2. The number one thousand, which is produced from one hundred collected ten times, suggests the highest perfection. When indeed it is repeated three times, the various perfections of the elect are designated by it. Saul therefore chose three thousand men from Israel: because the preacher of truth leads to the defense of the holy Church not the weak and feeble, but strong and valiant warriors. They are said to be three thousand: because at the height of perfection, they bring forth virgins; alongside whom they place both the continent and the defenders of truth. For while by the example of virgins they kindle others to the highest incorruption, while by the life of the continent they draw others away from the corruptions of the world, while they defend the weakness of the humble through the aid of the powerful, good teachers come against the enemies of the holy Church as if with three thousand chosen men. They are called men on account of their fortitude, and are said to be from Israel on account of divine contemplation. For he cannot be contained in the highest number of perfection who lacks either the virtue of great work or the knowledge of inward vision. What does it mean that some of the chosen men are said to be with Saul, and others with Jonathan? But even the very names of the places in which they are said to be should not be believed to be devoid of mysteries. Jonathan, who is described as the son of the king and has a portion of the warriors, clearly signifies those who are helpers of teachers in the ministry of preaching. For they are their sons: because they ardently love those by whose ministry they are begotten for God. But they preside over a portion of the warriors: because they bear the care of the holy Church, and advance some by example and others by exhortations to the love of virtues. For as a great king had sent his son into the army, he who was speaking to the Corinthians said: "Therefore I have sent to you Timothy, who is my most dear and faithful son in the Lord, who will remind you of my ways which are in Christ Jesus, as I teach in all the churches of the saints" (1 Cor. 4:17). Hence he likewise says: "When Timothy comes, see that he may be with you without fear: for he does the work of the Lord, as I also do" (1 Cor. 16:10).
3. Now Jonathan is said to be with a thousand men in Gibeah of Benjamin, while Saul is with two thousand in Michmash and on the mountain of Bethel. Gibeah, as we have often already said, is interpreted as "lofty"; Michmash, "humility"; Bethel, "house of God"; Saul, "petition"; Jonathan is said to mean "gift of the dove." The three thousand chosen men of Israel we have referred to virgins, the continent, and defenders of truth. Therefore, since Jonathan is called "gift of the dove," and a thousand men are said to be with him in Gibeah, that is, on the height — what else does this suggest but those who, by the most radiant example of virginity, provide to others a standard of the same modesty? Rightly is the instructor of virgins called "gift of the dove," because it is by the incomparable grace of the Holy Spirit that corruption of the flesh remains unknown to those who dwell in the flesh. Rightly too are virgins said to be on the height, because what surpasses human nature is situated at the loftiest summit of virtues. Hence also that virgin beloved of Jesus, indicating the place of virgins, says: "I saw upon Mount Zion a Lamb standing, and with him a hundred and forty-four thousand, having his name and the name of his Father written on their foreheads" (Rev. 14:1). He also indicates them from the light of their own manner of life, saying: "These are they who have not been defiled with women, for they are virgins, and they follow the Lamb wherever he goes" (ibid., 4). They are said indeed to be on the mountain with the Lamb, because through the merit of incorruption, by which they separate themselves from earthly and carnal pleasures, they are exalted in the heavenly glory of the Redeemer. With Saul, however, two thousand are said to be in Michmash and on the mountain of Bethel. Michmash, which is interpreted as "humility" — what else does it signify but the blush of the continent? For when they recall the past pleasures of the flesh, they blush with shame. But because they are strong men, they are reported to be with Saul; and while they despise the experienced enticements of the world, by the example of their virtue they draw countless others to contempt of that same world. Yet they dwell in Michmash, because while they recall what they were in the world, they cannot grow proud over the fact that they see themselves to be great in God. Rightly are they reported to be with Saul, who is called "petition." For a preacher of truth ought to be of such great charity that through urgent desire he is felt to be not merely a petitioner, but the very petition itself. He ought to seek the salvation of the faithful so urgently that, from the habitual exercise of inward taste, he directs every movement of the heart into the disposition of supplication. With him are a thousand men, because the more perfect hearers join with chosen teachers in charity and together beseech the almighty Lord for the salvation of the faithful. They are therefore with the king in Michmash, because they cultivate humility on their own behalf so that they may deserve to be heard on behalf of others. But while the chosen teacher profitably presides over all his subjects, he advances the virtues of all toward the crowns of victory. For with the humble he supplicates, with the strong he fights, with those set apart he perseveres in prayers, and with those placed as defenders of the Church he protects the weak and the infirm. Rightly therefore they are said to be not only in Michmash but also on the mountain of Bethel with Saul among thousands of warriors, because just as the preacher of the Church stands above the diverse orders of the elect, so he ought to be their cooperator. For they guard Bethel, that is, the house of God, who by the authority of the word defend the holy Church. When they confront any tyrants with the voice of free authority, when they rise up against the powers of this world, when they oppose the powers of this world in defense of the humble — they guard Bethel, the house of God, like warriors of the king. They are certainly reported to be with Saul, because in the defense of the Church they are coadjutors of the great teachers. Rightly moreover it is said of the rest: (Verse 2.) "But the remaining people he sent away, each one to his own tents."
