Homilies on the Book of Joshua

Moses has finished his course; the Law has died—Moses signifying that which is written: "They have Moses and the prophets." Under Moses, leading them through the sea, the salt water, no such order came to pass as that which we now behold when Jesus acts as general and the Lord fulfills the symbol. For one who is about to cross the Jordan, there is need of provisions... for the way of God requires the labor of virtue. Moses did not say, "Sun, stand still"; he did not look up to heaven; he did not show a heavenly sign. But Jesus says, "Sun, stand still." And Scripture bears witness that God never listened to men in such a way. My Jesus, therefore, also stood the sun still, and in His presence He has made the day greater for me against my enemies, so that, being led by Jesus, I may rout my opponents. The Father has subjected the desert to Christ. Of which it is said: "Rejoice, O desert that thirsts," and: "Many are the children of the desert rather than of her who has a husband." And Jesus did not subject Lebanon—Israel, so called in the prophets, who is also called an "olive tree"—but the nations, the Anti-Lebanon, which were indeed grafted into Israel, but have become [His] in its stead.

^A "Choose for yourself," he says, "men of power from all the sons of Israel." Here, therefore, where I first learn the name of Jesus, there I immediately also see the sacrament of the mystery; for Jesus leads the army. ^B 2. "And it came to pass when he lifted up his hands, Israel grew strong. But when he let down his hands, Amalec grew strong." Therefore, Jesus grows stronger, and then he conquers, when Moses lifts up his hands. That people, however, was defeated by Amalec, because he was no longer lifting up his hands, but they were hanging downward; for those are the ones to whom it is said: "If you believed Moses, you would believe me also. And behold, you wish to kill me, who do not keep the law?" For when the law ceased among them, and the works of the law, because while they seek to establish their own righteousness, they are not subject to the righteousness of God; the hands of Moses were hanging down, disbelief grew strong, the people is conquered. But Nabad also, and Abiud, and Eleazar are left behind in the camps, that they may judge the people. Jothor is also left behind, and he too, to judge the people with them. But Jesus is not left behind, but follows Moses onto the mountain with a certain addition of a wondrous word, in that it says he was "assisting" Moses. How was he assisting? Not as a second, not as an inferior, but as a helper and protector. But what is that, that when he was first named, his father's name was not indicated, nor in the second instance, nor in the third; but when his father is named Nave, then he is called not Jesus, but Ause? For among those who were sent to explore, his name is written as Ause. And perhaps, as it seems to me, he was called not Jesus, but Ause, for the office of an explorer, and he is named the son of Nave. But when he returns with the work completed, and while all are terrified, he alone lifts up the fallen ^C and alone raises up the desperation of the people, then he is named Jesus by Moses: nor is he called the son of Nave, but that one to whom Moses had said: "Lead out the army, and fight with Amalec." Gazing also at that, we perceive his greatness, that when, in the transfiguration of the countenance of Moses, the vision of all the sons of Israel grew dim, nor could anyone gaze upon the appearance of his face, Jesus not only beholds the face, but also perseveres as a conscious participant of the mysteries in the interior of the tabernacle.

3. Why, then, do all these things concern us? Certainly because this book does not so much recount to us the deeds of the son of Nave as it depicts for us the sacraments of my Lord Jesus. For He is the one who took up command after the death of Moses; He is the one who leads the army and fights against Amalec; and that which was there foreshadowed on the mountain with hands extended, He fastens to His cross, ^D triumphing over principalities and powers in Himself. Moses is, therefore, dead; for the law has ceased. Since "the law and the prophets were until John." Do you want me to bring forth documents from the Scriptures, that by Moses the law is meant? Hear what is said in the Gospel: "They have Moses and the prophets, let them hear them"; here surely naming the law without doubt. Moses, the servant of God, is therefore dead; for the law is dead, and the legal precepts now cease. Or if it seems to you that there is little authority when these things are brought forth by me, follow the authority of the Apostle, who says: "For a woman is bound by the law to her husband while he is alive, and she will be called an adulteress if she is with another man; but if her husband has died, she is freed from the law of her husband, so that she is no longer an adulteress if she is with another man." By the woman, he undoubtedly names the soul, which was held under the law of Moses, of whom he says: "Living, the husband is bound by the law. But if her husband has died," without doubt he says the law is dead to that soul which seemed to be subject to it. Therefore, it is necessary for the law to die, so that those who believe in Jesus may not incur the crime of adultery.

4. Jesus the Lord and Savior has therefore taken up the leadership; and, if it seems good, let us compare the deeds of Moses with the leadership of Jesus. When Moses was leading the people out of the land of Egypt, there was no order among the people, no observance among the priests. They cross the water of the sea—salty water, containing no sweetness in itself—and the water was a wall for them, on their right and on their left. These things we recognize as deeds done by Moses. But when my Lord leads the army, let us see the things which were then also being foreshadowed. The priests go before, the ark of the testament is carried on the shoulders of the priests; nowhere is there now a sea, nowhere does a salty wave occur, but under the leadership of my Lord Jesus, I come to the Jordan, and I come not with the perturbation of flight, nor terrified by fear, but I come with the priests—

bearing the ark of the Lord's testament, in which the law of God and the divine scriptures are kept on their necks and soldiers. I enter the Jordan not with furtive silence, but with the songs of trumpets, chanting something mystical and divine, so that I may proceed at the proclamation of the celestial trumpet. It was said there ^A that the water was divided into two parts, and one wall of water was made on the right, another on the left. But this One who comes to dissolve the middle wall of the hedge has made both one: for from one side the water was raised up, while the other part flowed away into the sea. Then He says: "Prepare yourselves food for the journey"; and today, if you listen, Jesus says to you: "If you follow Me, prepare food for the journey." For food is the works which accompany us on the future journey as a faithful viaticum. Let us see, however, since it is not fitting to read divine scriptures carelessly and as if in passing, where He commands them to prepare food, not having provisions. For manna was food for them. But since we have now crossed the banks of this river, the manna ceases; and therefore, if each one has not prepared food for himself, he will not be able to follow Jesus entering the land of promise. See also what fruits he captures first in the land of promise: Then, he says, they ate the first fruits of the region of palms, and they ate unleavened bread first. You see, therefore, that when we have first digressed from the journey of this world, if we follow Jesus, the palm of victory first occurs, and, with the leaven of malice and iniquity cast off, the unleavened bread of sincerity and truth is prepared for us. However, our Jesus sends spies to the king of Jericho, ^B and they are received into hospitality by a harlot. But that harlot who received the spies sent by Jesus, received them so that she might no longer be a harlot. But indeed, the soul of each one of us was a harlot, as long as it lived in the desires and lusts of the flesh. But it received the spies of Jesus, the angels whom He sent before His face that they might prepare His way. However, if each soul receives them by faith, it does not place them in humble places, nor in lower ones, but in higher and exalted ones: because it does not receive Jesus ^C from humble and earthly things, but from the Lord, but coming from the Father, and arriving from the heavens.

5. But I, without the sacraments, receive neither the flax, in which the explorers were hiding. For flax is the priestly garment, by which is signified either the priestly summit conferred upon those who were to be invited, as the apostle Peter says: "You, however, are a chosen race, a royal priesthood"; or certainly that in the sacrament of the law, where it is noted concerning the priests, the secret calling of this people which is from the Gentiles was lying hidden. Therefore, the harlot immediately undertook enmities against the king of Jericho. What else is this but that "the flesh lusts against the spirit, and the spirit against the flesh"? And He says again: "This world hates you, because it hated Me before you." There is, therefore, some king who is an enemy of this harlot, who is the prince of this world, who pursues and seeks to capture the spies of Jesus, but he cannot attain it because they make their journey through the mountains: they do not walk through humble places, nor are they delighted by valleys, but they seek the hilltops and the heights of the mountains: because this harlot says: "I lifted up my eyes to the mountains, from whence my help will come." The prince of this world cannot ascend there, nor can he arrive at Jesus through the lofty journey: nay, even if he, tempting Him, places Him in the heights, he says to Him: "Cast yourself down"; because he always loves things that are humble and falling, and in them he reigns, in them he places his seat, in which he even descends as far as hell. Moses did not say, "Sun, stand still," nor did he command the greatest elements, as Jesus did. Stand, he says, O sun, over Gabaon, and moon over the valley of Ailon; and therefore Scripture adds and says, because "never did God hear a man thus." Jesus, therefore, my Savior, made the sun stand still, not only then, but much more in the way of His advent. Finally, while we wage war against our enemies, and wrestle against principalities and powers, and the rulers of the darkness of this world, against spiritual wickedness in the heavens, the Sun of justice incessantly assists us, nor does He ever desert us, nor does He hasten to set, because He Himself said:

"Behold, I am with you all days." ^A And not only is He with us doubled in the day, but He is with us on all days, even unto the consummation of the world, until we also overcome our adversaries.

6. But let us see what it is that Jesus promises His soldiers: "Every place," He says, "whereon you shall set the soles of your feet, shall be yours." He had said this to those who were there at that time, concerning the regions of the Canaanites, the Pherezites, the Jebusites, and the other nations whose regions they received as an inheritance after the unworthy inhabitants had been driven out; but let us see what is promised to us in these words. There are certain diabolical nations of opposing powers, against whom our struggle is maintained and our contests are labored over in this life. As many, therefore, of these nations as we shall have subdued under our feet, as many as we shall have conquered in the contest, their regions, their provinces, and their kingdoms we shall take, as Jesus our Lord distributes them to us. For they were once angels, they were once magnificent in the kingdom of God. Do we not read what Isaiah says of one of them: "How did Lucifer, who used to rise in the morning, fall?" This Lucifer undoubtedly had a seat in the heavens; but after he became a fugitive angel, if I shall be able to conquer him and subject him to my feet, if I shall merit that my Lord Jesus crush Satan under my feet, I shall consequently deserve to receive the place of Lucifer in the heavens. Thus, therefore, we understand that it is promised to us by Jesus our Lord, that every place which we shall have subjected to the soles of our feet, shall be ours. But let us not think that we can enter into this inheritance through leisure and negligence, while yawning and sleeping. Wrath has its own angel of its nation. Unless you have conquered this in yourself, and cut away from yourself all movements of anger and fury, you will not be able to possess in inheritance the place which that angel once had, for the reason that, through your sloth, you have in no wise driven him out of the land of promise. Likewise, there are also some angels as instigators of pride, and of jealousy, and of avarice and lust, and instigators of these evils; unless you have conquered their vices in yourself, and have exterminated them from your land—which has already been sanctified through the grace of baptism—you will by no means receive the fullness of the promised inheritance. ^B

7. It is not said under Moses what is said under Jesus, because "the land ceased from wars." It is certain that our land, too, in which we have our struggles and sustain our contests, can cease from wars only by the virtue of Jesus the Lord. For within us are all these nations of vices, which incessantly and without end attack the soul. Within us are the Canaanites, within us are the Pherezites, here are the Jebusites. How, therefore, must we labor, how must we watch, or for how long a time must we persevere, so that, after all these nations of vices have been driven from us, our land may finally cease from wars? And for this reason the Prophet warns us to meditate in the law of the Lord day and night. Which meditation on divine words is, as it were, a certain trumpet agitating your soul to battle, lest by chance, while the adversary is watching, you should fall asleep. Therefore, neither is the day sufficient for meditation, but the night also is joined to it. But what will you do, you who sleep not only at night, but all day long also serve either the occupations of the world or the delights of the flesh, and scarcely rarely gather at church on solemn days? But some of you, even when they come, do not come, because they come to occupy themselves not with the word of God, but with fables. For which reason the divine discourse says to you: "Arise, you who sleep, and arise from the dead, and you shall touch Christ." For "arise from the dead" is said to those who remain dead in their works, persisting in their uncleanness and in their crimes: which, ^C although they be not manifest to men, are nevertheless known to God. But at least from this cause do penance, and be converted to God with all your heart, occupy yourselves with prayers, occupy yourselves with the word of God. What does it profit if we fast for sins, and again commit sins? What does it profit to have washed and to wallow again in the mire? Have you fasted for some time? It is as if, in the meantime, you had departed from Egypt. You have passed the Red Sea, you have followed Moses, observing indeed the precepts and commands of the law; but now Jesus has received you from Moses, so that He might even circumcise you a second time, in the place which is called the hill of foreskins. Therefore, not only is the worship of idols to be circumcised in you—which you cast away in the beginning—but also avarice is to be cut away from you again, which is a more subtle worship of idols. Finally, Jesus, circumcising the people with a second circumcision, said thus: "Today I have taken away from you... ^D

^A the reproach of Egypt." As long as we sin, as long as the vices of the passions reign in us, even if we seem to have departed from Egypt having left behind the idols, the reproach of Egypt has nevertheless not been taken away from us. If, therefore, you have received this second circumcision of vices, and have cut away from yourself every vice of anger, pride, envy, lust, avarice, iniquity, and other similar things, then the reproaches of Egypt will be wiped away from you, and having been translated into the land of promise, you shall receive the inheritance of the heavenly kingdom, through our true Lord and Savior Jesus Christ, to whom is glory for ever and ever. Amen.

HOMILY II.

1. And of the death of Moses, we must tell: ^B for unless we have understood how Moses dies, we shall not be able to notice how Jesus reigns. If, therefore, you consider Jerusalem overthrown, the altar destitute, nowhere sacrifices, nor burnt offerings, nor libations, nowhere priests, nowhere pontiffs, nowhere the ministries of the Levites, when you see all these things cease, say that Moses the servant of God is dead. If you see no one coming three times in the year to the sight of the Lord, nor offering gifts in the temple, nor slaughtering the passover, nor eating unleavened bread, nor offering firstfruits, nor consecrating the firstborn, when you do not see all these things being celebrated, say that Moses the servant of God is dead. But when you see the nations entering into the faith, Churches being built, ^C altars not sprinkled with the blood of animals, but consecrated by the precious blood of Christ; when you see priests and Levites not ministering with the blood of bulls, but by the grace of the Holy Spirit, then say that Jesus, after Moses, has taken up and obtained the leadership, not that Jesus the son of Nave, but Jesus the Son of God. When you see that "our passover is sacrificed, even Christ," and we eat the unleavened bread of sincerity and truth; when you see the fruits of the good ground in the Church, thirtyfold, sixtyfold, and a hundredfold, that is, widows, and virgins, and martyrs; when you see the seed of Israel multiplied from those "who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God," and you see the children of God who were dispersed being gathered together into one; when you see the people of God keeping the sabbath, not being idle from common conversation, but being idle from the work of sin: when you see all these things, say that Moses the servant of God is dead, and Jesus the Son of God holds the leadership. Finally, and in a certain booklet, ^D although it is not held in the canon, yet the figure of this mystery is described. For it is reported that two Moseses were seen: one alive in spirit, the other dead in the body. In which this is indeed what is shadowed forth: that if you behold the letter of the law empty and void of all those things which we have mentioned above, this is Moses dead in the body. But if you are able to remove the veil of the law, and understand that the law is spiritual, this is the Moses who lives in the spirit.

2. And he said, "The Lord said unto Jesus the son of Nave, the minister of Moses: Moses my servant is dead. Now therefore arise, go over this Jordan, thou and all this people, into the land which I give to you." You ask perhaps how the minister of Moses was also our Lord Jesus Christ.

For when the fullness of time had come, God sent his Son, born of a woman, made under the law. ^A Because he was made under the law, Moses was made his minister. But God says, "that they may cross over" into the land, "not the one which Moses gave, but the one," he says, "which I give to you." You see, therefore, that upon the death of Moses, God gives the land to the people through Jesus. What land? Doubtless that of which the Lord says: "Blessed are the meek, for they shall possess the land by inheritance."

5. "Every place," he says, "*upon which you shall set the footsteps of your feet, I will give to you."* What are the places upon which we ascend with the footsteps of our feet? The letter of the Law is placed upon the ground and lies below. Therefore, he who follows the letter of the Law never ascends. But if you can ascend from the letter to the spirit, and rise from history to a higher understanding, then you have truly ascended to an elevated and high place, which you will receive as an inheritance from God. For if you understand the types in what is written, and turn your attention to the heavenly forms, and seek with mind and sense "the things that are above, where Christ is sitting at the right hand of God," then you will also receive that place as an inheritance, as our Lord and Savior says, "where I am, there also will my minister be." If, therefore, you have arrived through faith, purity of life, virtue, and those footsteps of your feet which Jesus washed, even as far as Christ sitting at the right hand of God, you will walk in that place, and God will give it to you: and then you will be made not only an heir of God, but also a co-heir of Christ.

4. "As I said," he says, "to Moses, the desert and the Antilibanus even to the great river, the river Euphrates," God subjected the desert to Jesus, ^B that is, the deserts of which the prophet says: "Rejoice, O thirsty desert"; and "Many are the children of the desert, more than of her who has a husband." And again, he did not say Lebanon, but Antilibanus, which Jesus received from God. But Antilibanus is spoken of as if it were in place of Lebanon. If, therefore, you see that former people, Israel according to the flesh, who were the true olive tree, understand that they were the true Lebanon: but when you see that because of their unbelief the kingdom is taken away from them, and given to a nation that brings forth its fruit, understand that this people, who are introduced into the kingdom in place of the one expelled, is the Antilibanus, which is the Church of God gathered from the nations through Jesus Christ our Lord, to whom is glory and dominion with the Holy Spirit forever and ever. Amen.

HOMILY III.

On the two tribes and a half, that is to say the tribe of Ruben, the tribe of Gad, and the half tribe of Manasseh, and the nine tribes and a half.

1. Moses distributed the inheritance of the land beyond the Jordan to two tribes and a half, that is to the tribe of Ruben, and to the tribe of Gad, and to the half tribe of Manasseh. But to the remaining tribes, not Moses, but Jesus divided the land. ^C Nevertheless, a pact was entered into with those two tribes and a half who had received the land beyond the Jordan, that, having left their wives and children in that land beyond the Jordan, they themselves should fight with their brothers until they also might obtain an inheritance. It was therefore fitting, upon the death of Moses who had entered into this pact, that Jesus should demand the promises and urge them to bring help to their brothers who were about to fight. Indeed, the text of history relates this; but because we have perhaps already turned to the Lord, who takes away the veil from the reading of the Old Testament, and grants to his servants who believe in him that they may gaze upon the glory of the Lord with face unveiled, let us feel that all these things which happened to them figuratively, were written for our sake, "unto whom the ends of the ages have come."

And therefore, as we have already said above, let us try to ascend from the letter to the spirit, from the figures to the truth; and let us consider what form those two tribes and a half hold, which receive the land of inheritance through Moses: and what form the remaining nine and a half hold, which receive the promise of the holy land through Jesus. And first of all, I think it impossible that it happened by chance that those who receive their portion through Moses were all firstborn. For Ruben is the firstborn from Lia, Gad the firstborn from Zelpha, and Manasseh the firstborn from Aseneth, the Egyptian daughter of Petephres, the priest of Heliopolis, whom Joseph took. I am never persuaded that it happened by chance that they were all firstborn to whom the inheritance was decreed through Moses, ^D but I rather think that in them even then the form of two peoples was shadowed forth: one, indeed, which would be seen as the firstborn according to the order of nature; the other, which would receive the inheritance through faith and grace, and blessing. Nor is rest given to those earlier ones who receive the inheritance through Moses, that is, who pleased God through the Law, unless they assist in...

their brothers' battles. Only the women and infants ^A receive rest through Moses; the others, however, do not rest, but go out to aid their brothers. Observe me today, laboring in the struggle of this life and having a contest against enemies, that is, the opposing powers, and how those who were justified in the Law before the coming of Jesus Christ my Lord come to my aid. Observe how Isaiah renders me aid when he illuminates me with the words of his text. See Jeremiah coming girt and ready to our aid, putting to flight the bitterest enemies and the darkness of my heart with the arrows of his scroll. Daniel also girds himself for our aid when he instructs and warns us concerning the presence and kingdom of Christ, and the future fraud of the Antichrist. Ezekiel is also present, marking the heavenly mysteries for us in the fourfold circles of the wheels ^B and enclosing wheel within wheel. Hosea also leads the twelve troops of the prophetic host, and all proceed with their loins girt in the truth which they preach, to the aid of their own, so that instructed by their volumes, we may not be ignorant of the devilish wiles. These, therefore, who are strong, armed, and with loins girt in truth, go out to our aid and fight with us. Infants and women, however, do not go out to our battle. Nor is it a wonder, for an infant is called one who does not speak. What, then, has been able to help me—one who has said nothing, of whom I find nothing to read, whose speech does not instruct me? But the apostle says that the woman is the weaker vessel ^C. Whence, consequently, the weaker vessel does not come to the conflict, lest it be broken and perish. So also it is said of Jesus the Lord in the Gospels, that "a bruised reed he will not break." Because, therefore, women are commanded to be taught at home by their men, and are placed more in the position of students than of teachers, he who cannot teach me does not come to my aid, and I find nothing of his that I ought to imitate or hold.

2. Let us see, therefore, what those who come from that land which Moses distributed say to Jesus: "As we have heard," they say, "Moses, so will we hear you." Nothing is more true than that everyone who hears Moses should also hear Jesus our Lord. For he wrote about Jesus. Whence also the Lord in the Gospel, arguing with them because they do not believe him ^D because they do not believe Moses, says: "If you believed Moses, you would also believe me; for he wrote about me." Yet it does not seem idle to me that these are not three whole tribes which are disposed by Moses, and those nine whole ones that are possessed by inheritance through Jesus, but two and a half here, and nine and a half there; and this one tribe is divided into two parts, through which neither the third number is fulfilled here, nor is the tenth completed there perfectly and entirely. In this, I think it is indicated that also those prior ones who were guided through the Law, indeed attained to a knowledge of the Trinity, but not integrally and perfectly, but in part. For there was lacking to them, in the Trinity, the knowledge of the incarnation of God the Only-Begotten. For although they believed in his coming, and not only believed but also preached concerning his other dispensations, yet they were not able to see and grasp those things which they had believed; just as the Lord also says to his disciples concerning them, that "many prophets and just men desired to see what you see, and did not see, and to hear what you hear, and did not hear." For their faith was not complete, because the dispensation of the flesh had not yet been fulfilled in Christ; and what we now believe has already been done and fulfilled, they believed only as future. Therefore, those tribes are neither two, lest the fathers be outside the faith and salvation of the Trinity; nor three whole and perfect, lest the mystery of the blessed Trinity be seen to have been already completed in them. But they did indeed attain to the third number, and, as the Lord said, desired to see what we see, and to hear what we hear; but they were not able at all, because the Son of Man had not yet been exalted, nor had the fulness of time come. Here something else moves me. I think that perhaps not even in the advent of Jesus and his incarnation do we yet learn what is perfect and entire; nor even if he is led to the cross and is completed in all things, nor if he has risen from the dead, does he reveal to us by himself all things that are perfect. We still have need of one who may open and reveal all things to us. Hear the Lord himself saying in the Gospels: "I have many things yet to say to you, but you cannot hear them now. But the Spirit of truth will come who proceeds from the Father, and he will take of mine, and announce all things to you." You see that not only in Moses is this third number shown not to be completed, but even now Jesus says to his disciples: "You cannot yet hear, unless that Paraclete, the Spirit of truth, comes," because through him and in him the perfection of the Trinity is completed. For in that there are nine and a half tribes which act under the leader Jesus, and not ten whole ones, which number is said to be consumed and perfect in all things, the same reason is undoubtedly found, so that what is said to be reserved by the Lord Jesus for the Holy Spirit may seem semi-full and

indeed, for the Lord Himself shall come to judgment with the elders and princes of the people. Likewise, he speaks of having advanced in days in relation to the saints. For no one who turns backwards has advanced, but rather he who stretches forth to those things which are before, forgetting those things which are behind. And very much land is left. And yet he had previously said: and the land ceased from war, and that Jesus took all the land. Understand, therefore, the former taking of the land by the Lord Jesus, when He sowed His word in all the world. For by having perhaps taken hold of the demons in every nation and having driven them out, He sowed the word in the churches. This is one taking by Jesus. Behold for me also a second one after that, when He shall take hold of all things, while many parts of the land are still left now. Wherefore to the first is added "being at war," but to the second "very much." Yet blessed are all who have been taken hold of in the first coming; for it is grace to them that, while many are still warring, they are made subject. For those in the second are taken hold of by necessity, so that even the last enemy, death, may be abolished.

