Bede

But Michal took an image and laid it on the bed, etc. The history of the hairy skin, of the skins of goats, is evident; for there was a cushion sewn of goat's skin, which, with its unshorn hairs, feigned the head of a man lying in bed. The statue, however, is an imitation of the true and living; the dead skin of goats is the remains of a dead animal. Therefore, Michal took an image and placed it on David's bed, as he was let down through the window and secretly saved. The Church learned to regard the Jews' Lord, who was laid in the sepulcher, not as Christ, life and truth, but as a likeness of truth and life, declaring himself to be Christ the king. The Church is said to do this in the true manner of speaking, for it bears witness to the deeds done or to be done by the ungodly, as it is written in Leviticus, "Behold, the priest shall declare him unclean" (Lev. 13): not because he could bring leprosy to the clean, but to show what was already present in the unclean. Also, Michal placed the hairy skin of goats at the head of the statue. The Church, at its beginning, discovered the perfidy even of those who not only deny the Lord Savior as Christ but also claim he was burdened with sins, not resurrected from the dead. For it is certain that the goat often holds the type of a sinner, just as a sheep does that of the just. The hairs, brittle and externally superfluous to the body, signify dead works, becoming manifest due to their density and frequency. They place the hairy skin of goats at the head of the statue set up in the bed for David, asserting the flesh of the Savior to be rough and impure due to mortal sins, saying that until now it still holds the bed of the sepulcher, into which he descended dead. However, Michal covers the statue with garments, which the Church, after recognizing such perfidy, rejects; after showing it to the faithful, it immediately demonstrates it condemned and vanquished through outstanding works that no one else could accomplish.

He also went to Ramatha, etc. After Jewish doctrine did not prevail against Christ, both words and weapons were added to persecute the Son of Man who sits at the right hand of God the Father on earth. But even their earthly principality, when searching for the hidden things of the Scriptures concerning Jesus and His disciples, found nothing else in them as a response except that He, along with His own, dwells in Naioth in Ramah, that is, in the beauty of the paternal kingdom, in the heights of the heavens. And therefore, it must be certainly known to all the house of Israel that God has made Him both Lord and Christ. And it is fitting that the cistern, which by the depth and breadth of the waters of the Scriptures corresponds to the abyss, is remembered in Socho, that is, situated in humility; because holy Scripture, being contrary to the custom of secular doctrines, existing as the teacher of humility, produced by humble authors, is open only to humble listeners or readers. But the proud, having heard through these the heavenly glory of Christ, whom they could not follow with the step of the body, nor wished to attain with the step of love, began to pursue Him with the step of nefarious action, so that He Himself, saving a certain person from such and restraining their perfidy, might protest and say from Naioth, which is in Ramah, that is, from the height of the most beautiful seat above: "Saul, Saul, why do you persecute Me" (Acts IX)?

He also stripped himself of his garments, etc. These are clearly the acts of a furious and insane person, to strip oneself, fall down vexed, and lie naked on the ground all day and night. Yet, even through the wrath of such a person, the divine power has something mystical to say for those who hear and discern. For through Balaam, who was of a contrary mind to Him, He foretold so many mysteries beforehand, and through the impious persecutor Caiaphas, He gave the secrets of His saving passion to be prophesied, and through a mute animal speaking with a human voice, He forbade the prophet’s folly; and He Himself through the possessed Saul, in the presence of Samuel and the other prophets, revealed whatever mystical things He wished, so that the innocent David might seize the path to salvation; so the madness of the pursuing Saul might be made evident to all everywhere; and finally, it might be understood how much the presence of the perfect confers on the desires of the humble, which could even lift the proud by the power of prophecy; and thus the future fate of the persecuting people might be marked, who by their hatred deserved to strip Christ of the ornament of His unique kingdom, to fall from the state of the ancient righteousness, advancing amidst the prosperity and adversity of the Church, naked of both heavenly and earthly glory, miserable and adhering only to worldly desires, and among these to hold the writings of prophecy, which would support the faith of the Church by word alone. And it is well said that he prophesied with the others before Samuel; for even now the infidel Synagogue meditates and reads the sayings of the Law and the prophets with the Church; yet the Synagogue lacks spiritual understanding, while the Church knows all those things to be understood about the Lord.

