:
1 And the men of Kirjath-jearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD. 2 And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD. 3 And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines. 4 Then the children of Israel did put away Baalim and Ashtaroth, and served the LORD only. 5 And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the LORD. 6 And they gathered together to Mizpeh, and drew water, and poured it out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel in Mizpeh. 7 And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines. 8 And the children of Israel said to Samuel, Cease not to cry unto the LORD our God for us, that he will save us out of the hand of the Philistines. 9 And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him. 10 And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel: but the LORD thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel. 11 And the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them, until they came under Beth-car. 12 Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the LORD helped us. 13 So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the LORD was against the Philistines all the days of Samuel. 14 And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath; and the coasts thereof did Israel deliver out of the hands of the Philistines. And there was peace between Israel and the Amorites. 15 And Samuel judged Israel all the days of his life. 16 And he went from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places. 17 And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the LORD.
[AD 735] Bede on 1 Samuel 7:1
They sanctified his son Eleazar, etc. They chose holy and learned men, and by the name of the sons of God, they appointed teachers who would guard the state of the Church. For Eleazar, who is called the helper of God, figuratively expresses the assembly of those who can say with the apostle: "For we are God's fellow workers" (I Cor. III). And elsewhere: "I planted, Apollos watered, but God gave the growth" (Ibid.)

[AD 1781] Richard Challoner on 1 Samuel 7:1
In Gabaa: That is, on the hill, for Gabaa signifieth a hill.
[AD 604] Gregory the Dialogist on 1 Samuel 7:2
Because we relate the perfection of the ark to the perfection of the contemplative life, the ark of God remained in Kiriath-jearim, since the learned minds of those who contemplate achieve with delight the gift of their very learning, namely, the brightness of above revealed to them. For twenty years the ark of God remained there, for the elect souls are transported to the pinnacle of innermost exaltation. Thus, they have the number ten, which stands for the perfection of knowledge, but then the number twenty for the delight in things above. For the multiplication of days can be related to the increase of spiritual virtues. Since this is the reason why the days were multiplied and it was expressly stated and asserted that it was the twentieth year: the more richly the elect minds of those who contemplate grazed on the thoughts above, the more fully they would be adorned with the glories of the spiritual virtues.Now what does it mean when it is said that all Israel “lay at rest after the Lord in the twentieth year,” except that the height of the perfection of the elect does not consist in the might of a good work but in the virtue of contemplation? To rest after the Lord is to cling to the imitation of our Redeemer with invincible love. And, if someone contemplates those inexpressible joys of our citizenship above but does not learn to love mightily—for often he can be diverted to love of the world—he by no means rests for the Lord. Thus, when the ark remained in Kiriath-jearim and the days were prolonged, all of Israel rested after the Lord. Surely, while the knowledge of the mind of the elect was raised up into the experience of divine delight, and while the lights of the spiritual virtues gathered beneath the light of restored glory, Israel was able to hold on all the more tenaciously to the imitation of our Lord, to the degree that they, illuminated by the immense lights of virtue, were not able to perceive those shadows by which they were divided from the light. Thus Israel is said to be well off as they rested after the Lord, for they saw God. The higher the contemplative individual was carried into divine matters, the further they departed from human affairs. They held those mightily in check and so by no means could they be conquered.

[AD 735] Bede on 1 Samuel 7:2
"From the day the ark of the Lord remained in Cariathiarim, the days were multiplied, etc." [1 Samuel 7:2] What is said, that from the day the ark remained in Cariathiarim, the days were multiplied, indeed it was already the twentieth year, and all the house of Israel rested after the Lord, should not be understood as if the twenty years in which the ark stayed in Cariathiarim until the eighth year of David’s reign, when the gathering crowd of the people brought it to Jerusalem, ought to be counted. For it is found later that in Saul's times, it was taken out from this city and brought into the camp, while he fought against the Philistines. Thus it is written: And Saul said to Achia: Bring the ark of the Lord, for the ark of God was there on that day with the children of Israel. And because it is certain that David brought it to Jerusalem, having taken it from the house of Abinadab, into which it is said to have been brought, it remains to understand that in the days of Saul, it was brought back from the camp and into the aforementioned city, from which it was brought again to Jerusalem, during David’s reign. Therefore, the meaning of the aforementioned passage is that from the time the ark stayed in Cariathiarim, it was the twentieth year (Book of Antiquities VI, chap. 13), when it happened to be transferred from there during Saul’s times because of the war. Or certainly it was the twentieth year, when all the house of Israel still rested after the Lord, having cast away idols, serving Him alone. What it did during the entire time of Samuel’s leadership, which, as testified by Josephus, was completed in twelve years; and in the first period of Saul’s reign, which, according to the same historian, lasted for twenty years, no one curious about sacred history is ignorant of. For afterwards, when the spirit of the Lord had departed from Saul, and an evil spirit troubled him, especially in pursuing the innocent and just David, it was necessary that a part of his military or populace participated in his wrongdoing.

[AD 735] Bede on 1 Samuel 7:2
And it came to pass, from the day the ark remained in Kiriath-jearim, etc. Here, observe the difference between active and contemplative perfection. Behold, the ark of the Lord, which could scarcely remain even one day in the field of Joshua the Bethshemite when it arrived; and not only could it not ascend to Gabaa, that is, the high place of Bethshemesh, but it could not even clearly enter its very gates. However, reaching Kiriath-jearim and being brought to its hill, it remained there for almost twenty years, with days of virtues multiplied until the year was complete, because the contemplation of heavenly life can scarcely be tasted for even a moment by the holy ones living in the flesh. For the body, which is corrupted, weighs down the soul, and the earthly habitation depresses the mind that thinks of many things (Wisdom IX). On the other hand, active life can be celebrated with much longer duration and in the companionship of cooperating brethren, so much so that the Decalogue in it, doubled by the grace of the Gospel, or certainly perfected by the body and mind, is shown to be fulfilled almost as if it were the twentieth year of the ark remaining with them, proven by the merits of good deeds.

[AD 735] Bede on 1 Samuel 7:2
And the whole house of Israel rested after the Lord. It symbolically designates the final happiness of Judah converted at the end, to which the entire previous passage particularly refers, although it can generally be applied to the whole church. Also, according to the letter, some think that the period of twenty years in which the ark rested in Cariathiarim indicates both the manner and the status of the time when Samuel governed Israel. For it is not to be supposed, as some chronographers are mistakenly troubled, that the twenty years during which the ark remained there extends to the eighth year of David's reign, when it was transported to Jerusalem by him. For we read below, in the beginning of Saul's reign, that it was in Gabaa of Benjamin, with the Scripture saying: "And Saul said to Achia: Bring the ark of God. For the ark of God was there on that day with the sons of Israel" (1 Samuel 14). Therefore, we must understand, although Scripture is silent about it, that it was brought back from Gabaa of Benjamin to Gabaa, that is, the hill of Cariathiarim, from where it was transferred to Jerusalem during David's reign. Do not believe that the ark of the Lord was moved through various places without the significance of mystery, so that now it visits the Lord of the Solomites, now it enters the city of woods, now it appears as a helper among the camps, now it returns to the city of woods, and having left Shiloh, rejected the tabernacle of Shiloh (Psalm 78), finally ascending the mountain of Zion, which He loved; nor does it fail to be brought back and forth even then between the camps. Moreover, Uriah, speaking with David during the Ammonite war, indicated that it was under tents (1 Chronicles 17). And this continued until the time of the dedication of the house of God, wherein it received a permanent dwelling in the Holy of Holies. Know that these things are not done in vain, but in the type of the Church, which in its manifold but most peaceful diversity of its members now enjoys the sweetest light of the theoretical life, tasting and seeing that the Lord is good, now penetrates the dense active devotion, though nourished by a lesser burning or light of the mind, yet not less fruitful in good works; now it arms the spiritual militia of virtues against the dangers of the opposing world; nor does it desert its fruitful way of life suitable for resisting adversaries, but diligently takes care lest, after recognizing the mysteries of spiritual life, it seeks the literal observance of the law, like the tabernacle of Shiloh, by a perverse choice; now in those who have already departed from the body and escaped the labors of the changing world, it ascends to the vision of eternal peace. However, even through those reigning in the seat of heaven, it does not cease to fight by praying for its members still struggling against the enemy on earth, until with the brilliance of the resurrection's glory, which is its blessed dedication, it is lifted as the triumphant one over death into the heavenly Holy of Holies eternally.

[AD 735] Bede on 1 Samuel 7:3
If with all your heart you return to the Lord, etc. Here it is shown figuratively how the Lord teaching in Judea, performing miracles, suffering and rising, ascending into heaven and sending the grace of the Holy Spirit, made not only the Jews but also the Gentiles partakers of His mercy. Therefore, Samuel, having taken the priesthood after the death of Eli, addresses the whole house of Israel to remove foreign gods from among them.

[AD 735] Bede on 1 Samuel 7:3
And prepare your hearts for the Lord, etc. The Lord, author of a new priesthood, which is according to the order of Melchizedek, appearing in the flesh, teaches the whole house of Israel, that is, the Church of those desiring to see God, to remove from themselves the traditions of the Pharisees; and not only the works, which the law also taught, but also to prepare their hearts themselves to serve the Lord alone, saying: You have heard that it was said to the ancients: But I say to you (Matthew V.) Thus they can be freed from all enemies in the life to come.