And God, in His goodness, makes even the sinner of Canaan show a remedy, and confers health upon him. He made him a servant to his brethren, just as Esau was made to serve his brother Jacob: not, indeed, so that he might perish, but that he might acquire salvation by obeying those who are better. For much is granted to the wicked, and to sinners who know not how to conduct themselves rightly, so that they are not left to themselves, but become servants of the holy, and are subject to those more excellent than they, that they might be ruled not by their own evil impulse, but for their own good by the goodness of others. You see how great is the benignity of God, which He hides and conceals from the ears of the multitude, and shrouds in harsher language, lest perchance the evil and ungrateful servant should become a contemner, when he has understood the excessive goodness of his Lord.

5. Let us see what he does with the scouts, this wise harlot. She gives them a mystical and heavenly counsel, having nothing in it of the earth. "Depart," she says, "through the mountains; do not walk through the valleys; avoid the low and dejected; preach things that are high and sublime." She herself, moreover, places a scarlet sign in her house, by which she might be saved from the destruction of the city. There was no other sign that she would accept except the scarlet one, which bore the form of blood. For she knew that there is no salvation for anyone except in the blood of Christ. This command is also given to her who was once a harlot: "All," she says, "who shall be found in thy house shall be saved. But whoever shall go out of the house, we are immune from this oath of yours." If, therefore, anyone wishes to be saved, let him come into the house of her who was once a harlot. Even if anyone from that people wishes to be saved, let him come to this house so that he may follow salvation. Let him come to this house, in which the blood of Christ is as a sign of redemption. For among those who said, "His blood be upon us and upon our children," the blood of Christ is for condemnation. For Jesus had been set for the fall and resurrection of many, and therefore, to those contradicting His sign, His blood is made for punishment, to those believing, for salvation. Let no one, therefore, persuade himself, let no one deceive himself: extra Ecclesiam nemo salvatur—outside the Church, no one is saved. For if anyone shall go forth outside, he himself becomes guilty of his own death. This blood is a sign, for it is this that is the purification which consists through blood. And as to this sign hanging in the window, I think it is to be understood that the window is that which illuminates the house, and through which we do not receive the full, but only as much light as suffices for our eyes and sight. Since, therefore, the incarnation of the Savior did not present to us the pure and full aspect of the Deity, but made us, as it were, through a window, to see by His incarnation the light of the Deity, therefore it seems to me that the sign of salvation was given through the window: by which sign all may obtain salvation who are found in her house—the one who was once a harlot—cleansed in water and the Holy Spirit, and in the blood of our Lord and Savior Jesus Christ, to whom is glory and dominion for ever and ever. Amen.

HOMILY IV. On the crossing of the Jordan.

1. Every land is an enemy to the sinner, just as it is written concerning the Egyptians: the earth fought against them, the river fought against them, the air itself fought against them. But to the righteous, those things which seem inaccessible are made level and easy. The righteous one crosses the Red Sea as if upon dry land: but if the Egyptian wishes to cross, he will be drowned, nor will the water become a wall for him on his right hand and on his left. Even if the righteous one enters a terrible and vast wilderness, food is ministered to him from the heavens. Thus, therefore, even in the Jordan, the ark of the Covenant was the leader for the people of God. The priestly and Levitical order takes its stand, and the waters, as if offering a certain reverence to the ministers of God, restrain their course, and are heaped up into a mound, granting a safe passage to the people of God. And do not marvel when these deeds, performed for you, are referred back to the former people, for you, O Christian, who through the sacrament of baptism have passed through the streams of the Jordan, the divine Word promises things far greater and more sublime, promising you a journey and a passage through the very air. For hear Paul saying about the righteous: "We shall be caught up," he says, "in the clouds."

to meet Christ in the air, and so we shall always be with the Lord. There is nothing at all that the righteous man should fear; every creature serves him. Hear, moreover, how God promises this to him through the prophet as well, saying: "If you pass through the fire, the flame shall not burn you, for I am the Lord thy God." Therefore, every place receives the righteous man, and every creature offers its due service. And do not imagine that these things were done in ancient times, while for you, who are now hearing these things, nothing of the sort happens: all things are being fulfilled in you according to the mystical meaning. For you, who have recently abandoned the darkness of idolatry and desire to approach the hearing of the divine law, are now for the first time leaving Egypt. When you have been gathered into the number of the catechumens and have begun to obey the ecclesiastical precepts, you have departed from the Red Sea, and, placed in the stations of the wilderness, you spend your time daily in hearing the law of God and beholding the face of Moses revealed through the glory of the Lord. But if you have come to the mystical font of baptism, and, with the priestly ^A and Levitical order standing by, you have been initiated into those venerable and magnificent sacraments which those who are permitted to know them know, then you too, with the ministry of the priests, having crossed the Jordan, shall enter the land of promise, in which, after Moses, Jesus receives you and himself becomes the leader of your new journey. But you, mindful of such great and such divine virtues—that the sea was divided for you and that the water of the river stood still—will turn to these things and say: "What ails you, O sea, that you fled? And you, O Jordan, that you have turned back? You mountains, why did you leap like rams, and you hills like lambs of the flock?" But the divine word will answer you and say: "At the presence of the Lord the earth was moved, at the presence of the God of Jacob, who turned the rock into a pool of water, and the flint stone into fountains of waters."

2. How great are the things done before the crossing! The Red Sea is crossed on foot, manna is given from heaven, fountains are broken open in the desert, the law is given through Moses, signs and many wonders are performed in the desert, and nowhere is it said that Jesus is exalted. But where the Jordan is crossed, there it is said to Jesus: "This day I begin to exalt you in the sight of the people." For Jesus is not exalted before the mystery of baptism, but his exaltation and his exaltation in the sight of the people take their beginning from thence. For if all who are baptized in Christ are baptized in his death, and the death of Jesus is completed in the exaltation of the cross, deservedly ^B is Jesus then first exalted for each of the faithful, when the mystery of baptism is reached, because it is written thus, that "God exalted him, and gave him a name which is above every name, that in the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth." Nevertheless, the people are led by the priests, and they make their journey to the land of promise under the guidance of the priests. And who today among the priests is so great and such that he deserves to be enrolled in that order? For if there be any such, the streams of the Jordan shall yield to him, and the elements themselves shall be afraid; a part of the waters of the river shall recoil and be restrained behind him, while the other shall flee with rapid descent into the salt sea. Yet I think that it was not written even *this* without the reason of a mystery, that a part of the waters of the Jordan is submerged in the sea and flows into bitterness, while another part persists in sweetness. For if all who are baptized were to keep the received sweetness of celestial grace, and none were to turn into the bitterness of sins, it would certainly not have been written that a part of the river had been immersed in the whirlpools of the salt sea. And therefore it seems to me that in these words a variety of the baptized is signified, which indeed we (I say it with pain) often see happen, that those who receive holy baptism, when they again surrender themselves to the business of the world and the allurements of the passions, and drink the salt cup of avarice, are formed in that part of the waters which flows into the sea and perishes in the salt waves; but that part which ^C remains with stability and keeps its sweetness signifies those who indeclinably hold the gift of God they have received. And rightly there is one part of those who are saved, because the bread also is one, which descends from heaven and gives life to this world, and faith is one, and one baptism, and one Spirit by whom all are given to drink in baptism, and one God and Father of all. Meanwhile, the priestly and Levitical order exists to show the way to the people of God who have come out of Egypt. For they are the ones who teach the people to come out of Egypt—that is, from the errors of the world—and to pass through the desolate wilderness, that is, to pass through diverse kinds of temptations, and neither to be harmed by the serpents, which are the bites of demons, nor to avoid the poison of evil suggestions. But if anyone by chance should be struck in the wilderness by a serpent, they show him the bronze serpent suspended on the cross: which he who ^D

^A has seen, that is, who has believed in Him whose figure that serpent was displaying, will flee from the diabolical poisons through this. It is the priestly and Levitical order that stands by the ark of the covenant of the Lord, in which the law of God is carried without doubt, so that they themselves may illuminate the people concerning the mandates of God, just as the Prophet says: ‹Your word is a lamp to my feet, O Lord, and a light to my paths.› This light is kindled by the priests and Levites. But if by chance someone from this order should place a lighted lamp under a bushel, and not upon a lampstand, so that it might shine for all who are in the house: let him see what he must do when he begins to render an account to the Lord of light for those who, receiving no illumination from the priests, walk in darkness and are blinded by the obscurity of sins.

5. See then what it says: ‹The people, it says, shall be far from the ark of the covenant by two thousand cubits.› The priests, however, and the Levites are very near, and sufficiently near, so that the ark of the Lord and the divine legislation are carried on their shoulders. Blessed are those who merit to be near to God. But remember what is written: ‹Those who draw near to me, draw near to the fire.› If you were gold or silver, and you drew near to the fire, you would shine much more brilliantly and glow more brightly through the fire. If, however, you are conscious to yourself that upon the foundation of faith within you, you have built wood, hay, straw, with such a building, if you draw near to the fire, you will be consumed. Blessed therefore are those who are near, and who are so near that the fire illuminates them, and does not burn them. Yet Israel will be saved, but will be saved having been placed far off, and he will take the journey not by his own virtue, but by the helps and providence of the priests.

4. When do they arrive at the crossing of the Jordan? I noted indeed that this was not signified without cause, so that the time might also be distinguished. ‹On the tenth,› it says, ‹of the first month.› This is the very same day on which the mystery of the lamb was also commanded in Egypt. On the tenth day of the first month they enter the land of promise: which seems to me truly blessed, that on the very same day on which someone has escaped the errors of the age, he may also merit to enter the land of promise, that is, on this day on which we live in this age. For all our present life is marked out in one day. And therefore we are taught through this mystery, not to defer our acts and works of justice until tomorrow, but today, that is, as long as we live, as long as we remain in the world, let us hasten to fulfill them, and then at last we will be able on the tenth day of the first month to enter the land of promise, that is, the blessedness of perfection. But if you diligently observe many other things, you will discern that they are recapitulated in this day by the account of the Scriptures. Concerning each of which, so that our discourse may not be extended further than we wish, this must be understood: that this day is repeated quite often; because although one general perfection exists for us, yet according to each individual species of virtue which we strive to explain, if we have been able to fulfill it entirely and perfectly, there is also its own perfection of that very virtue. By way of example, if someone who is irascible desires to acquire the virtue of gentleness, without doubt he stumbles in many things at first, until by long meditation he converts the habit of much time into nature. And when he has obtained what he proposed, he indeed acquires the perfection of gentleness, yet he does not from this also possess the perfection of all virtues. Thus, therefore, through individual virtues many perfections are found. The general perfection, however, is that which contains within itself the sum of all perfections. For this reason, therefore, many things done on this day are recapitulated, so that they may signify that many perfections tend toward one end, just as the Prophet also says: ‹My soul has wandered much.› And again: ‹While they say to me day by day: Where is your God? I remembered these things, and I poured out my soul within me: because I will pass into the place of the wondrous tabernacle even ^C to the house of God, with the voice of exultation and confession of the sound of those feasting.› For after the labors and temptations which we have endured in the wilderness of this life, after the crossing of the Red Sea, after the floods of the Jordan, if we have been worthy to enter the land of promise, we will arrive with joy and exultation, following the priests of the Lord Christ and our Savior, to whom is glory and power for ever and ever. Amen.

HOMILY V.

Concerning the two and a half tribes, which crossed the Jordan. And concerning Jesus, how the Lord exalted him in the sight of the children of Israel. How he circumcised the people with stone knives a second time.

1. Indeed, concerning those who crossed the sea, the Apostle says that ‹all were baptized into Moses in the cloud and in the sea.› Concerning those, however, who crossed the Jordan, we can also pronounce in a similar way, that all in 407 Jesus were baptized in the Jordan: in such a way that those things which in the

Jordan are recounted as having happened, might hold the form of the sacrament which is celebrated through baptism. And that which is written: «And the people hastened to cross ^A the Jordan, and it came to pass, when all the people had crossed, the ark of the covenant of the Lord also crossed,» it does not seem to me to have been added idly by the Holy Spirit, that He said the people hastened to cross. Whence I also think that, as we too come to the saving baptism and receive the sacraments of the Word of God, the matter should not be conducted idly or sluggishly, but we must hasten and press on until we have crossed over all things. For to cross over all things is to fulfill all that is commanded. Let us hasten, therefore, to cross over—that is, to fulfill first what is written: «Blessed are the poor in spirit;» so that, having laid aside all arrogance and having taken up the humility of Christ, we may deserve to arrive at the promised blessedness. But even when we have fulfilled these things, we must not stand or cease, but we must cross over the other things that follow, that we may hunger and thirst after righteousness. We must cross over what follows, so that in this world we may mourn. Also, the remaining things are to be crossed over quickly, so that we may be made meek, and that we may remain peaceful, that through this we may be able to be called sons of God. We must also hasten to cross over the time of persecutions through the power of patience. And when we have sought each of these things that look toward the glory of virtue, not sluggishly nor remissly, but with all urgency and speed, this seems to me to be crossing the Jordan with haste. But when we have crossed, and have been able to obtain ^B what we ought to obtain, again there succeeds for us a care for diligence and caution, lest perhaps, walking too negligently, our steps might be poured out by some sudden fall, as the Prophet also says: «My steps were almost poured out.» Nor should our solicitude in preserving virtues be less than in seeking them.

You see, therefore, that Paul knows about those who are girded, who are girded with the belt of truth. Therefore, the truth ought to be our belt also, if indeed we have preserved the sacrament of this warfare and of the belt. For if truth is our belt by which we are girded for the warfare of Christ, if at any time we speak falsehood and a lie proceeds from our mouth, we are ungirded from the warfare of Christ and are loosened from the belt of truth. Therefore, if we are in truth, we are girded; but if we are in falsehood, we are ungirded. But let us rather imitate those forty thousand men, girded, proceeding to battle in the sight of the Lord, and let us always be girded in truth. But I do not even pass over idly what Scripture adds, that they proceed girded in the sight of the Lord. For it is not sufficient for you to be seen by men to observe the truth. For it is possible to deceive men, and to seem truthful, but you are not on that account girded in truth unless you have also preserved the truth in the sight of the Lord, that is, not only the things that men hear with their voice, but also those things which God perceives in the heart, so that there may be nothing hypocritical ^C in the heart, according to what the Prophet says of such people: «Who speak peace with their neighbor, but evils are in their hearts.» Apart from all these things, then, must he be who wants to proceed girded in the sight of the Lord to storm Jericho, because, crossing the Jordan river, we cross over to fights and wars. Do you want to learn again what fights, what wars welcome us after baptism? Do not learn from me, but from the Apostle Paul himself again; he teaches you, saying: «For we do not have a battle against flesh and blood, but against principalities and against powers, against the rulers of the darkness of this world, against the spiritual forces of wickedness in the high places.» These things that are written are forms and figures. For so the Apostle says: «For all these things happened to them by way of a figure: but they were written for our sake, upon whom the ends of the ages have come.» If, therefore, they were written for our sake, tell me, why do you delay? Let us go forth to battle, that the city of the malice of this world may be stormed by us, that the proud walls of sin may be destroyed. Perhaps you are looking around for the path by which you ought to proceed, which field of battle is to be sought. It will perhaps seem new to you what is said, but it is true: you need seek nothing from the outside, beyond yourself. Within you is the battle that you are about to wage: inside is the evil building that must be demolished: your enemy is from your own heart. 2. Do these things not seem to you to be designated in what is said, that «forty thousand men ^D girded,» or «ready, crossed over to battle in the sight of the Lord to storm the city of Jericho?» Let us inquire who these are, whom Scripture calls girded or ready. I do not dare to presume anything from myself and pronounce it. Let us rather be taught in such matters by the letters of the Apostles. Let us learn from Paul himself, who explains who these girded ones are. Hear what he himself says: «Be ye therefore girded about your loins in truth.»

He who is all-attentive to the meaning is he who, in all the members to which he has bidden farewell, acts as a heart and is entirely transformed into a governing power. His father is Jephunneh, which is interpreted as "conversion"; Caleb, therefore, is the "son of conversion." There is the instruction of Moses and the second one of Jesus. And what does he say? «You know the word which the Lord spoke to Moses.» For who knows the Law as Jesus Christ does, who has also accurately set it forth for us? «But the Lord spoke,» he says, «to Moses concerning me and you.» For Moses prophesies both about Jesus and about the one who is as a heart. He who also says that he is as strong today as he was strong then. For the saint is strong in both words, in the old and in the new, in Moses and in Jesus. He asks for a mountain, desiring nothing lowly, in which there are great and fortified cities, as one who knows how to fight against the Anakim; for a wise man has ascended fortified cities and has ascended the fortification upon which the impious relied. For Solomon says: «A wise man has fortified cities and tears down their strongholds,» namely, those arguments that are able to deceive with plausibility.

^A ...the reproaches are revolved, the more so because it is a much greater crime to trample upon the Son of God, and to treat the blood of the covenant as polluted, than to neglect the law of Moses. For it is a much greater reproach for one who is after the Gospel, than for one placed under the Law, to commit fornication; because the former, by taking the members of Christ, makes them members of a harlot. You see, therefore, how much heavier and more cumulative the reproaches are that are turned back upon you if you have neglected them. Finally, no one now accuses you of the crime of fornication, but condemns you with the sin of sacrilege, because it is said to you: «Do you not know that your bodies are the temple of God? If anyone should violate the temple of God, God will destroy him.» Even if you were ignorant of these things before, yet now, from the moment these words are spoken into your ears and such teaching is poured into your heart, know that, having heard these things, you have already become the temple of God and a member of Christ. See how much you have progressed from a little earthly human being. ^B You have passed, without doubt, into the temple of God, in which God ought to dwell; and you, who were flesh and blood, have progressed so that you are a member of Christ. But just as this progress is great, so too is the fall terrible and almost irremediable. For it is no longer permitted for you to use the temple of God except in holiness, nor to recall the members of Christ to an unworthy business. And therefore, if ever the enticement of base desire strikes you, mindful of these things which you now hear, meet that enemy which proceeds from yourself, that is, from your own heart, and resist it in such words, and say: «I am not my own; for I have been bought with the price of the blood of Christ, and I have become a member of Him. It is not permitted for me to take a member of Christ and make it a member of a harlot.» Say to it: «I have become the temple of God; it is not permitted for me to bring anything unclean into it, nor is it right for me to violate the temple of God.» But add also this, that «he who commits fornication, sins against his own body»: not only against this body, which has been made the temple of God, but also against that which is said, that the whole Church is the body of Christ; and he who has stained his own body is seen to sin against the whole Church, because through one member the stain is spread to the whole body. There is also that reproach of Egypt, which, if you neglect it, is suggested even after the crossing of the Jordan and after the second circumcision of baptism through the branding of old custom, namely, to observe omens, to inquire about the courses of the stars, to look for the outcome of future events from them, to keep dreams, and to be involved in other superstitions of this kind. ^C For idolatry is the mother, Egypt, from which it is certain that reproaches of this kind spring; and if you have already received these when you crossed the Jordan, and have bound yourself again in those snares, you are without doubt dragging the reproaches of Egypt with you. But if ever such curiosity interrupts you and an enemy of this kind erupts from your heart, say to it: «I follow Jesus as my leader, in whose power are the things that are to come. Why should I care to know what is to come? Whatever He wills, these are the things that shall come to pass.» Therefore, in order that the second circumcision may be completed in us, through which we may put off the old reproaches of Egypt, we ought to be entirely separated from all these things, so that, purified in body and heart, we may also lift up pure hands to God, and with a pure mouth, and with purged lips, and with a sincere mind, [B (repeated marker)] we may glorify God with prayer and deeds in Christ Jesus our Lord, whose is the power and the dominion for ever and ever. Amen.

HOMILY VI

1. Those who were not obedient to the commandments of the Lord are called uncircumcised. From this it is understood that they are called uncircumcised who do not obey the commandments of the Lord. But yet, God loves every soul, and does not utterly abandon either the circumcised or the uncircumcised. For He sent Jesus, who would circumcise all who were worthy and unworthy at the same time—and not Jesus, the son of Nave; for he did not circumcise the people with a true and perfect circumcision—but Jesus Christ, our Lord and Savior. For He is the one who truly took away from us the pollution of the flesh and cut it off, and purged the defilements of sins from our heart and soul. Finally, hear what the Scripture says concerning those who were prefigured through the son of Nave: «The circumcised, however, the sons of Israel rested in the same place, sitting in the camp until they were healed; and then the Lord said to Jesus: This day I have taken away the reproach of Egypt from you.» For it is not sufficient for us to be circumcised, but also to be healed after circumcision, that is to say, until the wound of circumcision itself also covers over the scar. When, therefore, is the scar covered over in the wound of our circumcision? I think thus, that to be circumcised through our Jesus, this—

which He says are in the mountain, inasmuch as they are heights lifted up against the knowledge of God. Caleb promises that he is capable of destroying these; for which reason Jesus blessed him. Now, Hebron is interpreted as "conjunction," for the bones of the fathers are laid to rest there in conjunction: Abraham and Sarah, Isaac and Rebecca, Jacob and Leah. He grants, therefore, the honor of the fathers to Caleb, who desires to destroy the foreigners. And the land rested from war. For how could anyone inherit from Jesus if he has not dissolved the war within himself?

Although there are four general climates belonging to the borders of Judah, mentioning two, the south and the east, he has passed over the others in silence. For after the Libyan [regions], he says, the borders of Judah follow. These are near Idumea, which is interpreted as "earthly things," after which are the borders of Judah. He speaks also of the desert of Sin; and it is interpreted as "temptations." After these [comes] the inheritance of Judah. And concerning these, along the southern borders of the tribe, no climate is named other than the south, or the west, or the ravine of Egypt, so that one might pass through these and the temptations, and be able to receive borders in the royal tribe, concerning which it is written:

^A you command your servant?" What is it that Jesus teaches us through this? Without doubt, what the Apostle says: "Do not believe every spirit, but test the spirits whether they are from God." Jesus therefore knew not only that He is from God, but that He is God. For He would not have worshipped if He had not known God. For who else is the prince of the host of the virtues of the Lord, if not our Lord Jesus Christ? For the whole host of heaven, whether angels, or archangels, or virtues, or dominations, or principalities, or powers, all these things which were made through Him, serve under that very prince, who is the prince of princes, and who bestows dominion upon princes. For He is the one who says in the Gospel: "Have authority over ten cities." And elsewhere: "Be you having authority over five cities." This is He who, having received the kingdom, has returned.

