone there in a few years increased his income to sixty thousand. Wherefore when More, impiously condemned to death, was led to execution, and a woman met him and petulantly objected to him, alleging corruption, that in the adjudication of his case he had done her no small injury; More resisted, and with steadfast countenance and voice said: "I, said he, remember your case very well, and if at this very hour I had to judge concerning it, I would render no other sentence than I rendered formerly." If all imitated More, there would not be so many Verres, so many petty plunderers of provinces. 23. AND AFTER THIS HE SLEPT, AND MADE IT KNOWN TO THE KING, AND SHOWED HIM THE END OF HIS LIFE, AND LIFTED UP HIS VOICE FROM THE EARTH IN PROPHECY TO BLOT OUT THE WICKEDNESS OF THE NATION. — This is the ninth praise of Samuel, that he prophesied not only in life but also after death. Whence the Greek at the beginning have: And after he himself had slept, he prophesied. For when Saul, surrounded by enemies, went to the pythonness and asked her to raise up Samuel, that he might inquire of him what ought to be done, Samuel appeared to Saul, and to him foretold destruction and to the whole nation calamity on account of their impious life, which things also came to pass shortly after to the letter. See the history, 1 Kings cap. XXVIII. The Syriac: And after his death he was questioned, and showed the king his way, and lifted up his voice from the earth in prophecy, to cause sins to cease. The question is raised whether the Samuel who appeared to Saul was true, or phantastic, or whether the soul of Samuel truly appeared, or his phantom through the illusion of the demon? Some of the ancients, to whom the faith and authority of this book of Ecclesiasticus was not sufficiently known, hold that Samuel was phantastic, and a phantom and illusion of the devil, namely a demon in the appearance and form of Samuel. Thus Tertullian, lib. De Anima, cap. LVII, Procopius, Eucherius, Bede, 1 Kings cap. XXVIII. To the same view inclines, but with doubt, St. Augustine, lib. II ad Simplic. Quæst. III. St. Augustine is followed by Jansenius: Samuel, he says, is said to have prophesied, because the demon evoked by the pythonness was forced by the angel of Samuel to speak those things to Saul which God had destined to inflict upon him. The first reason is, because this shade of Samuel obeyed the pythonness, and her magic, and seemed to be raised up by her incantation and by the demon's force and power; for the pythonness evoked no other than her own python, that is her familiar demon. But this is unworthy, indeed impious, to think concerning the soul of Samuel the Prophet, so pious and holy. It was therefore this phantom of the demon, not the soul of Samuel. The second reason is, because this shade said to Saul among other things: "Tomorrow thou and thy sons shall be with me," 1 Kings XXVIII, 19. But Samuel was in the limbo of the fathers, since Saul appears to have descended to the hell of the damned, as one dying in the very act of the sin of superstition and magic, by which he consulted the demon through the pythonness; it was therefore the demon who said to him: "Tomorrow thou and thy sons shall be with me," namely in gehenna. But the contrary is far more true, namely that the very soul of Samuel truly appeared in an aerial body assumed, such as angels assume when they appear to men. It is proved first, because this is clearly and amply taught by Sirach here, when he says that Samuel after death prophesied, and lifted up his voice from the earth in prophecy, and thus gives this last and greatest praise to Samuel; whereas it would have been a great reproach and disgrace to Samuel if his shade and form usurped by the demon had served the pythonness and her magic and incantation. Second, because the same narrative of the deed clearly signifies this, 1 Kings XXVIII, 10 et seq., where no other is named, described, speaks, prophesies, than the Prophet Samuel. Third, his very prophecy argues this, by which gravely, truly and severely in the name of God he threatens and foretells to Saul death, to the Hebrews calamity, on account of their crimes; all which things came to pass to the letter as Samuel had foretold, so that it is not doubtful that this was not a conjecture or diabolic illusion, but a most true prophecy and oracle of God. Fourth, thus think many and weightier authors, namely St. Augustine, De Cura pro mortuis, cap. XV, Josephus, lib. VI Antiq. XV, St. Ambrose, in cap. I St. Luke, St. Jerome, in cap. VII Isaiah, Justin, Contra Tryphon., Abulensis, Lyranus, Cajetan, Dionysius, Sanchez in I Kings, cap. XXVIII, Rabanus and Palacius here, St. Basil, epist. 