1 Samuel 4:18

See what chastity is required in a bishop! If his child is unchaste, he himself cannot be a bishop, and he offends God in the same way as did Eli the priest, who had indeed rebuked his sons, but because he had not put away the offenders, fell backwards and died before the lamp of God went out.

Harsh preaching provides remedies for souls that are sick and arranges adornments for the healthy. What the Holy Spirit threatens the Lord's priests through the prophet is not a slight matter. "If you do not declare to the wicked his iniquity," he says, "I will require his blood at your hand," and again: "cry, do not cease; lift up your voice like a trumpet, and show my people their sins." … For this reason, dearly beloved, I absolve my conscience in the sight of God as often as I mention with humility a few words for the salvation of your soul. Indeed, I fear and shudder at the example of Eli, the priest, for, when he heard that his sons were committing adultery, he pretended to kill them or to suspend them from communion, but only gently admonished them, saying, "My sons, it is no good report that I hear about you. If one man shall sin against another, the priest will pray for him; but if the priest himself sins, who shall pray for him?" Now, in spite of this admonition, he fell backwards from his stool and died of a broken neck, and his name was blotted out of the book of life, because he did not punish his sons with great severity.

22. What is it that Eli, upon hearing of Israel's flight, when the ruin of the people was reported to him, when the death of his sons was announced, does not at all fall from his seat: but upon learning of the capture of the ark, both falls from his seat and loses his life? But because we have said that in Eli the wise men and lawyers of the Jews are signified, upon hearing of Israel's flight, he did not fall from his seat: because he considers it a small matter that the simple children of the Synagogue are overcome by the doctors of holy Church in preaching. He does not fall when the ruin of the people is reported to him: because, when he hears that those who die in Judaism are perishing, he is not at all terrified. He does not fall when the death of his sons is announced: because, even when the cessation of both priesthoods is objected to him, he does not cease to be proud. But when the capture of the ark is brought to him, he falls: because, when he sees that the mysteries of his own Scripture are known deeply and spiritually by the preachers and faithful of holy Church, he does not dare to boast of the learning of sacred eloquence which he understands only in a carnal way. He therefore falls from his seat, because, once the spiritual sense is known, he does not presume to boast of his carnal mastery. But because he hears the truth preached sublimely and does not at all believe, while he is confounded and not saved, he falls and dies. Indeed he falls from his seat, because he ceases to be exalted by his learning. But in falling he dies, because if he is overcome by reason, he nevertheless does not merit, by the judgment of that same reason, to attain to eternal joys.

23. In this matter it must be noted that he who falls and dies, falls beside the door. For what does it mean that he falls beside the door, except that while the blind man wanders, he strikes against the Redeemer? Who indeed declares of Himself, saying: "Whoever falls upon this stone shall be broken; but upon whomever it shall fall, it will grind him to powder" (Matt. 21:44). He Himself also says of Himself: "I am the door; if anyone enters through Me, he shall be saved, and shall go in and go out, and shall find pasture" (John 10:9). Therefore Eli died beside the door, because the authority of the Synagogue perished for this reason: that it stumbled against the Redeemer. For he fell there where he sinned. Who also, in falling, broke his neck. In the neck is signified the swelling of temporal power. Therefore he dies with a broken neck, who is condemned by the greatness of his faithlessness, having lost the power of his kingdom.

24. The letter of Sacred Scripture can also be designated by the door. For just as we are led through a door to the courts of the eternal temple, so through the letter of sacred eloquence we are raised up to allegorical and spiritual understanding. Within, moreover, the king is perceived: because the promised Redeemer of the human race is found in the spiritual understanding of Sacred Scripture. Eli therefore fell dead beside the door: because indeed the teaching authority of the Synagogue perished for this reason, that through the spiritual Scripture it sought Him who had been promised in the spirit as the Redeemer of the human race, not spiritually, but carnally. For he died beside the door: because he perished on account of the fact that he understood the spiritual promise of the Redeemer not according to spiritual understanding, but according to the simple expression of the historical narrative. And because through the zeal of his teaching he presided over Judea for a long time — not loving the one who works good, but fearing to turn aside from evil — there follows: (Verse 18.) For he was old and advanced in years: and he had judged Israel forty years.