[AD 379] Basil of Caesarea on 1 Samuel 7:4
God alone is substantially and essentially God. When I say “alone,” I set forth the holy and uncreated essence and substance of God. For the word alone is used in the case of any individual and generally of human nature. In the instance of Paul, that he alone was caught into the third heaven and “heard unspeakable words that are not lawful for a man to utter,” and of human nature, as when David says, “as for man his days are as grass,” not meaning any particular man but human nature generally; for every human is short-lived and mortal. So we understand these words to be said of the nature, “who alone has immortality” and “to God only wise,” and “none is good save one, that is God,” for here “one” means the same as alone.… In Scripture “one” and “only” are not predicated of God to mark distinction from the Son and the Holy Spirit but to exclude the unreal gods falsely so called. As for instance, “The Lord alone did lead them and there was no strange god with them,” and “then the children of Israel did put away Baalim and Ashtaroth and served the Lord only.”

[AD 735] Bede on 1 Samuel 7:4
So the children of Israel removed Baalim and Ashtaroth, etc. These idols are from the Sidonians; of which Baalim signifies the higher or ascending ones, and Ashtaroth the workmanship of explorers. Therefore, whoever of the children of Israel served the true God the Father at the preaching of the Savior, cast out all profane thoughts, which, ascending into the heart from the lowest, and not from above from the Father of lights, among the best and perfect gifts descending, desired to be above good; they removed every device of unclean spirits from their chest, who, going around the folds of the faithful, seek whom they may devour.

[AD 735] Bede on 1 Samuel 7:5
Samuel said: Gather all Israel to Mizpah, etc. The Savior said to the apostles that by preaching the word of the Gospel, they should gather all spiritual Israel to Mizpah, that is, to the watchtower, namely of the new truth and life. From this gathering of the universal church, the Catholic Church took its name in Greek. Placed in its unity, the Savior himself, praying, commends each to the Father, who before his passion, praying through the apostles, said: But I do not pray for these only, but also for those who will believe in me through their word, that they all might be one (John XVII). And now the Apostle teaches that he does the same, saying: Who is at the right hand of God, who also intercedes for us (Rom. VIII).

[AD 461] Leo the Great on 1 Samuel 7:6
At one time the Hebrew people and all the Israelite tribes, because of the offensiveness of their sins, were held under the heavy domination of the Philistines. In order to be able to overcome their enemies, as the sacred history shows, they restored strength of soul and body with a self-imposed fast. They had judged rightly that they deserved that hard and wretched subjection because of neglect of God’s commandments and the corruption of their lives, and that in vain did they fight with weapons unless they had first made war on their sins. By abstaining, therefore, from food and drink they imposed the penalty of severe punishment on themselves, and to conquer their enemies, they first conquered the enticement of gluttony in themselves. In this way it happened that the fierce adversaries and harsh masters yielded to those who were fasting whom they had overcome when they had been full. We too, dearly beloved, situated as we are among many struggles and battles, if we wish to overcome our enemies in the same way, we may be healed by the same practice. Indeed, our situation is the same as theirs, seeing that they were attacked by bodily adversaries, we by spiritual enemies. If our spiritual enemies may be overcome by the correction of our lives bestowed on us through the grace of God, even the force of our bodily enemies will also give way to us. They will be weakened by our correction, since not their merits but our own sins made them onerous to us.
Therefore, dearly beloved, in order that we may be able to overcome our enemies, let us seek divine help by observing the commands of heaven, knowing that in no other way can we prevail over our foes except by prevailing over ourselves as well.

[AD 735] Bede on 1 Samuel 7:6
And they gathered at Mizpah, and drew water, etc. The fact that they drew water during prayers and fastings and poured it out before the Lord is a sign and execution of pious devotion. They gathered, as the Lord was preaching, to hear the word of the people, and being deeply moved, they drew from the bottom of their hearts a fountain of tears, which they would pour out as the most pleasing libation to God, offering it through the vessels of their eyes; and they abstained from all the allurements of the world, in that light of heavenly grace, confessing past sins and imploring the mercy of Christ.

[AD 735] Bede on 1 Samuel 7:6
And Samuel judged the children of Israel at Mizpah. The heavens are not clean in his sight (Job XV), and he finds perversity in his elect. Therefore, those too who, transcending all earthly things, gathered at the lookout of heavenly things, which Mizpah signifies, to Christ, who pre-eminent by the name of the sons of Israel, that is, men seeing God, still have much for which, as men, they may be chastised by a strict judge. Whence Isaiah says: And he shall judge the poor in righteousness (Isa. XI). There is no doubt that he speaks to those to whom he says: Blessed are the poor, for yours is the kingdom of God (Matt. V); for judging the same, he says: Are you still without understanding? (Matt. XV).