3. But let us see in the meantime what the present reading suggests. Jesus is in Jericho; the enemies still occupy the city, they have not yet been defeated, and yet it is already said to Jesus: "Loose the sandal from your feet, for the place where you stand is holy ground." And how is Jericho holy ground, which is held by the enemies? But perhaps this is what is indicated, that wherever the prince of the host of the virtue of the Lord comes, he sanctifies the place; because Jericho itself was not a holy place, but because the prince of the host of the Lord came there, the place is called holy. I even dare to say something more: that even where Moses stood, it was not ^B a holy place by itself, but because the Lord stood with Moses, the presence of the Lord had sanctified the place, and therefore it is said to him: "Loose the thong of your sandal, for the place where you stand is holy ground." Whence, if we too approach God in life and merits, and are made worthy that God should stand with us, it is said to us also that we should loose from the feet of our soul whatever mortal bond is attached to them. For these are the feet which Jesus washes, which unless He washes, we shall have no part with Him. If, therefore, we loose from our soul and senses every bond of mortal care, God will immediately and willingly be with us and stand by us.

4. But let us see what follows. Jericho is surrounded; it must be taken by storm. How then is Jericho taken? The sword is not drawn against it, the ram is not directed, nor are weapons brandished; only the priestly trumpets are employed, and by these the walls of Jericho are undermined. For we find that Jericho is frequently used in the Scriptures as a figure of the world. For even in the Gospel, the man who is said to have gone down from Jerusalem to Jericho and to have fallen among thieves was without doubt a figure of that Adam, who had been thrust forth from paradise into the exile of this world.

But the blind men also, who were in Jericho, to whom Jesus came so that He might make them see, bore the form of those who in this world were oppressed by the blindness of ignorance, to whom the Son of God came. This Jericho, therefore, that is, this world, is to fall. For the consummation of the age has long since been proclaimed in the holy books. How then will its consummation be brought about? By what instruments? By the sounds, he says, of trumpets. Of what trumpets? Let Paul reveal to you the secret of this mystery. Hear what he himself says: "The trumpet," he says, "will sound, and the dead who are in Christ will rise incorruptible, and the Lord Himself will descend from heaven at the command, in the voice of the archangel, and in the trumpet of God." Then, therefore, Jesus our Lord will conquer Jericho with trumpets and cast it down, so that from it the harlot alone may be saved, and all her house. Our Lord Jesus will come, he says, and He will come in the sound of trumpets. But let us pray even now that He may come and destroy the world, which is "placed in the evil one," and all things that are in the world, because "everything that is in the world is the desire of the flesh, and the desire of the eyes." May He destroy these, may He dissolve them even now; but may He save this one which received His spies, which received His apostles in faith and obedience, and placed them in the upper rooms, and may He join and associate this harlot with the house of Israel. But let us no longer repeat, nor count against her, her old transgression. She was formerly a harlot, but now she has been joined as a chaste virgin to one chaste husband, Christ. Hear the Apostle speaking of her: "For I have espoused you to one husband, that I may present you as a chaste virgin to Christ." From her, too, was he himself who was saying: "For we ourselves also were sometimes foolish, unbelieving, erring, serving diverse desires and pleasures." Do you wish to learn more copiously how she is no longer a harlot? Hear further Paul saying: "And these things indeed you were; but you are washed, but you are sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God." For so that she might be able to escape, lest she perish with Jericho, she received a most valid sign of salvation from the spies: the scarlet cord. For through the blood of Christ this whole Church is saved, in Jesus Christ our Lord Himself, to whom is glory and power for ever and ever. Amen.

HOMILY VII.

for as the clangor of the trumpets sounded, the circuit of the walls was cast down. We have already said before that Jericho holds the form of the present age, whose strength and fortifications we see have been destroyed by priestly trumpets. For the firmness and fortifications by which this world relied as if by walls ^A were the worship of idols, the deception of divinations administered by the art of demons, the inventions of augurs and soothsayers and magicians, by all of which this world was encompassed as by most valid walls. Furthermore, it was also strengthened by the diverse dogmas of the philosophers and by the most eminent assertions and disputations [412], just like some tall and robust towers. But our Lord Jesus Christ, whose advent that former son of Nun prefigured, coming, sends his priests, the apostles, bearing ductile trumpets—the magnificent and celestial doctrine of preaching. Matthew first sounded with the priestly trumpet in his Gospel. Mark also, Luke, and John sang with their own individual priestly trumpets. Peter also sounds with two [93] of his epistles. James also and Jude. John nevertheless still adds to sing with a trumpet through his epistles and the Apocalypse, and Luke by describing the deeds of the apostles. But lastly, coming that one who said ^B [37]: "For I think that God hath set forth us the last apostles," and thundering with the trumpets of his fourteen epistles, he cast down to the foundations the walls of Jericho and all the engines of idolatry and the dogmas of the philosophers.

2. It also moves me surely that history reports that not only did the priests sound with trumpets so that the walls of Jericho might fall, but also, the voice of the trumpet being heard, the whole people is said to have shouted with a great shout, or, as is held in other copies, to have jubilated with a great jubilation. And although this word seems to have been translated improperly—for *alalagmos* is written in the Greek, which signifies neither jubilation nor shouting properly, but rather demonstrates that voice by which, in time of war, an army raising a harmonious clamor is wont to encourage itself unanimously for battle—yet this word in the Scriptures is more accustomed to be inscribed as "jubilation" than "shouting," as there [38]: "Make a joyful noise unto the Lord, all the earth." And again [39]: "Blessed is the people that knoweth the joyful sound." Which also moves me to ask what this work is that makes a people blessed. He does not say that the people are blessed who know mysteries, or who know the reason of the heaven and earth and stars, but "blessed," he says, "is the people that knoweth the joyful sound." In others, the fear of God makes one blessed, but only one individual man does it make blessed. For thus it says [40]: "Blessed is the man that feareth the Lord." In other places, also, more are made blessed, such as the poor in spirit, or the meek, or the peacemakers, or the clean of heart. But here ^C the blessedness is profuse, and there is indicated here such—I know not what—cause of blessedness, that it makes the entire people equally blessed, who, however, have known the jubilation. Whence it seems to me that this jubilation indicates a certain effect of concord and unanimity. For if this falls upon two or three of Christ's disciples, the heavenly Father grants them all things whatsoever they ask in the name of the Savior. But if there be such great blessedness, that the entire people remain concordant and unanimous, so that all say the same things in the same sense and remain in the same sentiment, with this such people raising the voice unanimously, that which is written in the Acts of the Apostles [42] will come to pass, that a great earthquake occurred where then the apostles were praying unanimously with the women and Mary the mother of Jesus; and when the earthquake has occurred, all things that are earthly will be destroyed and will fall, and the world itself will be upturned. Hear, finally, our Lord and Savior exhorting his own soldiers to this very thing, how he says [43]: "Have confidence, I have overcome the world." With that leader, therefore, the world is now overcome for us, and its walls, by which men of the age relied, have collapsed. But also each one of us ought to fulfill these things in himself. You have in yourself Jesus as leader through faith; make for yourself ductile trumpets if you are a priest; nay, because you are a priest (for you have been made a royal race and a holy priesthood: for it is written of you), make for yourself ductile trumpets [96] out of the holy Scriptures; thence derive the meanings, thence the discourses, for on that account are they called ductile trumpets. Sound in them, that is, in psalms and hymns, in spiritual canticles, sound in prophetic sacraments, in the mysteries of the Law, in apostolic dogmas. And if you shall have sounded in such trumpets, and if you shall have carried the ark of the Testament seven times around, that is, if you do not separate the mystical precepts of the Law from the evangelical trumpets; if you also demand from yourself the concert of jubilation [97], that is, that the people of your thoughts and senses which is inside you may always produce a concordant and consonant voice, and that you do not at one time say what is true, and at another time, out of flattery toward a powerful person, ^D be stained by a lie, if you do not at one time make a smooth remission, at another time become truculent with anger, if you are not found arrogant toward the humble and humble before the proud, in short, if no battle is waged within you while the flesh lusts against the spirit and the spirit against the flesh: if these things within you are now con-

- sounding and in harmony, send forth the voice of jubilation, for the world has been destroyed and cast down for you. Such, I think, was the one who said confidently: "But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world." ^A

3. Yet I still seem to have perceived little of this jubilation, or to have spoken of great things in a humble manner. At the coming of Jesus, the walls of Jericho were overturned; at the coming of my Lord Jesus, the world is conquered. I would like to know, however, more clearly and to understand more lucidly how the world is conquered. 413 I myself, who instruct you, wish to learn along with you. Let us take Paul as a master for us both. For he is a fellow-initiate of Christ, who can point out to us how Christ conquered the world. Hear him, therefore, saying: "He took away what was contrary to us, nailing it to his cross, and spoiling principalities and powers, he led them away openly, triumphing over them on the tree of the cross." From these words I understand that the heavenly virtues, seeing the battle of Jesus, and the opposing principalities and powers stripped of their authorities, the strong man bound and his vessels plundered, began to sound their heavenly trumpets, because with the prince of this world bound, the world was conquered, and it gave the voice of jubilation ^B at the triumph of Christ’s heavenly army. Truly blessed, therefore, is the people of the Gentiles, who know this jubilation of the heavenly army and who recognize and believe its mysteries.

4. But let us see what it is that is indicated in what follows. For Jesus says: "Keep yourselves from the anathema, lest you covet and take of the anathema, and make the camp of the children of Israel an anathema, and crush us and the whole assembly of the Lord." The meaning of what is indicated in these words is this: See that you have nothing worldly in you, that you do not bring with you into the Church worldly manners, or vices, or evasions from the world. But let all worldly conversation be an anathema to you. Do not mix worldly things with divine things; do not insert the business of the world into the secrets of the Church. This is what John also sounds ^C with the trumpet of his Epistle, saying: "Do not love the world, nor the things that are in the world." And Paul similarly: "Do not," he says, "be conformed to this world." For those who do these things receive of the anathema. But also those who, for example, though they be Christians, celebrate the solemnities of the Gentiles, they introduce the anathema into the Churches. Those who investigate the lives and deeds of men from the courses of the stars, or who inquire about the flights of birds and other such things that were formerly observed in the age, bring the anathema of Jericho into the Church and pollute the camp of the Lord and cause the people of God to be conquered. But are there not many other sins by which the anathema of Jericho is introduced into the Church, ^D by which the people of God are conquered and prostrated by their enemies? Or does the Apostle not command these same things as well, when he says: "A little leaven corrupts the whole mass"?

5. But let us see now what follows. Jericho having been overturned, Rahab the harlot is saved alone. For so it is written of her: "And Jesus kept alive Rahab the harlot and all her father’s house, and she was added to Israel until this day." I would like to inquire of the Jews, and of those who are indeed called Christians but still keep a Jewish sense in the Scriptures, how they explain that Rahab the harlot was added to the house of Israel "until this day." How is Rahab said to have been added "until this day"? For it is the custom of the Holy Scriptures to speak thus of those things which remain until the end either of a life or of the age. For instance, as it is said: "This is the father of the Moabites until this day," which signifies until the end of the age. And it is said again in the Gospel that this report was spread among the Jews "until this day," that is, as long as the age stands. But how is Rahab the harlot said to have been added to the house of Israel until this day? Is it that the succession of offspring is ascribed to the mother, so that she might seem to be preserved in the reparation of her descendants? Or is it rather to be understood that she has been joined and associated with Israel until this day? And if you wish to see more manifestly how Rahab is joined to Israel, behold how the branch of the wild olive is grafted into the root of the good olive tree, and you will understand how those who are grafted onto the faith of Abraham and Isaac and Jacob are rightly said to be set and added to Israel until this day: because we, branches of the wild olive taken from the Gentiles, who were once harlots, worshipping wood and stone instead of the true God, have been added until this day, and we have been made, because of the faith of Christ, ourselves above, while that people who remained in incredulity, below, according to the prophecy of Deuteronomy. If anyone, therefore, has Christ in himself...

is the head of all, here he is made into the head. For those who denied Christ Jesus, and were made into the cause, and who were first, have been made last.

6. And this is not to be passed over idly, that when one sins, wrath comes upon all the people. When does this happen? When the priests who preside over the people desire to appear kind toward those who commit faults, and fearing the tongues of the sinners, lest they perhaps speak evil of them, forgetful of priestly severity, they do not wish to fulfill what is written: "Argue the sinner before all, that the others may have fear," and again: "Remove the evil from among yourselves." Nor, inflamed with zeal for God, do they imitate the Apostle saying: "I have delivered such a man to Satan for the destruction of the flesh, that the spirit may be saved." Nor do they endeavor to fulfill that evangelical command, ^A that if they see a sinner, they should first convene with him secretly, then even with two or three witnesses. But if he has shown contempt, and after the correction of the Church has not been amended, they should hold him, expelled from the Church, as a Gentile and publican. And while they spare one, they contrive the ruin of the whole Church. What kind of goodness is this? What kind of mercy is this, to spare one and bring everyone into danger? For the people are polluted by one sinner. Just as the whole flock is infected by one diseased sheep, so also by one who is either committing fornication, or doing any other kind of crime, the whole laity are polluted. And therefore let us observe one another, and let the conduct of each one be known, especially to the priests and ministers. ^B And let them not think they say rightly: "What is this to me if another acts wrongly?" This is like the head saying to the feet: "What does it pertain to me if you are in pain? If my feet are not well, it is of no concern to me, provided the head remains in health." Or if the eye should say to the hand: "I do not need your work; what does it pertain to me if you are suffering? If you are wounded, will I, the eye, be troubled by the sickness of the hand?" Such, therefore, is the conduct of those who preside over the churches, not thinking that we are all one body who believe, having one God, who binds and ^C keeps us in unity. You, the presider, are the eye; therefore, it is surely so that you should look all around, inspect all things, and even foresee things to come. You are a shepherd; you see the Lord’s little sheep, ignorant of the danger, being carried to the precipices and hanging over the crags; do you not run to them? Do you not call them back? Do you not at least restrain them with your voice and deter them with the clamor of correction? Are you so unmindful of the Lord’s sacrament, that while He, having left the ninety-nine in the heavens, descended to earth on account of one little sheep that had wandered, and having found it, carried it on His shoulders to heaven, we, in the matter of taking care of the little sheep, do not follow the example of the Master Pastor at all? We do not say these things so that someone might be cut off for a light fault; but if by chance someone, having been warned and corrected for a sin once, and a second, and a third time, displays no amendment, let us use the physician’s discipline. If we have anointed with oil, if we have mitigated with plasters, if we have softened with a poultice, and yet the hardness of the tumor does not yield to the medications, the only remedy remaining is to cut it off. For thus the Lord says: "If your right hand causes you to scandalize, cut it off, and cast it from you." Does a hand of our body ever cause us to scandalize, such that the Gospel should speak of this physical hand: "Cut it off and cast it from you?" But this is what it means: that I, who am seen to be your right hand, and am called a presbyter, and am seen to preach the word of God, if I have done something against ecclesiastical discipline and the rule of the Gospel, so that I cause scandal to you and to the Church, in one consensus the whole Church conspiring should cut off me, its right hand, and cast me from itself. For it is better for you and for the Church that, without me, your hand which has caused scandal by doing evil, you should enter into the kingdom of heaven, than that you should go with me into hell. We have said these things because we see it reported in the holy Scriptures that, on account of one sinner, the children of Israel were made anathema, so that they were overcome by enemies.

7. Let us see what [it] is: He has stolen, it says, the golden tongue, and

stolen the armlets. What is this theft? He steals the tongue and the armlets. Truly, the armlets are works in which nothing divine is mixed, but everything is done according to the human manner. Finally, it is our custom in disputations to say that we do not confess Christ to be a mere man, but we confess him to be God and man equally. But that which is stolen from Jericho is said to be little, that is, it is without God—things which indeed are the theft of sin. And therefore, let us not think anything human or pure about Christ, but let us confess him equally as God and man; and because it is said that he is manifold, may we by these things merit to take part in the wisdom of God, which is Christ Jesus our Lord, to whom be glory and empire unto the ages of ages. Amen.

HOMILY VIII.

On those things which were done in the destruction of Ai, and on its king.

1. We entreat you, O hearers of the sacred volumes, not to read the things that are read with weariness or disgust. ^B For you ought to know that the things which are read are worthy of the Spirit of God, even if the narrative seems less delectable to some. For we need the grace of the Holy Spirit to explain those things which the Apostle says: "To one indeed is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit." Therefore, we ourselves also have need [of this grace] in the present passages, in which it is related that Jesus succeeds Moses, and he himself leads the people, and such a history is foreshadowed in the present lesson. Those who inhabited the city of Ai were first seen to be overcome and to turn back the children of Israel because of the sin which they had committed. But afterwards, when the evil was removed from their midst, ^C Jesus orders the people to be divided by God into two parts, so that one part might pretend flight, and the other part might lie in ambush where Jesus had commanded. These things being prepared, the king of Ai, seeing Jesus and the children of Israel from afar, is incited against them to battle. Yet while they were feigning flight, the others pursued more fiercely, and as if they were to lead away the spoils from the enemies, all proceed at once from the city, so that, as Scripture says, they leave the city empty. But after they had reached the appointed place, Jesus turned and gave the signal, that those who were in ambush should rise up, and they struck the backs of the enemies, and these killed them from behind, and those, having enclosed the enemies in their midst, killed them all. And by this, those who inhabited Ai were conquered, and they hung their king upon a double tree.

2. Having heard these things, it is likely for the hearers to say: Why are these things told to me? What does it profit me to know what kind of people were those who inhabited Ai, as if they were similar, or even if more powerful wars were fought or are being fought? This was the concern of the Holy Spirit, that with the destruction of so many and such noble cities left behind, the prey ^D of the city of Ai might be committed to the sacred volumes. Perhaps it is rash what we are doing, attempting to explain such difficult places of holy Scripture: but if you are helped by your intercessions, we shall not only escape the guilt of boldness, but also our Father, the God of the Word, will grant a word in the opening of our mouth, and you will be edified, and we shall not be spared without devotion. Pray therefore and listen with attentive minds.

First, because of the sin, we were dead, and those who inhabited Ai killed very many of us. Ai is interpreted as "chaos." Moreover, "chaos" is a place or a habitation of contrary virtues, of which the king and prince is the devil. Coming against him, Jesus divides the people into two parts, that it might not be inhabited forever.

On the fact that he who does not understand the hidden nature of the enigmas and parables in the divine Scripture should not lose heart in reading. From the 20th Homily, which is on Jesus Nave.

The greatest profit from such readings comes to him who is able to understand the true inheritance distributed by Jesus to the children of Israel and is able to ascend to the holy land—the true, the truly good—and to apply to the difference of those inheriting [the land] the naming of the things said, according to the distinction of the places. But since it is difficult to find the one who is thus profited, we desire to comfort those who hear not to lose heart at the readings. What then is the comfort, that the hearer of such readings might not lose heart? It must be told. Just as, therefore, incantations have a certain natural power, and he who is being charmed receives something from the incantation—even if he does not understand it—according to the nature of the sounds of the incantation, whether for the harm or for the healing of his own body or soul; so consider for me that the naming of the names in the divine Scriptures is more powerful than any incantation.

^A ...and he stationed some in the front, others in the rear, who might come upon the enemies from behind unexpectedly. And see if the first part of the people is not that of which He says: "I was not sent except to the lost sheep of the house of Israel"; and of which Paul says: "But glory and peace to every man working good, to the Jew first, then also to the Greek," that is, to the Gentile in the rear. This, therefore, is the people who are stationed in front, and as it were fleeing with Jesus. But the people in the rear are those who are gathered from the Gentiles; and who, coming unexpectedly (for who would have hoped that the Gentiles would be saved?), strike the adversaries more fiercely from behind; and thus, both peoples break and conquer the middle troop of demons that is hemmed in. But perhaps you might say to me, "How then is the former people placed as if fleeing?" Very consistently. For those who follow Jesus are seen to flee from the burdens and precepts of the law, from the observance of the Sabbath, from the circumcision of the flesh, from the slaughter of sacrificial animals. But he who has followed Christ, the perfection and fullness of the Law, does not flee again.

5. After all this, even the king of Ai is said to be suspended on a double piece of wood. In this place, a mystery is hidden ^B that is concealed from very many: but with you praying, we shall attempt to open these things, not by our own opinions, but by the testimonies of divine Scripture. In the preceding [homily], we said that the king of Ai can be compared to the devil: here, it is worth knowing how he was suspended on a double piece of wood. The cross of our Lord Jesus Christ was double. To you, the discourse perhaps seems surprising and new, because I say the cross was double; that is, it is established by a twin and twofold reason: because visibly the Son of God was crucified in the flesh, but invisibly the devil was affixed to the cross with his principalities and powers. This will not seem true to you if I produce the apostle Paul as a witness to these things? Hear, therefore, what he himself pronounces concerning them: "What was," he says, "contrary to us, he took out of the way, nailing it to his own cross, stripping off the principalities and powers, he led them away, triumphing over them freely in the wood of the cross"; although in other copies it is written: "triumphing in himself," but among the Greeks it is written: "in the wood." Therefore, there is a double reason for the Lord's cross: that first one, by which the apostle Peter says that Christ, being crucified, left us an example: and this second one, by which that cross was a trophy over the devil, in which he was also crucified and triumphed. Therefore, in the end, the apostle Paul also said: "But far be it from me to glory, except in the cross of my Lord Jesus Christ, by whom the world is crucified to me, and I to the world." You see ^C as well, just as the Apostle here set forth a twofold reason for the cross. For he said that two contrary things were crucified, the holy one himself and the sinful world, for that form without a doubt which we mentioned above regarding Christ and the devil. For we are crucified to the world, then when the prince of this world, upon coming, finds nothing in us. And the world is crucified to us, when we have not received the concupiscence of sin.

4. But if perhaps there is one among the hearers who is more attentive, he may say: "The form of the deeds done seems to be convenient, but that which holds me is that the devil and his army, as far as the historical figure is shown, is destroyed; and how do we still see even the devil and the contrary powers so prevailing against the servants of God, that even the apostle Peter warns with great caution, and says that it must be observed, because 'our adversary the devil, as a roaring lion, goes about seeking whom he may devour.'" Let us see, therefore, if we can find something worthy of the Holy Spirit's pronouncements in this. The advent of Christ is indeed completed in one way in humility, but another is hoped for in glory: and this first advent in the flesh is called his shadow in a certain mystical discourse in the holy Scriptures, just as the prophet Jeremiah declares, saying: "The spirit of our countenance is Christ the Lord, to whom we have said: In his shadow we live among the nations." But also when Gabriel was evangelizing Mary, he says of his nativity: "The power of the Most High shall overshadow thee." Because of which we understand that very many things are shadowed forth by this first advent of his, whose fulfillment and perfection shall be consummated in the second advent. And the apostle Paul says that he has raised us up with him, and has made us sit together in the heavenly places. And at least we do not yet see believers having been raised up already, or having sat down in the heavenly places: but these things are indeed shadowed forth now by faith, because in mind and hope we are raised from earthly and dead works, and daily we lift up our heart to heavenly and eternal things: but this will be fulfilled in his second advent, so that those things which we now anticipate by faith and hope, we may then also possess bodily in the effect of the things. So, therefore, it must be understood also concerning the devil, that he is indeed conquered and crucified, but to those who have been crucified with Christ, and indeed to all believers, and to all peoples alike, he will then be crucified, when that which the Apostle says is fulfilled, that "as in Adam all die, so also in Christ all shall be made alive." There is, therefore, in this also a mystery of the future resurrection.

For then also the people shall be divided into two parts, and then there shall be some first and others last; and when they have conspired in one with Jesus, then the devil shall no longer exist at all, because death shall no longer exist. Do you wish that I also prove these things to you by divine testimonies? Hear the Apostle saying: "For we tell you this in the word of the Lord, that we who are alive, who are left, shall not precede those who have fallen asleep, because the Lord Himself, at the command and the voice of the archangel and the trumpet of God, shall descend from heaven, and the dead who are in Christ shall rise first. Then we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ in the air, and so we shall always be with the Lord." And speaking about the devil, he says: "The last enemy shall be destroyed, death," because death shall truly be conquered then, when this mortal shall be swallowed up by life.

5. But let us see what follows in the later parts: "And Jesus burned Ai," he says, "and it became an uninhabited city forever." You see that the things which follow pertain more to the truth of a mystery than to the truth of history. For that place of the earth is not so much uninhabitable forever as the place of the demons shall become uninhabitable, then when no one shall sin any longer, nor shall sin reign in anyone, when the devil and his angels shall be delivered to eternal fire, while our Lord Jesus Christ, sitting as King and Judge, says to those who have conquered the former and the latter: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." But to others He shall say: "Go into the eternal fire, which God has prepared for the devil and his angels," until He provides for every soul by the remedies He knows, and all Israel is saved.

6. But another thing occurs to me in the passage considering Jesus fleeing from the face of the army of Ai. What do you think is signified by Jesus fleeing? Let us see whether it might be something that we conquer by fleeing, and that there is some perfect virtue in flight. Paul the Apostle teaches us, saying: "Flee fornication." You see, therefore, that there is a certain spirit of fornication which we ought to flee, whosoever wishes to remain chaste and pious and modest in Christ. This, therefore, is the flight that has salvation, this is the flight of virtue, this is the flight that confers blessedness. And not only is the spirit of fornication to be fled, but in similar manner, just as it was said, "Flee fornication," let us hear it said to us: Flee wrath, flee avarice, ^A flee envy and spite, flee detraction and evil speaking. Yet I do not know if anyone avoids these, I do not know if anyone escapes them. Such was this army of Ai which Jesus was teaching His soldiers to flee, and perhaps He mandates this to His disciples, saying: "If they persecute you in this city, flee into another; and if they persecute you in that, flee into another." For He wishes us to flee from such enemies, He wishes us to be kept far from such evils: and if meanwhile we can escape by fleeing the contagions of these evils, then, seeing our devotion and the purpose of our mind, those holy virtues—perhaps those of which the Apostle Paul says: ^B "Are they not all ministering spirits sent for the sake of those who receive the inheritance of salvation?"—who are perhaps the holy angels: seeing us suffer the persecution of the demons, they rise up against those who persecute us, and killing them, they cut them down from behind. For Jesus is with those who suffer persecutions more than with those who persecute. And with good reason: because Jesus delights to be with those who flee fornication, who flee pride, who flee deceit, and who flee falsehood. If, therefore, we understand in this way the things that have been written, the reading will perhaps appear worthy of the style of the Holy Spirit. For what profit is it to me if I know that the king of Ai ^C was suspended on a double wooden beam? But if I know the twofold power of the cross, on which both Christ is suspended in the flesh, and the devil is triumphed over with his army, my soul shall be edified by the understanding of the sacrament. And that we may, perhaps, further extend the amplitude of the mystery even more highly, in this wood is understood to be the knowledge of good and evil, in which both the good Christ and the evil devil hung: but the evil one indeed that he might perish, the good one truly that he might live out of virtue, just as the Apostle also says concerning Christ: "For although He was crucified out of weakness, yet He lives out of the power of God." ^D Nay, not only that He may live, but that He may also give life, because He Himself is "the last Adam in a life-giving spirit." But these things are to be understood as spoken tropically. For Christ Himself is called the tree of life. But just as in other passages He is shown to be both priest, and victim, and altar, and one understanding is not hindered by another, but tropically of Him each thing is felt in its own place: so even now, in the figures of the sacraments, the diversity of the persons taken for one and same subject will not impede the meaning.

7. But let us see what also is in the following...

It is written: *And they struck them, he says, with the edge of the sword, until there was not left of them any that survived or escaped* (Jos. VIII, 22). When the Jews read these things, they become ^A cruel and thirst for human blood, thinking that the saints in this way struck those who inhabited Ai, so that there was not left of them any that survived or escaped. They do not understand that mysteries are adumbrated in these words, and that what is indicated to us is rather that we ought to leave absolutely nothing of those demons whose dwelling place is chaos, and who have reigned in the abyss, but to slay them all. We slay the demons, however, not by destroying their very substance, but because it is their work and their desire that men should sin, and this is their life; if we sin, then without doubt it is their destruction if we do not sin. The saints, therefore, slay the inhabitants of Ai and destroy them, and leave not one of them: that is, without doubt, those who with all diligence keep their own heart, lest evil thoughts proceed from it; but also those who keep watch over their mouth, so that no evil word may proceed from their mouth. This is not to leave any that might escape, since not even an evil word escapes them. Act, therefore, you also; let us prepare ourselves for such battles, let us strike Ai with the edge of the sword, and let us extinguish all the inhabitants of chaos, all ^B contrary powers. Would that I, too, now while I speak to you the word of God, could strike the heart of a sinner! But if I do that, it is certain that with the sword of my mouth I shall strike fornication, strike malice, repress fury, and if there are any other evils, I shall extinguish them with the edge of the sword, that is, of my mouth, with the discourse of my mouth, and I shall not leave of them any that survives or escapes. For if we have extinguished all these enemies of ours, then truly we shall celebrate a festive day to God, and with our adversaries defeated, we shall rejoice in a joyful solemnity. Something such as this seems to me 418 to be signified also by the holy Prophet in the Psalms, where he says of himself (Psal. CI, 8), that *in the morning I was killing all the sinners of the land, that I might destroy out of the city of the Lord all those who work iniquity.* For whether the city of the Lord is accepted as the Church of the living God, the teachers cast out from the Church and slay those who work iniquity, the contrary demons and the ^C adversarial powers that force men to sin by teaching, instructing, and revealing the mysteries hidden in the divine scriptures from such places as those in which we now reside; or whether we understand the city of the Lord as the soul of each one of us, which is built by the Lord from living stones, that is, from various and diverse virtues—from that same city also, every holy and diligent person casts out sinners: that is, he kills the worst persuasions and corrupt desires in the morning. For the just man says (Psal. LXIII, 6, 7): *In the morning I meditated on thee, because thou hast been my helper.* What is this morning, if not our Lord Jesus Christ, who is the true light, and who rises in our hearts, and illuminates the darkness of our ignorance, and revealing to us mysteries of this kind, makes us see light in his light? If, therefore, you read in the holy Scriptures of the battles of the just, the slaughters and killings of the slain, and that the saints spared absolutely no enemies (54), and that even if they did spare them, it was reckoned to them ^D as a sin—just as it was reckoned to Saul, who had kept alive Agag, the king of Amalec (1 Reg. XV)—in this way that we have explained above, understand the battles of the just, because these battles are waged by them against sin. For how will the just abide, if they have reserved even a little bit of sin in themselves? And for this reason it is said of them that they left not one that survived or escaped. Perhaps you will not believe me that the battle against sin is enjoined upon us: believe Paul saying (Hebr. XII, 4): *You have not yet resisted unto blood, striving against sin.* You see that a battle against sin is proposed to you, and that this battle is to be consummated by you even to the shedding of blood? Or does the divine Scripture not clearly indicate these things, and in those in which it is its custom to say: *Sanctify the war*; and, *You shall fight* the battle of the Lord? For what else is it to sanctify the war, unless, having slain all the enemies of our soul, which are the vices of sins, and having mortified the members which are upon the earth and having amputated all evil desires, one is made holy in body and spirit, and comes with fortitude to the sight of the living God, and for the palm of victory is crowned by the merit of virtue by Christ Jesus our Lord? To whom is glory and dominion for ever and ever. Amen.

HOMILY IX

^A I believe that whoever among you are fit [to be] living stones, [are] prompt in this, that they occupy themselves with prayers, and that day and night they offer supplications to God, and immolate victims of prayer; they themselves are those from whom Jesus builds the altar.

2. But observe what praise is ascribed to these stones of the altar. "As," he says, "the legislator Moses said, let the altar be built of whole stones upon which iron has not been cast." Who do you suppose these whole stones are? The conscience of each one knows who is whole, who is incorrupt, unpolluted, immaculate in flesh and in spirit; who is he upon whom iron has not been cast, that is, who has not received the fiery darts of the malignant of concupiscence, but has extinguished and repelled them with the shield of faith, or who is he, who ^B has never received the iron of battle, the iron of war, the iron of strife, but has always been peaceful, always quiet and mild, formed from the humility of Christ. These, therefore, are the living stones from which Jesus our Lord constructed an altar of whole stones upon which iron is not cast, so that he may offer upon them burnt offerings and the sacrifice of salvation. I think that perhaps these such whole and uncontaminated stones might be the holy apostles, all together making one altar on account of unanimity and concord. For thus are they all reported as praying unanimously together, and opening their mouth to have said: "You, Lord, who know the hearts of all." These, therefore, who were able to pray unanimously, with one voice and one spirit, they themselves are perhaps worthy to be those who ought all together to construct one altar, upon which Jesus offers sacrifice to the Father. However, let us also attempt to take pains that we may all say the same things unanimously, ^C thinking one thing: doing nothing through contention, nor through vain glory, but remaining in one mind and in the same sentiment, if perhaps we might also be made fit to be stones for the altar. For Jesus our Lord does not desert us; but although we, devoid of prayer, know not what we should pray for as we ought, the Spirit himself intercedes for us with ineffable groanings. But the Lord is the Spirit. If, therefore, the Spirit helps our prayers, and offers them to the Father, the God of all, with groanings which we cannot explain, it is certain that he also solicitously requires the construction of the altar from us.

3. But not yet is the ornament of the altar full, even if it is constructed of whole stones, even if iron and the dart of the malignant is not found cast into them, but still something is missing, and still there is that which of these ^D we have written.

^A "And He wrote," he says, "on the stones the Deuteronomy of the law of Moses, and wrote it in the sight of the children of Israel." If it was possible for the son of Nave at that time to write the law upon the stones of the altar, and in the manner he was able to foreshadow types, let us meanwhile see how our Jesus, upon living and whole stones, wrote the Deuteronomy, which is called the second legislation. If, therefore, you wish to see how, with the first law weakened, Jesus writes the second law, hear Him in the Gospels saying: "It was said to those of old, 'You shall not kill.' But I say to you, that everyone who is angry with his brother is a murderer." And again: "It was said to those of old, 'You shall not commit adultery.' But I say to you, if anyone looks at a woman to lust after her, he has already committed adultery with her in his heart." And: "It was said to those of old, 'You shall not swear falsely.' But I say to you, do not swear at all." You see the Deuteronomy which Jesus wrote on living and whole stones, not on tables of stone, but on fleshy tables of the heart, not with ink, but with the Spirit of the living God. But if you wish to know more clearly in which hearts Jesus has written the law, and in which He has not, I will reveal this to you also by the authority of the Scriptures, so that you who have been called from the nations may receive consolation, nor fear the boasting of those who glory in having received the law of Moses written on tablets or parchments. Hear, therefore, in whose hearts the Lord Jesus has written the law. Paul says: "For when the nations that do not have the law naturally do what is of the law, these, not having the law, are a law to themselves. Who show the work of the law written in their hearts, their conscience bearing witness to them." If, therefore, you see the nations coming to Jesus and believing in Him, and fulfilling the work of the law, which those who had received the law cannot fulfill, do not hesitate to say of them that Jesus has written the Deuteronomy upon these whole stones.

^B Let Him write the Deuteronomy, that He may fix the second law into the hearts of the believers, and seal the law of the spirit in the minds of those who are deemed worthy to be chosen for the construction of the altar. For immediately as someone has believed in Jesus Christ, the law of the Gospel is both described in his heart and written in the sight of the children of Israel. For when the sacrament of faith was being handed to you, there were present heavenly powers, the ministries of angels, [and] the Church of the firstborn. For if we rightly understand Israel to be called "seeing God" by the mind, most rightly is this said even more of the ministering angels, according to the opinion of the Lord, saying concerning infants—for you also were an infant in baptism—that "their angels always see the face of My Father who is in heaven." Before these children of Israel, therefore, who were present at that time when the sacraments of faith were delivered to you, who see the face of God, Jesus wrote the Deuteronomy in your heart. Do you wish that I prove these things to you even more clearly from the holy Scriptures, that Jesus writes the second law before the children of Israel? The Apostle to the Hebrews designates it manifestly, saying: "For you have not come to the sound of a trumpet and to a burning mountain, but you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to the Church of the firstborn enrolled in heaven, and to the multitude of angels praising God together." You see, therefore, that before all these, who from the fact that they always see God, are deservedly called the children of Israel, Jesus writes His law in the hearts of the believers. But even now, through these things which we are speaking, Jesus writes the Deuteronomy in the hearts of those who receive what is said with whole faith and with all their soul, who with whole hearing and a whole heart, and not with a corrupted sense and a reprobate mind regarding the faith, hear and retain those things which are said, because it is necessary that the Deuteronomy be written on whole stones.

^C 5. After this it says: "And all, he says, the Israel and the presbyters and judges and scribes were going before and behind the ark of the covenant of the Lord." The ark of the covenant of the Lord is that in which the tables of the law, written by the hand of God, are kept. And all who are truly Israel walk around this ark of the covenant, and are not far from it. But the Levites and the priests even bear it upon their shoulders. For whoever live in priestly religion and holiness, not only those who are seen to be in the priestly session, but rather those who act sacerdotally, whose portion is the Lord, and to whom there is no portion held on earth, they are truly the priests and Levites of the Lord, who bear the law of God upon their shoulders by acting, namely, and by fulfilling through work those things which are written in the law.

^D 4. It moves me, indeed, that it adds in the subsequent parts of Scripture: "And it was written, he says, Jesus wrote the Deuteronomy on the stones before the children of Israel." How could he at that time describe so great a book, or with the children of Israel assisting and remaining there, so that they would not depart until the writing of the whole volume was finished: or even how could the stones of the altar bear the capacity of so great a book, let those asserters of the letter, the Jews, tell me, who are ignorant of the spirit of the law. How is the truth of history demonstrated in this? But among them, until the present day, when Moses is read, a veil is placed over their heart. But as for us, who have turned to the Lord Jesus, the veil is taken away, because "where the Spirit of the Lord is, there is liberty of understanding." Therefore our Lord Jesus does not need much time to... 6. And the proselyte, he says, and the indigene together, and there were half near Mount Garizim, and half near Mount Gebal. How shall we explain these things also? Truly there is need of the help of God, that we may be able...

to discuss with our words the divine words, and to explain who these "half" are who walked near Mount Garizim, and who are the "half" who, although they also are saved, nevertheless could not walk near Mount Garizim, but walk near Mount Gebal. Mount Garizim has blessings; Mount Gebal, however, has curses, which hang over sinners. For they stood, as it is written in Deuteronomy, six tribes to bless on Mount Garizim, and these the tribes that are nobler and more excellent—that is, Simeon, Levi, Judah, Issachar, Joseph, and Benjamin; but the other six, which are ignobler, to curse—among which is also Reuben, who ascended his father's bed and defiled his father's couch, and Zebulun, who is the last son of Leah.

7. These are indeed the deeds related by the history of the ancients; but how shall we refer this narration of history to a mystical understanding, so that we may show who these are who walk near Mount Garizim, and who these are who walk near Mount Gebal? I see, in this way, that there are two species of those who through faith hasten and hurry toward salvation. One of these are those who, inflamed with a desire for heavenly promises, strive with supreme zeal and diligence, so that not even one least beatitude may escape them, having a desire not only to receive a blessing and to be made a part of the lot of the saints, but even to stand in the sight of God, and to be always with the Lord. Others, indeed, are those who also themselves tend toward salvation, but are not so much enkindled by a love of blessings and desires, as they have this more in prospect, to say: "It is sufficient for me not to go into hell, it is sufficient for me not to be cast into the eternal fire, it is sufficient for me not to be expelled into the outer darkness." ^B Since, therefore, there is such a variety of intent in each of the faithful, this seems to me to be signified in this place by the fact that those "half" who walk near Mount Garizim, which was chosen for blessings, singularly point out those who come to salvation not from fear of punishment, but from a desire for blessings and promises. But those "half" who walk near Mount Gebal, in which the curses were pronounced, point out those others who, through fear of evils and dread of torments, fulfilling what are written in the Law, arrive at salvation. Here, indeed, it is for God alone to know from among us all, the sons of Israel, who it is who, enkindled by a desire for His good, does what is good, and who of us, through fear of hell and terror of the eternal fire, tends toward good, and studies and hastens to fulfill what is written. ^C For it is indeed true that they are nobler who act for the love of His good, than those who follow the good on account of a fear of evil. Jesus alone, therefore, is the one who is able from the whole people to discern such minds and souls, and to station some indeed on Mount Garizim for blessings, and others, indeed, to station on Mount Gebal for curses—not that they may receive the curses, but that, looking upon the prescribed curses and the punishments constituted for sinners, they may beware of incurring them.

8. After these things it is reported that Jesus read all the words of the Law, that is, the blessings and the curses according to all that are written in the book of the Law; nor was there any word of all that Moses commanded that Jesus did not read before all the assembly of the sons of Israel. The explanation of the history is indeed easy, how the son of Nun read all the words of the Law that Moses wrote before all the assembly of the sons of Israel; but how our Lord Jesus does this for His own people does not seem to me to be idle. And I indeed judge that if at any time Moses is read to us, and through the grace of the Lord the veil of the letter is removed, and we begin to understand that the Law is spiritual, and that, for example, the Law saying, "You shall not muzzle the ox that is treading," does not speak regarding oxen, but regarding the apostles; and again when it is said in the Law that "Abraham had two sons, one by the maidservant and one by the free woman," I understand in these to be two covenants and two peoples—this Law of ours, which is thus understood (which Paul calls spiritual), Lord Jesus reads, and He Himself is the one who recites these things in the ears of the whole people, commanding us not to follow the killing letter, but to hold the life-giving spirit. Therefore, Jesus reads the Law to us when He reveals the mysteries of the Law to us. For we who are of the Catholic Church do not spurn the Law of Moses, but we accept it, if only Jesus has read it to us. For thus we shall rightly be able to understand the Law if Jesus reads it to us, so that with Him reading, we may grasp its sense and understanding. Or is it not to be thought that he had conceived the sense from there, who was saying: "But we have the sense of Christ, that we may know what things are given to us by God, which also we speak"? And those who were saying: "Was not our heart burning within us when He opened the Scriptures to us on the road?" when, beginning from the Law of Moses even to the prophets, He read to them all things, and revealed what were written concerning Him. A wondrous figure of speech, however, is shown in these things that ^D

are written, when He says: ^A “There was no word out of all that Moses commanded which Jesus did not read in the ears of all the Church of Israel.” And if He read in the ears, let us see what it indicates. It may be that our discourse offends some of the listeners; yet it must be said that we are not all who hear the law, the "children of Israel" in the Church; but it does not follow that there is any difference between the listeners to the law and the Church of the children of Israel, since no listener is excluded from salvation.

9. Attend therefore more diligently to the Scriptures, saying: ^B “There was no word out of all that Moses commanded which Jesus did not read in the ears of the whole Church of the children of Israel.” And He adds, “and the women and the children, and the proselytes.” Our Lord Jesus knows that there are other souls besides these carnal ones, which He requires for the hearing of His words and the hearing of the law. Whence in the Gospel, after He had instructed each one in what was fitting, He adds and says: “He who has ears to hear, let him hear.” Assuredly, if He had been speaking of carnal ears, it would have seemed superfluous. Truly, there is no one who does not have ears to hear His words; but He knew that what is said ought to be received ^C in the ears of the inner man, which is the understanding of the heart. (For what use is it to hear a discourse if it is not retained and kept in the heart?) Therefore, He asks for listeners. When, therefore, we ourselves now, whether the Scriptures are read in the Church, or a discourse on the Scriptures is set forth to the people, following the authority of the Scripture, we say, “See; they do not read it to Jesus as Lord, for they are not read to many; because it is Jesus who reads the law, who has ears to hear.” But what He adds, “and the women, and children, and proselytes of the Church of the Lord,” we should understand, even if we understand women and children and proselytes separately, ^D as being a kind of sequence to the Church, since “in a great house there are not only vessels of gold and silver, but also of wood and earthenware”; we say that those who are indeed strong are fed with strong food—that is, those of whom the Apostle speaks: “Solid food is for the perfect, by which he prepares himself;” and the “Church not having spot or wrinkle, or any such thing”; them we distinguish as being distinct from those who are women, or children, or proselytes, 422 who still need milk, and who are as it were infirm, as are women, or like herbs, as 74 they are described. If, however, the whole Church is taken together, the men are understood to be those who in all things are perfect and know how to stand armed against the wiles of the devil; but the women are those who are not yet themselves 76 useful, but by imitating the men and following their examples. From which even the head is said to be: “For the head of the woman is the man.” Infants will be those who have recently been accepted by faith 77 and are nourished by evangelical milk. But proselytes will look like catechumens, or those who are already being joined to the faithful. Concerning each of whom, John, perceiving similar things in his Epistle, writes, and determines deeds proper to each age 78. Nevertheless, while the law is being read to you by me, and the spiritual understanding is being revealed to your hearts, do not remain proselytes—that is, catechumens—for long, but hasten to receive the grace of God, so that you may be numbered in the Church of the children of Israel; and you, infants, do not be children in sense, but be perfect in sense as the strong, just as the Apostle says to the Hebrews: “Leaving the word of the beginning of Christ, let us be carried on to perfection.” But you, who are called by the name of women and are weak and sluggish and languid, be strengthened so that you may lift up your relaxed hands and loosened knees—that is, you who are negligent and slothful in spirit—and strive quickly for the perfection of those who have taken up legal and evangelical precepts and are strong men. For divine Scripture does not know how to make a separation according to the sex of men and women. For before God there is no discrimination, and by no diversity of soul is a man or a woman designated. How many of the female sex are numbered among the strong men before God, and how many are counted as women who are among men as remiss and 79 languid? Does it not seem to you that one should be considered among the women who says: “I cannot observe what is written; I cannot sell what I have and give to the poor; I cannot offer the other cheek to the one who strikes me; I cannot bless the one who insults me; I cannot pray for those who blaspheme; I cannot suffer and endure persecution”? The rest of the similar things that are commanded, which he who says he cannot fulfill, does he not seem to you to be among the women, who can do nothing manly, to be numbered?

10. But let us see what is written after these things: “And all the kings of the Amorites,” it says, “who were across the Jordan, and who were in the mountains, and who were in the plains, and who were upon the sea coast, and who were in Antilibanus, and the Hittites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Girgashites, and the Jebusites, and they gathered together as one, that they might fight…

^A against Jesus and Israel alike. The history of the things done is manifest, and does not require explanation, because it has been evidently accomplished; yet from those things which were done visibly, let us contemplate the wars and triumphs which our Lord Jesus the Savior carried out, even though we see these things visibly accomplished in Him as well. For the kings of the earth, the senate, the people, and the Roman princes gathered together to fight against the name of Jesus and Israel alike. For they decreed by their laws that there should be no Christians. Every city, every order of the Christian name is under attack. But just as all those kings who gathered against Jesus then could do nothing, so ^B either those princes or these opposing powers, so that the race of the Christians might not spread more widely and abundantly, will not be able to prevail. For it is written, “The more they humbled them, the more they multiplied and grew very strong.” We trust, however, that not only will our visible enemies and adversaries not be able to prevail over us, but rather, as our Lord Jesus quickly conquers, Satan will be crushed under the feet of His servants. For with Him as leader, His soldiers will always conquer, so that we too may say as it is written in Esdras, that “It is through you, Lord, that there is victory, and I am your servant; blessed are you, God of truth.” Whom we also should always invoke, that He may give us victory in Christ Jesus our Lord, to whom is glory and dominion for ever and ever. Amen.

HOMILY X. On the Guile of the Gibeonites, where they say: “We have heard how much the Lord did with you by the Red Sea.”

1. “In my Father’s house there are many mansions,” says the Word of God. ^C But the resurrection of the dead will not have the same glory for all who rise, but “there is one flesh of birds, another of cattle, another of fish; and there are celestial bodies, and terrestrial bodies, but the glory of the celestial is one, and that of the terrestrial another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory; so also is the resurrection of the dead.” Many differences, therefore, are designated for those who come to salvation. Whence I believe that these Gibeonites, whose history has been recited, are a certain small portion of those who are to be saved, yet so that they are saved not without the branding of some mark. For you see how they ^D are condemned to the service of the people and the ministry of God’s altar, because they approached the children of Israel with guile and craft, dressed in old rags and shoes and carrying food of old bread. These, therefore, come to Jesus with all their old ways, and pray to Him for this alone, that they may be saved. In their figure, something of this kind seems to me to be shown. There are some in the Church who indeed believe and have faith in God, and are acquiescent to all divine precepts, and are furthermore religious toward the servants of God, and desire to serve them—and they are prompt and ready for the adornment of the Church or its ministry—yet in their own acts and conduct, they are involved in obscenities and vices, and do not entirely lay aside the old man with his deeds, but are enmeshed in their old vices and obscenities, just as those were covered with old rags and shoes. Except for the fact that they believe in God and seem to be devoted to the servants of God or the worship of the Church, they bring forward no amendment or renewal in their morals. Jesus our Lord grants salvation to these, but in a certain way, their salvation itself does not escape the mark of infamy. A similar figure is also described in the book which is called The Shepherd, regarding these people. For it says that there is a certain tree which is called an elm, which does not bear fruit, yet it supports a vine which bears much fruit; and from the fact that it is a support for the vine, which, relying on its strength, is able to bear or preserve much fruit, the elm, which is fruitless, seems necessary and useful from the very fact that it serves a fruit-bearing vine. Understand something of the same kind also in the Gibeonites, who indeed have not laid aside the old man with his deeds, yet they minister to the saints and serve them, and provide some usefulness, and in such an order receive salvation from Jesus with the interposition of an oath. I would not wish to attain salvation in the order of the Gibeonites, nor to be numbered among the hewers of wood or drawers of water, but to take an inheritance among the Israelites and to receive a portion of the land of promise.

2. It is certainly to be observed that heretics who do not accept the Old Testament are accustomed to find fault with this passage and say: “See how Jesus son of Nave had no human feeling,

^A granting salvation to the men who had come as suppliants to him, yet still branding them with infamy and the yoke of servitude.” If a soul less instructed in the divine Scriptures should hear this, it can immediately be weakened and endangered, such that it might flee from the Catholic faith. For they do not understand their hidden schemes. For Jesus, looking upon the measure of their faith, held a judgment appropriate toward them. Moreover, Rahab the harlot, who believed with integral faith along with all her house, and who received the Israelite spies with the fullest devotion, was received wholly into the consortium and fellowship of the people, and it is written of her that she has been attached to the sons of Israel even to this present day[28]. But these men, who loved the fellowship of the Israelite people not so much as they were terrified by the fear of their own destruction, approached Jesus with cunning and fraud; how could they merit the liberty of life and fellowship of the kingdom through servile deceits? In short, do you wish to know that a condition worthy of the ignobility of their mind[93] was dispensed toward them by Jesus? They themselves say[29], “because we have heard how much the Lord did for you by the Red Sea and in the desert.” And when they said these things, and confessed that they had heard and knew of the divine marvels, they yet did nothing worthy of faith, nothing in admiration of such great virtues. And therefore Jesus, seeing their narrow and meager proposal in faith, maintains a most just moderation toward them so that they might merit salvation, having brought little faith, yet not receiving the fullness of the kingdom or liberty, for the reason that their faith was ennobled by no increase ^C of works, since the apostle James has pronounced that faith without works is to be held as dead[30].

3. Verily, we must know how much we are taught by the shadows of such figures: that if there are such persons among us, whose faith has only this, that they come to church, bow their heads, perform duties for priests, honor the servants of God, and contribute something for the adornment of the altar or the church, yet do not apply effort to cultivate their own character, amend their actions, cast off vices, practice chastity, mitigate anger, repress avarice, restrain rapacity, ^D or remove from their mouth poisons of slander and foolish talk or scurrility and detraction: let those who are such, and who do not wish to amend themselves, but persist in these things even unto extreme old age, know that their part and lot is to be assigned by Jesus the Lord with the Gibeonites. But rather ^A we pray you, brothers, performing the embassy of the Word of God, that while we still have the power of amending, we might give effort, and hasten, casting aside the old filth and tattered rags of our vices, to be joined and associated with Israelite liberty. Do you wish to see how great the liberty of the Israelites is? In the law it is prescribed that it is not permitted that if a Hebrew boy happens to fall into servitude, he should serve for more than six years, but in the seventh year the law orders him to be sent away free. So great is the concern for liberty among them. Which, if we indeed recall to spiritual understanding, even if you are a Hebrew boy who has fallen into servitude (for he is a boy who falls into servitude through ease of mind. What kind of servitude? Scripture says[31]: “Whoever sins is the servant of sin.” Into this servitude, not a manly and perfect soul falls, but a boyish and easy one); therefore, even if you are a Hebrew boy, that is, a believer and one who has obtained baptism in the Church, and after this you have fallen into the servitude of sin, let the six-year servitude[95] suffice for you; in the seventh year, take care not to serve, but hasten to your liberty. The number seven signifies the law of the commandments. The number six, however, holds the figure of this world. Therefore, as long as you have a taste for the things of this world, and are occupied in these and think according to the flesh, it is necessary for you to serve sin. But when you have come to the number seven, that is, to the knowledge of the law, then seek your liberty, and return to your ancestral nobility, lest if you remain in your evils, and persist in sins, with a mark fixed in your ear, as one who does not heed the words of God warning you and recalling you to your pristine liberty, you will be a servant of sin forever. Furthermore, I then require[97] of you whether you would willingly wish, from being a head of a household and a noble man, to be made a servant in this world; you refuse[98] without doubt, since we see even from a servile condition most men hasten to liberty, and in so far as they can, desire even to become rich, and to cover over the baseness of their genuine ignobility[99] with honors sought from every source. If, therefore, in this life no one wants to be a servant, but as much as possible desires to be both free, and rich, and noble, so that he may not only suffice for himself, but also bestow upon others, shall we indifferently tolerate servitude in those eternal things, and those things which are to be changed by no end, and does it seem a light thing[2] to us if we are allotted to be wood-cutters and water-bearers? Therefore, while it is day, let us work what is good, and give effort to our amendment, that from our acts and conversation

we may be found worthy to receive the spirit of adoption, that we may be held among the sons of God, through our unique and true Son Jesus Christ our Lord, to whom be glory and empire for ever and ever. Amen.

HOMILY XI. On the aids of Jesus by which He helped the Gibeonites; and how He made the sun and moon stand still.

1. Of those who have associated themselves with the sons of Israel, all who were friends before, through friendship and familiarity become enemies. The Gibeonites, who had accepted a treaty of peace from the sons of Israel, are attacked by the Jebusite king of Jerusalem, who invited other kings to join him in the assault. But the Gibeonites, seeing that five kings had conspired against them for battle, by no means trust in their own strength and forces, but send to Jesus asking for aid. And He, by divine permission, is present with the Gibeonites to bring help. Here, however, wonders are displayed from heaven. The Lord rains hailstones from above, and the five kings who were fighting against Jesus are destroyed, and their army is laid waste. Then Jesus, truly seeing the divine right hand with Him, and all things proceeding with prosperous success, lifts up a new and wonderful prayer to heaven, saying ^A: "Sun, stand thou over Gibeon, and moon over the valley of Aijalon, until the Lord overcomes His enemies." And the sun and moon stood in their place, until the Lord had conquered their enemies. And the sun stood in the midst of the heaven, and made no progress toward sunset for a whole day. There was no such day before this, nor did God ever so hear a man, because He was fighting ^B for Israel. And those five kings fled and hid themselves in the cave of Makkedah. These things were done according to history indeed; the miracles of divine power are proclaimed throughout all ages, nor do we need an external interpretation in which the light of the deeds shines. But we seek what spiritual understanding is contained in these things.

2. When the human soul has associated itself with the Word of God, it must not doubt that it will immediately have enemies, and it must know that it will have to turn those who were friends before into adversaries; and it should know that it will have to suffer not only from men, but it must be certain that it will be assailed by contrary ^C virtues and spiritual wickednesses. And so it happens that whoever seeks the friendship of Jesus must know that he has many enmities to endure. Listen to the Apostle ^D.

and extend the day when it is the time of salvation, and shorten the day when it is the time of tribulation and perdition. But we, while we have the day, and space for light is granted to us, let us walk honestly as in the day, and let us work the works of light. ^A

4. But let us see what this is, that he says there were five kings, and that they fled into caves (15). We have often said that the Christian’s battle is twofold. For those who are perfect, and such as Paul and the Ephesians were, as Paul himself says (16), “our battle is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spiritual things of wickedness in heavenly places.” But for those who are inferior and not yet perfect, the battle is still waged against flesh and blood, against those who are still attacked by carnal vices and frailties: which I believe is also indicated in this passage. For we said that war was declared on the Gibeonites by the five kings, the figure of whom I said is in those who are imperfect. These, therefore, are attacked by the five kings. Now the five kings signify the five bodily senses: sight, hearing, taste, touch, and smell. For it is through one of these that each one must fall into sin. These five senses are compared to those five kings who attack the Gibeonites, that is, those who are carnal men. And that they are said to have fled into caves, perhaps it may be indicated by this, that a cave is a place dug deep into the earth. Therefore, even these senses of which we spoke above, when they have immersed themselves in earthly acts while placed in the body, and have done nothing for the work of God, but have done everything for the service of the body, are said to have fled into caves. ^B

Indeed, evil powers also lie in wait for these very things we have spoken of, the bodily senses of men, which tempt them to evil desires and foul services to be rendered by the soul. If the faith (19) of Christ overcomes these evil powers, and they are suspended on the wood of His cross, so that He triumphs over them on the wood of His cross, having destroyed them and driven them from the kingdom, then the soul is made to be on the side of God, then Jerusalem is made the kingdom of God, and the temple is built in it to the Lord (20). Did not he who said this feel it about himself, “because we were also once foolish, unbelieving, erring, serving diverse desires and pleasures?” For this is nothing else than what is written that Jerusalem was once under King Adonibezek, or other cities under others.

6. But meanwhile, Jesus killed the enemies, not teaching cruelty by this, as heretics think, but designating what is to come in the things that are done (21): so that when He has killed those kings who hold the kingdom of sin in us, we may be able to fulfill what the Apostle said (4): “As you exhibited your members to serve iniquity unto iniquity, so now let us exhibit our members to serve righteousness unto justification (22).” What then is it that is blamed by them in this place as if it were cruel? This, he says (4), which is written: “Place your feet upon their necks, and kill them.” What, that this is found to be not cruelty, but humanity and kindness? I would that you were such that you could place your feet upon serpents and scorpions, and upon all the power of the enemy, and trample upon the dragon and the basilisk, that is, the little king, who once reigned in you, and held the kingdom of sin in you: so that when all those who reigned in you by the work of sin are destroyed, Christ Jesus our Lord alone may reign in you, to whom is glory and dominion (23) forever and ever. Amen. ^C

HOMILY XII

Concerning the fact that the battles which Jesus waged should be understood spiritually, and that the people, having returned after the victory, did not mutter in their own tongue (24).

...now the kings are conquered by Jesus and flee to the caves, and afterward they come into the lot of the saints and are called the portion of the Lord, as the kingdom of Jerusalem, or Lachish, or Hebron. In which I think is indicated that these five senses, which we explained above, when placed in the body, when they have been defeated by Jesus, so that infidelity and unbelief are driven away from them, and when they die to sin in that they cease from the ministry of sin; the soul will afterward use these very ministers to work the justice of God (18), and thus it happens that Jerusalem, in which previously a wicked and worst king reigned, afterward has reigning in it David, powerful in hand, or the peaceable Solomon. ^D

1. If the things concerning the tabernacle from Moses, or the sacrifices, and all that worship were foreshadowed, they are said to be a type and shadow of heavenly things; without doubt also the battles ^D which are waged by Jesus, and the slaughter of kings and enemies, must be said to be the shadow and type of heavenly things (25), of those battles at least which...

our Lord Jesus, with his army and his generals—that is, with the host of believers and their leaders—wages against the devil and his angels. For it is He who, in Paul and in the Ephesians, fights against principalities and powers and the rulers of this darkness, against the spiritual forces of wickedness in the celestial realms.“ And see, ungrateful heretic, how the new accords completely with the old. It was promised ^A to the ancients that there would be a kingdom of the holy land, a land flowing with milk and honey, which land was then held by sinners and the most wicked inhabitants and kings. Jesus came into that land with the army of the Lord and the Israelitic generals; He defeats everyone, slaughters them, occupies it, and by the merit of victory receives the kingdoms of those whom He conquered. To you, through the Gospels, the kingdoms of the earth are not promised (26), but the kingdoms of the heavens are promised. But these kingdoms are not empty, nor are they idle; they have their own inhabitants, sinners and wicked spirits, the refugee angels. There dwell those against whom the apostolic trumpet, Paul, exhorts you to battle, and as Jesus was saying there (27) that there would be for you a war against the Amorites and Perizzites and Hivites and Jebusites, similarly Paul here also announces to you, saying: "You will not have to struggle against flesh and blood," that is, we shall not fight as the ancients fought, nor are battles to be waged by us on earth against men, but against principalities, and against powers, against the rulers of the darkness of this world. Now you understand in what places the struggles of this sort must be waged by you. But if your ^B intellect does not suffice, unless the very places (28) are also manifested to you by a voice, hear what follows: "Against the spiritual ^C forces," he says (29), "of wickedness in the celestial realms." You have heard who they are, who must be expelled from the celestial realms by you with war and force, so that you may be able to receive those places of the kingdom of heaven by lot of inheritance. But does not the Lord also clearly indicate these things in the Gospel when He says: "From the days of John the kingdom of heaven suffers violence, and the violent take it by force"?

2. Why then do you hesitate, oh heretic, to also bring a calumny against our Lord and Savior, who orders that the kingdom of heaven, which He had promised to those who believe in Him, be taken by force? And of course, if force must be used, it is certain that it must be used against those who possess it. For to use force is to expel the possessor and to take the possession. Tell me, therefore, what else is it that you accuse Jesus, the successor of Moses, of having done? And would that we were worthy for the Lord Jesus to open the hall of His wisdom and lead us within the treasures of His knowledge, and for Him to deign to reveal to us more fully and to open more perfectly those things which we are now attempting—by seeing through a mirror and in a riddle in some part—to look upon and to examine the figures: that you might see how it becomes clear to us whose figure, of the spiritual enemies who now attack the spiritual Israel, that prince of Mageda held, and he of Lachis, and he of Lebna, or whose form—of that vice or error within which the soul is implicated—each one of these holds, whom the people of the Lord slew under the leadership of Jesus; those, namely, who hear His commands and keep the precepts, to whom He Himself grants the power of treading upon serpents and scorpions, and upon all the power of the enemy. Let us pray, therefore, that our feet also may be so beautiful, so strong, that they can tread upon the necks of the enemies, who can so tread upon the head of the serpent that it cannot bite our heel. For he who fights under Jesus the leader against opposing powers ought also to deserve that which is written about the earlier warriors: "And the whole people," he says (31), "returned to Jesus safe and sound, and not a soul muttered among the children of Israel." You see, therefore, that he who serves under Jesus ought to return from the battle safe and sound, and ought not to receive a wound anywhere from the fiery darts of the malignant, nor be soiled in heart, nor stained in thought, nor give place to demonic (30) wounds through anger, through cupidity, or through any other occasion whatsoever. But that which he added (31), that no one muttered in his tongue, this seems to me to indicate that, regarding the victory, no one boasted (32), no one ascribed it to his own virtue ^D; but knowing that it is Jesus who grants the victory, they themselves do not mutter in their tongues. Which the Apostle, rightly understanding, said (32): "But not I, but the grace of God, which is in me." And I think that this also looks towards that command of the Lord which says (33): "When you have done all these things, say that we are unprofitable servants: we have done what we ought to have done." And in this also, in a similar way, He seems to forbid the boasting of deeds successfully performed.

3. But Marcion, and Valentinus, and Basilides, and other heretics with them, while they do not wish to understand these things as is worthy of the Holy Spirit, have declined from the faith, and have inserted themselves into many impieties (34), bringing forward another God of the Law and creator and judge of the world, as if through these things which are written he teaches a certain cruelty, because they are commanded to tread upon the necks of the enemies, and to hang upon a tree the kings of that land which they violently invade. And would that my Lord Jesus, the Son of God, might [grant] me this...

may He grant and command me to trample under my feet ^A the spirit of fornication, and to trample upon the necks of the spirit of wrath and fury, to trample the demon of avarice, to trample pride, to crush with my feet the spirit of arrogance; and when I have done these things, to ascribe the sum of the work accomplished, not to myself, but to His cross, following Paul who says, "by whom the world has been crucified to me," and what we have already mentioned above, where he says: "But not I, but the grace of God which is in me." And if I shall have earned the right to do this, I shall be blessed, and it will be said also to me, as Jesus says to the ancients: "Act manfully, and be strengthened; do not fear, nor tremble before their face, for the Lord God has delivered all your enemies into your hands." If we understand these things spiritually, and conduct such battles spiritually, and expel all those spiritual wickednesses from the heavenly places, only then shall we be able to receive also their places and kingdoms, which are the kingdoms of the heavens, by the lot of the inheritance of Jesus, by the grace of our Lord and Savior Jesus Christ, to whom is glory and power for ever and ever. Amen.

HOMILY XIII. Concerning the cities of Lachish, and Libnah, and Hebron, which the sons of Israel captured.

1. All these things, which happened to them figuratively, were written for our sake, upon whom the ends of the ages have come. When he who is a Jew in the manifest, and who has visible circumcision in the flesh—not knowing what it is to be a Jew in secret, in the circumcision of the heart—reads this, he thinks there is nothing meant except battles described, and the slaughters of enemies, and the Israelites winning under the leadership of Jesus, and plundering the kingdoms of the nations. But he who is a Jew in secret, that is, a Christian, who follows Jesus not so much as the son of Nun, but as the Son of God, understands that all these things are mysteries of the kingdom of heaven, and says that even now my Lord Jesus Christ battles against opposing powers, and casts them out of the cities which they possessed, that is, out of our souls; and He slays the kings that reigned in our souls, so that sin may no longer reign in us; so that after He has slain the king of sin from the city of our soul, our soul may become the city of God, and God may reign in it, and it may be said to us, "Behold, the kingdom of God is within you." This is, therefore, a work of the highest mercy, which the heretics accuse of cruelty, that the Lord Jesus, prefigured previously by the son of Nun, ^B fills every single soul of the believers: so that those which were possessed by evil and most wicked kings according to the prince of the air of this world, the spirit who now works in the sons of disobedience, having been expelled and destroyed, He deigns to make them a habitation of God, and a temple of the Holy Spirit: so that the members which had served under an iniquitous king unto iniquity and uncleanness, may now serve righteousness unto sanctification. Thus, therefore, understand that Jesus put to death the king of Jericho, and the king of Ai, and the king of Libnah, and the king of Lachish, and the king of Hebron, so that all those souls which before were accustomed to the law of sin under wicked kings, might now act under the laws of God.

2. But also concerning the interpretations of the names themselves, if we search more curiously and diligently, the meaning of the names will be found to be applicable now to the understanding of an evil kingdom, now to that of a good one. For example, Libnah is interpreted as *whiteness*. But whiteness is understood in different ways. For there is the whiteness of leprosy, and there is also the whiteness of light. It is possible, therefore, through the interpretation of the name itself, for the differences of both states to be indicated, so that Libnah may have had the whiteness of leprosy under wicked kings: which being destroyed and overthrown, when Libnah arrived at the Israelite kingdom, it may have received the whiteness of light, because in the Scriptures whiteness is placed as both praiseworthy and blameworthy. And again, Lachish is interpreted as *a path*. But a path is held in the Scriptures to be both praiseworthy and blameworthy. Which it is not difficult to prove, as it is said in the Psalms: "And the path of the wicked shall perish." And elsewhere on the contrary: "Make a straight path for your feet." It can therefore be understood also here, that the path of the wicked was first the city of Lachish: which, being destroyed and overturned, it was afterwards, with the Israelites reigning, brought to a straight path. Similarly also Hebron, which they say is interpreted as *conjunction* or *marriage*. But the conjunction of our soul was first with an evil man, and a most wicked husband, the devil: which being destroyed and extinguished, the soul was liberated from the law of the former and most wicked man, and was conjoined to a good and legitimate husband, Him of whom the apostle Paul says: "For I betrothed you to one husband, to present you as a chaste virgin to Christ." Thus, therefore, the understanding of the names themselves is also consonant with the state of this one and that one of the cities.

3. I think that in this way it is better to understand the Israelite battles, and that in this way it is better to believe that Jesus fought.

And I receive the offspring of my brother the presbyter, who has become the son of Cenez, which is interpreted as "abomination." What kind of people have we become, those of us from the nations, with the older brother being no such thing? For he was the son of Jephonne, "the turning back." He who gives me his daughter according to what is written: "The kingdom of God shall be taken away from you and given to a nation producing its fruits." Having cast her out of the house of her father, I carry her on the ass which the disciples loosened. And by prayer she has received a paternal blessing and receives Gothola the lower; for she inherits even in the present life the leisure for God; and Gothola the upper; for the blessedness according to God has a promise of life, both of the present and the coming one. "And the Jebusite dwelt in Jerusalem, and the sons of Judah wereches could not destroy them; and the Jebusite dwelt with the sons of Judah until this day." We must ask those who stand by the letter in every way, how does it say "until this day"? This expression in the Scripture signifies, until the consummation of the present age, according to the passage: "This is the father of the Moabites until this day," and again:

"that God of this age hath blinded the minds of them that believe not," in order to suggest the God of another age. We, on the contrary, say that the distinction must be made thus: in whom God hath blinded the minds of the unbelievers of this age. Subsequently, it admits another reading as well, so that we may say the "God of this age," that is, the devil. St. Augustine testifies that the former reading pleased many, especially those who had dealings with Manichaeans or Marcionites; but the same author, some time later, denies that it ought to seem absurd if the devil is called the god of this world, that is, of impious men; as that saying of Paul is applied: "Whose God is their belly." This former reading by hyperbaton pleases Chrysostom, Theophylact, and the Greek scholia; the latter is embraced by Cyril and Ambrose.

*Of Incorruptibility.* So the ancient codex. The printed ones had "incorruptible."

*We shall show.* I have expunged "we show" by the authority of the ancient codex.

*That we do not now distract the mind too much.* If the ancient codex taught that it should be read otherwise, the printed editions read "and that we may not now change much from many," etc. And we remark in passing, from many places in the blessed Augustine, that God blinds the wicked not by infusing a blind malice, but by not imparting the grace whereof they render themselves unworthy. St. Augustine, Epistle 105, Commentary on Psalm LXVI, book *On Predestination and Grace*, chapter 4.

*Since, however, there are hyperbata.* Quintilian describes hyperbaton as a transposition of words, which the rationale of comparison and elegance frequently requires. Origen, explaining the Epistle to the Romans, complains more than once that the Greek diction of Paul is perplexed, obscured by hyperbaton, and reflects a certain lack of Greek elegance from the idiom of the Cilicians.

*Disposed.* I have rendered it "disposed" by the authority of the ancient codex. From the annotations of John Ernest Grabe on chapter 7, page 128: "The law of works is placed until..." The interpreter sees that he followed the Italic version rather than the Greek text of Irenaeus in this place, as he also did below in book V, chapter 21. For Irenaeus, in Galatians III, 19, did not read "of works," but "for the sake of transgressions," just as we do. I think he read it so because no Greek codex exists that has the former reading; but the latter is confirmed by Irenaeus' contemporary Clement of Alexandria, *Stromata*, book I, page 350; Origen, *Commentary on John*, page 427, to pass over others in silence. Regarding the diverse punctuation of this text also, by which some close the interrogation after "therefore," while others differ, see the notes of the most learned Dr. Mill on this place.

From the annotations of Nic. Gallasius on chapter 8, page 183: "But Mammon, according to the Judean speech, which the Samaritans also use, means 'covetous,' and one wishing to have more than he ought. According to the Hebrew, it is said adjunctively *mam*, or it signifies a glutton, that is, one who cannot contain himself from gluttony." Jerome testifies in various places that this term Mammon is Syriac. First in *Commentary on Matthew*, chapter VI, then to Algasia, question six: "Mammon," he says, "is not a Hebrew tongue, but is called wealth in the Syrian tongue, which has been collected from iniquity." Likewise to Eustochium: "For in the native tongue of the Syrians, Mammon is called riches." Since all learned Hebrews agree with this interpretation, I wondered why it is taken here by Irenaeus for covetous and avaricious, and also for a glutton; and I thought there must be a metonymy. I also doubted what that meant, "according to the Hebrew it is said adjunctively mam." For the Hebrews do not use such a word in this signification. Furthermore, the Samaritan language undoubtedly refers to the Syriac and Chaldaic, such as was commonly used at that time; but the Hebrew refers to that pure and genuine language in which the holy Scriptures were written, as we have observed before in chapter 67 of book I. Therefore, there is no doubt that the beginning of this term *mammon*—namely *mam*—is an addition, and hence it is said by Irenaeus to be added adjunctively, that is, by way of prefix. For the Greeks call an addition that which adulterates something at the beginning of a syllable or word. Since these things tormented me, and I could not satisfy myself, I asked our Cornelius (whom I mentioned before), who is not uncommonly versed in these languages, to weigh that place. When he had examined it attentively and diligently, he brought forth this opinion, which I hope will be approved by all the learned: That what Irenaeus says, that *mammon* signifies covetous, is a bit far-fetched. For properly among the Chaldaeans it denotes the same as "money" among the Latins. But since the Chaldaic paraphrasts sometimes render the Hebrew word *bas* as *bas*, and *bas* properly signifies gain, and also avarice or love of gain, and even filthy lucre, it came about that *bas* was accepted not only for gain, but also for the desire of lucre, and thus the signification of that name was extended not only in the abstract, but also in the concrete for covetous and avaricious men. As for why it says that it is said adjunctively *mam* according to the Hebrews, this is indeed obscure and can scarcely be understood otherwise than that the word *icti* or *hon*, which is Hebrew, had *mam* added to it, and so the Chaldaic word was created. Therefore, by the addition of the syllable *mam* and joined together with the Hebrew word *icti*, this word was composed. It is sufficiently well known that *icti* and *icti* mean the same among the Hebrews that *bas* does among the Chaldaeans, especially from Hosea 12:8, and properly *icti* denotes those riches which are acquired by iniquitous arts: concerning which Christ speaks in Matthew 6 and Luke 16, which expresses this word *mammon*. Nor are there lacking even now those who derive the word *icti* from the verb *icti*, that is, "he coveted." And Irenaeus seemed to have looked toward this when he said *bas* signifies covetous and gluttonous, or avid and voracious. For even some Hebrew grammarians want this word *icti* to be a noun, that is, an adjective.

Annotations of Fr. Feuardent on chapter 8, page 182: *Therefore, He is loosed.* Furthermore, he proceeds to prove, both from the words of Christ himself and from the prophets and apostles, that the true God alone is absolutely and simply called God, and is so in reality. Moreover, we have added the conjunction "and" from the ancient codex, although it may seem superfluous, since ancient authors write "and" in Latin; yet I combine the negation of the Greeks so that they may the more bind it together. Page 183: *Not God.* So the ancient codex. The printed ones had "Lord," which perhaps should also have been retained.

*But Mammon.* Jerome affirms in Matthew, chapter VI, and in question 6 to Algasia, that the word *Mammon* is not properly Hebrew, but Syriac, and that it signifies the same as the Greek *Plutus*, whom the poets fashioned as a god. Tertullian agrees in book IV *Against Marcion*, to which Origen subscribes in the end of the first dialogue *Against Marcion*. However, that St. Irenaeus says that in this purely Syriac word, *mam* is an addition, this can scarcely be persuaded to one skilled in both languages, namely Hebrew and Syriac. For it is known, even to those moderately versed in Chaldaic, that *mammon* is a primitive word, not derived from that Hebrew root. But if anyone in this place wished to play more freely, and fashion a Syrian word out of two complete Hebrew words, perhaps he would not wander far from the mark by deriving *mammon* from *man*, or *man*, which signifies "stain," and *icti* or *hon*, "power" or "riches"; so that by syncope, for *mammon* or *mandon*, one says *mamon*, with the letter rejected, as in book XXII *Against Faustus*, chapters 2 and 9.

^A “I shall worship the Lord God, and him only shall I serve.” But those who are on his side—just as this Symeon has now done—hearing him, come to the fight against Jesus. He also sends to the king of Zif. Now *Zif* is interpreted as "how it flows!"—as if in a speech of one wondering; because it is indeed to be wondered at how all things that are of this world are carnal, and how they are flowing and decaying, things which among unbelieving men are thought to be permanent and eternal. But he who considers the reason of things, and observes the life of this world, which are thought to be goods, how they are always being changed and passing away, he says, "How it flows!" The devil also calls against the children of Israel those who are around great Sidon. I, indeed, when I have lingered at times in the districts of Sidon, have never discovered that there are two Sidons, one great and the other small, so far as the earthly place is concerned. But if I return to the interpretation of the name, which signifies "huntress" or "hunters," I see that of the opposing powers, in which there are many differences, some are hunters in small things, and some are hunters in great things; that is, some deceive souls through small sins, others through great ones. For example, when a soul is deceived in the pleasures of the age and the delights of the flesh, it is to be said that it is caught in a small thing. But when it either denies Providence or worships demons as if they were God, this is to be thought of as having been deceived in a great thing. And therefore he now sends to great Sidon, that they may gather as if for a great hunt against the children of Israel. He sends also to the mountains. By mountains ^B are to be understood every sense that exalts itself and rises up against the knowledge of God. He sends also into Araba. Now *Araba* is interpreted as "ambushes." Therefore he invites the treacherous powers, which deceive human souls not by force, nor by open assaults, but by unforeseen ambushes and wiles: perhaps such as those are of whom the Prophet says: “He lies in wait in secret like a lion in his den; he lies in wait to snatch the poor.” But if anyone is such as Paul is, he says confidently, "For we are not ignorant of his wiles." He sends also to Ceneroth. Now *Ceneroth* is interpreted as "as it were a lamp." Not lamps, but "as it were lamps." For a lamp is one thing, and "as it were a lamp" is another. John "was a burning lamp," because he was an angel of light. But he who "transforms himself into an angel of light" is "as it were a lamp." And if you wish to know still more clearly the differences between lamps and those that are "as it were lamps," which are in Ceneroth, listen to the Savior ^C saying to his disciples: "Let your loins be girded, and your lamps be burning." Therefore, those who teach the Catholic faith in the Church and illuminate the people of God with the word of truth are burning lamps. But those who teach heretical dogmas from false testimonies of holy Scripture, because they read the Scriptures, seem to light lamps; but because they use false assertions, they are not lamps, but "as it were lamps." He also sent to the fields; for it was necessary that he should call into his society also those who are in the fields, and who taste of low and earthly things. He sent also into Faneandor, which is interpreted as "conversion." And conversion is understood in a twofold way. For there is a conversion by which one is converted to God, or is turned by God to good things. But there is also another conversion, by which King Jabin, that is, the devil, turns souls to himself, just as we explained above concerning Symeon: such as we must think that conversion to be which had happened to the Galatians, of whom the Apostle says: "You were running well; who hindered you," that is, turned you from a good course and the straight path? He also sent to those who were in the maritime regions, to the Canaanites who are neighbors to the waves, who are interpreted as "as it were moved," that is, who always keep all things stirred up by motions and waves, and to the maritime Amorites. The Amorites are interpreted as "becoming bitter," who are similar to those about whom we discoursed above. Such, therefore, is the catalogue of the whole army of invisible enemies who are gathered together by King Jabin, that they ^D may overcome us who follow our leader, Jesus and our Savior. But what does the Lord say? “Do not,” he says, “be afraid in their presence; for tomorrow at this hour I will deliver them into your hands.” You see that today we cannot crush them all, nor kill them all, but they will be destroyed tomorrow, that is, after the consummation of this age. For then every contrary power will be destroyed, and then it will be completely conquered, when you see it said to those who are on the left: “Go into the eternal fire, which God prepared for the devil and his angels.” For then we also, if we have conquered and are able to prevail, following Jesus our leader, shall receive the kingdom which God the Father prepared for his saints, and for those who have fulfilled his commandments and his precepts, through him, our Lord Jesus Christ, to whom is glory and dominion for ever and ever. Amen.

HOMILY XV

1. If these carnal wars did not bear the figure of spiritual wars, I believe the books of the Jewish histories would never have been handed down by the Apostles to be read in the churches by the disciples of Christ, who came to teach peace. For of what use to them is this description of wars, to whom it is said by Jesus [John 14:27]: "My peace I give to you, my peace I leave with you"? And to whom it is commanded through the Apostle [cf. 1 Cor. 6:7]: "Do not avenge yourselves," and: "Rather receive injury," and: "Rather suffer fraud"? Hence, indeed, the Apostle, knowing that we have no longer any wars ^A to carry on carnally, but contests of the soul to be struggled through against spiritual adversaries, as a master of warfare gives a command to the soldiers of Christ, saying [Eph. 6:11]: "Put on the armor of God, that you may be able to stand against the wiles of the devil." And so that we might have examples of these spiritual wars from the deeds of the ancients, he willed these narrations of historical events to be read in the church, so that we, if we are spiritual—hearing that the Law is spiritual—may compare spiritual things with spiritual in those things which we hear, and contemplate from those nations that visibly attacked the carnal Israel, how great are the nations of contrary powers, [drawn] from the spiritual ones which are called "spiritual wickedness in heavenly places," which stir up wars against the Church of the Lord, which is the true Israel. The Moabites come, and the Ammonites, and all those kings ^B and invisible nations which we mentioned above, come to battle against us, to the end that they may cause us to sin. For just as the body dies having received the wound of the sword, so also does the soul die having received the wound of sin. And I think that to repeat this more frequently ought indeed to be wearisome to us, yet it is necessary for you. Would that you held these things, even if often repeated, frequently ingrained in your minds, so that you do not read them—or hold in them—a Jewish or a heretical sense. But after we have given this general advice, it will not be superfluous to discuss also specifically some of the things that have been read. Returning, therefore, to those things which had been omitted in the preceding [section], let us discuss [them].

2. "And he did," it says [cf. Jos. 11:9], "according to what the Lord had commanded him. He hamstrung their horses and burned their chariots with fire. And Jesus turned at that time and seized Asor and killed its king with the sword, and slaughtered everyone who breathed in it by the edge of the sword, and they were all destroyed, so that there was no one left in it who breathed." A command is said to have been given by God to Jesus, that after he had conquered the enemies mentioned above, he should spare no one, but should hamstring their horses. Whence, comparing this mandate—and ^C fulfilling Jesus' actions as commanded by the Lord—let us seek what it is, that it is not written of the donkeys that they were hamstrung, nor are the spoils or animals of the Midianites said to have been destroyed, but [rather] to have been of use to the Israelite needs: but concerning those [men] who did not have donkeys, but horses, the Lord himself commanded and said, "You shall hamstring their horses": which Jesus also fulfilled, just as it was commanded by the Lord. Do we think these things happened by chance, that the hostile horses were destroyed and the donkeys were saved, and do we suspect that any chance occurrences fall into the commandments of God? Or does it seem more worthy that we indicate something mysterious in them? For the children of Israel are never reported to have used horses, and the Law mandates nothing concerning horses, but concerning donkeys, as animals which seem to exist to aid human labors and to carry their burdens, whereas horses [serve] rather for the ruin of men: for this is what is done through them in battles. They are taken as the animal of wanton impulses and ^D of a proud neck. Therefore, donkeys are frequently placed by Scripture in the type of the Gentiles: just as the Savior is shown sitting upon a donkey, but is never reported as sitting on a horse. But even when he sends his disciples to untie the donkey and the foal of the donkey, he says to them [Matth. 21:3]: "If anyone asks you, say that the Lord has need of them." And sitting upon them, he enters Jerusalem, and he is never said to have entered sitting on a horse. But the prophet also had thus foretold concerning him, that he would come to Jerusalem sitting on a donkey, saying [Zach. 9:10]: "Behold your king, meek, sitting upon a beast of burden and a young foal of a donkey. And he will destroy the chariots of Ephraim and the horse from Jerusalem." You see therefore that, according to the prophet's sentence, he who sits upon a donkey will destroy the chariots of Ephraim and the horse from Jerusalem. And therefore, the donkeys seem to me, as we have said, the figure [index: entries preserved]

of those who believe from among the Gentiles, over whom ^A they are ordained; and the chariots, a figure of those who, having been placed in heavenly positions, fell through lasciviousness and pride, when they offered themselves as inciters to lust even for the daughters of men, following him who said: "I will set my seat above the clouds, and I will be like the Most High." From there, perhaps, it is that the Prophet also says: "A false horse for safety." And again he says of those who trusted in demons: "They in chariots, and they in horses, but we will call upon the name of our God." For he would not have compared chariots and horses to God as far as calling upon Him is concerned; but it certainly shows this, that just as we call upon the true God, so they call upon chariots and horses, that is, the demons, whom those nations who were waging war against Israel were calling upon. But the Scripture also commemorates the horses of the Egyptians, and these very ones that it now commands to be destroyed. Whence it is given to understand that, while in the type of donkeys the nations who come to faith are deservedly spared, in the type of horses and chariots, the demons who are adversaries and enemies to human salvation are deservedly destroyed. But even if we understand the horses and chariots now mentioned to be the passions of the body, that is, lust, lasciviousness, or pride and levity, by which the unhappy soul is carried as if riding, and is borne toward precipices, and that these are the ones which are commanded by the precept of God to be hamstrung, our understanding will not be contrary to reason. For a horse is hamstrung when the body is humbled by fasts and vigils and every affliction of abstinence. And the chariots are burned with fire when the word of the Lord is fulfilled in us, saying: "I have come to cast fire upon the earth, and how I wish that it were kindled." With which fire those who were saying: "Was not our heart burning within us while He opened the Scriptures to us?" have already confessed themselves to be burning. Therefore, a horse is also called false for safety, if we allow the motions of our body to be carried unbridled, and do not subject the lascivious and proud necks of the flesh to the yoke of abstinence. But even now, if any one from these words of God that we speak is stimulated ^D and pricked, and he who yesterday was prone and fervent, being carried into lust like a horse, today if upon hearing these things he repents, turns, and according to the prophet, being pierced by the fear of God, restrains himself, and calls himself back from sin, and henceforth loves a modest and chaste life, we even shall appear to have hamstrung the horses with the unsheathed sword of the word of God, and through this, the command of God is more worthily fulfilled than if ^A animals of the equine genus captured as spoils of war were hamstrung. ^B But whose horses are hamstrung? Is it also worth our while to inquire? Joshua, he says, is to hamstring the horses. But Jabin is interpreted as "prudence" or "sense." What is this prudence, or what sense, whose chariot is to be hamstrung? That of the fool, of whom the Apostle says, that "the mind of the flesh is hostile to God"; and that sense, of which he says, "puffed up by the mind of his flesh." But Jabin is the king of Asor. And Asor is translated as "court." This is the Asor which is said to hold the principality of all these kingdoms, which is understood as the prince of this world reigning in the court, that is, over the earth, or what is greater, in the vices of the flesh. But also, the horses of all those kings whose power we have already explained above according to the interpretation of their names, are said by Joshua to be killed. Which, if we fight rightly under the leader Joshua, we ought to cut away in ourselves, and having received the spiritual sword, hamstring all this worst cavalry of vices. But also, we ought to burn the chariots, that is, to cut away every spirit of arrogance and pride from ourselves, so that henceforth we do not call upon horses or arms, but in the name of the Lord our God. But how shall we fulfill in ourselves that which is said, that "not one of those who breathe shall be left"? It is to be seen who it is who is commanded not even to breathe by the precept of the Lord. For instance, if anger arises in my heart, it may be that I do not actually perform the works of anger, either terrified by fear, or even restrained by the fear of future judgment. But, he says, this is not enough; rather, you must act so that not even the agitation of anger itself has a place within you. For if the spirit effervesces and is disquieted, even if it has not performed the work, the agitation itself is still unbecoming to him who fights under the leader Joshua. Similarly, the same must be thought regarding the vice of concupiscence, and of sadness, and all other such things. Regarding all of which, the disciple of Jesus must act in such a way that absolutely nothing of these breathes in his heart, lest by chance, if the habit or thought of some small vice is left in the heart, it may grow stronger in the process of time, and little by little gain strength by lurking, and at the last call us back to our vomit, and there be made for that man to whom this has happened "the last state worse than the first." This was what the Prophet also, foreseeing in the Psalms, warns, saying: "Blessed is he who takes and dashes thy little ones against the rock"; namely, the little ones of Babylon, who are understood as nothing other than the evil thoughts which confound and disturb our heart. For this is what Babylon is interpreted as. Which thoughts ^C

while they are still small and have their beginnings, must be held and dashed against the rock, which is Christ; and by his command, they must be strangled, so that nothing may remain in us that might breathe. Just as, therefore, it is blessed to take the little ones of Babylon and dash them against the rock, and to kill the thoughts immediately in their beginnings: so here it must be understood as blessed and perfect, if nothing is left in us that can breathe in a heathen manner.

4. And all, he says, their kings Joshua slew by the edge of the sword. Sin reigned in all, and in all of us reigned a general sin, just as the Apostle says: "For all have sinned, and fall short of the glory of God." Yet everyone had in themselves a certain special king who reigned and dominated them—the Word for instance, in one reigned greed, in another pride, in another deception, in another lust, and another suffered from a different madness. But that these things are so, and that sin reigned in each one of us before we believed, believe the Apostle Paul saying: "Let not sin therefore reign in your mortal body to obey it." There was the king of sin in each one of us before we believed. Afterward, however, when Jesus came and slew all the kings that in us held the reigns of sin, he commanded us to kill all the kings, and to leave none of them. For if anyone preserved any of these alive in himself, he could not be in the army of Jesus. If, therefore, you still reign in greed, or boasting, or pride, you are not an Israelite soldier, nor do you fulfill the precept that you gave to Jesus. ^C As it is appointed, he says, Moses was the boy of the Lord. There the boy of the Lord, Moses, is called the word of the Law itself, just as in the Gospel it is said: "They have Moses and the prophets, let them hear them." The Law commands us to kill all the kings of sin that provoke us to sin. Thus did Jesus, and he has not transgressed anything at all of all that Moses established. We say indeed according to the former exposition, that whatever the Law of God, which is now called Moses, established, Jesus fulfills in us: and he is the one who kills in us vices and subverts the wickedness of sin.

Potest autem etiam de ipso Domino et Salvatore nostro dici, quia quæ præcepit Moyses in lege, fecit Jesus, et non est transgressus quidquam: quoniam quidem dicit Apostolus, quia "cum venisset plenitudo temporis misit Deus Filium suum factum ex muliere, factum sub lege." Si ergo factus est sub lege, cum sub lege esset, omnia quæ lex mandabat implevit, ut nos redimeret a maledicto legis. Sed et ipse de se dicit, quia "non veni legem solvere, sed adimplere."

5. Et accipit, inquit, Jesus omnes in bello, quia per Dominum factum est ut confortaretur cor eorum, et occurrerent in prælium contra Israel. Non dixit quia aliquos accepit Jesus in bello, et aliquos non accepit, sed omnes accepit, id est, omnes, peremit omnes. Etenim species peccati purgavit Dominus Jesus, omnesque destruxit. Cuncti namque "eramus insensati, increduli, errantes, servientes desideriis variis, in malitia et invidia agentes, odibiles, odientes invicem", et omne quodcumque illud est peccati genus, quod invenitur in hominibus antequam credant. Bene ergo dicit, quia omnes occidit Jesus qui exierunt ad bellum. Nulla enim species peccati tanta est, qua non sit superior Jesus, qui est Verbum et sapientia Dei. Omnia enim superat et vincit. Annon ita credimus, quia omne genus peccati cum ad salutare lavacrum venimus aufertur? Hoc enim et apostolus Paulus designat: qui cum universa peccatorum genera dinumerasset, addit post omnia, et dicit: "Et hæc quidem fuistis, sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Domini nostri Jesu Christi." Hoc ergo modo omnes cepisse in prælio dicitur, et omnes peremisse, "quia per Dominum factum est ut invalesceret cor eorum, et occurrerent in prælium contra Israel, ut exterminarentur." Dum enim non veniunt inimicæ virtutes, quæ peccata operantur in nobis, nec provocant nos ad peccandum, nec lacessunt ad dimicandum, interfici non possunt, nec exterminari. Ideo ergo Deus dicitur permittere, imo et incitare propemodum adversarias virtutes exire adversum nos in prælium, ut et nos victoriam capiamus, et illæ interitum consequantur. Unde mihi videtur esse inditum quidam numerus contrariarum virtutum, ^D the soul cannot be purely Jerusalem in the present life, seeing only peace and sinning in nothing, seeing Christ, the peace of God, and bearing fruit throughout. For no one is clean from filth and alien thoughts, so that a Jebusite and a Canaanite are found entirely in Jerusalem, even if one must strive toward their expulsion, calling upon God, who alone is able. The Scripture says a third time that the Canaanite is with the sons of Ephraim, not revealing a mere history, but certain mysteries. For once it is said: "Ephraim did not destroy the Canaanite," and what follows, up to the point: "and Pharaoh gave her as a dowry to his daughter." Second, it happened when the sons of Israel grew strong and made the Canaanites subjects. The third time, when the Ephraimites, seeking a greater inheritance from Joshua, are commanded to exterminate the Canaanite, so that, having gone up into the forest, they might prepare a place for themselves. Therefore, first the Canaanite is with us, being able to do nothing so much against us, while being tributary, but not a subject nor a slave. For these things happen the second time.

because in nearly every man there are certain spirits, contriving against them diverse kinds of sins. For the sake of the Word, there is a spirit of fornication, another is a spirit of wrath; there is a spirit of avarice, another indeed of pride. And if it should happen ^A that there is some man who is agitated by all these evils, or even by more, he must be thought to have all these, or even more, as enemies in his spirit. Hence also it is to be believed that there are many for individual men, because individual men do not have individual vices, nor do they commit single sins, but it is seen that many are admitted by one person. And again, it must not be thought that one spirit of fornication seduces him who, for example, commits fornication in Britain, and also him who does so in India or in other 93 places, nor that there is one spirit of wrath, which agitates different men in different places; but I think rather that there is one prince of the spirit of fornication, but that there are innumerous ones who, in this office, obey him, and by ^B individual men, different spirits serving under that prince solicit them to sins of this kind. Similarly, I also judge that there is one prince of the spirit of wrath, but that there are innumerous ones acting under him, who, through each individual man, kindle the sins of this vice. Similarly, that there is one prince of avarice, and likewise of pride, and of the other evils. And therefore, not one principality is described by the Apostle in the contrary virtues, but many, against whom he writes that the struggle is for himself and for all of us. I think, however, that there is one of all these who is higher iniquity, and superior in wickedness, who agitates the whole world—which they, as individuals, solicit in part for the sake of the species of sins—acting as the one leader of all the princes, and the master of the whole wicked militia; the figure of whom, when we were discussing Jabin, we revealed in the preceding pages according to the small capacity of our intelligence.

6. I certainly think that when holy people struggle against these spirits, the inciters of sins, and conquer them, and overcome each one of them, they diminish the army of demons, and, as it were, slay very many 95 of them. For the sake of the Word, just as he who by living chastely and modestly has conquered the spirit of fornication, it is no longer right that that spirit, which has been overcome by that holy man, should again attack another man; but just as those spirits, who asked Jesus not to be cast into the abyss 7, which the Lord has now granted for the present dispensation; so it seems to follow that each of the wicked spirits, when they are conquered by the holy ones, ^C are led away from the outer darkness, or from whatever place that each of them is worthy of, by the just judge Christ, the president of this struggle of mortal life. And from thence it is that with a very great number of demons already conquered, the Gentiles are relaxed to come to the faith: who certainly would in no way be permitted 96 to do so if their legions stood entire, as they had been before. But if it seems difficult to anyone that we say that many demons are vacant 97 in each individual of those sinning, or he thinks this is fabulous, let him return to the authority of the Gospel, and he will find that he who dwelt in the tombs 98 and endured an unclean spirit, when he was questioned 435 by the Savior, "What is your name?", answered, "Legion." For, "We are," he said 8, "many demons." What therefore seems strange, if individual demons are assigned to individual kinds of sins, when it is written that in one man there was an entire legion of demons? I remember, however, that I said similar things also in those places in which we were expounding the verse of the psalm in which it is written 9: "In the morning I was slaying all the sinners of the land, that I might destroy out of the city of the Lord all those who work iniquity." So finally, even in the hands of the just, two-edged swords are said to be, without doubt that they might slay the contrary virtues. I think, however, that that assertion of the apostle Paul might be brought forward as more vehement for proving these things which we have said, when he says 10: "But the God of peace shall crush Satan under your feet swiftly." For if there is one Satan, how can he himself be crushed under the feet of the servants of God, and again be at work? For if he is crushed, and crushed by God, he can certainly 99 no longer be at work. Lest perhaps, therefore, the Satans are to be thought to be as many as those who work the works of Satan. For this seems to me to be indicated also in Wisdom, where it is said 11: "because the impious one cursing Satan, curses his own soul." But also in a certain booklet, which is called the Testament of the Twelve Patriarchs, although it is not held in the canon, we find however a certain sense, that by individual sinners individual Satans should be understood. More evidently, however, the very interpretation of his name, as the students of the Hebrews hand down, seems to signify this same thing. For Satan is called an adversary. All, therefore, who oppose the will of God, can be called Satans. These things, therefore, we have said for the sake of what is written 12: "because the Lord strengthened their hearts that they might go out to battle against Israel, that they might be exterminated." Blessed, therefore, is he who continually holding the spiritual sword, does not take it away from the necks of these enemies, about whom we spoke above.

For when bodily things are subjected to the soul, it is not merely with us, but also a servant. The third state is, if we be perfected, that it will be perfectly exterminated, the members upon the earth being mortified. Thus the catechumen knows how to make progress, having received the Israelite Word; for he dwells with the Canaanite while his flesh is in rebellion, then while it is being enslaved, then while it is being mortified in every member—fornication, adultery, impurity.

It is said, however, that he dwelt with them until Pharaoh, king of Egypt, came, at which time Gezer, the place of the Canaanite, is given as a dowry to the daughter of Pharaoh. Now, Gezer is interpreted as "extension." For when the flesh is, as it were, united and extended with the spirit within us, we are together in Gezer, both the Canaanite and the son of Ephraim who bears fruit. Yet such a one, as one blessed by the Lord, is judged worthy of a greater inheritance; and having received a forest of barren trees and a field, he shall, through his own labors, cut it down by the command of Jesus, so that it may become a fruitful land, the Perizzites and the Rephaim having been purged within him.

^A But it is well maintained that Epiphanius, thirteen hundred years ago, in his list of errors, reviewed this passage of Origen even before the manuscripts were fixed, and Augustine, in book 2 of the *Retractationes*, chap. 24, softening and moderating that previous opinion, writes that it should not be understood as if no image remains: but rather that it has become so deformed and obscure that it stands in need of reformation. Irenaeus, therefore, writes that it is lost—insofar as it concerns the most clear ornaments of grace, justice, and piety infused at the beginning, by which it ought to reflect God; not insofar as it concerns the substance and the very foundation of the image, as is readily gathered from the sixth chapter of the fifth book.

Explaining and proving this as it were, Augustine says: *We receive justice, from which man fell through sin.* And again: *This image, imprinted on the spirit of the mind, Adam lost through sin, which we receive through the grace of justice.* And *on the fleece of the wool*—thus the ancient manuscripts had it: *and the fleece [of] wool above.* ^B *Because it was not possible.* We have not hesitated, by the authority of the ancient manuscript, to remove the two words "impossible" and "obedience," and to substitute the opposites "possible" and "disobedience," so that the sense might be: that Christ the Redeemer was necessary for men, since no one else could have satisfied such a great obligation. And those things which are held at the end of this chapter most manifestly indicate that this is the mind of Irenaeus. We endorse Irenaeus, as do Athanasius in *Oration 3 against the Arians* and at the beginning of the book *On the Incarnation of the Word*; but Augustine treats this dispute precisely in two books, to which he gave the name: *Why God Became Man*. Peter, in Clement, book 1 of the *Recognitions*, asserts that *it was impossible for a mortal to be cleansed of evils by another.* ^C 5 Augustine agrees with these words: *It was necessary that he be a man who could be killed, and God, who could not die.* And *incarnate*. We have restored these eight words from the ancient manuscript.

*He is fixed.* We have expunged *is fixed* [affigitur]; and for *by a rope, that is, for a finite end* [Horo, id est fini], we have substituted *for a rope, that is, a cord* [loro, id est funi], by the authority of the ancient manuscript. *It is therefore manifest.* Theodoret transcribes these things by name in dialogue 3 from Irenaeus, up to the point: *and again, and the weak shall perish, etc.*, just as we have restored it in its proper place.

^D Page 210. *And shall perish* [periet]. By the authority of the ancient manuscript, we have not hesitated to restore it thus instead of *may perish* [pereat], since it is Greek for *καλὸ ἀπολείπεται*, and early ecclesiastical writers frequently used verb forms of this kind. Arnobius, *Commentary on Psalm 20*: *The fruit of those who persevere as unbelievers shall perish from the earth.* And in Psalm 71, in three lines, he uses *shall flourish* [floriet] four times. Lucifer of Cagliari, book 1, for Athanasius: *The memory of the impious shall perish.* Augustine complains that he could not take *shall flourish* [floriet] from the mouths of the people of his own diocese singing; *But upon him shall flourish [floriet] my sanctification*—so accustomed had they become to this word. A little later, we also substituted *he retired* [decubuit] for *he reclined* [discubuit], from the ancient manuscript. *In Christ's name.* Almost word for word, Ambrose teaches the same in book 1 *On the Holy Spirit*, chapter 3. *He saved* [Saveravit]. We have deleted *will save* [salvabit]; and below, by the authority of the ancient manuscript, we substituted *fear* [titeme] for *fearing* [timentes]. *Who were destined to be scourged and killed.* That is, they were about to be scourged and killed. Thus also below, *and when we shall begin to suffer in truth*, to begin to suffer is to be about to suffer, as in John 4:47: *ἐμμελλεί γὰρ ἀποβούγκειν*, *for he was beginning to die [about to die]*; and Luke 7:2, *δοῦλος ἀμμελλεί τελευτάγι*, *the servant was about to die*. *Who might be confounded.* The ancient manuscript reads simply, *might be confounded his confession*. And Tertullian reads nearly thus: *I am saved, he says, if I do not con-

-*> fess. But let us see what it is that those who fight are doing, and what that battle is which they wage. I, for my part, believe that all those fathers who have fallen asleep before us are fighting with us and are aiding us with their prayers. For I once heard one of the elder teachers saying on that passage in Numbers ^A (Num. xxii, 4) where it is written that *that synagogue will lick up our synagogue, as the ox licks up the green grass in the field*. He said, therefore: Why was such a similitude chosen, unless it is because the understanding of this passage is that the synagogue of the Lord, which has preceded us in holy things, consumes the opposing synagogue with its mouth and tongue—that is, it consumes our adversaries with its prayers and petitions? We must not, therefore, fight against our invisible enemies with arms, but with prayers, with meditations on the word of God, with works, and with right perceptions. For thus were the fathers armed, conquering through faith and works. Observe, finally, that it is written of them (Exod. xiv, 31): *They believed, it says, in God and in Moses his servant.* And then Moses sang this canticle and said (Exod. xv, 1): *Let us sing to the Lord, for he is gloriously honored.* So we also, cultivating full faith and perfect works, unceasing prayers, meditation on the divine word, and spiritual understanding, and being armed with these as with the weapons of God, let us stand against the ploys of the devil, invoking God as our helper in Christ Jesus our Lord, to whom is glory and dominion for ever and ever. Amen.

HOMILY XVII. On the fact that the Levites did not receive the land as an inheritance.

^B 1. Just as shadows and types serve those who receive the law, which is the shadow of that true law, so do the example and shadow of the heavenly division follow those who divide the land by inheritance in Judea. There was, therefore, truth in the heavens, but a shadow and example of truth upon the earth. And as long as this shadow persisted upon the earth, there was a terrestrial Jerusalem, there was a temple, there was an altar, there was a visible cult; there were pontiffs and priests, and there existed the cities and villages of Judea, and all these things which are now recounted as described in this book. But when, at the advent of our Savior, truth descended from the heavens, for *truth has sprung from the earth, and justice has looked down from heaven* (Ps. lxxxv, 11), the shadows and examples fell away. For Jerusalem fell, the temple fell, the altar was taken away, so that now there is no place where it is ^C necessary to worship, neither on Mount Garizim nor in Jerusalem, but the true adorers who adore the Father in spirit and truth (Joan. iv, 29). Thus, therefore, with the truth present, the type and shadow ceased; and when the temple was present, which was fabricated in the womb of the Virgin by the Spirit of God and the power of the Most High, the temple fabricated out of stones was destroyed. The pontiff of future good things was present. The pontiffs of bulls and goats ceased. The Lamb of God came, who takes away the sin of the world (Joan. i, 29); the lamb taken from the flock ceased, and the one that had been slain for so many ages was slain in vain. Therefore, if all these things which had been given to those before us in shadow have ceased with the presence and assistance of the truth, it was without doubt a necessary consequence that, with the inheritance of the kingdom of heaven opened up, the earthly inheritance should cease.

The reason, however, why all these things came to an end is this: ^D that every mouth might be stopped, and all the world might be made subject to God, lest any from the unbelieving people should perchance take occasion for their infidelity, and, having shadows handed down to them from antiquity—whether of temple, or altar, or of pontiffs, or of priests—might seem to themselves to violate the order of religion if they were to pass over to the faith while the state of the ancient cult remained. Therefore, Divine Providence ordained that all these things which had long been foreshadowed on earth should be taken away, so that, with the types ceasing, they might in a certain way receive the path of seeking the truth. If, therefore, you come to the earthly city of Jerusalem, O Jew, you will find it overturned and reduced to ashes and cinders; do not weep, as you do now like children; do not grieve, but seek the heavenly one instead of the earthly. Look upwards, and there you will find the heavenly Jerusalem, which is the mother of all (Gal. iv). If you see the altar destitute, do not be saddened. If you do not find a pontiff, do not despair. There is an altar in the heavens, and the pontiff of future good things assists it, chosen by God according to the order of Melchisedech (Hebr. v). Thus, therefore, by the piety and mercy of God, the earthly inheritance has been taken away from you, so that you may seek the inheritance in the heavens.

2. Nevertheless, let us see what it is that is being described through the shadow, because in the shadow of the law the truth is being fashioned. The first and second division of the inheritance that was made is therefore reported. The first, indeed, is described as being made through Moses; the second, however, which is more powerful, is described as being made through Jesus. And Moses assigns the possession beyond the Jordan to the tribe of Ruben, and to the tribe of Gad, and to the half-tribe of Manasse; but all the rest receive their inheritance through Jesus. We have already spoken before of these, of how those who pleased God through the law, preceding in time those who arrive at the promises through the faith of Jesus, do not yet possess what is perfect.

^A Moses could not say this; therefore he could not dispense the dwellings of the priests and Levites. Blessed, therefore, is he who shows himself to be such, and is found perfect in all these things which Jesus has commanded, so that he may receive from Jesus the lot of a heavenly dwelling in the future. Concerning whom the Lord Jesus himself says: "Father, I will that where I am, they also may be with me;" and: "As I am in thee, and thou in me, that we may be one, that they also may be one in us."

They follow, expecting those who are later in time, indeed, but who pleased God by the same faith, as the Apostle says, that they might not obtain perfection without us. Meanwhile, neither did Moses give an inheritance to the Levites, nor did Jesus, because the Lord God himself is their inheritance. In this matter, what else is to be understood, except that there are some in the Church of the Lord who, by the strength of their spirit and the grace of their merits, precede all others, those to whom the Lord himself is said to be the inheritance? And if it is permissible to be bold in such matters, and to disclose something of the hidden mystery, let us see if perhaps this might be what secretly shows the figure of the priests or Levites, because in every people (I mean those who are saved), the greater part without doubt, and by far the more numerous, are those who, simply believing in the fear of God, please the Lord through good works, honest morals, and commendable actions. But few are those, and very rare, who, applying themselves to wisdom and knowledge, and keeping their mind clean and pure, and adorning their souls with all excellent virtues, illuminate for the rest of the simpler folk the path by which they walk, and come to salvation. They perhaps are now designated under the name of Levites and priests, whose inheritance is said to be the Lord himself, whom they have loved more than all others. I find, however, some difference in those things which Moses distributes, and in those which Jesus distributes. For Moses, distributing the land beyond the Jordan to two and a half tribes, did not give to the Levites the portion of habitation which pertained to them: but Jesus gave it, not only in those tribes which he himself administers, but also in those which had been placed by Moses across the Jordan. For dwellings are assigned to the Levites in the individual tribes, so that through this we might recognize a much more magnificent mystery. For this Levitical or priestly order, which applies itself to the wisdom and knowledge of God, could not receive a lot of habitation from Moses; because Moses was not a minister of the truth, but of the shadow and the exemplar. But Jesus, our Lord, who was the wisdom of God, himself provides dwellings for the wise. For Moses could not say: "Go, sell all that you have and give to the poor, and you shall have treasure in heaven, and come, follow me." For this is to give a portion to the Levites. Nor could Moses say: "Whoever does not renounce all that he possesses, cannot be my disciple." Nor could Moses say: "Everyone who does not hate father or mother, and brothers and sisters and children, and moreover even his own soul, cannot be my disciple." This ^B is why you believe the Lord is called an inheritance; yet you are ignorant and hesitant as to what it is that is designated under this name. Hear that the Lord is wisdom. To whom, therefore, the Lord is said to be an inheritance, he will receive the inheritance of wisdom. The Lord is called justice. To whom, therefore, the Lord is an inheritance, he will obtain the inheritance of justice. The Lord is peace, the Lord is redemption, the Lord is salvation; in the Lord are the 439 treasures of wisdom and knowledge hidden. He will receive all these into his inheritance, whose inheritance the Lord has been. Nevertheless, even those to whom the wisdom of God, and the Word of God, and truth, and justice are said to be an inheritance, receive a dwelling meanwhile among those whose inheritance is held on earth: so that, from their fellowship, those who are not yet able by themselves may, through them, be made partakers of the wisdom and knowledge of God, and of his truth and Word. And thus also the divine dispensation extends to the very least, so that those who principally cannot be capable of divine grace may deserve to be illuminated through the fellowship of others, and that may be fulfilled which is written: "He who gathered much, had nothing over; and he who gathered little, had no lack." But also that which the Apostle says to the Corinthians concerning the saints in Jerusalem: "That your abundance, he says, may be a supply for their want, and their abundance may be a supply for your want." So, then, even now, the Levite and priest who have no land are joined to live with the Israelite who has land, so that the priest and Levite may receive from the Israelite the earthly things they do not have; and again, the Israelite may receive from the priest and Levite the heavenly and divine things which he does not have. For the law of God is committed to the priests and Levites, and they should apply themselves to this alone, and be free for the word of God without any anxiety. But meanwhile, in order that they may be free, they ought to use the ministries of the laity. For if the layman does not provide the things that are necessary to the priests and Levites, they, occupied in such things, that is, in bodily cares, will be less free for the law of God. And if they are not free, and do not apply themselves to the law of God, you are in danger. For the light of knowledge which is in them will be obscured, if you do not provide the oil for the lamp, and

if that light which is in you is darkness, how great is the darkness? ^A Therefore, so that the light of knowledge may shine in the priests, and their lamp be always burning, do you fulfill your office, fulfill the commandment of God concerning the service of the priests. But if perhaps, after those things which are necessary have been received by you, they should neglect to apply themselves to instruction, and to be at leisure for the word of God, and to meditate on the law of God day and night, not as if for greed but as if for a blessing, they themselves will see how they shall render an account to the Lord for your souls. But let us rather entreat the mercy of Almighty God, that He may deign to illuminate us all with His light, His truth, and His splendor, and to give the word as a lamp to our feet and a light to our paths, our Lord Jesus Christ Himself, who is the true light of the world, to whom be glory and empire for ever and ever. Amen.

HOMILY XVIII. On the beginning of the division of the land, which was divided by Jesus, and how Caleb ^B approached Jesus and asked of Him Hebron.

1. Let us learn from the law the things necessary for the description of the division of the land, which is said to have been done first by Moses, and secondly by Jesus, not so that we may keep both, but that, learning the reason of each, we may hold only that which is delivered by our Lord Jesus. Therefore, that land which is beyond the Jordan, Moses distributed: but this, which is the holy land and the good land, Jesus and the princes of the tribes of Israel distributed. You see, therefore, that when that true inheritance of the holy land begins to be distributed by the Savior, the princes of the tribes of the true and spiritual Israel are also taken up. Whom, however, do we consider to be the princes of our tribes, or the princes of the Church, if not the holy apostles, to whom the Savior says, “And you shall sit upon twelve thrones, judging the twelve tribes of Israel”? Yet the priest is also taken up for the division, who is the secret and mystical word of God. For so it says, that Jesus and Eleazar met together to divide the land. ^C

2. Let us see who it is that first accepts the inheritance from Jesus. “Caleb,” it says, “the son of Jephunneh.” For he is the first to ask, and he asks with certain specific reasons and words, which are written, and which can also instruct us for salvation. First of all, Caleb is interpreted as “as it were heart.” Who, therefore, is “as it were heart,” if not the one who in all things applies his effort to the intellect, who is not said to be any member of the body of the Church, if not that which is most noble in us, the heart: that is, he who conducts all things with reason and prudence, and thus dispenses everything so that he is, as it were, nothing else but heart? Furthermore, Jephunneh, his father, is interpreted as “conversion.” Therefore, Caleb is the son of conversion. What is this, if not because, having turned to God, he would produce such fruit from himself as to beget a heart as his son? ^D Therefore, everyone who is free for divine perceptions, and acts prudently and reasonably in all things, is a Caleb. He, having been instructed first by Moses, and secondly by Jesus, whom he assisted, says: “You know the word which the Lord spoke to Moses the man of God, you know the word which the Lord spoke.” For who else can know the word which the Lord spoke to Moses, if not Jesus alone? No one understood the law as Jesus taught it. For He Himself taught all things, and opened them; He revealed to Paul that “the law is spiritual.” As He said, he says, “concerning me and concerning you.” Concerning me, he says, and concerning you, Moses spoke. Concerning you indeed, this is what the Lord said: “If you believed Moses, you would also believe me, for he wrote of me.” But concerning me, what he said, this is concerning Caleb, who is the heart; it is certain that Moses wrote concerning the heart, since he wrote all things prudently and wisely. He says, therefore: “Today I am as able as I was then.” For the saint is similarly able both in the present and in the past, and in the new and in the old, and in the Gospels and in the law. This, therefore, is what he says: that he is able today under Jesus just as he was then under Moses, because in the mysteries of both testaments the watching heart is able.

3. But let us also see his petition, which Caleb the son of Jephunneh asked of Jesus first. “I ask of you this mountain,” he says, “as the Lord said in that day.” The saint asks for nothing humble or dejected; he asks for nothing that lies in sunken valleys, but he seeks a high mountain, but a mountain in which there are great and fortified cities. For it is written that there are Anakim, great and fortified cities. And he was seeking these things because he knew how to wage war, as it is written: “The wise man occupied the fortified cities, and destroyed the fortification in which the impious trusted.” Do you think, when Solomon said these things, he meant to teach us this, that the wise man would capture cities and destroy fortifications built out of stones?

Does he point rather to this, that cities and walls are the dogmas of the impious, and the syllogisms of the philosophers, by which they affirm impious things and things contrary to the divine law, which are observed among the pagans or the barbarians? But these also are to be reckoned among the fortified cities, placed upon high mountains, which heretics place in their assertions of the Scriptures, as if on high mountains. Therefore, whoever preaches the Word destroys these cities and, like the battering ram of truth, overturns the cities of falsehood, just as the apostle Paul used to say: “Destroying cogitations, and every height that exalteth itself against the knowledge of God.” Therefore, see how here the most wise Caleb stands before Jesus, and promises that he is strong for battle, and ready to be in the fray; and for this reason he asked to be allowed a kind of opportunity for disputation, that he might debate with the dialecticians of the age, with those who affirm things as true, so that he might refute and overcome them, and overturn all things which they have constructed with false assertions. Therefore, finally, seeing his eagerness, he blessed him, so that he might demand and dare such things. But if you also wish to apply yourself to studies, and prudently to meditate on the law of God and practice in the law of God, you can overturn these great and fortified cities, that is, the assertions of falsehood, so that you may deserve to be blessed by Jesus, and to receive Hebron. Now Hebron is interpreted ^A “conjunction” or “coupling.” By which it may perhaps be shown that the double cave bought by Abraham the patriarch is in it, and that the coupling of the fathers and their remains lie there, that is, Abraham with Sarah, Isaac with Rebecca, Jacob with Lia. Therefore, Caleb rightfully receives the remains of the fathers as his inheritance, without doubt because of the wisdom that was in him, which thrived under Moses and under Jesus; he understood the reason for this very conjunction, and had discerned what the cause was that Abraham should lie with Sarah, and not Hagar, nor Cethura, and deserved to be joined to her; or what the cause was why only Lia appeared to lie with Jacob, and not Rachel, who had been more loved, nor any of the concubines in the sepulcher had been coupled with him. Therefore, he himself, the prudent and wise Caleb, takes the inheritance in the memorials of the fathers. Jesus himself gave Hebron, the metropolis of the Enacite race, to him, and it became his lot even to this day. Would that it were granted to me, like Abraham and Isaac and Jacob, that my God might be made manifest, even as the God of Abraham, and of Isaac, and of Jacob, in Christ Jesus our Lord, to whom be glory and empire for ages of ages. Amen.

