Samuel by Gods commandment annointeth Dauid King. 14. Gods spirite parteth from Saul, and a wicked spirite vexeth him. 16. the vexation is mitigated by Dauids playing on a harpe
1And the Lord said to Samuel: How long wilt thou mourn for Saul, whom I have rejected from reigning over Israel? fill thy horn with oil, and come, that I may send thee to Isai, the Bethlehemite: for I have provided me a king among his sons.E il Signore disse a Samuele: Fino a quando piangerai tu Saul mentre io lo ho rigettato, perchè non regni sopra Israele? Riempi di olio il tuo corno, e vieni, perch'io ti spedisca a casa d'Isai di Bethlehem: perocché tra' figliuoli di lui mi son provveduto un re.AND our Lord said to Samuel: How long doest thou mourne Saul, whom I haue reiected that he rule not ouer Israel? fil thy horne with oile, and come, that I may send thee to Isai the Bethlehemite: for I haue prouided me a king among his sonnes.Dixitque Dominus ad Samuelem: Usquequo tu luges Saul, cum ego projecerim eum ne regnet super Israël ? Imple cornu tuum oleo, et veni, ut mittam te ad Isai Bethlehemitem: providi enim in filiis ejus mihi regem. 2And Samuel said: How shall I go? for Saul will hear of it, and he will kill me. And the Lord said: Thou shalt take with thee a calf of the herd, and thou shalt say: I am come to sacrifice to the Lord.E Samuele disse: Come andrò io? perocché saprallo Saul, e mi ucciderà. E il Signore disse: Condurrai colla tua mano un vitello di branco, e dirai: Son venuto per sacrificare al Signore.And Samuel said: How shal I goe? for Saul wil heare of it, and wil kil me. And our Lord said: A calfe of the heard shalt thou take in thy hand, and shalt say: I am come to immolate vnto our Lord.Et ait Samuel: Quomodo vadam ? audiet enim Saul, et interficiet me. Et ait Dominus: Vitulum de armento tolles in manu tua, et dices: Ad immolandum Domino veni. 3And thou shalt call Isai to the sacrifice, and I will shew thee what thou art to do, and thou shalt anoint him whom I shall shew to thee.E inviterai Isai alla vittima, e io t'insegnerò quello che tu abbia da fare, e ungerai quello che io ti accennerò.And thou shalt cal Isai to the victime, and I wil shew thee what thou must doe, and thou shalt annointe whomsoeuer I shal shew to thee.Et vocabis Isai ad victimam, et ego ostendam tibi quid facias, et unges quemcumque monstravero tibi. 4Then Samuel did as the Lord had said to him. And he came to Bethlehem, and the ancients of the city wondered, and meeting him, they said: Is thy coming hither peaceable?Fece adunque Samuele, come gli avea detto il Signore. E andò a Bethlehem, e ne restarono meravigliati i seniori della città, e gli andarono incontro, e dissero: Porti tu pace?Samuel therefore did as our Lord spake to him. And he came into Bethlehem, and the ancientes of the citie merueled, meeting him, and they said: Is thy entrance peaceable?Fecit ergo Samuel sicut locutus est ei Dominus. Venitque in Bethlehem, et admirati sunt seniores civitatis occurrentes ei: dixeruntque: Pacificusne est ingressus tuus ?
5And he said: It is peaceable: I am come to offer sacrifice to the Lord, be ye sanctified, and come with me to the sacrifice. And he sanctified Isai and his sons, and called them to the sacrifice.Ed egli disse: Porto pace: sono venuto per offerire sacrifizio al Signore: purificatevi, e venite meco affinchè io faccia l'immolazione. Egli adunque purificò Isai, e i suoi figliuoli, e chiamogli al sacrifizio.And he said: Peaceable: I am come to immolate vnto our Lord, be ye sanctified, and come with me that I may immolate. He therefore sanctified Isai and his sonnes, and called them to the sacrifice.Et ait: Pacificus: ad immolandum Domino veni: sanctificamini, et venite mecum ut immolem. Sanctificavit ergo Isai et filios ejus, et vocavit eos ad sacrificium. 6And when they were come in, he saw Eliab, and said: Is the Lord’s anointed before him?E mentre essi entravano (Samuele) gettò gli occhi sopra Eliab, e disse: Sarebb'egli davanti al Signore l'unto di lui?And when they were entered in, he saw Eliab, and said: Is there before our Lord his Christ?Cumque ingressi essent, vidit Eliab, et ait: Num coram Domino est christus ejus ? 7And the Lord said to Samuel: Look not on his countenance, nor on the height of his stature: because I have rejected him, nor do I judge according to the look of man: for man seeth those things that appear, but the Lord beholdeth the heart.Ma il Signore disse a Samuele: Non badare al suo volto, nè alla statura grande di lui, perocché io l'ho rigettato, e io non giudico secondo quel che apparisce allo sguardo dell'uomo: perchè l'uomo vede le cose che dan negli occhi, ma il Signore mira il cuore.And our Lord said to Samuel. Respect not his countenāce, nor the talnes of his stature: because I haue reiected him, neither doe I iudge according to the looke of man: for man seeth those thinges which appeare, but our Lord beholdeth the hart.Et dixit Dominus ad Samuelem: Ne respicias vultum ejus, neque altitudinem staturæ ejus: quoniam abjeci eum, nec juxta intuitum hominis ego judico: homo enim videt ea quæ parent, Dominus autem intuetur cor. 8And Isai called Abinadab, and brought him before Samuel. And he said: Neither hath the Lord chosen this,E Isai chiamò Abinadab, e presentollo a Samuele, il quale disse: neppur questo è l'eletto del Signore.And Isai called Aminadab, and brought him before Samuel. Who said: Neither this hath our Lord chosen.Et vocavit Isai Abinadab, et adduxit eum coram Samuele. Qui dixit: Nec hunc elegit Dominus. 9And Isai brought Samma, and he said of him: Neither hath the Lord chosen this.E Isai gli condusse Samma; e di lui quegli disse: Questo pure non è l'eletto del Signore.And Isai brought Samma, of whom he sayd: This also hath not our Lord chosen.Adduxit autem Isai Samma, de quo ait: Etiam hunc non elegit Dominus.
10Isai therefore brought his seven sons before Samuel: and Samuel said to Isai: The Lord hath not chosen any one of these.Isai adunque fece venire i suoi sette figliuoli dinanzi a Samuele, e Samuele disse ad Isai: nissun di questi è l'eletto dal Signore.Isai therefore brought his seauen sonnes before Samuel: and Samuel sayd to Isai: Our Lord hath not chosen of these.Adduxit itaque Isai septem filios suos coram Samuele: et ait Samuel ad Isai: Non elegit Dominus ex istis. 11And Samuel said to Isai: Are here all thy sons? He answered: There remaineth yet a young one, who keepeth the sheep. And Samuel said to Isai: Send, and fetch him: for we will not sit down till he come hither.E Samuele disse ad Isai: Non hai tu altri figliuoli? E quegli rispose: resta ancora un fanciullo, che pasce le pecore. Samuele disse ad Isai: Fallo condur qua, conciossiachè non ci metteremo a tavola, prima che egli venga.And Samuel sayd to Isai: Are al thy sonnes now fully come? Who answered: Yet there is left a litle one, and he feedeth sheepe. And Samuel sayd to Isai: Send, and bring him: for neither wil we sitte downe til he come hither.Dixitque Samuel ad Isai: Numquid jam completi sunt filii ? Qui respondit: Adhuc reliquus est parvulus, et pascit oves. Et ait Samuel ad Isai: Mitte, et adduc eum: nec enim discumbemus priusquam huc ille veniat. 12He sent therefore and brought him. Now he was ruddy and beautiful to behold, and of a comely face. And the Lord said: Arise, and anoint him, for this is he.Quegli allora mandò a prenderlo, e lo presentò. Or egli era di pelo rosso, di bell'aspetto, e di viso avvenente. E il Signore disse: Su via, ungilo; egli è desso.He sent therefore, and brought him. And he was reade and beautiful to behold, and of a comelie face. And our Lord said: Arise, and annoint him, for he it is.Misit ergo, et adduxit eum. Erat autem rufus, et pulcher aspectu, decoraque facie: et ait Dominus: Surge, unge eum: ipse est enim. 13Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward: and Samuel rose up, and went to Ramatha.Samuele adunque prese il corno dell'olio, e alla presenza de' suoi fratelli lo unse: e da quel giorno in poi lo spirito del Signore posò sopra Davidde: e Samuele partì e andò a Ramatha.Samuel therefore tooke the horne of oile, and annointed him in the middes of his brethren: and the Spirit of our Lord from that day, and so forward was directed vpon Dauid: and Samuel rising went into Ramatha.Tulit ergo Samuel cornu olei, et unxit eum in medio fratrum ejus: et directus est spiritus Domini a die illa in David, et deinceps. Surgensque Samuel abiit in Ramatha.
14But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him.Ma si ritirò da Saul lo Spirito del Signore, e lo vessava (permettendolo il Signore) uno spirito malo.And the Spirit of our Lord departed from Saul, and a wicked spirit vexed him, from our Lord.Spiritus autem Domini recessit a Saul, et exagitabat eum spiritus nequam a Domino. 15And the servants of Saul said to him: Behold now an evil spirit from God troubleth thee.E i cortigiani di Saul dissero a lui: Ecco che tu sei travagliato (permettendolo Dio) da uno spirito malo.And the seruantes of Saul said to him: Behold an euil spirit of God vexeth thee,Dixeruntque servi Saul ad eum: Ecce spiritus Dei malus exagitat te. 16Let our lord give orders, and thy servants who are before thee, will seek out a man skilful in playing on the harp, that when the evil spirit from the Lord is upon thee, he may play with his hand, and thou mayst bear it more easily.Se tu, signor nostro, il comandi, li servi tuoi che stanno intorno a te, cercheranno di un uomo abile in sonar l'arpa, affinchè quando ti prende (permettendolo il Signore) lo spirito malo, ei lo suoni, e tu ne risenta alleggiamento.Let our lord command, and thy seruantes which are before thee, wil seeke a man skilful to play on the harpe, that when the euil spirit of our Lord shal take thee, he may play with his hand, and thou beare it more it more easily.Jubeat dominus noster, et servi tui qui coram te sunt quærent hominem scientem psallere cithara, ut quando arripuerit te spiritus Domini malus, psallat manu sua, et levius feras. 17And Saul said to his servants: Provide me then some man that can play well, and bring him to me.E Saul disse a' suoi servi: Trovatemi adunque qualcheduno che suoni bene, e conducetelo a me.And Saul sayd to his seruantes: Prouid me therefore some man that playeth wel, and bring him to me.Et ait Saul ad servos suos: Providete ergo mihi aliquem bene psallentem, et adducite eum ad me. 18And one of the servants answering, said: Behold I have seen a son of Isai, the Bethlehemite, a skilful player, and one of great strength, and a man fit for war, and prudent in his words, and a comely person: and the Lord is with him.E uno de' servi disse: Poco fa ho veduto il figliuolo d'Isai di Bethlehem che sa sonare, è dotato di gran fortezza, e buono per la guerra, prudente nel parlare, e di bell'aspetto: e il Signore è con lui.And one of the seruantes answering, sayd: Behold I haue seene the sonne of Isai the Bethlehemite skilful to play, and very valiant in strength, and a warlike man, and wise in his wordes, and a beautiful man: and our Lord is with him.Et respondens unus de pueris, ait: Ecce vidi filium Isai Bethlehemitem scientem psallere, et fortissimum robore, et virum bellicosum, et prudentem in verbis, et virum pulchrum: et Dominus est cum eo.
