Bede

The men of Israel went out from Mizpah and pursued the Philistines, etc. The apostles went out from Mizpah, that is, the watchtower of their peaceful way of life, pursued the impious by reproving them; and struck them from their ancient, that is, impious life, gradually removing them with the sword of the word, until they led them to the fellowship of the Church, which is founded upon Christ. For Bethcar, which is interpreted as the house of the lamb, or the house of recognition, certainly signifies him, who, having innocently died in humanity, powerfully reveals the paternal secrets in divinity. Upon which house of divine recognition he found a place of beloved residence, who said: “Lord, to whom shall we go? You have the words of eternal life” (John VI). Which he desired to enter, who humbly knocking, asked: "Lord, show us the Father, and it suffices us" (John XIV). For they had learned from him because no one knows the Son, except the Father: nor does anyone know the Father, except the Son, and to whom the Son will reveal (Luke X). And therefore, rightly it is called the house of recognition, through whom he alone and the Father are revealed.

And Samuel took a stone, etc. And indeed we read above of the stone of help, which in Hebrew is called Ebenezer; but there the historian anticipated, whereas here he expresses both the time and the cause of the name being given; which, as a clear type of the Mediator, is rightly called one stone, because there is one Lord Jesus Christ, who justifies the circumcision by faith and the uncircumcision through faith; rightly placed between Masphat and Shen, that is, between the place where the altar of the Lord's cross was erected and the singular lamb was offered who takes away the sins of the world, and between it and the place where the victory of the Lord's word could spread throughout the world. That place, most beautifully lying above Bethcar, that is, the house of the lamb or of recognition, because the same Church of Christ shines throughout the entire world. Nor is it by chance that the same place Shen, that is, is said to be named, because the people of the Gentiles, who cry out to the Lord from the ends of the earth, and with Israel they hear: Rejoice, because your names are written in heaven (Luke 10). Of which it is also said elsewhere: And he calls his own sheep by name (John 10). Therefore the Lord took the precious stone, the chosen cornerstone, that is, himself; and set it between the people of the Jews and the Gentiles, who by the powerful help of his Spirit would gather both into one, and miraculously rescued from all adversities, would raise them up to the contemplation of the glory of his divine majesty; to the vision of which, than which nothing is better (for indeed, whatever we who have merited to behold it, seek nothing greater), because we will rejoice in the greatest good, it is said very well: Because the Lord has helped us thus far. Whence also in the Gospel, the Lord, as if promising the highest and incomparable good to the faithful people, says: He who loves me will be loved by my Father, and I will love him and reveal myself to him (John 14).

And the hand of the Lord was upon the Philistines, etc. The grace of Christ was made to crush the enemies of the primitive Church wherever the light of the Gospel shone in Judea, nor is it repulsed by disbelief and persecution. And the souls deceived by unclean teachers or spirits, are rendered and brought back to the society of the Church, from those who remained sterile of good works, to those who not only remained fruitless for themselves but also tried to oppress those who were fruitful. For Accaron turns into sterility, Geth into a winepress. And indeed, the understanding of sterility is clear, because every tree that does not bear good fruit will be cut down and thrown into the fire (Matthew III). The winepress, however, signifies persecutors of the good, as the Psalms inscribed for the winepresses, and the action of the winepresses themselves demonstrate. For the wood cut from the root, stripped of leaf and bark, and utterly deprived of any hope of bearing fruit, is compacted solely for the pressing of grapes or olives. While pressed by weight, with the husks crushed and skins emptied, the most joyous must and the richest streams of oil flow; the precious liquid indeed is stored in the cellars, but the waste shells are thrown out. Indeed, the winepresses remain empty of fruit, only eagerly awaiting when they begin to press something, until even themselves, worn by long use, are consigned to flames to be burned. Thus, surely, thus the torturers of the Church not only lack the greenery of faith, the leaves of confession, and the good fruits of operation; but also do not cease to weary the fruitful souls engaged in works of mercy and love, and other virtues' pursuits, up to the dissolution of the flesh. For they have nothing more to do after these things, when the dust returns to the earth as it was, and the spirit returns to God who gave it, and they, always being adversaries to the good, are forever consigned to the flames of Gehenna at the appointed time. Yet because some from such individuals, through Christ’s mercy, reclaim the salvation they lost in the first man, it is rightly said that Israel’s cities, from Accaron to Geth, that is, from sterility to the winepress, are restored. Indeed, the Accaronite was Sergius Paulus the proconsul, the Accaronite was Dionysius the Areopagite. The Gethite was that young man aspiring to threaten and kill Christ's disciples. Finally, the most noble cluster, crowned by rank, name, and passion, to be offered to Christ in the first fruits of the Church, was stripped of the burden of the flesh by the pressure of stones. But while they came from paganism to faith, and he from being a persecutor even to the grace of apostleship, indeed the cities—sterility and the winepress—when captured by the enemy, are reclaimed by the Church.

There was peace between Israel and the Amorites. After the ascension of the Lord, with the Churches confirmed in faith, there was our peace, which made both one, between those from the Jews and those who believed from the Gentiles. There will also be in you, when you live as a true Israelite, that is, without deceit, peace with the former bitter enemy, which is interpreted as Amorite, when you have taught all vices conquered in you to favor virtues, and the members which were weapons of iniquity for sin, you will have made weapons of righteousness for God. For as long as the grace of the true Samuel lives and reigns in your mind, although you cannot completely be free from sin as a human, whatever filthy thoughts, as if ambushing the spiritual virtues, the hands of the Philistines may take from you, you will recover with his daily help, and you yourself will also free into the boundaries of your good works from the hand of the Philistines, because the patience of the poor will not perish forever. And although you may not be able to be invulnerable in the midst of battle, once the course is completed, you will be granted the crown of life.

Samuel also judged Israel, etc. The Lord judges the Church at all times, in which, while it wanders on earth, He vivifies it with the light of His divine presence. For the days of Christ are the same as the days of the Church. About which He speaks in the Gospel: "As long as I am in the world, I am the light of the world" (John IX). Elsewhere, specifying this clearly, He says: "And behold, I am with you all days, even to the end of the age" (Matt. XXVIII). He also judges it, either by teaching through adversities, illuminating with gifts, delivering it from an unholy people, or leading it to heavenly kingdoms. Therefore, with hidden presence examining each of the elect, their hope, faith, and love, how much each has advanced in the aforementioned virtues, He examines daily either by Himself, who knows the secrets of the heart, or through spiritual teachers. For that a year denotes a person through figurative speech is also proven by the fact that the four well-known humors, by which the human body is sustained, are harmoniously associated with the four annual seasons: true blood with spring, red bile with summer, black bile with autumn, and phlegm with winter. Furthermore, the memorized cities are rightly compared to the aforementioned virtues, as their very names indicate, of which Bethel is translated into "house of God," Galgal into "wheel," and Masphat into "watchtower." The house of God signifies those who, having recently accepted the mystery of faith, have already become the temple of their Creator. The type of wheel alludes to those who, confirmed by the certainty of hope, have undertaken the swift course of transferring from this world in mind. By the name "watchtower" are expressed those who, perfected by the excellence of love, although still dwelling in the flesh, have learned to transcend the confines of the flesh by contemplating eternity. Indeed, it is narrated above that Samuel gathered Israel in Masphat, and there judged them, and went against the Philistines to fight them, but, while he was offering a burnt offering, they were defeated and fled. Now, however, he is reported to have also circled around two other cities, as if they were associates with Masphat, because the principal virtue that gathers the Church and fortifies it against all enemies is charity. But so that one may worthily attain to this, it is necessary first to care for the gift of faith, which purifies hearts, and hope, which leads to higher things.

And he returned to Ramathia, etc. The Lord returned to heaven in body by ascending once, the office of His dispensation having been completed; he returns daily in divine presence, by which he always and everywhere reaches entirety from end to end strongly, and arranges all things sweetly. For there is the flesh that he assumed for us and glorified; there is the hall of the blessed and of angels and men; there is the habitation promised to us by God, a house not made by hand, eternal in the heavens. Whence Ramathia is rightly called his height; and there, placed in body, he himself judges the Church, either chastising those still wandering on earth, until he leads them to the heavenly, or distributing worthy seats to those already dwelling with him according to merits, where in the house of his Father he has many mansions (John XIII), knowing that the Father has given all things into his hands, and has given him authority to execute judgment (John V). There also within the veil of heaven and the eternal holy of holies, he was building an altar for the hearts of the heavenly citizens to the Father. From this, the fire of his charity being ignited, the incense of everlasting praise rises, saying, Holy, holy, holy Lord God of hosts, the whole earth is full of his glory (Isaiah VI). And again: Salvation to our God, who sits upon the throne, and to the Lamb (Revelation VII); and other such things, which being brought thither in the Spirit, the beloved disciple heard, to be often repeated and always remembered. Thus far may it suffice to have briefly indicated in the first book of our exposition the change from the old priesthood to the new, prefigured in the guise of Heli and Samuel, so that we may freely investigate from another beginning the wider mysteries of the changing kingdom, which were prefigured through Saul and David, relying not on our ingenuity, but depending on the help of him through all things, to whom the whole Scripture of prophecy serves, whose kingdom shall have no end, and is a priest forever according to the order of Melchizedek.

He will take your sons, etc. You, he says, were called to freedom, brothers, only do not use freedom as an opportunity for the flesh (Gal. 5). Therefore, whoever gives the freedom into which he was called as an opportunity for the flesh, will soon, under the power of an impious king, that is, the devil whom he has chosen as his lord, suffer all these servitudes in himself which Samuel spoke to the people about. For what was once said specifically of one people but has for a longer time and with historical and typical truth been practiced, should generally be applied to all mortals who cast off the sweet yoke of the Lord; whose sons the wicked king takes and places in his chariots, when the ancient enemy, taking their glorious deeds, such as modesty, patience, kindness, almsgiving, and other similar things, corrupts them with hypocrisy, vainglory, pride, or any other vicious plague, he binds them to the works of the faithless, in whose hearts, constrained by the bridle of iniquity, the very worst charioteer freely and proudly rides around in his chariots. And because now the impious enemy falsely associates those whom he considers faithful among the faithful by their works, the strict Judge will associate them in the end through punishments; of such it is rightly written: “The lord of that servant will come on a day when he does not expect, and at an hour he does not know, and will cut him in pieces and assign him a place with the unfaithful” (Matt. 24).