4. Moreover, he calls the people whom the number of a thousand does not encompass. Each one is sent back to his own tent, because the weak and imperfect are not to be brought forth for the highest and most demanding works. For neither the continent, nor virgins, nor martyrs can the feeble become. For the former, lest the past pleasures of the flesh return to them; for the latter, lest they despise the untried enticements of the flesh; for the others, lest they fear the adversities of the world—the greatest fortitude is necessary. The rest of the common people, therefore, are sent back to their tents, lest they be condemned for the rashness of a higher life, and perish in battle as weak and infirm, while pledging faith to a lofty way of life for which they do not have the strength of lofty virtue. For the blessed apostle Paul was, as it were, sending each one back to his own tent when he said: "Because of fornication, let each man have his own wife, and let each woman have her own husband" (1 Cor. 7:2). For like a skilled master of the interior warfare, considering both the crowns of victory and the gravity of the struggle, he was weighing the soldiers' strength against the burden of war, judging it best for the weak to live in the cities lest they perish in bitter combat. Therefore, likewise separating them from the camp of the strong, he says: "Return together again, lest Satan tempt you because of your incontinence" (ibid., 5). But with the weak removed, what is accomplished in the most valiant battle line of virgins is set forth, when it is added...
3. Now Jonathan is said to be with a thousand men in Gibeah of Benjamin, while Saul is with two thousand in Michmash and on the mountain of Bethel. Gibeah, as we have often already said, is interpreted as "lofty"; Michmash, "humility"; Bethel, "house of God"; Saul, "petition"; Jonathan is said to mean "gift of the dove." The three thousand chosen men of Israel we have referred to virgins, the continent, and defenders of truth. Therefore, since Jonathan is called "gift of the dove," and a thousand men are said to be with him in Gibeah, that is, on the height — what else does this suggest but those who, by the most radiant example of virginity, provide to others a standard of the same modesty? Rightly is the instructor of virgins called "gift of the dove," because it is by the incomparable grace of the Holy Spirit that corruption of the flesh remains unknown to those who dwell in the flesh. Rightly too are virgins said to be on the height, because what surpasses human nature is situated at the loftiest summit of virtues. Hence also that virgin beloved of Jesus, indicating the place of virgins, says: "I saw upon Mount Zion a Lamb standing, and with him a hundred and forty-four thousand, having his name and the name of his Father written on their foreheads" (Rev. 14:1). He also indicates them from the light of their own manner of life, saying: "These are they who have not been defiled with women, for they are virgins, and they follow the Lamb wherever he goes" (ibid., 4). They are said indeed to be on the mountain with the Lamb, because through the merit of incorruption, by which they separate themselves from earthly and carnal pleasures, they are exalted in the heavenly glory of the Redeemer. With Saul, however, two thousand are said to be in Michmash and on the mountain of Bethel. Michmash, which is interpreted as "humility" — what else does it signify but the blush of the continent? For when they recall the past pleasures of the flesh, they blush with shame. But because they are strong men, they are reported to be with Saul; and while they despise the experienced enticements of the world, by the example of their virtue they draw countless others to contempt of that same world. Yet they dwell in Michmash, because while they recall what they were in the world, they cannot grow proud over the fact that they see themselves to be great in God. Rightly are they reported to be with Saul, who is called "petition." For a preacher of truth ought to be of such great charity that through urgent desire he is felt to be not merely a petitioner, but the very petition itself. He ought to seek the salvation of the faithful so urgently that, from the habitual exercise of inward taste, he directs every movement of the heart into the disposition of supplication. With him are a thousand men, because the more perfect hearers join with chosen teachers in charity and together beseech the almighty Lord for the salvation of the faithful. They are therefore with the king in Michmash, because they cultivate humility on their own behalf so that they may deserve to be heard on behalf of others. But while the chosen teacher profitably presides over all his subjects, he advances the virtues of all toward the crowns of victory. For with the humble he supplicates, with the strong he fights, with those set apart he perseveres in prayers, and with those placed as defenders of the Church he protects the weak and the infirm. Rightly therefore they are said to be not only in Michmash but also on the mountain of Bethel with Saul among thousands of warriors, because just as the preacher of the Church stands above the diverse orders of the elect, so he ought to be their cooperator. For they guard Bethel, that is, the house of God, who by the authority of the word defend the holy Church. When they confront any tyrants with the voice of free authority, when they rise up against the powers of this world, when they oppose the powers of this world in defense of the humble — they guard Bethel, the house of God, like warriors of the king. They are certainly reported to be with Saul, because in the defense of the Church they are coadjutors of the great teachers. Rightly moreover it is said of the rest: (Verse 2.) "But the remaining people he sent away, each one to his own tents."
4. Moreover, he calls the people whom the number of a thousand does not encompass. Each one is sent back to his own tent, because the weak and imperfect are not to be brought forth for the highest and most demanding works. For neither the continent, nor virgins, nor martyrs can the feeble become. For the former, lest the past pleasures of the flesh return to them; for the latter, lest they despise the untried enticements of the flesh; for the others, lest they fear the adversities of the world—the greatest fortitude is necessary. The rest of the common people, therefore, are sent back to their tents, lest they be condemned for the rashness of a higher life, and perish in battle as weak and infirm, while pledging faith to a lofty way of life for which they do not have the strength of lofty virtue. For the blessed apostle Paul was, as it were, sending each one back to his own tent when he said: "Because of fornication, let each man have his own wife, and let each woman have her own husband" (1 Cor. 7:2). For like a skilled master of the interior warfare, considering both the crowns of victory and the gravity of the struggle, he was weighing the soldiers' strength against the burden of war, judging it best for the weak to live in the cities lest they perish in bitter combat. Therefore, likewise separating them from the camp of the strong, he says: "Return together again, lest Satan tempt you because of your incontinence" (ibid., 5). But with the weak removed, what is accomplished in the most valiant battle line of virgins is set forth, when it is added...