19Then Saul sent messengers to Isai, saying: Send me David, thy son, who is in the pastures.Saul adunque mandò a dire a Isai: mandami Davidde tuo figliuolo, che va alla pastura.Saul therfore sent messengers to Isai saying: Send vnto me Dauid thy sonne, which is in the pastures.Misit ergo Saul nuntios ad Isai, dicens: Mitte ad me David filium tuum, qui est in pascuis. 20And Isai took an ass laden with bread, and a bottle of wine, and a kid of the flock, and sent them by the hand of David, his son, to Saul.E Isai prese un asino carico di pane, e un otre di vino, e un capretto, e mandò il tutto a Saulle per le mani di David suo figliuolo.Isai therefore tooke an asse loaden with loaues, and a flagon of wine, and one kidde of the goates, and sent it by the hand of Dauid his sonne to Saul.Tulit itaque Isai asinum plenum panibus, et lagenam vini, et hædum de capris unum, et misit per manum David filii sui Sauli. 21And David came to Saul, and stood before him: and he loved him exceedingly, and made him his armourbearer.E David andò a trovar Saul, e si presentò dinanzi a lui, ed ei gli pose grandissimo affetto, e lo fece suo scudiere.And Dauid came to Saul, and stoode before him: but he loued him excedingly, & was made his esquier.Et venit David ad Saul, et stetit coram eo: at ille dilexit eum nimis, et factus est ejus armiger. 22And Saul sent to Isai, saying: Let David stand before me: for he hath found favour in my sight.E mandò Saul a dire ad Isai: Si stia David presso di me: perchè ha trovato grazia negli occhi miei.And Saul sent to Isai, saying: Let Dauid stand in my sight: for he hath found grace in myn eies.Misitque Saul ad Isai, dicens: Stet David in conspectu meo: invenit enim gratiam in oculis meis. 23So whensoever the evil spirit from the Lord was upon Saul, David took his harp, and played with his hand, and Saul was refreshed, and was better, for the evil spirit departed from him.Ogni volta pertanto che lo spirito malo (permettendolo il Signore) investiva Saul, Davidde prendeva l'arpa, e la sonava, e Saul si riaveva, e stava meno male, perchè se ne andava da lui il malo spirito.Therefore whensoeuer the euil spirit of our Lord caught Saul, Dauid tooke his harpe, & strooke with his hand, and Saul was refreshed, and waxed better for the euil spirit departed from him.Igitur quandocumque spiritus Domini malus arripiebat Saul, David tollebat citharam, et percutiebat manu sua, et refocillabatur Saul, et levius habebat: recedebat enim ab eo spiritus malus.
16:1
Year of the World about 2934, Year before Christ 1070.
Salien
How long. It seems his tears were not soon dried up, as he lamented the fall of one whom he had formerly so much admired, and perceived what evils would ensue. (Salien)
He had hoped that the decree might have been revokable. But God now convinces him of the contrary, by ordering him to go and anoint a successor.
Calmet
Horn. Such vessels were formerly very common, and were used to contain liquor, and instead of cups, 3 Kings 1:39. (Horace, 2:Sat. 2.) The ancient silver cups, at Athens, resembled horns. (Athen. 11:7.) But the northern nations, particularly Denmark, etc., used horns to drink, as the Georgians still do. The rims are ornamented with silver, etc. (Pliny, [Natural History?] 11:37.) (Chardin) (Calmet)
Menochius
A fragile vile was not used, but a horn, to denote the duration and abundance of David's reign. (Rupert) (Menochius)
16:2
Haydock
Of the herd. Hebrew, "a heifer in thy hand." (Haydock)
Females might be employed as peace-offerings, Leviticus 3:1.
Haydock
Lord. This was one, though not the principal reason. No one doubted but that he might lawfully offer sacrifice, at a distance from the tabernacle, as he was guided by God. The Jews allow that prophets have this privilege, and may dispense with the ceremonial law, (Grotius) when they act by God's authority, as we ought to believe they do, as long as there is no proof to the contrary. (Haydock)
16:3
Calmet
Sacrifice, to partake of the feast, (Menochius) which must be consumed in two days, or thrown into the fire, Leviticus 7:16. (Calmet)
16:4
Menochius
Wondered. Hebrew, "trembled," being full of consternation, (Haydock) as the prophet did not now stir much from home; and fearing lest he had some bad news to impart, or had incurred the king's displeasure, (Calmet) unless he came to punish some of the people at Bethlehem. (Menochius)
16:5
Menochius
Sanctified, prepared by aspersions, washing, and continence, Exodus 19:14. What sorts of uncleanness excluded from the feast, are specified, Leviticus xxii. (Menochius)
16:6
Calmet
Him. Hebrew, "surely the Lord's anointed is in his presence." This he spoke by his own spirit, judging from the comeliness of Eliab. (Calmet)
Haydock
But the beauty of Saul's body had concealed a deformed soul. (Haydock)
16:7
Menochius
Rejected, or not chosen. (Menochius)
Haydock
God had positively rejected this eldest son, as his pride seems to have been the greatest, 1 Kings 17:28. (Haydock)
Worthington
Heart. This is one of God's perfections. Glorified saints see man's heart in his light, for their own and our advantage, (St. Gregory, Mor. 12:11.; St. Augustine) as the prophets have sometimes done, 3 Kings xiv. (Worthington)
16:10
Calmet
Seven. David was absent. Isai had eight sons, 1 Kings 17:12. Yet only seven are mentioned, 1 Paralipomenon 2:13. Perhaps one of those whom he produced on this occasion, might be a grandson, or one is omitted in Chronicles [Paralipomenon]. (Calmet)
16:11
Menochius
Young son, (parvulus,) "a little one;" (Haydock) or the youngest, who might be about 15, (Calmet) or 28. (Seder. olam. iii.) (Menochius)
16:12
Ruddy, like the spouse, Canticle of Canticles 5:10. Some explain it of his hair. So Alexander [the Great] is said to have had reddish or golden locks.
Behold. Hebrew, "with the beauty of the eyes."
16:13
Calmet
Brethren. Some say, without informing him, (Calmet) or them, (Menochius) what the unction meant. If he told the brothers, he would no doubt take the necessary precautions to keep it secret, as the whole family would have been in imminent danger, if the transaction had come to the ears of Saul, ver. 2. Josephus says, that Samuel only informed Isai in private: and David's brothers treated him with no peculiar distinction. Whence it is inferred, that they had not been present when he was anointed. Some witnesses seem, however, to have been requisite, as the title of David to the regal dignity depended on this ceremony, and none were more interested than his own family to assert his pretensions. He now had a right to the kingdom, but not the possession; being like a son expecting his father's estate as his future right, of which, as yet, he cannot dispose. (Calmet)
Menochius
Came upon, to make him prosper. (Menochius)
Calmet
Hebrew, "came with prosperity; (Septuagint) impetuosity." God endued him with all those graces which might render him fit to command. (Calmet)
Haydock
So David prays himself, "with a princely spirit confirm me;" (Psalm 50:14.) or, strengthen me with a perfect spirit. Salien observes, that he did not now receive the spirit of charity, as if he had hitherto been in enmity with God, (chap. 13:14.) but he began to advance in virtue with more rapid strides, while Saul became every day more criminal and abandoned to the devil. (Haydock)
Salien
David received the spirit of fortitude and of prophecy, of which Saul had formerly had some experience, when he was first elevated to that high dignity, 1 Kings 10. He was changed into a new man, and adorned with all that could render a king most glorious. Though he returned to his wonted occupations, the spirit of the Lord enabled him to destroy wild beasts, as in play, (Ecclesiasticus 47:3.) and to compose and sing many of those divine canticles [the Psalms] which we still admire. (Salien, the year of the world 2969.)
Haydock
Whether he composed all the Psalms, as St. Chrysostom endeavours to prove, (praef.) we shall examine hereafter. (Haydock)
16:14
Challoner
From the Lord. An evil spirit, by divine permission, and for his punishment, either possessed or obsessed him. (Challoner)
Haydock
We no longer behold in Saul any generous sentiments. He falls a prey to melancholy, anger, suspicion, and cruelty. "He was seized with an illness, inflicted by the devil, says Josephus, ([Antiquities?] 6:9.) so that he seemed to be choking; nor could the physicians discover any other means of alleviating his distress, except by employing some person skilled in music.... David alone could bring the king to his right senses, by singing hymns with the sound of the harp. Wherefore Jesse consented that his son should remain with the king, since he was so much delighted with his company." (Haydock)
Haydock
The Jews, and many Christians, suppose that Saul's illness was melancholy, or "madness," as St. Chrysostom calls it. It was inflicted by an evil, or even by a good angel, as the minister of God's vengeance, (Exodus 11:4.; Calmet) who punished his former pride and rebellion, by reducing him to so mean a condition. (Haydock)
Worthington
St. Augustine and Ven. Bede suppose, that the evil spirit troubled him by God's permission. (Worthington)
16:16
Calmet
Easily. The effects which have been produced by music are truly surprising, if we may believe what the ancients have related. Our music may not at present be so striking, or we may keep a greater restraint upon our passions, and moderate the exterior demonstrations of our sentiments more than they did. (Calmet)
Haydock
But, in the present case, there was probably some miraculous interference. (Haydock)
Haydock
The disciples of Pythagoras lay a great stress on music, to calm the passions, (Quintil. 9:4.; Menochius) or to rouse them. (p. 439.) (Haydock)
Calmet
It may also frequently contribute to restore health. (Gallien, etc.) See 1 Kings 10:10., and 4 Kings 3:15. (Calmet)
Worthington
But God made it so efficacious here, to shew the virtue of David, and the injustice of Saul. (Worthington)
16:18
Calmet
Him. Some think that this took place before David's victory over Goliath; others believe, that David was only made armour-bearer to Saul, after that event. We must not disturb the order of the sacred historian without some cogent reason: and the courtiers might already have heard of David's prowess and virtue, of which he gave such evident proofs, after he was confirmed by the Holy Spirit, ver. 13. (Calmet)
16:20
Menochius
Laden. So Chaldean. (Menochius)
Haydock
Literally, plenum, "full of." (Haydock)
Calmet
Septuagint, "a gomor," which they seem to have read instead of the Hebrew chamor, "an ass of bread," as Sosibius says, "he eats three asses' panniers of loaves." (Calmet)
Protestants supply, "laden."
