Bede

And the Lord will deliver you into my hands, etc. And by the power of my divinity, he says, you will be overcome, you who, beholding the vileness of my flesh, are proud and exalt yourself, and I will remove you, who are the head of all evils, from the unjustly attached mortal members; and I will give your falling members and those of your followers, that is, men separated from you and humbled by my power or grace, who, deceived by your godless cults, had stuck with you: I will, I say, give them to be instructed by my own, and joined to my own ministers, who are partly heavenly beings of angelic nature and partly mortal in earthly flesh, so that with the Gospel preached throughout the entire world, every man may know that there is one true God who is now known in Judea, and in Israel his name is great (Psalm 75). Then by the universal praise of the catholic, that is, universal, from the ends of the earth those who cry out to God will say: Lord our God, how admirable is your name in all the earth (Psalm 8)! Nor should anyone find it absurd that we have said the depths of the flesh, the birds of the air, and the beasts of the earth signify the teachers who eagerly capture and draw in through faith the souls that were formerly carnal. For even the Lord himself is most openly called the lion from the tribe of Judah, and the Church is typically called a lioness: not only on account of its strength, but also to signify the diligent pursuit of holy rapaciousness. For the patriarch Jacob says of the Lord, "Judah is a lion’s whelp; from the prey, my son, you have gone up" (Gen. 49). And the Lord himself says of the Church to Job: "Will you take the prey for the lioness, and fill the soul of her young ones?" (Job 39). But the Savior is also symbolized by the four living creatures. Just as he wanted to indicate the humility of incarnation and offering through the man and the ox, so through the lion and the eagle he wanted to indicate the power and sublimity of his resurrection and ascension into heaven. He also speaks to blessed Job about the Church, saying: "Does the eagle mount up at your command and make its nest on high?" (Job 39). So that you would not think it typifies only the height of nesting or flying, or even the sharp vision of gazing at the sun, but also the unity of devouring, he added at the end: "And where the carcass is, there immediately it is present." Wherever he sees someone having fallen from a fitting state of life, he promptly takes care to restore such a one, as if raised from death, to catholic life through the biting corrections of his words. We thought it should be given as an example concerning two of them, so that through these whoever reads may also know what he may think without the scruple of faith about the other birds and beasts.

And he put his hand into his bag, etc. We said above that the pastoral bag represents the hearts of the shepherds, who cling intimately to the side of Christ. Why then should not more rightly the conscience or soul of the highest and singularly good shepherd be called the pastoral bag? It contains five most clear stones, strong enough to overthrow the enemy: for it holds the purest knowledge of divine law, by which all error is conquered: whose fullness is expressed in one stone, and its breadth is spread in five books, which Christ alone could perfectly know and fulfill. Putting his hand into this bag, he took one of the five stones he had placed there, arming himself with one of the five books of Moses, of which he was the author and fulfiller, that is Deuteronomy, he used it as testimony to repel the ancient enemy's temptations. Moreover, he taught us, instructed by the Holy Scriptures, to overcome the snares of the same enemy through the unity of faith and charity. And he skillfully threw with the sling; for by the spiritual sense of the Scriptures, which we showed above as triple, he broke the pride of the enemy and gave us spiritual understanding as weapons against him. And he skillfully struck the Philistine on the forehead, because the very audacity of his presumption felled the devil: from the very show of his profession, he proved the worshippers of perverse doctrines to be foolish. For just as the hand indicates the strength of operations, so the forehead indicates the recognition of profession. Therefore, whoever fears being struck on the forehead, let him arm his forehead with the sign of the life-giving cross, saying with the Apostle: But far be it from me to boast except in the cross of our Lord Jesus Christ (Galatians VI). Finally, David himself, because he knew how to say: The light of your countenance is signed upon us, O Lord (Psalm IV), indeed struck down the forehead of the loquacious boasting Philistine, not sealed with the light of heavenly grace, although covered with the helmet of boasting. And rightly the stone is said to be fixed in his forehead, because the devil will never completely shake off the sentence of the divine word, which he receives either in himself or in his followers from Christ the Saviour or His members, but cursed he will suffer eternal damnation in hell without end. Similar to what Isaiah testifies to his irrevocable damnation, saying: And the passage of the rod is founded, which the Lord God will rest upon him (Isaiah XXX), that is, he will never be saved from torments in eternity, nor will he roam between punishments over varying times, nor will he find rest after the manner of our blows, who frequently raise the rod or lash from the back of the one being flogged, so that we can strike again, but without any interval of rest, he will groan subjected to perpetual retribution. This is against those who, because of Isaiah’s testimony, where it is written about the impious, say: And they will be imprisoned together in the dungeon, and after many days they will be visited (Isaiah XXIV); promise the devil and his angels and all the reprobate remission of such great crimes and eternal life with the Lord after long and innumerable ages, against the judgment of the Lord himself, who foretold that he will say in the last judgment: Depart from me, you cursed, into eternal fire (Matthew XXV). But the giant, struck by the stone, fell to the ground; because the diabolic error, struck by the word of God, no longer lofty as it once boasted, was revealed to be not heavenly but earthly and even lowest.

And when David had no sword in his hand, etc. When he had no one and the Lord of his word's minister, through whom he might shatter the pride of the devil by teaching, except whom he himself had first snatched victoriously from the devil; for all are by nature children of wrath, all conceived in iniquities, and in sins are generated by the mother (Ephesians V; Psalm L); he came unexpectedly, and the adversary long strong, as a stronger surpassing him, took away all his weapons, in which he trusted, so that through those whom the enemy previously as his weapons used to kill the souls of the wretched, through them afterward the Savior, transformed into weapons of righteousness, may cut off the head of iniquity from its body, that is, compel those converted to faith to anathematize Satan, and renounce all his works and pomps. And rightly is it recounted that David first took the sword with which he slew the Philistine by his hand, and drew it out of its sheath; because every great and strenuous one of the devil's empire, whom the Lord first receiving by his visitation of piety, draws out from the obscure hiding places of errors into the light of liberating grace; and so through him also allows others to be similarly corrected and reproved. But we too, when disputing against the madness of heretics, we convict them as fabricators of lies and cultivators of perverse doctrines, either by the arguments or by the testimonies of Scripture which they themselves had proposed to bring us back; indeed, with the giant's own sword we strike down his insolence.

Seeing that their strongest man had died, etc. Seeing that the unclean spirits were defeated and prostrated by the incarnation and passion of the Lord, they fled from the hearts of the believers. And all the strong ones in the Church, gathered from both the circumcised and the uncircumcised, arose and lifted up a voice terrifying to the wicked of divine preaching and praise, and pursued them until they recognized that they were to be humbled by Christ, and as it were submerged in the valley of dejection, who had previously boasted of setting up their camp on the mountain of pride against Him; and the fugitives might withdraw to the hearts, which they had previously inhabited evilly, plundering completely every fruit of piety and faith. For the gates of Accaron, that is, of barrenness, the fleeing Philistines reached, when the malignant spirits, repelled from the minds of the faithful, once again referred to their teachers. They entered the walls of the city of vanity and falsehood itself, when they also compelled the ignorant crowd to increase their unfruitful work worthy of fire. But they also reached Geth, that is, the press, when they drew out the hearts of the deceived to torment the good ones with unjust persecution. All these can also be understood in the same order even about perverse humans.

But David, taking the head of the Philistine, etc. I think it should be understood, according to the letter, that David took care to bring the head of such a strong adversary, which had been cut off, to the rebellious city of Jerusalem, still inhabited by the Jebusites, for no other reason than to terrify those who, trusting in the impregnable firmness or height of the walls, presumed that they could not be overcome by anyone. As a result, in its capture, which was achieved through David himself, we read that they rose to such a level of arrogance that they said: Even if only the blind and the lame, who might possibly be found in the city, were set in the strongholds, they would be sufficient both in number and strength to preserve it. Therefore, the triumphant boy hung the head of the defeated giant against the adversary city so that the citizens, however fierce, would not doubt that they could also be conquered by the same. But according to the rules of allegory, it should be said that the Lord hastened to show the victory over the ancient enemy, received by the apostles preaching and performing miracles, to the still faithless nations, so that He might convert them to the completion of the sacraments and dogmas of life and truth by this sign of victory, whose arms He also placed in His tabernacle; because He united the men snatched from the devil to the holy Church, and exposed his snares (for these too can be understood in the arms). There is no doubt to anyone that the tabernacle of David indicates the house of Christ, which is the Church of the faithful.