Moreover, as the Lord lives, and as your soul lives, etc. He was separated from death by only a single step, that is, by the wall of the house in which he was staying, when (as the title of the fifty-eighth psalm also contains) Saul sent and watched him, seeking to kill him. But immediately slipping from death through a window, he was rescued and fled away, saved completely, so that by the Lord's mercy, what was foretold in the same title might happen: "Do not destroy David," in the title's inscription. This should likewise be understood also of the Lord Savior, as He was separated from death by only a single step, so to speak, due to the temerity of men, when the chief priests sent and watched over His tomb, trying to block His resurrection, by denying the entrance to it, drawing His disciples away from the faith, and erasing all memory of His name from the midst if His disciples were retracted from faith. But according to the testimony of the mentioned inscription, just as neither the title written by Pilate, "This is the King of the Jews," nor the kingdom of the same King could ever be corrupted.

And Jonathan said to David, "Come, let us go out into the field," etc. A marvelous way of speaking, as if he began to speak to God, which yet he completed in speaking to a man; but this was due to the incomparably ardent affection between the young men, mutually commending each other in virtue; this as a sign of faith, always and everywhere to be kept with God as witness; which grammarians call the figure paraprosdociam in Greek, that is, an unexpected outcome. Therefore, Jonathan and David, first secretly in the city, then also going out into the field, make a covenant of the Lord, so that Jonathan would not hide from David anything that his father might think good about him; he would not introduce him to his father unless perhaps converted to piety; but also Jonathan himself, if he lives, would receive mercy from David; if indeed he dies, David would show mercy to his house forever. Because the primitive Church at its beginning was to no small extent judaizing, but soon, going out into the fruitful breadth of Christian liberty, entered into a covenant with the Lord of perpetual love; it was agreed that if any of the Jewish persecutors of Christ wished to recognize goodness and turn to him, their faith and conversion would immediately be made known to his faithful members, that is, to the Church itself, so that they might obtain full salvation by its association, and not cast pearls before swine, not profane its sacraments to the unbelievers, but rather believe that they should be piously received by those who would rejoice to live in peace. And if indeed among the Jews the state and life of the Church would remain intact, they would not be crowned by their own merit as believers, but by the compassion and mercy of their Author. And if, by their scorning, the way of life turned to themselves, nevertheless, to any believing among that people individually until the end of the age, and to all converted remnants together at the end, entrance to mercy would not be denied.

Descend therefore quickly, etc. That is, on the day when it was allowed to work up to the Kalends, he would go; so that through the Kalends, on which he said all should be silent, he would sit quietly. Jonathan therefore says to David that the Kalends will be tomorrow, and that he will be sought by Saul until the day after tomorrow. The early Church, having learned from him what to say to him, says to Christ; that the time is at hand when the Sun of righteousness will renew in the light of truth those believing or about to believe from the Jews; and that unbelievers will seek him, and in the rising of the new light, which happens through the hearing of the word, and in the increase of the same light, which happens through the operation of the heard word. For to those listening in the Church, and to those performing the commandments of the Gospel, they contrived deceits, of which the Lord speaks: Let my enemies be confounded and ashamed, who seek my soul (Psalm 35, 36, and 69). Jonathan was advising David to descend quickly, and come to the place where he should be hidden, and that on the day when it was allowed to work; and he should sit next to the stone Ezel, which is interpreted as departing, or going. The elders of the early Church were praying to the Lord that by the grace of his inspiration he would descend quickly into the hearts of the faithful, that is, into the place always receptive to his love, of which it is sung in the Psalms, And his place has been made in peace (Psalm 75). Where he should be hidden by faith from those who, disbelieving in Christian peace, would resist, and being given over to external things, would not deserve to view the mysteries of their Creator. The devout were also praying that he would deign to make his dwelling among those strong in faith, who were ready in spirit either to always advance to virtue or, having been perfected in virtues, to depart to behold the joys of heavenly life. But they desired these things in the light of grace for those present, at a time namely of doing good to all, and of running in the way of light, lest anyone be unknowingly overtaken by exterior darkness. These things also today as then, and as long as today is called today, the desires of the saints wish the Lord Savior to accomplish with insatiable prayers.