16:21
Haydock
Bearer. This was an honourable office. (Haydock)
Calmet
Cyrus had been employed by his grandfather Astyages in the same capacity, before he came to the empire. (Athen. xiv.) (Calmet)
16:22
Calmet
Sight. He had sent him back, as people of a melancholy temper are often hard to please; (Menochius) and before David married Michol, he did not remain with the king, but only came when his presence was deemed necessary. (Calmet)
16:23
Challoner
Departed from him. Chased away by David's devotion. (Challoner)
Reeves
"The melody of David's harp, as some of the Fathers remark, represents that sweet and engaging demeanour, which should distinguish the peaceful ministers of the gospel,...whether they strive to allay the rage, or dispel the fears of a troubled mind." (Reeves)
St. Augustine
Nothing can equal the divine harmony of those sublime truths which are contained in the Psalms of David, and nothing can so powerfully contribute to drive away the spirit of pride from our hearts, and awaken them to the voice of heaven. (St. Augustine)
Haydock
Some of these truths might make some passing impression even on the mind of Saul; and the devil could not bear to hear the praises of God. (Haydock)
16:14
From the Lord.... An evil spirit, by divine permission, and for his punishment, either possessed or obsessed him.
16:23
Departed from him.... Chased away by David’s devotion.
16:7
7. Beholdeth the hart.] It is proper to God to see the secrete cogitations of How Saintes and Prophetes know mens thoughtes. mens hartes, of himselfe and by his owne powre. And glorified Sainctes know our cogitations by seing God, in whom al things appeare, that perteine to their state, and for the profite of others. S. Aug. li. de cura promortuis, c. 15. S. Greg. li. 12 c. 13. Moral. Prophetes being yet mortal, by inspiration do also see secrete cogitations. 1. Reg. 9. 3. Reg. 14. &c.
16:14
By Gods per mission. S. Aug. li 2. q. •. ad Simplician S. Beda. qq. •n 1. Reg. c. 5.
16:16
Naturally (as these men truly iudged) musique helpeth some il disposition of humores, and draweth also the mind from so vehement apprehension of afflictions: but here it semeth more probable, that God supernaturally reliued Saul by Dauids playing on the harpe, together with his sincere deuotion, for more manifest condemnation of the one, and instification of the other Glos. ordin. S. Greg.
16:1
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 5
… Though again it be Samuel who is doing this, He saith unto him, “Mourn not thou for Saul.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.34
… Nor hath he said, He rejected the tabernacle of Benjamin, or the tribe of Benjamin He chose not, out of which a king already had begun to be; for thence there had been chosen Saul; whence because of the very proximity of the time, when he had been rejected and refused, and David chosen,
16:6
san Girolamo † 420 d.C. Against the Pelagians 1.28
xvi. 6 . The Lord sees the heart, not the outward appearance.
16:7
Tertulliano † 220 d.C. The Prescription Against Heretics 3
… and no one is a Christian but he who perseveres even to the end. You, as a man, know any other man from the outside appearance. You think as you see. And you see as far only as you have eyes. But says (the Scripture), “the eyes of the Lord are lofty.” “Man looketh at the outward appearance, but God looketh at the heart.”
Tertulliano † 220 d.C. On the Apparel of Women ii.13
Perhaps some (woman) will say: “To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart.”
san Tascio Cecilio Cipriano † 258 d.C. On the Lapsed 27
… Be that as it may, he will not be able to escape and avoid God his judge, seeing that the Holy Spirit says in the Psalms, “Thine eyes did see my substance, that it was imperfect, and in Thy book shall all men be written.” And again: “Man seeth the outward appearance, but God seeth the heart.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.57
In the Wisdom of Solomon: “In every place the eyes of God look upon the good and evil.” Also in Jeremiah: “I am a God at hand, and not a God afar off. If a man should be hidden in the secret place, shall I not therefore see him? Do not I fill heaven and earth? saith the Lord.” Also in the first of Kings: “Man looketh on the face, but God on the heart.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… for it would be a sad thing for me to be defiled even in the moment of my cleansing.” Do not ask for credentials of the preacher or the baptizer. For another is his judge,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 29
But that it belongs to God only to know men’s secrets, hear what saith the prophet, “Thou most entirely alone knowest the hearts;” and again, “God trieth the hearts and reins; ” and Jeremiah too saith, “The heart is deep above all things, and it is man, and who shall know him?” and, “Man shall look on the face, but God on the heart.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 4
… 10 and 18 .) Samuel again, when he was sent to anoint David; “The Lord said to him, Look not on his countenance, nor on the height of his stature; because I have rejected him: for God seeth not as man seeth; for man looketh on the outward appearance, but God looketh on the heart.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 22.38
… Say not: “So-and-so enjoys her own property, she is honored of men, her brothers and sisters come to see her. Has she then ceased to be a virgin?” In the first place, it is doubtful if she is a virgin. For “the Lord seeth not as man seeth; for man looketh upon the outward appearance, but the Lord looketh on the heart.”
san Girolamo † 420 d.C. The Letters of St. Jerome 125.19
… It is not I but an apostle who says: “Be not deceived; God is not mocked.” “Man looketh upon the outward appearance but the Lord looketh upon the heart.”
san Girolamo † 420 d.C. The Letters of St. Jerome 133.2
… Yet the scripture does not say: “in comparison with thee shall no man living be justified” but “in thy sight shall no man living be justified.” And when it says “in thy sight” it means that those who seem holy to men to God in his fuller knowledge are by no means holy. For “man looketh on the outward appearance, but the Lord looketh on the heart.”
san Girolamo † 420 d.C. Against the Pelagians 2
… You ask in what respects Abel, Enoch, Joshua the son of Nun, or Elisha, and the rest of the saints have sinned. There is no need to look for a knot in a bulrush; I freely confess I do not know; and I only wish that, when sins are manifest, I might still be silent. “I know nothing against myself,” says St. Paul, “yet am I not hereby justified.”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 1.18.3
3. Further, they declare that the arrangement made with respect to the ark in the Deluge, by means of which eight persons were saved, most clearly indicates the Ogdoad which brings salvation. David also shows forth the same, as holding the eighth place in point of age among his brethren.
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san Girolamo † 420 d.C. The Letters of St. Jerome 14.9
… The centurion Cornelius was still a heathen when he was cleansed by the gift of the Holy Spirit. Daniel was but a child when he judged the elders. Amos was stripping mulberry bushes when, in a moment, he was made a prophet. David was only a shepherd when he was chosen to be king.
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sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 67
… and from his bodily movements could be perceived the condition of his soul, as it is written, ‘When the heart is merry the countenance is cheerful, but when it is sorrowful it is cast down .’ Thus Jacob recognised the counsel Laban had in his heart, and said to his wives, ‘The countenance of your father is not as it was yesterday and the day before
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 7
… By no means. ‘For,’ saith he, ‘he did not even see him whom he commended.’ We are affected, however, somewhat similarly towards beauties also which are described to us, not only which are beheld. But that thou cavil not with us on this point:—David, was he not comely exceedingly, and ruddy with beauty of eyes? (So
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 76.1
… In these twelve was the tribe of Judah, whence the kings were. For at first from another tribe was given King Saul, and he was rejected as being an evil king; after there was given from the tribe of Judah King David, and out of him from the tribe of Judah were the Kings.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.8
… so to Ismael Isaac; so to Esau, though born before him, his twin brother Jacob; so also Phares himself preceded even in birth his twin brother, who had first thrust a hand out of the womb, and had begun to be born: so David was preferred before his elder brother:
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.73
73. Further, to run over the Judges, or the most illustrious of the Judges, there is “Samuel among those that call upon His Name,” who was given to God before his birth, and sanctified immediately after his birth, and the anointer with his horn of kings and priests.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 4
… ii. 10 .) To them it might well be in the form of a book; for they still needed similitudes. Those had to deal with only one nation, and with their own people; but these with the whole world, and with men whom they never knew. Also Elisha receives the grace through the medium of a mantle ( 2 Kings xiii .); another by oil, as David (
Pseudo-Clement The Second Epistle of the Same Clement 10
Does not the case of David instruct thee, whom God “found a man after His heart,”
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Tertulliano † 220 d.C. De Fuga in Persecutione 2
… “And the Spirit of the Lord ,” says Scripture, “departed from Saul, and an evil spirit from the Lord troubled and stifled him;”
sant'Ippolito † 235 d.C. The Refutation of All Heresies 5.4
… And of all men, we Christians alone are those who in the third gate celebrate the mystery, and are anointed there with the unspeakable chrism from a horn, as David (was anointed), not from an earthen vessel, he says, as (was) Saul, who held converse with the evil demon
Origene † 254 d.C. Origen De Principiis iv.1.8
… upon the children unto the third and fourth generation;” and that “it repenteth Me that I anointed Saul to be king;” and, “I am the Lord , who make peace and create evil;” and again, “There is not evil in a city which the Lord hath not done;” and, “Evils came down from the Lord upon the gates of Jerusalem;” and, “An evil spirit from the Lord plagued Saul;”
Origene † 254 d.C. Origen De Principiis iv.1-2.8
… fourth generation;” and this, “I repent of having anointed Saul to be king;” and this, “I am a God that maketh peace, and createth evil;” and, among others, this, “There is not wickedness in the city which the Lord hath not done;” and again this, “Evils came down from the Lord upon the gates of Jerusalem;” and, “An evil spirit from the Lord plagued Saul;”
Origene † 254 d.C. Origen's Commentary on Matthew 2
… For he knows that all the Scripture is the one perfect and harmonised instrument of God, which from different sounds gives forth one saving voice to those willing to learn, which stops and restrains every working of an evil spirit, just as the music of David laid to rest the evil spirit in Saul, which also was choking him.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.16
16. I will instruct thee of that which is written, that the Spirit is not at every time found with those that receive it. For thus it is written about Saul, that the Holy Spirit, which he received when he was anointed, departed from him ,
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.25
… otherwise he who has fallen is no longer in God (because that Holy Spirit and Paraclete which is in God has deserted him), but the sinner shall be in him to whom he has subjected himself, as took place in Saul’s instance; for the Spirit of God departed from him and an evil spirit was afflicting him
san Basilio † 379 d.C. De Spiritu Sancto 26
… Furthermore as in our bodies is health, or heat, or, generally, their variable conditions, so, very frequently is the Spirit in the soul; since He does not abide with those who, on account of the instability of their will, easily reject the grace which they have received. An instance of this is seen in Saul,
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 8
… For this cause justly does the Scripture say regarding such a generation as this: “My Spirit shall not dwell in men for ever, because they are flesh.” “Whosoever, therefore, has not the Spirit of God in him, is none of His:” as it is written, “The Spirit of God departed from Saul, and an evil spirit troubled him, which was sent upon him from God.”
