23. As if from a height to level ground, the teacher of holy Church comes when he rebukes the faults of sinners, and bends the loftiness of his station when he humbles himself through the affection of charity to examine the crimes of the wicked. Rightly therefore it is said of him who had reproved the sinner: 'He arose, and went up.' For the chosen preacher rises when he raises himself by intention to the height of his spiritual way of life; and he ascends when he arrives at the lofty eminence of that same life through habitual practice. Heavenly desires, spiritual virtues, and good works are on high; earthly affections, worldly lusts, vices, and sins are in the depths below. But the teacher, in order to properly correct the fallen, first discovers their faults by examining them, then strikes those he has found. Therefore, so that he may clearly and openly see what he is to strike, he bends the eyes of his mind to see the deep wounds of sinners. But he does not strike what he has perceived unless he descends to touch those things in the depths. Therefore the prophet is said to rise and ascend, because the chosen teachers so come down to see and amend our lowly state that they never forget to return at once to the heights of their way of life. By these words also the freedom of the priestly spirit is affirmed. For many rebuke others while they disturb themselves with a most violent war of anger. But after having rebuked faults, they are unable to rise and ascend, because being troubled within themselves, they are by no means permitted to advance to the heights of inner peace. Some hear about the shameful deeds of others that must be restrained; but when they have descended to contemplate the depths, they are defiled by a harmful delight in them. Weak indeed and unequal to so great a ministry, while they eagerly seek to loose the knots of others below, they do not free them but bind themselves. What then does it signify that it is said of Samuel, 'He arose, and went up', except what we observe in more perfect men, who so look upon our defilements that they are in no way soiled by them; who so grow angry with us that they can quickly ascend to the heights of their inner secret peace? For they are strong and powerful, and those who bear their own great and mighty burdens lightly are not weighed down by our weaknesses. And because in our correction they bring forth the testimonies of holy Scripture, they are said to rise from Gilgal and ascend. Gilgal indeed, as I have already said many times, is translated as "wheel." But the testimonies of the Scriptures, because they revolve through various senses in our instruction, are like wheels. And because when holy preachers leave behind the care of their subjects, they are elevated in the contemplation of eternal life, Samuel is said to ascend to Gibeah of Benjamin. Gibeah of Benjamin is interpreted as "the hill of the son of the right hand." Who then is the son of the right hand, except Him whom the holy Gospels confess ascended into heaven and sits at the right hand of God the Father? The hill of the son of the right hand, therefore, is the eternal loftiness of the Redeemer. For when holy preachers leave behind our lowly state, they rise by intention to those lofty divine heights of the Redeemer, and ascend by contemplation.
24. This which is said, "He arose and went up," can also be understood more simply according to the historical sense: namely, that he did not find in the king whom he had rebuked the humility of repentance by which he might have been compelled to remain. Nevertheless, the same king is left in his office so that he might be corrected by the prophet's very separation from him; because very often those whom the words of a preacher do not correct are struck with fear at being separated from the fellowship of preachers or from the unity of Holy Church. In the presence of preachers they are hard, but once separated they come to their senses; and those who sinned by disobeying now humbly prepare to obey God. Hence, not long after, King Saul is commanded to destroy the Amalekites, so that if he carried out the Lord's command in the slaughter of that nation, he might untie the knot of his former disobedience (1 Kings 15). Separated indeed from the prophet, he was seen to have done such things that he might be commanded to do others. Therefore it is also added: (Verse 15.) And the rest of the people went up after Saul to meet the people who were fighting against them, going from Gilgal to Gibeah of Benjamin.
25. Some fall into sin in such a way that they are held fast by no good work; but some, when they recall that they have committed evils, strive more earnestly to do good works. For by doing good, they cover the evils they leave behind, lest these be judged when uncovered by the eternal Judge. Indeed, if we interpret this deed of Saul in a favorable sense, we find this: that he who previously in the matter of the sacrifice, out of fear, despised the prophet's commands, afterward hastened to crush the adversaries of God's people, those whom he had feared. In this passage it should also be noted that he whom the prophet abandoned went up from Gilgal to face the wars of the enemies. For the just severity of preachers casts off many sinners, whom nevertheless the divine remembrance does not abandon. They lose the consolations and exhortations of their rulers on account of their faults, but they consult the sacred Scriptures, they resume their purpose; and those who had lain as if fallen through the evil of disobedience, raised up through the fervor of obedience, advance to the wars against hidden enemies. Rightly therefore they are recorded as coming from Gilgal, that is, from "wheels": because from the holy Scriptures they receive that by which they can powerfully crush the warfare of the opposing side. But because they strive by conquering to recover the height of their lost way of life, they are said to ascend to Gibeah of Benjamin. Because likewise some had shut themselves in hiding places, others had fled to the enemies, the remaining people are those who were terrified by no fear, but hasten with their king to the place of assembly. This we see even now in the Church: because indeed many, as if little ones, propose to advance through the pursuit of the private life, while many who are strong are bold even in the open combats of the malignant enemy, so that they openly see the allurements of the world, which might attract them, but they despise what they have seen and refuse to desire it. These indeed stand not in hiding places, but on the field of open combat, exposed to battle, strong for triumph, who are able to fight and cannot be overcome. Whence they are also designated by a perfect number, when it is added: (Verse 15) "And Saul numbered the people who were found with him, about six hundred men."