"If I live, you will show me the kindness of the Lord, etc." [1 Samuel 20:14] This, said by Jonathan to David, whom he lamented was being harassed by the unjust persecutions of his father: If I live, you will show me the kindness of the Lord; but if I die, you will not withdraw your kindness from my house forever, when the Lord has cut off every one of the enemies of David from the earth; when the Scripture added: Jonathan made a covenant with the house of David, immediately adding, saying: And the Lord required it at the hand of David's enemies; by anticipation, indeed, he did it, first inserting into the history what happened much later, when Saul was killed and the kingdom was transferred to the house of David; and those who unjustly persecuted him without cause were justly punished by divine vengeance. For then the Lord required of the hand of the enemies why they had afflicted the holy man. Then they were compelled to give an account of their hatred, with which they had raged against him for so long. This can be understood in the case of Absalom, and Sheba son of Bichri, and the other enemies of David. Otherwise, if you want to know what the Lord required of the hand of David's enemies, it can be understood, if I am not mistaken, from the previous sentence, where it is said that Jonathan made a covenant with the house of David, that the Lord required this of the hand of David's enemies, that is, why they also did not want to enter into a covenant of peace with him, with whom they saw was the Lord. Therefore, it seems that the Scripture anticipates this sentence and interposes it, so that the testimony of Jonathan, which he said: When he has cut off the enemies of David, every one from the earth, would be proven true, because evidently the enemies of David were cut off from the earth, not by David himself avenging against the adversaries, but by the Lord judging for him. It is rightly added: And Jonathan made David swear again, because he loved him; for as he loved his own soul, so he loved him; so that he, who embraced David with such perfect love according to the law of God, would be shown to be immune from the destruction of his enemies. Although he was taken away by death and could not have the earthly kingdom with him, as he hoped, he nevertheless without any contradiction received the partnership of the heavenly kingdom with him, whom he loved for the glory of his virtues, as he too was full of virtues.

And I will send three arrows near him, etc. And I, the Church says to the Lord, with you dwelling in the hearts of the perfect, will send preachers of the holy and undivided Trinity, who, with wings of virtues, will be quick-flying, penetrating with the sharpness of their speech, stirred by the bow of diligent reading, to strike with the word of faith those who are more fragile and still, and almost earthly, yet remaining in the vicinity of the strong, held by the friendly bond of love, so that, touched by the salutary wound of charity, they may be compelled to bear all visible things gravely, to rest in the memory of their Creator alone, and to have His sole vision as sweetness. But I will send them, not as if they would end the uncertain course of the word, but as if training me to the sign of true and singular salvation, as if following only the look of divine will, directing all the blows of my doctrine to the intended target, I will pursue to the prize of the heavenly calling of God in Christ Jesus. I will also send listeners eager to obey the faith; who, diligently seeking through all the spiritual teachings or deeds of the doctors, may piously relate to the glory of my state, by following it devoutly. To these listeners, indeed, if I show them capturing these same teachers who are near them, and placed among them by living well, if you deign to visit me, I will show that the usual blessing from the Jews is to be increased because peace is yours, with the arms of the hateful at rest meanwhile. But if I show that the same teachers, humbled by me, being further cast out and pursued from Judea, go and tend to visit all nations; because this is the will and providence of the eternal Father, that, blindness coming upon Israel, the fullness of the nations may enter the gates of life. Of the single word of the Father, which we shall have spoken, I confessing, and you teaching, let God the Father almighty Himself alone be the eternal witness between me and you; and rightly, because the Father alone knows the secrets of the Son, and only to those whom the Father has deigned to reveal them. Of these, the same Son speaks to the Father: And you revealed them to little children (Matthew XI). Who decreed that this God, begotten before the ages, should be incarnate at the end of the ages, and that they should be saved by the same incarnation. But speaking these things, the Church does not instruct the Lord as if He were ignorant of what He should do, nor does she teach what she herself shall do as if He were unaware; but she prays devotedly that He accomplish these things quickly, which she has learned mercifully to be done by Him. What she should do rightly, having received through Him, she ceaselessly praises herself for this by giving thanks.

And the place of David appeared empty, etc. To unbelievers, the place of Christ appears empty in the Scriptures; because although they recount the entire series of the Old Testament, they do not deserve to find Him whom the learned scribe in the kingdom of heaven knows to find nearly everywhere in the divine pages. Thus Saul, as a type of the Jews, sitting to eat the bread of Scripture, cannot have Christ present, whom he had driven from his table by hating Him. But Cleophas, with his companion, although not yet fully recognizing Him, but already loving Him, invited Him to the table; and therefore immediately recognized Him in the breaking of the bread (Luke XXIV). We also do both today while reading, as some, perverse, try to turn even clear sayings about Christ to something else; others, piously and soberly seeking Christ in the dishes of divine letters presented, begin to have Him present, though not immediately recognized, until He Himself gradually reveals to us what was previously closed mysteries, as if we recognize Him in the offering of bread which He broke for us. Yet not all who in the Scriptures they read, cannot understand Christ, can immediately also stir up questions or persecutions against Christ; because the human mind is accustomed to gradually decline into vices just as it progresses in virtues. It can also be understood thus, that while Saul was dining, the place of David appeared empty: the Lord called His members, namely the Church, from celebrating the carnal sacraments of the law to engage in more spiritual ones. But to both senses, what follows is appropriate: