Sons And Fathers

Ερωτ ΙΓ´ Τίνος χάριν Σαμουὴλ διὰ τὰς τῶν παίδων παρανομίας οὐκ ἔτισε δίκασς; Ἀδικήματα ἧν, οὐκ ἀσεβήματα, τὰ παρὰ τούτων γινόμενα. Οὒτε γὰρ γάμους διέῥῥηξαν, καὶ ταῖς τοιαύταις λαγνείαις καθύβρισαν τὴν θείαν σκηνήν· οὔτε τῇ γαστρὶ τὰ πρωτεϊα τῶν ἱερείων ἀπένειμαν, τὴν τῶν θυσιῶν ἀναστρέψαντες τάξιν. Δωροδοκίαν δὲ μόνον αὐτῶν ἡ ἱστορία κατηψορεῖ. Καὶ οὐδὲ ταύτην ὁ προφήτης ἠπίστατο. Πόῥῥωθεν γὰρ αὐτῶν διῆψεν. Αὐτὸς μὲν γὰρ ᾤκει τὴν Ἀραμαθὲν, ἐκεῖνοι δὲ τὴν βερσαβεέ. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Τὴν Πρωτην Τῶν Βασιλειων Source: Migne PG 80.548a-b

Question 13 Why was Samuel not ruined for the crimes of his sons? 1 They were unjust not impious in the things that they did. For they did not violate marriage, nor with such lust did they defile the Divine tabernacle, nor did they place the first offerings in their own stomachs, overturning the order of sacrifice. 1 The history accuses them of one thing only, that they were corrupted by gifts. And the Prophet did not know this, since he was dwelling far away from them. He was living at Ramah and they at Beersheba. Theodoret of Cyrrhus, Questions On The First Book Of Kings 11 King 8.1-3 2 As Eli perished because of the wickedness of his sons, 1 King 2.12-

Held In Hell

Omnia quae invenit manus tua, ut facias, in virtute tua fac: quia non est opus, et cogitatio, et scientia, et sapientia in inferno quo tu vadis illuc. Fac quodcunque nunc potes, et labora: quia cum ad infernum descenderis, locus non erit poenitentiae. Huic quid simile a Salvatore praecipitur: Operamimi, dum dies est, veniet nox, quando nemo poterit operari. Quod autem ait: In inferno quo tu vadis illuc, nota ut Samuelem quoque vere in inferno credas fuisse: et ante adventum Christi, quamvis sanctos, omnes inferni lege detentus. Porro quod sancti post resurrectionem Domini nequauqam teneantur in interno, testatur Apostolus, dicens: Melius est dissolvi, et esse cum Christo. Qui autem cum Christo est, utique non tenetur in inferno. Sanctus Hieronymous, Commentarius Ecclesiasten, Cap IX Source: Migne PL 23.1086a-b

Everything which your hand finds to do, do it as you are able, because there is no work, or thought, or knowledge, or wisdom in hell, to which you are going. 1 Do now what you can, and labour, because when you have gone to hell, there is no place of penitence. To this similarly the Saviour exhorts: 'Work while it is day, when night comes no man can work.' 2 When he says here: 'In hell, to which you are going,' observe that you should yet accept that Samuel was in hell, 3 and that this was before the coming of Christ, for though there were holy men before, all by the Law were held in hell. However, after the resurrection of the Lord, none of the holy were held in hell, as the Apostle bears witness, saying. 'Better to perish and be with Christ.' 4 For he who is with Christ shall not be held in hell. Saint Jerome, Commentary on Ecclesiastes, Chap 9 1 Eccles 9.10 2 Jn 11.4 3 1 Kings 28.7-20 4 Philip 1.23

Man And Boy

Ερώτησις Θ' Τί δήποτε κομιδῇ νέῳ ὄντι τῷ Σαμουὴλ ὁ τῶν ὅλων ὢφθη Θεός; Εἰς ἔλεγχον τοῦ γεγρηρακότος ἀρχιερέως τὸ μειράκιον ἠξιώθη τῆς θείας ἐπιφανείας. Οὕτω γαρ ἤν ἄγαν νέος, ὡς τὴν περὶ τοῦ Θεοῦ διδασκαλίαν μηδέπω δύνασθαι δέξασθαι. Αὐτικα γοῦν ὁ Ἡλεὶ μετὰ τὴν τρίτην κλῆσιν συνεὶς ὡς ὁ Θεός ἐστιν ὁ καλῶν, περιτὸν μὲν εἰπεῖν, καὶ ὑπέλαβεν ὡς ὁ Θεός ἐστιν ὁ καλῶν· ἔφη δέ· Ἐὰν καλέσῃ σε ὁ καλῶν ἐρεῖς, Λάλει, Κύριέ μου ὅτι ἀκούει ὁ δοῦλος σου. Ἀλλ' ὅμως καὶ τὴν τοιαύτην ἡλικίαν τῆς πολιᾶς προτετίμηκεν ὁ Θεός· καὶ τὸν ὀκτὼ καὶ ἐνενήκοντα ἕτη βεβιωκότα, καὶ τεσσαράκοντα ἕτη ἀρχῆς ἀξιωθέντα διπλῆς, καὶ κριτὴς γὰρ ἦν, καὶ ἀρχιερεὺς καταλιπὼν, τῷ σμικροτάτῳ διειλέχθη παιδίῳ· διδάσκων ὅσῳ πολιᾶς ἀμείνων νεότης ἀρετῇ κοσμουμένη. Ὁ μέντοι Ἡλεὶ δῆλός ἐστιν οἰκείοις μὲν κοσμούμενος κατορθώμασι· διὰ δὲ τὴν τῶν παίδων πονηρίαν τῆς πανωλεθρίας τὴν ψῆφον δεξάμενος. Δηλοῖ δὲ αὐτοῦ τὴν εὐσένειαν καὶ τὰ ῥήματα. Πρῶτον μὲν γὰρ οὐκ ᾐσχύνθη πατακαλέσαι τὸν νέον μηνῦσαι τὰ θεόθεν ἀπαγγελθέντα· ἀλλὰ καὶ ὅρκοις αὐτὸν κατέδησε καὶ ἀραῖς, ὥστε μηδὲν ἀποκρύψαι τῶν δηλωθέντων. Εἶτα τὴν ἐξενεχθεῖσαν ψῆφον μαθὼν, τὴν ἀξιέπαινον ἀφῆκε φωνήν· Κύριος ἐστι, τὸ ἀρεστὸν ἐνώπιον αὐτοῦ ποιήσει. Καὶ μέντοι καὶ τῶν υἱῶν τὴν σφαγὴν ἐγνωκὼς, οὐκ ἀγεννῶς ἢνεγκεν ὁ πατὴρ καὶ πρεσβύτης· τὴν δέ γε κιβωτὸν δορυάλωτον γεγενῆσθαι μαθὼν, κατέπεσε μὲν ἀπὸ τοῦ δίφρου, τῇ δὲ τῆς ἀθυμίας ὑπερβολῇ τοῦ βίου τὸ τέλος ἐδέξατο. Θεοδώρητος Ἐπίσκοπος Κύρρος, Εἰς Την Πρωτην Των Βασιλειων Source:Migne PG 80.129a-b

Question 9 Why was it that the God of all appeared to Samuel while he was yet so young? 1 For the reproof of the high priest who was old the youth was worthy of the Divine appearance. For he was yet very young and so not able to receive the teaching of God. And quickly Heli, after the third calling, understanding that it might be God who was calling, spoke with sense, and supposing that it might be God who was calling, said: 'If he calls you, who has called, say: Speak, my Lord, because your servant is listening.' Even with this said, God did pass over the years of the old man, scorning him who had lived ninety eight years, who for forty two years had been honoured with the office of magistrate, for he was a judge and high priest, and He spoke to a little boy, by that teaching how much more adorned with virtue might be youth than old age. And though it is clear that Heli was adorned with right deeds, on account of the depravity of his sons he received the sentence of death. But his words did show his piety. For firstly he did not blush to ask a youth about what had been spoken to him by God. And then he even constrained him with oaths and curses, that the boy reveal all clearly to him. Then when he had learnt the full extent of it, he gave voice to praise: 'It is the Lord, who shall do what is pleasing before Him.' Then learning of the slaughter of his sons, the father and old man was not carried off by such bereavement, but when he learnt that the ark had been seized by the enemy, then he fell from his seat, slain by the grave grief of his soul, receiving the end of his life. Theodoret of Cyrrhus, Questions On The First Book Of Kings 1 1 Kings 3.10-