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.88
… What Moses is to conquer him by stretching out his hands upon the mount, in order that the cross, thus typified and prefigured, may prevail? What Joshua, as his successor, arrayed alongside the Captain of the Lord’s hosts? What David, either by harping, or fighting with his sling,
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.10
… David hath taken upon him the person of mankind, and hath heeded the bonds of all men, hath considered the offspring of death, hath adverted to the origin of iniquity, and he saith, “For, behold, in iniquities I was conceived.” Was David born of adultery; being born of Jesse,
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 73.1
… he that singeth praise, not only singeth, but also loveth him of whom he singeth. In praise, there is the speaking forth of one confessing; in singing, the affection of one loving. “There have failed” then “the hymns of David,” he saith: and he hath added, “the son of Jesse.” For David was king of Israel, son of Jesse,
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… This Spirit, for He is most wise and most loving, if He takes possession of a shepherd makes him a Psalmist, subduing evil spirits by his song,
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USQUEQUO TU LUGES SAUL (et lugendo oras pro eo restituendo), CUM EGO PROJECERIM EUM (utpote inobedientem, obstinatum et impoeniteutem), NE REGNET SUPER ISRAEL? — «Cur enim, ut ait S. Gregorius, projecta persona plangitur, cum melior subrogatur?» Audi S. Chrysostomum, hom. 5 De poenitentia: «Multum exhausit temporis beatus Samuel pro Saule deprecans, noctesque multas transegit insomnes pro delinquentis salute. Deus autem tempus repudians (non enim cum prophetae oratione peccatoris convenit poenitentia), dicit ad prophetam: Usquequo tu ploras? usquequo ostendit tempus, ac perseverantiam deprecantis? Et repulit Deus tempus deprecationis prophetae. Non enim cum justi interventu, regis poenitentia stetit.» Et S. Bernardus, sermone 12 in Cantic.: «Samuel, ait, lugebat Saul, qui se quaerebat occidere, ad ignem charitatis incalescente pectore liquefactus intus pietatis adeps foras emanabat per oculos.» Subjicit Chrysostomus secus fuisse in Davide qui, a Nathan correptus de adulterio et homicidio, serio poenituit, ideoque ab eo illico audivit: «Transtulit Dominus peccatum tuum» (II Reg. XII). Nota hic et imitare misericordiam et charitatem Samuelis erga Saulem sibi Deoque inobedientem. Audi S. Gregorium: «Quid est quod luget quem cernere dedignatur, nisi quia et cum zelo rectitudinis, sancti Doctores habent affectum magnae charitatis; ipsa autem charitatis magnitudo ostenditur, quia projectum regem plangere perhibetur? Quo ergo affectu electorum abditorum peccata plangunt, qui pro projectis reprobis plangere tam affectuose didicerunt? instantia namque luctus ostenditur, quia subjunctum est: Usquequo tu luges Saul?» LUGEBAT SAMUEL SAULEM, — quia dolebat Saulem a se unctum, regno, ac Israelem, rege tam forti et felici privari; atque nesciebat quis et qualis ei successurus esset. Adde, timebat Saulem non tantum regno, sed et vita ac salute aeterna privandum; licet enim hic tantum a Deo regno spolietur, tamen τὸ abjecit, et hebraice reprobavit te Deus, innuit eum a Deo derelictum, in majora scelera ruiturum, in iisque moriturum ac damnandum, uti reipsa contigisse videtur. Lugebat autem, et simul lugens orabat pro Saule, ut vel regno restitueretur, vel certe in ulteriora mala non decideret. Sperabat enim Dei decretum de abjectione Saulis non esse omnino absolutum et irrevocabile, sed comminatorium, ac precibus flecti mutarique posse. Unde Deus, cap. seq. vers. 1, asserit id esse absolutum; vetatque ne amplius lugeat Saulem, sed ejus loco in regem ungat Davidem.
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PROVIDI ENIM IN FILIIS EJUS MIHI REGEM, — id est, destinavi unum e filiis Isai creare regem, qui Sauli succedat. Sed cur eum non designat, nec nominat? Causam dat S. Chrysostomus in Psal. L: «Attende, inquit, diligenter. Non dixit ad Samuelem: Vade, ac Davidem mihi unge; sed vade, unge mihi unum ex filiis Jesse. Ne videlicet idem Davidi accideret, quod prius Josepho; ut enim fratres, cum regem eum fore intellexissent, insidias ipsi struxerunt, eodem modo periculum erat, ne isti quoque idem facinus perpetrarent.» Idem etiam Theodoretus expressit, Quaest. XXXVII in Reg.: «Nam, ait, cum etiam sic facta electione aperuerunt fratres suam invidiam, fratrem conspicati in acie, quid non fecissent, si non facta esset hoc modo?»
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ADMIRATI SUNT SENIORES, — et simul perterriti, quod insolitum erat tantum Prophetam et Judicem solum venire; tum quia ex inopinato, nullo praemonito aderat; unde timebant ne iratum Saulem fugeret, ejusque iram in Bethlehemitas, quasi Samuelem recipientes devolveret; aut ne triste aliquid praenuntiaret. Tropologice S. Gregorius: «Electi Doctores, inquit, vix aliquando videri in publico debent, esse frequentes in secreto, negotiis civilibus vacui, spiritualibus pleni.»
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SANCTIFICAMINI, — id est, sancte vos praeparate ad sanctum sacrificium; ad quod vos invito ut ei intersitis: licet solum Isai cum filiis vocarit Samuel ad prandium sacrificii, ut secreto ungeret unum e filiis ejus in regem. SANCTIFICAVIT ERGO ISAI ET FILIOS EJUS, ET VOCAVIT EOS AD SACRIFICIUM. — «Sanctificavit,» id est jussit eos sanctificari, sive purificari per sebitum, id est, abstinentiam, perque sparsionem aquae lustralis: ut si quam irregularitatem legalem contraxissent, illam hac lustratione explarent. Vide dicta Numer. xix. Idem imitati sunt Gentiles juxta illud: «Casta placent Superis, pura cum veste venite.» Et: «Donec me flumine vivo abluero.» Unde illa lex apud Ciceronem, lib. II De Legibus: «Caste deos adeunto.» Hinc argumento a minori ad majus colligit S. Gregorius, aitque: «Si interesse sacrificiis non audent nisi sanctificati; quid de sacrificantibus censendum? sanctificare enim purgare est. Quantum ergo puros decet esse Pontifices, ubi invitatae ad sacrificium, non nisi sanctificatae admittendae sunt plebes? sanctificatio quippe corporis, pudicitia est; sanctificatio mentis, charitas et humilitas.»
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CUMQUE INGRESSI ESSENT — ad prandium ex peracto Samuelis sacrificio instructum, non enim in sacrificio, utpote publico coram senioribus, sed in prandio coram Isai et fratribus, Samuel secreto unxit Davidem in regem; ne Saul rem intelligeret et utrique, scilicet tam Samueli quam Davidi, necem machinaretur. VIDIT ELIAB, ET AIT: NUM CORAM DOMINO EST CHRISTUS EJUS? — q. d.: Samuel Eliab primogenitum Isai stitit et obtulit Domino, eumque interrogavit: Hiccine est, Domine, quem elegisti in regem, ut jubeas eum a me ungi; itaque ipse fiat Christus, id est unctus Domini?
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VULTUM EJUS (virilem, grandem et elegantem), NEQUE ALTITUDINEM STATURAE EJUS (uti Saul rex ab humero sursum eminebat toti populo), QUONIAM ABJECI EUM. — Hebraice מאסתיהו meastihu, id est reprobavi eum; Septuaginta, quoniam contempsi eum; Chaldaea, elongavi, scilicet a regno, q. d. Abjeci Eliab, licet primogenitum, pulchrum et procerum, ne sit rex. Ita S. Gregorius, Abulensis, Hugo, Lyranus et Dionysius. Alii, q. d. Abjeci eum, id est Christum meum, quem scilicet a te ungi volo in regem; puta Davidem feci abjectum, id est juvenem et minimum natu inter filios Isai. HOMO ENIM VIDET EA QUAE PARENT, DOMINUS AUTEM INTUETUR COR. — Hebraice, homo videt (et videndo judicat) secundum oculos (juxta apparentiam externorum oculorum), Deus autem videt (et videndo judicat) secundum cor. Quare homines saepe falluntur. «Oculi (enim) et vultus saepe mentiuntur,» et indicant mentem sapientem vel probam, quae insipiens est et improba. Cor autem, id est mens et voluntas mentiri et fallere nequit; quia aliud se esse quam revera sit fingere nequit. Deus ergo est Cardiognostes, id est cordis inspector, imo Dominus et possessor. Sensus est, quasi dicat: Deus videt cor Davidis melius esse corde Eliab; esto vultus et forma Eliab melior et grandior sit, quam vultus et forma Davidis: hac de causa non Eliab, sed Davidi regnum assignabit. Hinc Septuaginta vertunt, quoniam homo videbit in faciem, Deus autem in cor, puta arcana et intima cordis. Et Chaldaeus, quia filii hominis vident in oculis suis, et ante Dominum manifestae sunt cogitationes cordis.
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ADDUXIT ITAQUE ISAI SEPTEM FILIOS SUOS. — Habuit ergo Isai, sive Jesse (haec enim duo nomina apud Hebraeos unum idemque sunt), universim octo filios. Nam David absens erat octavus. Dices: I Paralip. cap. III, cum Davide numerantur septem duntaxat filii Isai sive Jesse. Respondeo, ibi non omnes numerari, sed unum praetermitti ob causam nobis incognitam, forte eo quod octavus genitus sit ex concubina, vel uxore secundaria; sicut cap. xiv, vers. 49. Saulis filii numerantur tres, et omittitur quartus, scilicet Isboseth, de quo II Reg. cap. II. Aliter Lyranus, Cajetanus et Dionysius; dicunt enim nomen tertii filii fuisse Nathan, sive Jonathan; eumque omitti, eo quod filius esset adoptivus, non naturalis. Verum de hac ejus adoptione nil uspiam legimus. Hinc liquet Samuelem revelasse Isai Dei consilium de eligendo uno ex filiis ejus in regem, eoque ungendo. Ideo enim Isai omnes filios ordine nativitatis adduxit ad Samuelem, ut videret quem ex eis unum Deus eligeret.
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ADHUC RELIQUUS EST PARVULUS. — Vide hic quam diversa sint judicia Dei et hominum. Isai enim Davidem ut juvenem et minimum, ideoque oves pascentem parvi aestimabat, nec dignum conspectu Samuelis: unde eum non adduxit; Deus autem eum fratribus omnibus praefulit, regemque creavit. Unde S. Ambrosius, serm. 18 in Psalm. cxviii: «Patris, ait, oves pascebat vili ablegatus obsequio, non est oblatus sacerdoti (Samueli), quasi indignus, qui ungeretur in regnum.» PARVULUS. — Hinc et magis ex cap. xvii, vers. 23, 42, 58, multi censent Davidem, cum unctus fuit in regem, aetate puerum exstitisse, imo puerulum, ut ait S. Chrysostomus in Psal. L; sic et Josephus, Serarius et alii. Ex adverso Hebraei in Seder-Olam cap. XIII, censent Davidem hoc tempore fuisse 29 annorum, eo quod putent Saulem duos duntaxat annos regnasse et vixisse: quo mortuo statim ei successit David, cum esset triginta annorum, ut dicitur II Reg. cap. v, vers. 4. Media sententia est verior, scilicet Davidem, cum unctus fuit, fuisse viginti circiter annorum. Haec enim aetas apta est regno et media inter pueritiam et virilem aetatem. Probatur primo, quia David vers. 18 vocatur «fortissimus robore, vir bellicosus et prudens in verbis.» Ergo facile erat viginti annorum. Secundo, quia, ut dixi cap. praecedenti, Saul per inobedientiam parcendo Agag anno septimo regni sui, eo a Samuele privatus est; mox autem anno sequenti, puta octavo Saulis, pro eo jam rejecto unxit Davidem; Saul autem posthac regnavit adhuc decem annis: universim enim regnavit 18 annis. Quare cum post decem annos mortuus sit Saul, eique in regnum succedens David, fuerit tunc triginta annorum; dicere oportet eum, hoc anno quo primum secreto unctus est, fuisse 20 annorum. Ita Abulensis, Dionysius, Salianus et alii. Adde quod Saul vers. 21, Davidem fecit suum armigerum; armigeri autem solent esse juvenes, non pueri. Dices: Quomodo ergo David hic vocatur parvulus? Respondeo, quia respectu fratrum omnium erat parvulus, id est minimus natu, ideoque opilio. Unde pro parvulus hebraice est קטן katan, id est parvus, ut vertit Chaldaeus. Hinc Septuaginta vertunt, minor, id est minimus fratrum. Sic Benjamin vocatur parvulus, id est natu minimus filiorum Jacob, Genes. cap. xliii, vers. 29, cum tamen jam tunc genuisset decem filios, ut patet Gen. cap. xlvi, vers. 21. ET PASCIT OVES. — Sic olim Patriarchae et Principes fuere agricolae et pastores ovium, et ex ovibus didicerunt pascere, regereque homines. Tales fuere Adam, Abel, Abraham, Isaac, Jacob, Joseph, Moses. Tales quoque fuere Romani, de quibus Ovidius, lib. I Fastor.: «Jura dabat populis posito modo Praetor aratro, Pascebatque suas ipse Senator oves.» Vide dicta cap. xi, vers. 5. MITTE ET ADDUC EUM, NEC ENIM DISCUMBEMUS PRIUSQUAM HUC ILLE VENIAT. — Hinc patet ante prandium unctum fuisse Davidem, tum quia ante prandium res arduae tractari solent; tum quia prophetae zelosi, qualis erat Samuel, Dei praecepta urgent, illaque illico ante res alias exsequentur; tum quia, ut ait S. Gregorius: «In observatione jejunii celebranda sunt Sacramenta unctionis.» Unde et sancitum est ut non nisi jejuni sacrum chrisma in Confirmatione accipiant.
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ERAT AUTEM RUFUS. — Hebraice אדמוני admoni, id est rubicundus, sanguineus, rufus, quasi esset alter Adam, ait Theodoretus, ideoque typus et figura Christi. Rufi enim sunt pulchri et saepe insigni indole. Unde Cedrenus scribit Valentinianum Imperatorem habitum Davidi similem, eo quod rubicundus esset, rufis capillis, oculis caesiis et pulchris. Rufus enim color accedit ad fulvum, qualis est leonis, qui fortitudine superat omnia animalia, eorumque est rex. Addit Aristoteles in Physiognom. cap. x: «Quibus color ruber est, acuti sunt; quoniam omnia quae secundum corpus sunt, a motu calefacta rubescunt.» SURGE, UNGE EUM, IPSE EST ENIM — quem in regem elegi, et a te ungi volo. Porro S. Athanasius in Vita S. Antonii, ait Davidem a Samuele agnitum fuisse ex laetitia vultus, aeque ac ex eadem ab omnibus agnoscebatur Antonius inter mille Monachos: «Si quis enim ignarus ejus inter multitudinem Monachorum eum videre desiderasset, nullo indicante caeteris praetermissis ad Antonium currebat, et animae puritatem agnoscebat ex vultu, et per speculum corporis gratiam sanctae mentis intuebatur. Nam semper hilarem faciem gerens, liquido ostendebat se de coelestibus cogitare, sicut Scriptura ait: Corde laetante vultus floret, sed in moerore continuo tristatur,» ait S. Athanasius. Sic Samuel, inquit, agnovit Davidem: «Laetificatos enim habebat oculos et dentes sicut lac candidos.» Allegorice, David fuit typus Christi, qui fuit «rufus, ait S. Gregorius, quia lancea vulneratus; rufus, quia ex passione rubicundus. Unde et per prophetam ei dicitur: Quare rubrum est indumentum tuum? Rufus quippe exstitit, qui candorem tantae innocentiae pretiosi sanguinis rubore coloravit. Pulcher etiam aspectu fuit, quia et resurgendo immortalitatis pulchritudinem induit, et mortales nos ex magna charitate respexit.» Et inferius: «Rufus ergo in saeculo fuit, pulcher in paradiso, decora facie perennis in coelo; potest et omnis haec trina pulchritudo in hac praesentis vitae ejus conversatione cognosci. Rufus quippe exstitit, quia ferventer amavit eos pro quibus animam posuit: pulcher aspectu fuit, quia omnia novit; decora facie, quia omnia bona fecit.»
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TULIT ERGO SAMUEL CORNU OLEI ET UNXIT EUM IN MEDIO FRATRUM EJUS. — «Non, ut ait Josephus, quasi in ipsius aurem insusurrarit Samuel; sed, ut fratres omnes unctionem viderent et intelligerent, idque ut pluris ipsum deinceps facerent, minoreque invidia laborarent, cum sibi cum praeferri viderent,» ait Theodoretus, Quaest. XXXVII. Porro unctus est, non ut statim regnaret, sed ut Sauli morienti in regno succederet. Hinc patet patrem et fratres Davidis cognovisse eum a Samuele ungi in regem. Ita Abulensis, licet id neget Cajetanus. Ter unctus fuit David: primo, hic privatim; secundo publice, cum factus est rex tribus Juda; tertio, cum factus est rex omnium tribuum. II Reg. cap. ii et v. In Graecis codicibus Psalterii additur psalmum cli, qui de hac unctione agit, ubi David de se ita canit: «Parvus eram in fratribus meis, et junior in domo patris mei; pascebam oves patris mei, etc. Ipse emisit angelum suum, et tulit me de ovibus patris mei, et unxit me oleo unctionis suae. Fratres mei pulchri et magni; et non bene sensit in eis Dominus.» Tropologice S. Gregorius: «Cornu olei tollitur, ait, ut in excellenti liquore magister Ecclesiae vir esse studeat magnae misericordiae. Oleo ungitur caput regis, quia lucere super candelabrum debet per flammam verbi. Cornu oleum recipit, ut increpando purget, et miserando per blandimentum trahat. Cornu etiam recipit in sublimitate ordinis oleum ad fomenta virtutis. Sed pleno cornu ungitur, ut virtus Pontificis plena doceatur. Cornu namque plenum in unctione sua habet, si tam in virtute misericordiae, quam charitatis et verbi perfectus est; plenum etiam cornu in unctione sua habere cognoscitur, cujus omnis potestas per misericordiam dispensatur.» Et post plura: «Oleo quippe in medio aliorum ungitur, quia qui in aliorum exemplum positus est, nullam sui partem habere obscuram debet ut hunc omnes aspiciant, et ab eo lucis exemplum sumant.» Et paucis interjectis: «Vel in medio fratrum ungitur, ut unctum et medium se esse semper arbitretur. Agnoscat ergo dignitatem suam, et vim dignitatis exerceat, quia unctus est; videat se medium, et communis conditionis hominem, ut pares sibi esse eos, quibus eminet, recognoscat. In medio ergo fratrum ungitur, ut si humilis et sublimis, sublimis ordine, humilis aestimatione. In medio idem ungitur, ut se privato amore non diligat, sed ex omni quod praeeminet, lucra aliorum quaerat. Atque hic finit S. Gregorius suam expositionem moralem in lib. Regum.» ET DIRECTUS EST SPIRITUS DOMINI A DIE ILLA IN DAVID. — Quaeres, quis fuit hic spiritus? Respondeo primo, fuit spiritus fortitudinis tum animi, tum corporis, qui eum bellicosum et victoriosum effecit; unde post hanc unctionem David tam leonem et ursum, quam Goliath gigantem interfecit. Hinc Septuaginta vertunt, insiliit in eum spiritus Domini, sicut insiliit in Samsonem, irruitque, quoties is aliquid heroicum fortitudinis opus aggrediebatur. Ita Lyranus, Abulensis et Vatablus, qui vertit, agitare eum coepit spiritus Domini; Chaldaeus, mansit spiritus fortitudinis a Deo super David. Secundo, fuit spiritus animi magni et regii. Sicut enim Deus, Saulem ab asinis vocans ad regnum, ei cor rusticanum mutavit in magnanimum et regium: sic jam eumdem spiritum a Saule transtulit in Davidem, ut qui prius non nisi de ovibus pascendis cogitarat, jam de toto Israele gubernando et propugnando cogitaret: magnos ergo novosque animos, novos spiritus, novas cogitationes, nova consilia, nova desideria et vota illa indidit; hoc enim significat hebraice תצלח tislach. Tertio, fuit spiritus Poeticae et Musicae, puta psallendi psalmosque dictandi et canendi: nam ab unctione coepit psallere et psalmos componere. Ita Abulensis, Dionysius et alii. Quarto, fuit spiritus prudentiae, ut in omnibus dictis factisque mire esset prudens, discretus, providus, illaque non se suamque familiam duntaxat, sed et totum regnum sapientissime gubernaret. Unde eamdem a Deo postulavit et obtinuit Salomon Davidis filius, III Reg. cap. III, vers. 12. Denique Hebraice tislach, quod Noster vertit, directus est, cum Marino et aliis vertas, prosperavit, fortunavit, ad felicem effectum direxit; ut scilicet David omnia prudenter et feliciter conficeret, ac ad optatum finem perduceret. Quinto, fuit spiritus prophetiae: David enim fuit propheta, ac in Psalmis non tantum psallit, sed et prophetat de Christo, Christique vita, morte, Apostolis, Ecclesia, etc. Ita S. Hieronymus, Josephus et alii. Porro spiritus hic non pertransiit, sed constanter mansit in David, saltem quoad aliquas ejus operationes. Hoc enim significat τὸ a die illa et deinceps. Ita S. Gregorius. Subito ergo David per unctionem Dei et Samuelis hic ex abjecto pastorculo ovium, factus est rex fortissimus et prudentissimus, ac Psaltes et propheta divinus: nam si antea aliquid horum habuisset, utique pater et fratres eum non ita abjecissent ad oves, sed pluris fecissent. IN DAVID. — David ab amore nominatus est quasi amabilis. David enim Hebraice idem est quod דוד dod, id est, dilectus, vel amor et dilectio, juxta illud Cant. I: «Meliores sunt amores tui (Hebraice דודיך dodecha) vino.» Hinc et Salomon filius ejus idem nomen a Deo accepit, vocatusque est Jedidia, id est, «amabilis Domino,» II Reg. cap. xii, vers. 25. Porro S. Augustinus, lib. XXII Contra Faust. cap. lxxxvii, et in Psal. xxxiv: «David, ait, idem est quod manu fortis vel desiderabilis,» ut David dicatur quasi דיד dai iad, id est, sufficiens (hoc est, validus, potens) manu. Audi S. Chrysostomum, homilia De David et Goliath, Davidem cum Saule conferentem et praeferentem: «Inveni mihi David, virum secundum cor meum, qui faciet omnem voluntatem meam. O beatum David sanctissimi meritum, quod laudat Deus, praedicat Dominus, judex praefert summus! Dum enim David sanctissimus, homo est secundum cor Dei, quidquid Deus cogitat, gerit; quidquid mente concipit, perficit. Dum enim, inquam, David cordi Dei cor proprium jungit, et menti ejus mentem suam annectit; hoc est; ut quae vult Deus, velit; et quae non vult, similiter nolit; sic eum Dominus individuo amore et conjuncta charitate dilexit.» Et paucis interjectis: «Hic ab ovibus ad regnum deligitur, ille a regno ad gladium destinatur. Hunc sancta vita promovit, illum mandatorum despectio reprobavit. David adhuc pastor debellat leonem, interficit ursam; Saul, contemnendo Dominum, malum in se provocat spiritum. Regnat David sanctissimus, sed latenter: Saul reprobus efficitur evidenter. Hic jam rex est, ille putatur; hic jam obtinet, ille tantummodo dicitur; hic occultam possidet dignitatem, ille habet publicam regni imaginem; a Deo David Sancto Spiritu inundatur, Saul vero Spiritu isto deseritur. Denique Saul David persequitur innocentem, David vero traditum sibi, illaesum exhibet peccatorem; ut et in David Spiritus Sanctus mitesceret, et in Saule malus spiritus in innocentem saeviret, ut vitae diversitas, diversa jam merita demonstraret, et causae istae hominibus deputarentur non Deo, qui male vel bene gerentibus regnum, aut tollerent, aut conferrent.»
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SPIRITUS AUTEM DOMINI RECESSIT A SAUL, — puta spiritus fortitudinis, bonitatis, prudentiae, magnanimitatis, animi liberalis et regii, etc., «recessit a Saul,» ac recidit ipse in primaevam suam animi pravitatem, dejectionem, imprudentiam, vilitatem, pusillanimitatem: unde qui prius in bellis erat acer et victor, deinceps exstitit imbellis, ignavus, iners, nec quidquam praeclare gessit. ET EXAGITABAT EUM SPIRITUS NEQUAM A DOMINO. — Quaeres, quis fuit hic «spiritus nequam exagitans Saulem?» Primo, Hebraeus, Josephus, Cajetanus, Genebrardus in Chron. anno mundi 3066, Delrio, lib. III Magic. cap. iv, censent fuisse atram bilem, sive melancholiam et maniam, quae Sauli tristes creabat imagines, suspiciones, invidias, moerores, anxietates, desperationes, furores, deliria, amentias: haec enim concepit, ex eo quod vidit se a Deo rejectum et a Samuele regno privatum. Primo probatur, quia Septuaginta vertunt, suffocabat eum spiritus malus; Chaldaeus, terruit eum; Vatablus, turbavit eum. Secundo, quia a Josepho spiritus hic vocatur «perturbatio et morbus a daemone inflictus, qui suffocationes et strangulationes illi creabat.» Tertio, quia hoc spiritu agitatus invidit Davidi successionem in regnum, ideoque eum voluit occidere, cap. xviii vers. 19. Quarto, quia morbus hic Saulis levabatur per musicam Davidis pulsantis citharam, quia scilicet musica exhilarat, itaque fugat tristitiam. Porro, quam malignus sit humor melancholicus docent Galenus, Fernelius et Levinus Lemnius medicus, lib. De Complexionibus, sub finem, pag. 162, ubi mira melancholicorum phantasmata et curationes recenset. «Primus enim, ait, sibi persuaserat nasum sibi excrevisse instar proboscidis elephantis. Medicus farcimen naribus ejus admovit, illudque et tandem ultimam nasi pelliculam cultro abscidit: itaque imaginarium illi nasum avulsit. Secundus credebat ranas et bufones intestina sua perterebrare. Medicus clystere per alvum eum purgavit, ac excrementa pelvi excipiens, in eamdem ranas et bufones conjecit. En, inquit, ranae et bufones ventris tui: scito te jam iis liberatum, itaque phantasma hoc suum illi excussit. Tertius imaginabatur sibi femora esse ex vitro; quare nec sedere, nec quid tangere audebat, ne illa collisa dissilirent. Quartus opinabatur se esse mortuum, ideoque cibum sumere nolebat: jamque ad septem dies jejunus persistebat (diem autem septimum inediae medici lethalem autumant) medicus personatos quosdam linteaminibus obvolutos in ejus cubiculum immisit, qui se dicerent mortuos, et tamen coram eo laute epularentur. Invitatus ille et voce epulantium, et nidore deliciarum, coepit gustare et tandem comedere affluentius: peracta autem coena somnus illi salutaris obrepsit, in eum usum confecto liquamine; itaque ad vitam et mentem rediit.» Hic sensus verus est; sed hoc loco non sufficit. Secundo, alii censent fuisse angelum bonum, a Deo Sauli immissum, ad eum affligendum, ut justas ab eo inobedientiae poenas exigeret. Tertio et verius, alii censent fuisse diabolum, qui non tantum exterius vexavit Saulem, uti vexavit S. Job; sed etiam interius eum possederit, cumque diris phantasmatibus, tristitiis, moeroribus, anxietatibus, doloribus afflixerit, et per vices exagitarit; hic enim proprie est et vocatur «spiritus nequam:» ab eo ergo possessus fuit Saul, factusque energumenus et daemoniacus, itaut per vices ab eo exagitatus deliraret, insaniret, fureret, uti audiemus cap. seq. vers. 10 et seq. Ita censent Josephus, Rupertus, Isidorus, Eucherius, Lyranus, Hugo, Abulensis, Dionysius, Vatablus, Serarius, Sanchez hic, et S. Gregorius, lib. II Moral. cap. vi, ac Theodoretus hic Quaest. XXXVIII: «Cum divinus, inquit, recessisset spiritus, locum est sortitus malignus spiritus; sic cum Apostolica gratia Judam reliquisset, in eum ingressus est diabolus.» Porro, spiritus hic vocatur Domini, quia a Deo Sauli fuit immissus vel permissus ad castiganda ejus peccata. Sic Paulus, II Corinth. II, fornicarium tradidit Satanae. Audi S. Gregorium: «Ideo idem spiritus et Domini appellatur, et malus: Domini, per licentiam justae potestatis; malus, per desiderium injustae voluntatis.» Haec enim potestas, ex parte Dei punientis Saulem per diabolum, erat justa; ex parte vero diaboli tyranni et tyrannice Saulem excruciantis, erat injusta. Diabolus autem in Saulem nil poterat, nisi potestate a Deo accepta, qui illam limitarat, ut tantum et non amplius eum affligere posset, uti fecit in S. Job.
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PSALLAT MANU SUA, ET LEVIUS FERAS. — Quomodo psallendo fugetur daemon dicam vers. 23.
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FORTISSIMUM ROBORE ET VIRUM BELLICOSUM. — Rabbini apud S. Hieronymum in Quaest. et Lyranum censent Doeg Idumaeum, infensum Davidi, hoc dixisse et finxisse, scilicet hostiliter Davidem laudasse, ut illi, dum ante furentem Saulem staret, vitae periculum crearet; sed necdum Davidis virtus et fama adeo increbuerat, ut eum nosse et odisse posset Doeg. Hinc ergo patet Davidem, accepto in unctione sua spiritu fortitudinis, illico fortitudinem suam eximiam exeruisse ad intuentium stuporem, ac insignia quaedam fortitudinis bellicae opera edidisse: quae qui viderunt, ad Saulem detulerunt, eique Davidem commendarunt.
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QUI EST IN PASCUIS. — Vide hic modestiam Davidis, qui licet jam unctus esset in regem, ac destinatus Saulis successor, tamen illico rediit ad oves suas, factusque est opilio, aeque ac Saul unctus licet in regem, rediit tamen ad suos boves et aratra, cap. xi, 5.
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DAVID TOLLEBAT CITHARAM ET PERCUTIEBAT MANU SUA, ET REFOCILLABATUR SAUL, ET LEVIUS HABEBAT; — quia scilicet exhilarabatur musica, itaque minuebatur ejus melancholia, indeque sequentes angores et pravae animae passiones. Ad has enim mitigandas vel pellendas mire valet musica. Cassiodorus, lib. II Variarum, cap. xl: «Musica, inquit, tristitiam noxiam jucundat, tumidos furores attenuat, cruentam saevitiam efficit blandam, excitat ignaviam soporantemque languorem, vigilantibus reddit saluberrimam quietem, sanat mentis taedium bonis cogitationibus semper adversum.» S. Augustinus, lib. X Confess. cap. xxxiii, asserit: «Omnes affectus spiritus nostri pro sui diversitate habere proprios modos in voce et cantu, quorum nescio qua occulta familiaritate excitentur.» Quin et Seneca ex Pythagora, lib. III De Ira, cap. ix: «Pythagoras, inquit, perturbationes animi lyra componebat. Quis autem ignorat lituos et tubas concitamenta esse; sicut quosdam cantus, blandimenta quibus mens resolvatur?» Asclepiades medicus μάθη, id est, passiones morbosque animi musica lenire ac sedare consuevit. Timotheus excellens fidicen, fides pulsando Alexandrum Magnum ita concitabat, ut ad arma procurreret. Vide Alexandrum ab Alexandro, lib. II Genial. cap. xvii. «Graecarum civitates, ait Marianus Capella, sanxerunt ut animorum corporumque morbi ad lyrae modulos curarentur. Unde qui aegris remedia praestabant, olim dicebantur praecinere, inquit Macrobius, et Xenocrates lymphatos carminum modulis a dementia liberavit. Paracelsus ait ischiadicorum dolores lenibus tibiarum Phrygiae modulis sedari, tibicinemque modulate canentem viperarum morsibus mederi.» Experientia continua et quotidiana Italos praesertim in Apulia docuit et docet eos quos momordit tarantula et stupefecit, ut lethargo correpti somnum lethalem dormiant, nulla medicorum arte excitari posse, nisi carmine modulato, quod in varios numeros et harmoniam flectunt, donec illam inveniant, quae morbo et stupori huic, quasi medela respondeat; illi deinde canendo insistunt; excitatur aeger in vigilium et tripudium; saltu sudorem elicit, itaque venenum omne dispellit, ac sibi mentique et sanitati restituitur. Miraculum hoc musicae et carminis quis non admiretur? Sed quid potuit musica et cithara Davidis in daemonem agitantem Saulem? Respondent Platonici, ac eos secuti Cajetanus in cap. II ad Ephes., Augustinus Niphus, lib. III De Daemon. cap. v et seq., Eugubinus, libro VIII De perenni Phil. cap. xxvi, daemones habere corpus aliquod subtile, ideoque musicam audire, eaque commoveri. Verum hic jam est error. Certum est enim Angelos ac daemones esse plane incorporeos, ac puros merosque spiritus. Secundo, aliqui censent Deum posse subjicere, imo de facto subinde subjicere daemones nonnullis rebus corporeis, v. g. melodiae, fumo jecoris, Tob. cap. vi, hyperico, rosmarino, etc. Ita Levinus Lemnius et Franciscus Valesius, Sacrae Philos. cap. xxviii: «Jecori piscis Tobiae, inquit, virtus supernaturalis tributa est, illuminandi oculos Tobiae; uti igni inferni tributa est vis torquendi daemones, et aquae benedictae data est vis eosdem fugandi, et animam a culpis abluendi.» Addit Valesius, aitque: «Dicunt exorcistae nonnulli pelli daemones suffitu cornu cervini, et cujusvis stercoris praesertim humani, item ruta et hyperico: duobus prioribus, eo quod se contemni non ferat daemon utpote superbissimus. Ego vero, inquit ipse, eos venisse in hanc opinionem puto, eo quod medici omnes testentur illarum rerum suffitu epilepsiam manifestari. Statim ergo ut epilepticus illarum suffitum sentit, epilepsiae paroxysmo membrorumque omnium agitatione et jactatione corripitur, aut si ejus paroxysmo jam laborat, ingravescit: exorcistae vero illi hoc daemoni tribuunt eumque visitari autumant. Rutam vero et hypericum salutares esse epilepsiae curandae, patet ex eo quod flatus abigant, qui cerebrum epilepticorum agitant.» Verum licet certum sit Deum posse subjicere daemones rei corporeae, ut musicae; tamen incertum est an de facto eos illi subjecerit. Tertio ergo, verius est Davidem psallendo fugasse daemonem Saulis vi partim naturali, partim supernaturali: naturali, quia musica exhilarat, itaque pellit melancholiam, qua daemon utebatur ad Saulem cruciandum. Nullus enim humor magis quam hic opportunus est diabolo, ut homines vexet, tentet, incitetque ad moerorem, invidiam, iram, desperationem. Quare daemon, qui agit per causas naturales, maxime utitur humore melancholico ad homines adigendum in angores, scrupulos, diffidentias, dissensiones, aversiones, odia, rixas, caedes, etc. Talis fuit lunaticus ille a Christo curatus, qui cum luna crescente melancholia et mania magis agitabatur a daemone, Matth. xvii, 14. Hinc Franciscus Valesius, Sacra Philos. xxviii: «Daemones, ait, melancholicos invadunt, aut melancholicos morbos hominibus inferunt, quia melancholicus succus maxime omnium paratus est hominem in insaniam et desperationem adigere: quod maxime nequam illi spiritus exoptant. Humor enim melancholicus cor deprimit, gravat, contristat, ac cerebrum atra fuligine, quasi caligine obnubilat; ut per eam omnia atra, tristia, noxia, inimica, horrida videantur.» Quocirca, qui tentationes diaboli evadere cupit, caveat a melancholia; si a natura vel casu tristitiam habet, contra eam pugnet, omnibusque ejus imaginationibus et suggestionibus, viriliter et constanter resistat, v. g. cum suspiciones, timores, angores, scrupulos ingerit, dicat: Non credo vobis; vos enim proceditis a meo hoste, scilicet a daemone et melancholia: falsa sunt, inepta, stulta, quae mihi repraesentatis; contraria ergo, quae vera sunt, apta et prudentia amplectar. Sic enim dicimus illi qui, laborans vertigine, putat omnia verti et gyrare: falleris, amice, nihil gyratur nisi tuum cerebrum; ejusque vertigine quae te gyrat, fit ut omnia quae quiescunt, tibi gyris agitato gyrari videantur. Hinc S. Antonius, teste S. Athanasio, aiebat, «nihil efficacius esse ad vincendos daemones, quam laetitiam spiritualem.» Et S. Jacobus, epistola cap. v, 13: «Tristatur aliquis vestrum? oret: Aequo animo est? psallat.» Hac de causa in officio divino utitur Ecclesia cantu et musica, ut fideles excitet ad devotionem, alacritatem, laetitiam, quibus Deo serviant, diabolo resistant, et ad omne opus virtutis alacres procedant. Id in se expertus S. Augustinus, initio conversionis suae, sic ait libro IX Confes. cap. vi: «Quantum flevi in hymnis et canticis tuis, suave sonantis Ecclesiae tuae vocibus commotus acriter. Voces illae influebant auribus meis, et eliquabatur veritas tua in cor meum, et ex ea aestuabat inde affectus pietatis, et currebant lacrymae, et bene mihi erat cum eis.» Et S. Basilius in Proemio Psalmorum: «Psalmus, inquit, est profligandis daemonibus ac depellendis quoddam amuletum: Angelicae tutelae conciliator, scutum securitatis inter timores nocturnos, diurnorum requies laborum, infantium tutularis protectio, consistentium in aetatis flore decus et ornamentum, senum solamen. Denique mundus est mulieribus exornandis appositissimus.» Et nonnullis interjectis: «Psalmus est animarum tranquillitas, arbiter ineundae pacis, cujus annutu exundantes ac tumultuariae cogitationes se contrahunt et conquiescunt, etc. Psalmus est opus Angelorum, spirituale thymiame.» Atque ut alios plures praeteream, S. Ambrosius, Praefat. in Psal.: «Psalmus, inquit, benedictio populi est, Dei laus, plebis laudatio, plausus omnium, sermo universorum, vox Ecclesiae, fidei canora confessio, auctoritatis plena devotio, libertatis laetitia, clamor jucunditatis, laetitiae resultatio. Iracundiam mitigat, sollicitudinem abdicat, moerorem allevat. Nocturna arma, diurna magisteria. Scutum in timore, festum in sanctitate. Imago tranquillitatis, pignus pacis atque concordiae: citharae modo ex diversis et disparibus vocibus unam exprimens cantilenam. Diei ortus psalmum resultat, psalmum resonat occasus.» Hac de causa