[AD 735] Bede on 1 Samuel 7:7
And the Philistines heard that the children of Israel had gathered in Mizpah, etc. The enemies of the truth heard that, with the Lord preaching the Gospel of the Kingdom, all the people gladly listened to Him; and unclean spirits, specifically the princes of the impious (wherefore they are also called the rulers of darkness by the Apostle [Ephesians VI]), rose up against the state of the Church, or rather, against each of the faithful, to be attacked with wicked snares. Concerning their wicked uprising, we have previously discussed while expounding the name Baalim.

[AD 735] Bede on 1 Samuel 7:7
When the children of Israel heard this, they were afraid, etc. The disciples of Christ, fearing the face of the persecuting Jews, watched and prayed, as He commanded, that they would not enter into temptation; and, suddenly struck by the storm of temptations, they said: Lord, save us, we are perishing. They are also remembered to have prayed frequently in afflictions after His ascension (Matt. VIII). This same practice offers us also, who are tempted, a very beneficial safeguard, that our soul may be delivered from the fear of the enemy.

[AD 735] Bede on 1 Samuel 7:9
But Samuel took one suckling lamb, etc. The Lord took the innocent one, whom He had clothed in human form for the salvation of the world, and offered Him as a whole burnt offering on the altar of the cross to the Father. And it is rightly said that He offered a whole burnt offering, that is, wholly consumed, as one conceived without iniquity, born, and living in the flesh without sin, making all that He did through humanity worthy of the fire of the Holy Spirit of God. And the Lord prayed to the Father for His faithful, that their faith might not fail (Luke XXII). He prayed also for those who persecuted Him, that they might be forgiven the great sin of perfidy which they committed unknowingly (Luke XXIII). And the Father heard Him, strengthening the faith of those who almost lost it, and calling those who completely lacked faith to belief.

[AD 735] Bede on 1 Samuel 7:10
It happened therefore, when Samuel was offering a burnt offering, etc. It happened when the Lord offered himself as a sacrifice to God in the aroma of sweetness, that his persecutors, having set him on the cross, blasphemed or mocked him, and after his burial, attempted to obstruct the way of his resurrection, so that, as if he were condemned to eternal death, they would strip all hope of salvation from his faithful ones. But, with the earth shaken, rocks split, tombs opened, the dead rising, and other heavenly signs shining around his cross or burial, the enemies were terrified and scattered in different directions. Finally, at the tomb the guards were terrified and fell like dead men. And all the crowd that had gathered at the spectacle of the cross, and saw what was happening, beat their breasts and returned. Likewise also on the day of Pentecost, when the Lord thundered from above, and through the apostles, his own clouds, echoed the heavenly words, the enemies of the faith were confounded and struck by their words, with some being crushed by their impenitence and denial.

[AD 735] Bede on 1 Samuel 7:11
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.

[AD 420] Jerome on 1 Samuel 7:12
“That stone which the builders rejected has become the cornerstone.” That is the stone that is called Ebenezer in the book of Kings [Samuel]. That stone is Christ. The name Ebenezer, moreover, means “the stone of help.”

[AD 430] Augustine of Hippo on 1 Samuel 7:12
For we may be sure that the very aim of those who pass over [from Israelite to Christian] is transformed from the old to the new, so that the aim of each is no longer the attainment of material felicity but spiritual happiness. That explains the action of the great prophet Samuel himself, before he had anointed King Saul.Samuel cried out to the Lord on behalf of Israel, and God heard him; and when he offered a whole burnt offering, and the foreigners approached to do battle with the people of God, the Lord thundered over them, and they were thrown into confusion and panic as they faced Israel, and so they were overcome. Then Samuel took a stone and set it up between the old and the new Mizpah and gave it the name Ebenezer, which means “the stone of the helper.” And he said, “So far the Lord has helped us.”
Now Mizpah means “aim.” That “stone of the helper” is the mediation of the Savior, through whom we must pass over from the old Mizpah to the new, that is, from the aim which looked for material bliss—a false bliss, in a material kingdom—to the aim which looks for spiritual bliss, the really true bliss, in the kingdom of heaven. And since there is nothing better than this, God helps us “so far.”

[AD 735] Bede on 1 Samuel 7:12
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).

[AD 735] Bede on 1 Samuel 7:13
And the Philistines were humbled, etc. When they came to that assisting stone, to which the Psalmist according to the Hebrew truth alone sings: "Be to me a strong rock and a fortified house, to save me, for you are my rock and my fortress" (Psalm 30), our enemies will be humbled, nor will they again invade the borders of our strength, when they see themselves defeated with us glorified before the Lord. For as long as we toil in this world, the wars of temptations will never be lacking.

[AD 735] Bede on 1 Samuel 7:13
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.

[AD 735] Bede on 1 Samuel 7:14
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.

[AD 735] Bede on 1 Samuel 7:15
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.

[AD 735] Bede on 1 Samuel 7:17
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.