The Spirit's Rebuke

Ex cuius ore Spiritus Sanctus cunctis mundi potestatibus intonuit, denuntiando primo regi apud Hebraeos dumtaxat Sauli pro eo, quod quaedam de mandatis Domini non compleverat, dicens: Stulte egisti nec custodisti mandata Domini Dei tui, quae praecepit tibi. Quod si non fecisses, iam nunc pararet Deus regnum tuum super Israhel in sempiternum: sed nequaquam regnum tuum ultra consurget. Quid ergo simile huius temporis sceleribus?  Adulteriumne vel parricidium fecit ? Nullo modo. Sed iussionis ex parte mutationem, quia, ut bene quidam nostrum ait, non agitur de qualitate peccati, sed de transgressione mandati. Itemquc illum obiecta, velut putabat, purgantem et apologias, ut generi humano moris est, sagaciter hoc modo adnectentem: Immo audivi vocem Domini et ambulavi in via, per quam misit me, tali animadversione multavit. Numquid vult, inquit, Dominus holocausta aut victimas et non potius, ut oboediatur voci Domini? Melior est enim oboedientia quam victimas, et audire magis quam offerre adipem arietum, quoniam sicut peccatum ariolandi est repugnare et quasi scelus idolatriae nolle adquiescere. Pro eo ergo, quod abiecisti sermonem Domini, abiecit et te, ne sis rex. Et post pauca : Scidit, inquit, Deus regnum Israhel a te hodie et dedit illud proximo tuo meliori te. Porro triumphator in Israhel non parcet et paenitudine non flectetur, necque enim homo est, ut agat paenitentiam; subauditur: super duris malorum praecordiis. Notandum ergo est, quod dixit scelus idolatriae esse nolle Deo adquiescere. Non sibi scelerati isti, dum non gentium diis perspicue litant, subplaudant, siquidem conculcantes porcorum more pretiosissimas Christi margaritas, idolatrae. Sanctus Gildas Sapiens, De Excidio et Conquestu Britanniae Source:  Migne PL 69.355b-d

From the mouth of Samuel the Holy Spirit thundered out to all the powers of the world, when he denounced Saul, the first king of the Hebrews, because he had not fulfilled certain commands of the Lord, saying, 'You have acted foolishly, you have not kept the commandments of the Lord, which He commanded you, which if you had done God would now establish your kingdom over Israel forever; but your kingdom shall arise no further.' 1 How is there likeness to the crimes of this age? Did he commit adultery or murder? Not at all. But there was a partial change of the command, because, as a certain one of ours has well said, 'It is not a matter of the kind of sin but the transgression of a command.' 2 And he being so charged, cleansed himself, so he thought, and wove together defences, as is the custom with men, in the following plausible manner: 'Truly I have heard the voice of the Lord and walked in the way by which He sent me;' 3 And the Prophet punished him with this censure: 'Does the Lord want,' he says, 'burnt offerings or victims, and not rather obedience to the voice of the Lord? For better is obedience than victims, and  hearing more than to offer the fat of rams, because resistance is as the sin of witchcraft, and refusal as the crime of idolatry. Therefore, because you have rejected the word of the Lord, He has rejected you from being king.' 4 And a little after : 'God has torn away from you today,' he says, 'the kingdom of Israel and given it to your neighbour, one better than you. Truly the Victor in Israel will not spare and by penitence will He not be bent; for He is not a man, that He should repent,' 5 that is to say, because of the hard hearts of the wicked. We must, therefore, observe that he says that the crime of idolatry is the refusal to obey God. Let not those wicked ones applaud themselves, when they do not offer sacrifice to the gods of the Gentiles, since by treading under foot, like swine, the most precious pearls of Christ, they are idolaters. Saint Gildas The Wise, from On The Destruction and Ruin of Britain 1 1 Kings 13.13-14 2  Source unknown 3 1 Kings 15.20 4 1 Kings 15.22-23,26 5 1 Kings 15.28-29

Things Of God And Men

Καὶ ἐγενήθη ῥῆμα Κυρίου πρὸς Σαμουὴλ, λέγων· Μεταμεμέλημαι ὅτι ἔχρισα τὸν Σαοὺλ εἰς βασιλέα. Ὡσπερ ἀνθρώπων μὲν χεὶρ καὶ ποῦς καὶ ὀφθαλμὸς καὶ οὖς, καὶ εἴ τι τουοῦτον ὀνομάζεται, σημαντικὰ τῶν μελῶν τοῦ ἡμετέρου σώματός ἐστιν· ἐπὶ δὲ Θεοῦ χεὶρ μὲν τὸ δυμιουργικὸν, ὀφθαλμὸς δὲ τὸ ἐποπτικόν· καὶ οὖς μὲν τὸ ακουστικὸν, ποῦς δὲ τὸ τῆς παρουσίας, ὅτ' ἂν ἐνεργῇ τι· οὕτω καὶ θυμὸς μὲν Θεοῦ λέγεται παιδεία, ἡ κατὰ τῶν παιόντων, οὐ πάθος Θεοῦ· μεταμέλεια δὲ ἡ ἀπὸ πράγματοκ εἰς πρᾶγμα μετάθεσις τῆς τοῦ Θεοῦ οἰκονομίας. Ὅ γὰρ ἡμεῖς μεταμελούμενοι ποιοῦμεν, τουτέστιν ἐκεῖνα μὲν φεύγομεν ἐφ' οἶς μετεμελήθημεν, ἕτερα δὲ διώκομεν τὰ κρείττω· τοῦτο μεταμέλεια Θεοῦ λέγεται. Διὰ τί; Ἐπειδὴ σωματικώτερον τοῖς βαρυτάτοις τὴν διάνοιαν ἔδει περὶ τοῦ Θεοῦ τοὺς προφήτας ὁμιλεῖν, ἵνα χωρηθῇ· οἱ γὰρ ἀγάλματα ἄπερ ἔγλυφον καὶ ἐχώνευον θεοὺς νομίζοντες, ἥδη δὲ καὶ ἄλογα, πῶς ἂν ἐχώρησαν διὰ πνευματικῶν νοημάτων τε καὶ ῥημάτων τὰ περὶ Θεοῦ λεγόμενα; Ὠριγένης, Ἐκλογαί Εἰς Την Πρῶτην Των Βασιλειών Source: Migne PG 17.44b

And the word of the Lord came to Samuel, saying, 'I repent that I anointed Saul king.' As the hand of man and foot and eye and ear, and anything like these which are named, signify the members of our body, yet with God the hand means the creative power, and the eye the power of seeing all things, and the ear the ability to hear all things, and the foot his presence, for so it is done, and likewise the anger of God is to be understood this way, for as for Him being troubled, there is no passion in God. Repentance then is the figure for the Divine dispensation to change one thing to another. For when we come to repent it is that we would be rid of that which we repent and pursue better things, and so is named the repentance of God. But why are these things expressed like this? It was so the prophets could speak to those more dull in mind among us about God that there was accommodation to things corporeal. I mean, those who sculptured and set up idols which they judged to be gods; for so lacking in reason how would they have been able to grasp through purely spiritual thoughts and words the things that were said about God? Origen, Fragment from a Commentary On The First Book of Kings 1 1 Kings 15.11