Elisaeus, parans se ad excipiendam a Deo prophetiam, jussit adduci psalten, ut ejus psalmodia mens sua in Deum elevaretur, aptareturque ad illuminationem divinam, lib. IV Regum III. Vis ergo naturalis musices et citharae Davidis, leniens melancholiam Saulis, consistebat in duobus: primo, quod diverteret ejus phantasiam a tristium rerum cogitatione, ad attendendum laetis musices sonis et canticis; secundo, quod ipsa voluptas cantus eum exhilararet, itaque melancholiam abigeret vel minueret. Ita Lyranus, Abulensis, Valesius, Sanchez, Serarius et alii. Verum potior vis hujus citharae erat supernaturalis, nimirum quod David citharae pulsu mentem suam excitabat (aeque ac fecit Elisaeus, ut dixi), ut ferventius oraret Deum pro Saulis salute: unde Deus eum exaudiens, ob Davidis ferventes preces et merita abigebat daemonem a Saule, et Saulem sibi mentique restituebat. Ita Josephus (qui addit Davidem citharizando psalmos recitasse), Theodoretus, Lyranus, Abulensis, Serarius. Simili modo S. Franciscus Senensium animos in mutua odia a daemone excitatos, per canticum solis (quod recensui Eccles. xliii, vers. 2) sedavit et ad pristinam concordiam redegit. Allegorice, cithara repraesentat crucem Christi; sicut enim chordae in cithara distenduntur, sic Christus distensus fuit in cruce. Audi Angelomum: «Non enim illius tanta virtus erat, sed mysterium crucis Christi per lignum extensione nervorum mystice gerebatur, in qua etiam passio cantabatur.» Sic et Prosper, parte II Pradic. cap. xxv. Imo Angelomus, Eucherius et Beda censent malum spiritum pulsum a Saule virtute crucis Christi futurae, cujus typus erat cithara Davidis: sicut Hebraei liberati sunt ab Angelo percutiente et Aegypto per sanguinem Agni Paschalis, qui erat typus sanguinis Christi in cruce immolandi. Hinc S. Augustinus, serm. 3 De Tempore, docet citharam repraesentare carnem Christi. Audi eum: «Adhuc citharam respice, ut musicum melos sonis dulcibus reddat, tria pariter adesse videntur: ars, manus et chorda; et tamen unus sonus auditur: ars dictat, manus tangit, resonat chorda. Tria pariter operantur, sed sola chorda personat quod audiatur, nec ars nec manus sonum reddunt; sed ea cum chorda pariter operantur: sic nec Pater nec Spiritus Sanctus susceperunt carnem; et tamen cum Filio pariter operantur: sonum sola chorda excutit, carnem solus Christus accipit; operatio in tribus constat, sed quoniam ad solam pertinet chordam soni redditio, sic pertinet ad solum Christum carnis humanae susceptio.» Idem Augustinus in Psal. xxxvi, ad illa: Exsurge psalterium et cithara: «In psalterio, ait, chordae desuper sonum accipiunt, in cithara autem ex inferiore parte; sic per carnem suam duo genera factorum operatus est miracula et passiones. Miracula desuper fuerunt; passiones de inferiori fuerunt: illa enim quae fecit miracula, divina fuerunt, sed per corpus fecit, per carnem fecit. Caro ergo divina operans, psalterium est: caro humana patiens cithara est. Sonet psalterium, illuminentur caeci, audiant surdi, stringantur paralytici, ambulent claudi, surgant aegroti, resurgant mortui; iste est sonus psalterii. Sonet et cithara, esuriat, sitiat, dormiat, teneatur, flagelletur, irrideatur, crucifigatur, sepeliatur.» Hinc et sancti, qui vel martyrium subierunt, vel carnem mortificarunt cum vitiis crucifixerunt, citharizant Deo in citharis suis, Apoc. xiv, 2. Vide ibi dicta. Symbolice, Rupertus per citharam accipit dulcedinem praedicationis Evangelii: haec enim sua suavitate ad se rapuit omnes gentes. «Movit Amphion lapides canendo:» multo magis saxea corda fregit Christus praedicando. Tropologice, spiritualis cithara est sermo lenis et blandus; item docta et pia concio vel exhortatio: adhac psalmodia et oratio, quibus leniuntur et flectuntur ad pietatem durae, superbae, iratae et avarae hominum mentes, juxta illud Prov. xv, 1 et 4: «Responsio mollis frangit iram, lingua placabilis, lignum vitae.» Vir mansuetus medicus est cordis. Et Eccli. vi, 5: «Verbum dulce multiplicat amicos, et mitigat inimicos.» Sic de Judaeis Christum audientibus ait Lucas, cap. iv, vers. 22: «Mirabantur in verbis gratiae, quae procedebant de ore ipsius.» Ita Angelomus: «Cum sensus potentium, ait, per elationem in furorem vertitur, dignum est ut ad salutem mentis, locutionis nostrae tranquillitate, quasi dulcedine citharae revocetur.» Idem iisdem verbis habet Eucherius. Denique qui tam in adversis, quam prosperis Deum laudat, eique gratias agit, hic Deo et hominibus citharizat. Audi S. Augustinum in Psal. xxii: «Confitere Domino in cithara: sive tibi abundet aliquid, gratias age illi, qui dedit; sive tibi desit, sive forte damno tibi auferatur aliquid, cithariza securus. Non est enim ille tibi ablatus qui dedit, quamvis tibi ablatum fuerit quod dedit. Etiam sic, inquam, cithariza securus, certus in Deo tuo, tange chordas in corde tuo, et dic tanquam in cithara in inferiore parte bene sonante: Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est, sit nomen Domini benedictum.» RECEDEBAT ENIM AB EO SPIRITUS MALUS. — Videtur ergo daemon, qui prius ad pulsum citharae eodem pulsu saepius iterato et continuato tandem plane victus, a Saule recessisse. Pro recedebat enim Hebraea et Graeca habent, recessit, ideoque Saul jam sanatus Davidem ad patrem Jesse domum remisit. Unde cap. sequenti Saul Davidem ad se redeuntem non agnovit; sed parta a Davide contra Goliath victoria, audiens populum illi acclamare: «Percussit Saul mille, et David decem millia;» invidia et odio in eum exardescens, rursum a daemone agitari coepit, ut patet cap. xviii, 10; nec deinceps ab eo liberatus legitur, quia Davidem, quasi aemulum, ejusque citharam amplius non ferebat. Porro David, a Saule dimissus, ad patrem et oves suas rediit; non eo quod immineret bellum Sauli a Philistiis, ut ait Josephus et Abulensis, sed quia Saul jam curatus Davide non egebat, ac David magis caulam quam aulam, id est vitam privatam quam aulicam, diligebat. Tunc vero, ait Chrysostomus, hom. in Psal. L: «David adolescens, civitates quidem ac turbas aufugiens per eremum vero philosophatus nihil commune saecularium habens, non negotiationes, non fenerationes, non aliquid difficile mundi hujus, sed et parva aetate in deserto silentii habitabat; et sicut in portu tranquillo, in eremo sedens et ovium curam habens, regnum coeleste meditabatur: ac non robore corporis, sed virtute fidei ursos et leones gregem suum invadentes occidebat,» ut ipse ait cap. seq. vers. 35 et 36.
16:1
cui rovina pianse lacrime amare (I Sam. 15, 11-35; 16, 1). Di carattere però fu austero. …
16:3
del Signore (I Sam. 16, 3), donde la qualifica di «untio»
16:4
Quantunque fosse uno degli «anziani» di Betlemme (I Sam. 16, 4-5) e di famiglia non oscura - suo nonno Booz era stato celebre per virtù guerriere (Ruth. 2, 1) - I. era in fondo «uno qualsiasi», e Saul sfogherà volentieri il suo disprezzo per David …
16:6
… Il sostantivato māfiah significa sempre il «re» o «sovrano» eletto e costituito da Dio (cf. I Sam. 16, 6-7), ed è sempre (eccetto Dan. 9, 26 e Eccl. gr. 46, 19) seguito dal genitivo di Jahweh (o di un pronome equivalente): «l'unto di Jahweh» (ὁ χριστὸς Κυρίου); 15 volte in I-II Sam.; …
16:9
SEMEI (EBR. ŠIM'T «[IL SIGNORE] MI HA ASCOLTATO»)
Tra gli altri S., alcuni sono dell'età di David: un suo fratello (II Sam. 21, 21), altrove detto Samma (I Sam. 16, 9; 17, 13); un partigiano di Salomone durante il tentativo di Adonia (I Reg. 1, 8); un levita tra i cantori di David (I Par. 25, 3). Vanno inoltre ricordati: un nipote di Levi (Ex. 6, …
SEMMA (EBR. ŠAMMĀ' O ŠAMMĀH; VOLGATA SEMMA O SEMMAA)
1. Figlio di Isai, fratello di David e padre di Ionadab (II Sam. 13, 3.32). In I Sam. 16, 9; 17, 13 è detto Samma, Simmaa in I Par. 2, 13 e Samaa in I Par. 20, 7 (ebr. Šimā').
16:12
… Tutto ciò che precede nel primo libro, storia di Eli ([v.] capp. 1-3), dell'Arca ([v.] capp. 4-6), di S. (capp. 7-8), non è che preparazione alla venuta di Saul ([v.] capp. 9-31). David (v.), quantunque entri in scena a metà del libro I (I Sam. 16, 12 sg.), domina il racconto solo nel libro II (II Sam. 2-4, re di Giudea; 5-9, re di tutto Israele; 10-20, peccato di David e molteplice espiazione). …
16:13
viene ispirata dalla Bibbia (I Sam. 16, 13; II Par. 23, 11; Ez. 16, 8-14); tuttavia il primo esempio di una unzione regale si trova presso i Visigoti nella Spagna. …
16:14
… Il caso di Saul (I Sam. 16, 14-23; 19, 9) è inteso da molti (A. Calmet, M. Hagen, L. Janssens) come una forte malinconia causata e fomentata dallo spirito cattivo.
presenti distinto, allo «spirito cattivo» (opposto allo «spirito di Jahweh» che abbandona Saul nel rompere di quello: I Sam. 16, 14-16; 18, 10-12; 19, 9; 26, 19; 28, 15-16), riferito alla causalità divina in virtù del teocentrismo assoluto; lo «spirito cattivo» opera come spirito di discordia (Iudc. 9, 23), è «spirito …
SAUL (EBR. ŠĀ'ŪL « OTTENUTO CON LA PREGHIERA »)
… Lo fece suo scudiero e suo genero (ibid. 16, 14-23; 18, 17-30). Ma, accecato da morbosa invidia per le acclamazioni che riscuoteva David. …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.