When David returned after striking down the Philistine, etc., the Lord, having returned after defeating the ancient enemy through His suffering and appearing in the glory of resurrection to His chosen ones, the glory of this triumph having been spread throughout Judea, the lowly souls, conscious of their own frailty, came out from all the cities of Israel, rejoicing in Christ, whom they recognized as the author of life and the conqueror of death. Through the many churches which form one catholic church, they celebrated Him with concordant praise, each one manifesting the gifts of virtues given by the one and the same Spirit, devoting themselves to Him with appropriate services of humble devotion, and with eager faith above all declaring, as with a triumphal song, that although the institution of the law commanded works of justice, it had delivered no small number of enemies to destruction and snatched not few souls from the enemy's grasp. Yet with incomparable strength, the grace of Christ, by bestowing the wages of heavenly life, even tore down the very gates of death as a victor; so much so that He assured that those who receive eternal life will mock death and say: "Where, O death, is your contention? Where, O death, is your sting?" (1 Cor. 15:55). And it is to be noted that not all the women of Israel, but women from all the cities of Israel came forth. For not all have faith, but from all persons, conditions, places, and ages, those who receive the faith are chosen by Him who said: "And I, when I am lifted up from the earth, will draw all people to myself" (John 12:32). He did not say all, but all kinds; to signify that believers from every kind of human being would come forth. It is also to be noted that while women are said to have come out to meet Saul, they raised their voices in praise of David; for the souls piously believing in Christ publicly proclaimed to the people zealous for the law what ought to be understood about the shadow of the law itself and the light of the gospel, so that by preaching, they might also summon this people to the path of grace and truth. We can also say that when the Lord Christ returned to the heavens with immortal flesh, angelic hosts from all realms came to meet Him with the fitting exultation of praise, accepting Him as the victor over the enemy and the giver of life to us.

Saul was holding a spear, etc. The people of the Jews held the power of the kingdom and exercised it against the Lord Savior; thinking that they could extinguish His faith and glory by persecuting Him, in the manner of other mortals whose praise and memory, love or hatred, often fades with their life itself. Against these He prays to the Father in the Psalms: “Do not let me become like those who go down to the pit” (Psalm 142). For as much as David, a living stone, feels and discerns, exceeds a wall, which lacks nature, life, sense, and reason; so much the Mediator between God and men, the man Christ Jesus, differs from pure men, even if they are most holy. He indeed, in suitable places, is symbolized by the term stone, not just any stone in the wall, according to those to whom it is said: "You also, like living stones, are being built" (1 Peter 2). But as the chief, cornerstone, chosen, precious stone, founded in the foundation, which, bearing and protecting the whole building of the rising Church, unites circumcision and uncircumcision in unanimous peace. For it can also be understood, not inappropriately, that Saul thought he could pin David to the wall; that the Jews thought they could eradicate the name and memory of Christ and remove Him from the land of the living if they could kill or banish the apostles, the preachers of His resurrection, those who are the nearest part of His house, that is, the Church. But David could not be pinned to the wall, Christ's glory could not be diminished, nor could the impious, however much they strove, be made like those who go down to the pit; that is, buried in the tomb, neither to be resurrected before the day of judgment.

And David turned away from his face a second time. And Christ fled from the hearts of the impious, who never deserts pious hearts without resting in them. But it is not added in vain a second time. For at first David went away and returned to Saul, coming into battle against the Philistines, where afterwards, arriving, he alone quickly struck down the enemy whom all had long failed to subdue; and now he turned away from his face a second time, attempting to kill him. This corresponds to the mystical sense. For at first, as also explained above, to all mortals struggling against vices, the Lord appearing in the flesh conducted life free from this conflict in the world; but also, he miraculously helped those mortals laboring long in vain by the visitation of his grace. However, what must be remembered not without sorrow, not without groaning, many repel their vivifier and protector, by spurning his words and transgressing; and what we blame the Jews for not believing, we believers do not fear to do by living badly. David turns away from his face unwillingly a second time, so as not to save him with his harp from the enemy, from whom he previously returned willingly, so as not to fight with him against the enemy; for, owing to our merits, the Almighty Savior hides the light of his knowledge from us, removes the grace of his defense, so as not to protect us daily from the snares of enemies by the help of his cross, who deigned to take on flesh for our salvation, so that he might struggle for us who are frail, so that he might win for us who are holy. Therefore, when God dwelt with men, at first he withdrew from their company, so as not to struggle with them against the law of sin, which in no way opposed him. Secondly, and in this not from the company of all, but from that of the proud, he turned away, so as not to trust them with his gifts; for he resists the proud, but gives grace to the humble (I Peter 5).