25. For he was an old man, and advanced in age by the length of his years. He presided for forty years, through the fear of legal commandments. Indeed, the number forty pertains to sinners. Hence also the season of Lent in the holy Church is consecrated with the same number of days, so that we may strive to wash away by repenting the sins which we commit. The number forty is completed from the numbers ten and four. And because, by sinning, we transgress the Decalogue of the divine Law, and we contract the very capacity for sinning from the combination of the four elements of which we consist; under the number forty, as long as we exist in sin, we are contained. Therefore Eli judged Israel for forty years, because he displayed the authority of the Synagogue and the stern discipline of the Law for the fear of the subject people: so that he might hold the material of the human condition, fragile through concupiscence, in the state of justice through fear. But now Eli is dead, now he lies with broken neck beside the door; yet the poison of his wicked teaching remains in his seed. For already, whoever among the wise men of the Jews does not believe has been judged; but because in his instruction minds conceive the seeds of depravity, those who are born as sons of his doctrine do not abandon the madness of his faithlessness. Wherefore it is also added: (Verses 19, 20.) Now his daughter-in-law, the wife of Phinehas, was pregnant, and near to delivery: who, having heard the news that the ark was captured, and that her father-in-law and her husband were dead, bowed herself and gave birth. For sudden pains rushed upon her. And in the very moment of her death, those who stood beside her said to her: Do not fear, for you have borne a son. She did not answer, nor did she pay attention.

The man was an old man, and advanced in years, etc. That priesthood had become aged at that time, once glorious with rich virtue, and it showed, at the appropriate time, judgments of the divine law, which is encompassed in the Decalogue, to the people of Israel through chief priests, elders of the people, scribes, and Pharisees who are also called doctors of the law. Moreover, according to the figurative interpretation of the law, each of us ought to keep the ark of the covenant within the tabernacle interiorly, and, when the time comes, while preparing to fight against the Philistines, he must offer this with himself; that is, he must always maintain firm faith and a chaste conscience; and when the situation demands, he must bring it forth as his aid in spiritual warfare against the impure, be they humans or demons, carrying with him two priests as guards, namely, the vigilant senses of twin love. For the Apostle does not deem just any faith worthy of praise, but rather that which works through love (Gal. V). And if, perhaps, while we are fighting, the impure spirits or heretics snatch away the ark of faith and kill the priestly and devout senses, it is necessary for a Benjamite man, distinguished by mourning dress, that is, a mind uplifted by the hope of heavenly piety, to come humbly and penitently, bringing back to our minds our errors and inducing the whole city of our ruler into mourning and tears, until, through God's mercy, the captured ark is returned, and a better priest is given to us in place of the lost ones, that is, a more chastened sense, after the labors of penance, and more vigilant and careful. Neither does the time of the seven months during which the Philistines held the ark diverge from the figurative form of penance. For it is well established that the grace of the Holy Spirit, which is said to be sevenfold, must be obtained by undertaking penance for the committed sins and seeking forgiveness; and the Fathers declare that this forgiveness must be sought in seven ways. Indeed, the expositors of the Psalter suggest seven penitential psalms, by which heavenly piety should be implored to obtain the remission of sins. However, there are those who convert the remembrance, recognition, and sorrow of sins not to seek remedy, but as Judas to augment their previous crimes. Since they have become aged among all their enemies, with their eye of the mind disturbed by the wrath of God, they have also lost the light of faith, and suddenly returning to the seat of judicial discretion, immediately perishing, they leave; and although they seemed to have lived discreetly for a while and managed themselves well according to the precepts of the law and the Gospel (for this is to judge Israel for forty years), nevertheless, upon the onset of the trial, they succumb to a miserable death.