80, Bellarmine, lib. II De Purgat. VI, Thyræus, lib. I De Apparit. spirituum, cap. XVI, n. 410, who equally as St. Augustine recounts many examples of apparitions of spirits, especially of the blessed. To the first foundation of the adverse party I respond that Samuel in appearing did not obey the pythonness, nor was he forced by her or the demon's power to show himself to Saul; but he came forth willingly at God's command to meet the pythonness, indeed he anticipated and hindered her incantation and its effect. This is clear first, from the fact that when Saul consulted the pythonness, Samuel immediately showed himself to her, before she herself could recite her magical charms and exercise the magical rites (which are tedious and lengthy) for evoking the shade of Samuel, as is evident I Kings XXVIII, 12; secondly, from the fact that the pythonness was troubled when she saw Samuel, before she had evoked him. Samuel therefore, not by the pythonness but raised up by God, came forth willingly to meet the pythonness, and anticipated the incantations, both in order to hinder them lest the demon respond, as Cajetan says; and in order to chastise and punish Saul and the Hebrews for this crime of magic and other wickednesses by the denunciation of death and future calamity. Thus St. Augustine, ad Simplic. lib. II Quæst. III: "It is not absurd to believe," he says, "that by some dispensation of divine will it was permitted that not unwillingly, nor by dominating or subjugating magical power, but willingly and obeying the hidden dispensation of God, which was hidden from both that pythonness and Saul, the spirit of the Prophet consented to show himself to the sight of the king, about to be struck by divine sentence." In a similar manner, when Balaam wished to consult the demon for Balac king of Moab, the angel of God anticipated him, and through Balaam himself uttered that sublime prophecy concerning Israel and Christ. Num. XXII, 32. Thus also when Ochozias king of Israel, being sick, sent legates to consult the idol Beelzebub concerning his life and health, Elias anticipated them, and on account of this sin he announced and threatened him with death from God, IV Kings I, 16. You will say: Samuel appearing said to Saul: "Why hast thou disquieted me that I should be raised up?" Therefore he was raised up at the request of Saul. I respond: It is so; but not at the request of the pythonness. For the request of Saul was not the cause, but the occasion why God raised up Samuel, in order to chastise and punish Saul. To the second I respond, τὸ mecum eritis to signify generally and confusedly the place and state of the dead, not however particularly and distinctly his receptacle and seat, namely whether he would be in the limbo of the fathers or in gehenna, as if to say: Tomorrow thou and thy sons shall die, and shall be placed among the dead, and thou shalt be with me in the place and state of the dead, namely among the infernal regions; but in a different lot and receptacle, for I am in limbo, thou shalt descend to gehenna: "For Saul the wicked was not where Jonathan the good merited to be received," says Bede. And St. Augustine, in the place cited, ad Simplic.: "τὸ mecum eris," he says, "should be referred not to equality of happiness, but to a like condition of death; that each was a man, and each could die, and now the dead was foretelling death to the living." From what has been said it is clear how much praise and glory Samuel deserves. Theodoret, Quæst. LIV, in lib. I Kings, calls him not only most holy, but also "most divine"; Philo, lib. De Temulentia, "the greatest of kings and prophets," indeed more sublime than man: "Samuel," he says, "perhaps a man; yet he is understood not as a composite animal, but as a mind rejoicing in God's worship and ministry alone." Thus Philo writes of Moses in the same way, in book I of his Life, that he "was a source of wonder to all his acquaintances, as a new miracle of nature, with uncertainty as to what kind of mind dwelt in his body, whether human or divine." Philo adds in his book On Drunkenness that Samuel was a Nazarite and drank neither wine nor strong drink until the end of his life; he gives the reason: "For he was enrolled in the divine army, which is never deprived of the providence of the wisest commander." Finally, Samuel was of such merit before God that his prayer, most efficacious, is equated by Jeremiah XV, 1 to the most powerful prayer of Moses, by which he obtained pardon for all Israel, destined to death by God on account of the adored calf: "If Moses and Samuel," he says, "shall stand before me, my soul is not towards this people." St. Gregory gives the reason in homily 27 on the Gospel, that he was meek like Moses and prayed to God for his enemies. Wherefore St. Chrysostom, in homily 2 On the Priesthood, speaking of Samuel, asserts that he was one "who surpassed the rest in goodness and morals, and seemed to excel all the Saints behind him by such an interval as happy ears of grain stand out in the fields." of the pythonness, and her magic, and her incantation and by the force and power of a demon seemed to be raised; for the pythonness invoked no other than her own python, that is her familiar demon. But it is unworthy, indeed impious, to think this of the soul of Samuel the Prophet, so pious and holy. This was therefore a phantom of a demon, not the soul of Samuel. Second, because this shade said to Saul among other things: "Tomorrow thou and thy sons shall be with me," I Kings xxviii, 19. But Samuel was in the limbo of the fathers, since Saul appears to have descended to the hell of the damned, as one dying in the very act of the sin of superstition and magic, by which he consulted a demon through the pythonness; it was therefore a demon who said to him: "Tomorrow thou and thy sons shall be with me," namely in gehenna. But the contrary is far more true, namely that the very soul of Samuel appeared in an aerial body assumed, such as angels assume when they appear to men. This is proved first, because Sirach here clearly and fully teaches this, when he says that Samuel prophesied after death, and lifted up his voice from the earth in prophecy, and thus gives this last and greatest praise to Samuel; whereas it would have been a great reproach and disgrace to Samuel if his shade and form usurped by a demon had served the pythonness and her magic and incantation. Second, because the narrative of the deed itself clearly signifies the same thing, I Kings xxviii, 10 and following, where no one other than Samuel the Prophet is named, described, speaks, and prophesies. Third, his very prophecy argues this, by which gravely, truly and severely in the name of God he threatens and foretells to Saul death, to the Hebrews disaster, on account of their crimes; all which things happened to the letter as Samuel had foretold; so that there is no doubt that this was not a conjecture or diabolic illusion, but a most true prophecy and oracle of God. Fourth, thus think many and weightier authors, namely St. Augustine, On Care for the Dead, chapter xv, Josephus, book VI of the Antiquities, xv, St. Ambrose, on chapter I of St. Luke, St. Jerome, on chapter vii of Isaiah, Justin, Against Trypho, Abulensis, Lyra, Cajetan, Dionysius, Sanchez on I Kings, chapter xxviii, Rabanus and Palacius here, St. Basil, epistle 80, Bellarmine, book II On Purgatory, vi, Thyræus, book I On the Apparitions of Spirits, chapter xvi, n. 410, who equally with St. Augustine recounts many examples of apparitions of spirits, especially of the blessed. To the first foundation of the opposing side I reply that Samuel in appearing did not obey the pythonness, nor was he forced by her demon's power to show himself to Saul; but he came forth of his own accord at God's command to the pythonness, indeed he anticipated and prevented her incantation and its effect. This is clear first, from the fact that when Saul consulted the pythonness, Samuel immediately showed himself to her, before she herself could recite her magic songs and exercise the magical rites (which are tedious and lengthy) for evoking the shade of Samuel, as is evident from I Kings xxviii, 12: second, from the fact that the pythonness was troubled when she saw Samuel, before she had evoked him. Samuel therefore was raised not by the pythonness but by God, and came forth willingly to the pythonness, and anticipated the incantations, both in order to prevent them so that a demon would not respond, as Cajetan says; and in order to chastise and punish Saul and the Hebrews for this crime of magic and other wickednesses by the denunciation of death and future disaster. Thus St. Augustine, in his work To Simplicianus, Book II, Question III: "It is not absurd to believe," he says, "that by some dispensation of the divine will it was permitted that not unwillingly, nor by dominating or subjugating magical power, but willingly and obeying the hidden dispensation of God, which was hidden from that pythonness and from Saul, the spirit of the Prophet consented to show himself to the sight of the king, whom a divine sentence was about to strike down." In a similar manner, when Balaam wished to consult a demon for Balac, king of Moab, the angel of God prevented him, and through Balaam himself uttered that sublime prophecy concerning Israel and Christ. Num. xxii, 32. So also when Ochozias, king of Israel, being sick, sent messengers to consult the idol Beelzebub concerning his life and health, Elias prevented them, and on account of this sin he announced and threatened him with death from God, IV Reg. i, 16. You will say: Samuel appearing said to Saul: "Why hast thou disquieted me that I should be raised?" Therefore he was raised at the request of Saul. I answer: It is so; but not at the request of the pythonness. For the request of Saul was not the cause, but the occasion, why God raised Samuel, in order to chastise and punish Saul. To the second I answer, that "thou and thy sons shall be with me" signifies generally and confusedly the place and state of the dead, not however particularly and distinctly his receptacle and seat, namely whether he would be in the limbo of the fathers or in gehenna, as if to say: Tomorrow thou and thy sons shall die, and shall be placed among the dead, and shall be with me in the place and state of the dead, namely among the infernal regions; but with unequal lot and receptacle, for I am in limbo, thou shalt descend to gehenna: "For Saul the wicked was not where Jonathan the good merited to be received," says Bede. And St. Augustine, in the place cited, To Simplicianus: "Thou shalt be with me," he says, "should be referred not to equality of happiness, but to a like condition of death; that each was a man, and each could die, and now the dead man was foretelling death to the living." From what has been said it is clear how much praise and glory Samuel deserves. Theodoretus, Question LIV, in the first book of Kings, calls him not only most holy, but also "most divine"; Philo, in his book On Drunkenness, "the greatest of kings and prophets," indeed more sublime than man: "Samuel," he says, "perhaps is a man; yet he is received not as a composite animal, but as a mind rejoicing in the worship and ministry of God alone." Thus Moses the same Philo, in Book I of his Life, writes was "a source of wonder to all his familiars, as a new miracle of nature, uncertain what mind dwelt in his body, human or divine." Philo adds, in his book On Drunkenness, that Samuel was a Nazarite, and drank neither wine nor strong drink until the end of his life; he gives the reason: "For he was enrolled in the divine army, which is never deprived of the presidency of the wisest commander." Finally, Samuel was of such merit with God, that his prayer, most efficacious, is equated by Jeremiah xv, 1 with the prayer of Moses, most powerful, by which he obtained pardon for all Israel, destined to death by God on account of the adored calf: "If Moses and Samuel," he says, "shall stand before me, my soul is not towards this people." St. Gregory gives the reason, homily 27 in the Gospel, that he was meek like Moses, and prayed to God for his enemies. Wherefore St. Chrysostom, homily 2 On the Priesthood, speaking of Samuel, asserts that he was one "who surpassed the rest in goodness and morals, and seemed to excel all the holy ones behind him by so great an interval, as the blessed ears of grain stand out among the crops." From what has been said it is clear how much praise and glory Samuel deserves. Theodoretus, Question LIV, in the first book of Kings, calls him not only most holy, but also "most divine"; Philo, in his book On Drunkenness, "the greatest of kings and prophets," indeed more sublime than man: "Samuel," he says, "perhaps is a man; yet he is received not as a composite animal, but as a mind rejoicing in the worship and ministry of God alone." Thus Moses the same Philo, in Book I of his Life, writes was "a source of wonder to all his familiars, as a new miracle of nature, uncertain what mind dwelt in his body, human or divine." Philo adds, in his book On Drunkenness, that Samuel was a Nazarite, and drank neither wine nor strong drink until the end of his life; he gives the reason: "For he was enrolled in the divine army, which is never deprived of the presidency of the wisest commander." Finally, Samuel was of such merit with God, that his prayer, most efficacious, is equated by Jeremiah xv, 1 with the prayer of Moses, most powerful, by which he obtained pardon for all Israel, destined to death by God on account of the adored calf: "If Moses and Samuel," he says, "shall stand before me, my soul is not towards this people." St. Gregory gives the reason, homily 27 in the Gospel, that he was meek like Moses, and prayed to God for his enemies. Wherefore St. Chrysostom, homily 2 On the Priesthood, speaking of Samuel, asserts that he was one "who surpassed the rest in goodness and morals, and seemed to excel all the holy ones behind him by so great an interval, as the blessed ears of grain stand out among the crops."
Machine translation from the Latin, not reviewed.
46:9
At the age of 85 he occupied the fortified cities of Hebron and Kiriath-sepher (Josh. 15:13-19, cf. Judg. 1:10-15), contributing to the conquest and the division of the land of Canaan (Num. 34:19); whence Ecclus. 46:9 celebrates the "vigor" of his "old age."
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.