26. For the week is completed in seven days, but one of them is forbidden for work, while six are granted for the pursuit of good work. Moreover, the number one hundred contains the sum total of numbers. In six hundred men, therefore, who else are designated but those who are strong in work and in the deliberation of the heart? For some propose mighty things, but because they do not do what they propose, they do not reach the number of six hundred men. In six hundred men, therefore, the strong workers of Holy Church are designated, because they propose great things, and they fulfill the rigor of their resolution with the strength of good action. They are rightly said to have been found with the king, because they agree with the pastors of Holy Church in good will and in pious action. For they are with those from whom they differ neither in will nor disagree in action. They are said to agree in such a way that the dignity of preachers is felt to excel; because even if subjects will and do the same good as preachers, nevertheless those are preeminent in that same good whose virtue of soul is more ardent and whose effort of action is more robust, just as their rank is higher. For this reason it is said separately of the king and his son: (Verse 16.) And Saul, and Jonathan. For why are the king and his son named separately, unless because the action of a good bishop is clearly singular? And because there is not a uniform equality among all faithful subjects, there follows: (Verse 16.) And the people who were found in Gibeah of Benjamin.
24. This which is said, "He arose and went up," can also be understood more simply according to the historical sense: namely, that he did not find in the king whom he had rebuked the humility of repentance by which he might have been compelled to remain. Nevertheless, the same king is left in his office so that he might be corrected by the prophet's very separation from him; because very often those whom the words of a preacher do not correct are struck with fear at being separated from the fellowship of preachers or from the unity of Holy Church. In the presence of preachers they are hard, but once separated they come to their senses; and those who sinned by disobeying now humbly prepare to obey God. Hence, not long after, King Saul is commanded to destroy the Amalekites, so that if he carried out the Lord's command in the slaughter of that nation, he might untie the knot of his former disobedience (1 Kings 15). Separated indeed from the prophet, he was seen to have done such things that he might be commanded to do others. Therefore it is also added: (Verse 15.) And the rest of the people went up after Saul to meet the people who were fighting against them, going from Gilgal to Gibeah of Benjamin.
25. Some fall into sin in such a way that they are held fast by no good work; but some, when they recall that they have committed evils, strive more earnestly to do good works. For by doing good, they cover the evils they leave behind, lest these be judged when uncovered by the eternal Judge. Indeed, if we interpret this deed of Saul in a favorable sense, we find this: that he who previously in the matter of the sacrifice, out of fear, despised the prophet's commands, afterward hastened to crush the adversaries of God's people, those whom he had feared. In this passage it should also be noted that he whom the prophet abandoned went up from Gilgal to face the wars of the enemies. For the just severity of preachers casts off many sinners, whom nevertheless the divine remembrance does not abandon. They lose the consolations and exhortations of their rulers on account of their faults, but they consult the sacred Scriptures, they resume their purpose; and those who had lain as if fallen through the evil of disobedience, raised up through the fervor of obedience, advance to the wars against hidden enemies. Rightly therefore they are recorded as coming from Gilgal, that is, from "wheels": because from the holy Scriptures they receive that by which they can powerfully crush the warfare of the opposing side. But because they strive by conquering to recover the height of their lost way of life, they are said to ascend to Gibeah of Benjamin. Because likewise some had shut themselves in hiding places, others had fled to the enemies, the remaining people are those who were terrified by no fear, but hasten with their king to the place of assembly. This we see even now in the Church: because indeed many, as if little ones, propose to advance through the pursuit of the private life, while many who are strong are bold even in the open combats of the malignant enemy, so that they openly see the allurements of the world, which might attract them, but they despise what they have seen and refuse to desire it. These indeed stand not in hiding places, but on the field of open combat, exposed to battle, strong for triumph, who are able to fight and cannot be overcome. Whence they are also designated by a perfect number, when it is added: (Verse 15) "And Saul numbered the people who were found with him, about six hundred men."
26. For the week is completed in seven days, but one of them is forbidden for work, while six are granted for the pursuit of good work. Moreover, the number one hundred contains the sum total of numbers. In six hundred men, therefore, who else are designated but those who are strong in work and in the deliberation of the heart? For some propose mighty things, but because they do not do what they propose, they do not reach the number of six hundred men. In six hundred men, therefore, the strong workers of Holy Church are designated, because they propose great things, and they fulfill the rigor of their resolution with the strength of good action. They are rightly said to have been found with the king, because they agree with the pastors of Holy Church in good will and in pious action. For they are with those from whom they differ neither in will nor disagree in action. They are said to agree in such a way that the dignity of preachers is felt to excel; because even if subjects will and do the same good as preachers, nevertheless those are preeminent in that same good whose virtue of soul is more ardent and whose effort of action is more robust, just as their rank is higher. For this reason it is said separately of the king and his son: (Verse 16.) And Saul, and Jonathan. For why are the king and his son named separately, unless because the action of a good bishop is clearly singular? And because there is not a uniform equality among all faithful subjects, there follows: (Verse 16.) And the people who were found in Gibeah of Benjamin.