HOMILY XIX.

On the boundaries of the inheritance of the tribe of Judah.

1. Moses distributes the inheritance, and Jesus distributes the inheritance. But it is not written in the distribution of the inheritance of Moses that the earth ceased from wars: but in the distribution of Jesus itself the preamble begins thus: “And the earth ceased,” he says, “from wars.” If therefore you are worthy to be made such that you attain the inheritance, and to take a portion from him, you must first finish all wars, and consist in peace, so that your earth of the flesh may also be called an earth that has ceased from wars.

2. Then, since it is the custom of Holy Scripture to denote four parts of the world, or plagues, in the description of the boundaries of the tribe of Judah, only two are named, two are passed over. For Scripture says: “And the boundaries of the sons of Judah were made according to their tribes, from the boundaries of Idumea, to the desert of Sin, to the west.” And when he had described the boundaries to the west, then follows: ^B “And from the east,” he says, “the salt sea,” and he holds back the other two parts, that is, to the north or to the south. See, therefore, if we are not filled with these mysteries. Although we cannot discern or explain them individually, yet as the Lord deigns to provide, and we are able, we will discuss whatever we can. “The boundaries,” he says, “of Judah were made according to their tribes from the boundaries of Idumea to the desert of Sin to the west.” Therefore, those near to the boundaries of Idumea are the closest. But Idumea, as we have often said, is interpreted “earthly.” After the earthly, therefore, they immediately follow the boundaries of Judah. And from the desert, he says, of Sin. Sin is interpreted “temptations.” Therefore, after temptations follow the boundaries of the inheritance of Judah. The west and the east are named, and the neighboring regions which we said above, or indeed the confines. And the valley of Egypt is designated as neighboring the western parts, which is toward the desert at the west: but from the east they are girded by the salt sea. ^C

3. After this, “from the hills,” he says, “which tend to the west, and from there it ascends to the west as far as Cades Barne,” and it stretches to the west from the west to Cades. And these are their boundaries from the south, and from there he went out as far as the valley of Egypt. Do you see how he names the west and Egypt and the setting? Without a doubt, so that each one may know that he must escape all these things and pass over them, so that he may finally be able to arrive at the royal tribe, of which the Apostle says: “It is certain, however, that from Judah our Lord has arisen.” ^D

[GREEK COLUMN] Therefore not by chance. For the tribe of Benjamin receives its lot first, where Jerusalem was, and in order the rest. Among which the three of the handmaidens of Jacob receive their lots last. And in other places Dan is found last. And Solomon also says in Proverbs: “The lot ceases strifes,” and says that there is no strife among the powerful when a lot is present. And pagans also use lots, but not in the same way, as those who were sailing with Jonah. And in the New Testament, you will find the Apostles proposing Matthias by lot in place of Judah, the prayer having brought the lot upon this man. And you will find this also reaching unto Christ, and the mysteries of the Church concerning those who are being saved. For it is said to the Ephesians concerning Christ: “In whom we also have been allotted, being predestined according to the purpose of him who works all things according to the counsel of his will, that we might be to the praise of his glory, who have before hoped in Christ.” And to the Colossians: “Giving thanks to the Father who hath made us worthy to be partakers of the lot of the saints in light.” Perhaps therefore, they say, as lots happen among men, so also among the powers?

And the borders of Edom are the desert. A little before we said concerning the desert of Sin, that it signifies temptations, and therefore it is necessary for us to traverse the desert of temptations, so that we may thus be able to arrive at the inheritance of the sons of Judah. But we must also ascend the ascent of the hills of Acrabin, which is interpreted as scorpions ^A (40). We must therefore pass through and even trample upon scorpions, those without doubt of whom the Savior says: “Behold, I have given you power to trample upon serpents and scorpions.” Whoever therefore wishes and desires to enter into the inheritance of the tribe of Judah must ascend these ascents, and trample and escape the scorpions that oppose him. Whence I think that to the prophet Ezekiel, as he was making this journey, the Lord said: “Son of man, thou dwellest in the midst of scorpions.” And there are, he says, “borders as far as Cades.” Cades is interpreted as holy or sanctification (41). The borders, therefore, of Judah extend as far as sanctification.

4. But let us see also what the borders are from the eastern parts. Not that I wish now to make a catalogue of places, but that we may behold ^B the images of the mysteries which are signified through these. It is said, therefore, that from the eastern parts of the tribe of Judah there is a salt sea, and after this, in that part, is named the fountain of the sun, and the city of the sun, and that in the same tribe there is also the city of letters. It is necessary, therefore, for everyone who wishes to enter into the portion of the sons of Judah to pass through the salt sea first, that is, to overcome the waves and whirlpools of this life, and to escape all those things which in this world are likened to the fluctuations of the sea on account of their uncertainty and slipperiness, so that he may be able to arrive at the land of Judah and approach the fountain of the sun. But who is the fountain of the sun, or of what sun? The one, ^C without doubt, concerning which it is written: “But unto you that fear my name shall the sun of righteousness arise.” Of this sun, therefore, if you first escape the salt sea, you will find the fountain in the land of Judah. What fountain? That promised ^D by the One concerning whom Jesus said: “But whosoever drinketh of the water that I shall give him shall become in him a fountain of water springing up into eternal life.” When, therefore, you have found such a fountain as we have described, you will find also its city. For there is, he says, “there also the city of the sun.” It is said there is also a city of the sun in Egypt. But this city which is in Egypt has accepted the name of this sun which the heavenly Father commands to rise upon the good and the evil. But that city which is in Judah is made only of the saints, because it is the city of God. And that fountain of which we spoke above has become a river gladdening the city of God. But also, if you are fortified on every side and surrounded by a wall of continence, if you are strengthened by towers of wisdom and magnanimity, you too shall be made a city of God. If, however, to all these you add for yourself the light of knowledge, as Isaiah said: “Illumine for yourselves the light of knowledge,” and the sun of righteousness shall shine upon you, you shall also be made a city of the sun, or you shall receive the city of the sun as your share of the inheritance. But also if you deliver yourself to the law of God, and meditate upon it day and night, so that the book of the law may not depart from your hand, as it is said to Jesus, and if you are mindful of the precept of the Savior in which he says: “Search the Scriptures”; if, therefore, you bind yourself to such studies, and obtain the erudition of the divine law, either by reading or by hearing, the city of letters will become your portion. And these things, indeed, we have discussed according to the possibility of our sense, or also according to the capacity of your hearing: but the sum of knowledge, and a deeper and clearer intelligence of these things, will be with those who shall merit to attain the true inheritance of the true and only-begotten Son of God, which is promised to those who shall have loved Him perfectly, in Christ Jesus our Lord, to whom is glory and empire for ever and ever. Amen.

From the commentaries of Origen on Joshua. From homily 20 on Joshua, chapter 15.

The greatest utility from such readings comes to him who can understand the true distribution of the land made by Joshua to the sons of Israel, and to him who could ascend into the holy land, true and truly good, and from the naming of those things which are spoken, to adapt the diverse lots which are mentioned concerning the individual places. But since it is difficult not to grow weary in the readings—what then is the consolation against the hearer of such readings not growing weary, must be stated. And since frequently he makes mention of the reading of Scripture in this chapter: for it was the custom of the ancient Church that the people, gathered for sacred things, should have certain parts of Scripture read to them, and that the bishop should take care that they be expounded by a preacher.

^A Since it is difficult to find the one who is thus profited, we wish to encourage those who hear not to lose heart at the readings. What, then, is the consolation to prevent the hearer of such readings from losing heart? It must be said: just as charms have a certain natural power, and one who is being charmed—even without understanding—receives something from the charm due to the nature of the sounds of the incantation, whether for harm or for the healing of his own body or soul, so, I say, understand the signification of the names in the divine Scriptures to be more powerful than any charm. For there are certain powers within us, the better ones of which are nourished by these things which are as it were charms, being kindred to them; and even when we do not understand the things being said, these powers become stronger within us to assist in our life. For that there are things within us which are unseen, and many such things, the psalm will show, which says: ^B "Bless the Lord, O my soul, and all that is within me, his holy name" (Ps. CIII, 1). There is, therefore, a certain multitude of powers within us that share in possessing our souls and bodies, which, if they are holy, are benefited and become stronger when Scripture is read; even if our mind is unfruitful, as it is written concerning him who speaks with a tongue: "For my spirit prays, but my understanding is unfruitful" (I Cor. XIV, 14). Understand, therefore, that when the mind within us is unfruitful, the powers that assist the soul and the mind and all of us are nourished by the rational food from the sacred letters and from these names, and being nourished, they become more powerful to assist us. For just as the better powers are as it were charmed and benefited and become stronger through such (48) letters and names, so the opposing powers within us are drawn down and conquered by the charms of God, and being conquered, they are lulled to sleep. And if any of us has ever seen (49) an asp or some other poisonous creature lulled to sleep by charms, let him take that as an example for Scripture, at the reading of which—even when it is not understood—the hearer sometimes loses heart and gives up. He should believe that the asps and vipers within him are becoming weaker through the medicines of the healers, such as the wise Moses, the wise Jesus, and the wise holy prophets. ^D Let us not, therefore, lose heart when we hear Scriptures that we do not understand; rather, let it be done unto us according to our faith, which we also believe, that "all Scripture is given by inspiration of God, and is profitable" (II Tim. III, 16). For you must admit one of two things concerning these Scriptures: either that they are not given by God, since they are not profitable—as an unbeliever might suspect—or, as a believer, admit that because they are profitable, they are given by God. It must be known, however, that the benefit often comes to us even without our feeling it, just as we are often ordered to eat certain food for the sharpening of our eyes, and yet not immediately

we feel the eye; but the second or third intervention of food which helps the eye, makes us believe by experience that we are helped by it: and this is true of other foods and other parts of the body, which can be observed. Thus, therefore, even with divine Scripture, although the mind may not perceive the fruit of it, which flows from the mere empty reading of the letters, yet it is profited: for those things which are within us are enchanted, and what is better is nourished, while what is worse is rendered ineffective. The things in us are ^A enchanted, and the better parts are fed, while the worse are brought to nothing.

THE SAME HOMILY XX

Interpreted by Rufinus.

On the difficulty of understanding, and on Caleb how

he took Hebron, and of the daughters thereof.

1. If it is possible for some to ascend to the holy land, and to the good land of the living, in which there is no death, and if any one by the Spirit deserves to ascend to see these things, he can more truly know the inheritance, and the difference of the places and designations which are in the Scriptures. But because it is difficult to find a soul so learned, or filled with the grace of the Spirit, we shall attempt, for the sake of common consolation, lest the divine discourse and reading should become tedious—since it receives no explanation—to touch upon such things as we can, for those of you who pray, and by the Lord’s gift, which might be able to build up our own souls. ^B But if there are things which we are unable to perceive for the present, or which you are not yet able to hear, from these, however, we ought to hope for better effects, corrected and amended, even for those things which we cannot now grasp. Indeed, it is best to attain these while we are in this life, where there is a just reward for labor: if not, perhaps after death it may be known to those who deserve it. Nevertheless, being even thus admonished, it is no small matter that benefit is conferred upon the soul from this very thing, that our ears, even if they seem obscure, penetrate. If it is believed by the Gentiles that there are certain charms, as they call ^C them, by which the art of that thing is performed, whispering into them with certain names which those who invoke them know—by the mere sound of the voice they calm serpents, or even draw them forth from caverns, and in human bodies, by a voice of this kind, or enchantments, others are said to be restrained, and sometimes even souls are struck with a kind of ^D stupor, and yet faith in Christ does not resist them: how much more do we believe that the entire incantation, and the more powerful and potent name of the most holy Scripture, or of the sermons, or of the appellations, is to be invoked? Just as among the unfaithful, opposing powers hear those voices in the chants or incantations, and are present and exhibit service, and exert themselves in this to which they have bound themselves, according to their office and the ministry to which they have subjected themselves; so much the more, undoubtedly, the celestial powers and angels of God, who are with us, as the Lord of the little ones of the Church says, because their angels always assist in the sight of the Lord, beholding His face, willingly and gratefully accept, and always desire the words of Scripture, and the appellations of these names, which we utter as if they were certain songs and incantations. Because even if we ourselves do not understand what we utter, those powers which are with us understand, and are invited as if by a chant to be present and to bring help. But because not only are many divine powers around us, but also within us, the Prophet indicates when he says in the Psalms: ‘Bless the Lord, O my soul, and all things that are within me, his holy name.’ This is all that is within me. It is clear, therefore, that there are many powers within us, who have the care of our souls or bodies, who certainly, if they are holy, when the Scriptures are read by us, are delighted, and become more effectively inclined toward those who study them—for we speak with tongues, and our spirit may pray, but our mind may be without fruit. For the holy Apostle also said this, and in a remarkably human mystery, saying that it can happen that the spirit which is in us may pray, and our mind may be without fruit. Understand, therefore, from this, that it happens; although…

our mind may be without fruit, the spirit, that is, those virtues which are given for the aid of our soul, are fed and refreshed from the hearing of holy Scripture, just as if by divine and rational foods. What do I say, that divine virtues are fed and feast within us if we bring forth the words of divine Scripture from our mouth? The Lord Jesus Christ himself, if he finds us free and giving ourselves over to such studies and exercises, not only deigns to be fed and refreshed within us, but even if he sees these feasts prepared with us, he deigns to bring the Father with him. But because these things seem sufficiently great and above a human, they are proven not by my words to you, but by the words of the Lord and Savior himself, who says: "I tell you that I and the Father will come, and we will make our home with him." With whom? Certainly with him who keeps his commandments. But, as we have said, since from such meditations we provoke the fellowship and services of divine virtues toward us, so on the contrary we put to flight the snares of hostile powers and the incursions of the most wicked demons by the calling upon the words and names of this kind. For example, if any of you has ever seen a snake, lulled by incantations, being carried in the hands or dragged out from caverns, powerless to harm with its venom because it is numbed by the power of the incantation: so also by the power of divine reading, if there is a snake of opposing power within us, if there is a viper lurking to lie in wait, if you endure patiently, if you do not turn away your hearing, wearied by boredom, it is driven off by the songs of Scripture and the frequency of the divine word.

2. Therefore, if you see, O listener, when you read Scripture with your ears that you do not understand, and its meaning seems obscure to you, meanwhile receive this first benefit: that by hearing alone, as if by a certain incantation, the venom of the harmful powers which besiege you and lie in wait for you is driven off and put to flight. Only take care not to become like the "deaf adder" who "stops its ears, so as not to hear the voice of the incantation and witchcraft" which is chanted by the wise man. For example, there is a song that is chanted and sung by the wise Moses, and that which is chanted and sung by the wise Jesus son of Nun, and that which is chanted and sung by all the wise prophets. We have said these things for this reason, that we might not become disgusted while listening to the Scriptures, even if we do not understand, but that it might happen to us according to our faith, believing that "all Scripture is divinely inspired and useful." If therefore it is divinely inspired and useful, even if we do not perceive the usefulness, we must believe that it is useful. Physicians are accustomed to give sometimes a certain food, sometimes even a drink, for example, to clear away the dimness of vision, yet we do not feel in the eating of that very food, or in the drinking, that it is useful and benefits the eyes; but when one day has passed, and a second and a third, the power of that food or drink, brought in its own time to the eyes through certain hidden passages, gradually clears the sight, and then at last we begin to feel that that food or drink was profitable to the eyes. And it is customary for the same thing to happen in other parts of the body as well. Therefore, in this way we must also believe concerning ^B holy Scripture, that it is useful and benefits the soul, even if our mind does not grasp the understanding for the present; for, as we have said, the good virtues which are with us are refreshed and fed by these words, and the hostile ones are numbed by these meditations and are cast out. But perhaps it is said by the listeners: "You tell us these things for this reason, that you may excuse yourself from the duty of the exposition and might finish within these bounds, and that you might not offer us any consolation at all from those things from which it is possible, nor pray that the Lord might grant his grace to reveal the things that have been read, so that we might take at least a little food from the explanation of what is hidden and secret." We did not say these things for that reason, nor did we put them forward to excuse ourselves, but so that we might show that there is a certain power in the holy Scriptures which may benefit the one who reads them even without explanation.

3. Now, however, because time does not suffice for us to discuss all the things that have been read, or at least a few, as the Lord has granted, we shall touch upon them. The beginning of the distribution of the inheritance which Jesus distributes begins with Caleb. For the lot of his portion was given to this Caleb before his tribe, which is the tribe of Judah, received its own; and it is given to him not in any extreme regions, but in the midst of the sons of Judah: and the portion is given to him not by lot, but by the command of the Lord, and an entire city is given to him. Whom else was it fitting to acquire such an inheritance, and to receive such a portion, except Caleb, who alone was saved along with Jesus son of Nun, from the six hundred thousand armed men who had come out of Egypt? It was fitting that he should receive the metropolis. And therefore it is written: "And Jesus gave them the city Arboc, the metropolis of Enach, which is Chebron, in which were the memorials of the fathers." Here, therefore, in the city Arboc, which was the metropolis of Enach, which is Chebron, he exterminated from thence the three sons of Enach. What do you think Scripture wishes to show us by designating even this, that Caleb, having accepted the portion of his inheritance, also exterminated the three sons of Enach, and described their names, that is, Susui, Achimachi, and

Thalami, the generations of Enach? Let us see, therefore, why it is not enough for him to say "the sons of Enach," but he also added their names, and above all added, "These were the generations of Enach." But he also relates in the following that, once the portion of his inheritance was accepted, Caleb went up against those who dwelt in Dabir. Now the name of Dabir was formerly "city of letters." We must see, therefore, what it is that was formerly "city of letters," and afterward was made Dabir.

4. Furthermore, it is related that Caleb, having a daughter, proposed a certain condition, saying: "Whoever shall be able to storm the city of letters, and obtain it, I will give him my daughter Axa as a wife." And when he had proposed this, Gothoniel, son of Chenner, brother of Caleb, the younger, captured the city of letters. But the Holy Scripture has placed the very passage of the question here—if, as we have said, nothing is to be passed over idly in these words—that Gothoniel is said to be the brother of Caleb, and Caleb is written as the son of Jeffone, and Gothoniel as the son of Chenner. How, therefore, will he be seen to be the brother of Caleb, who is not the son of Jeffone, but the latter is called the son of Jeffone, whereas the former is the son of Chenner, who is said to have captured the city of letters? Regarding whom it is added that he was also younger, and by the condition of valor he deservedly received Axas, daughter of Caleb, as his wife, because he stormed and destroyed the city of letters. But Axa, going out from the house of her father—who had been given in marriage to him by a certain condition—sitting upon an ass, said to her husband: "I will ask my father for a portion of land." And she exclaimed from the mountain, and Caleb said to her, "What is it with you?" And she said to him: "Give me a blessing, for you have given me in marriage in the land of the Negeb." And she received the upper Gonetlam and the lower Gonetlam. And the Scripture concluded, saying: "This is the inheritance of the tribe of Juda." Do you see that there is truly need of the help of God, so that these things can be explained? It is utterly impossible for any of men to discourse upon these things unless he has been illuminated by the grace of God. Therefore, assist me with your prayers, and labor together with me, that the Lord may deign to show us the light of truth in these so obscure and hidden places, so that we also may be able to open to you how these things are true and useful and divine, though they are hidden by sacraments and involved in mysteries due to the fragility of human nature.

5. First, therefore, let us discuss why Caleb captured the metropolis, and that which is named the first among all others in the land of promise, and the metropolis of Enach. Enach is interpreted as "vain humility" or "vain response." Therefore, Caleb captured the metropolis of vain humility. It is certain that there are two humilities. One is laudable, concerning which the Savior says: "Learn from me, for I am meek and humble of heart, and you will find rest for your souls." And concerning this humility it is said: "Everyone who humbles himself shall be exalted." And elsewhere: "Humble yourselves under the most powerful hand of God." But there is also another humility, the culpable one of sins, such as that which the Scripture speaks of regarding illicit intercourse—because he humbled her, which is written of Ammon, that he humbled Thamar his sister. There is, therefore, a vain humility that descends from sin. Caleb, therefore, captured or destroyed the metropolis of this vain humility, and slew the three sons of Enach, who were sons of vain humility, and with them slain, he himself inhabited the city, and does what is written in the following. But who are these sons of vain humility whom Caleb exterminated? The first is Susui, who is interpreted as "outside me," that is, outside the holy, because the son of vain humility is outside the holy, and indeed even outside God. There is another, Achiman, who is interpreted as "my brother outside counsel," as if we were to say "brother without counsel." For indeed all brothers who are born from vain humility, it is certain that they are also outside counsel. The third is Thalami, who is interpreted as "precipice" or "suspension": which designates that there is nothing of stability in it, but all things are vague and rushing into a precipice. These three sons of Enach, therefore, Caleb exterminated and slew, and after them he descended into Dabir. The name of Dabir was formerly "city of letters." Dabir is interpreted as "speech." But the name Dabir, formerly the city of letters—therefore understand the city of letters as the entire instrument of the Old Testament; that is, even this very Scripture which we are now endeavoring to discourse upon, let us understand to be the city of letters, which afterward was made Dabir, which is speech. For this, which was formerly in letters, and was understood according to the letters, now in the Churches, with Christ the Lord revealing it, has been made speech, with the holy apostles first speaking and discoursing, and removing the surface of the letter, but indeed bringing forth from it spiritual speech. But also every single one of the doctors of the Churches makes the letter of the Law into speech and evangelical disputation. But who are the three sons of Enach, whom Caleb, in whose person we had assigned the power of the Law, destroys? That vain humility is to be accepted which all the poets or philosophers of this age have felt concerning divinity, because the things they felt were both humble and unworthy of God.

For what is so humble and so vainly humble as to erect or consider wood and stones to be gods? ^A The first son of this vain humility is Susui, who is spoken of as outside me, that is, the primary sense of their [misbelief] is outside the truth and outside of God. The second is Achiman, that is, "brother without counsel." It is truly right, because this person also is a brother of that error which is conducted without counsel. For what is so lacking in counsel as to forsake the God who made us, and to follow those whom we have made? The third sense of error is Thalami, which is "precipice" or "suspension." For the final results of this error tend toward a precipice and into the depth of hell. Therefore, the Law, which also preaches the true God and Creator of all things according to the letter, cuts off these senses of paganism like the sons of Enach of ancient error. ^B 6. But now Caleb ascends to this city of the letter, and says: "Whoever shall destroy this city of the letter, and shall capture it, I will give him Axam, my daughter, as a wife." And Gothoniel, son of Chenner, captured it. Now Gothoniel, who received the city of the letter, is translated "Response of God." And the response of God can be called that to which God responds, that is, [the one] to whom He reveals secrets and lays open mysteries. He, therefore, is the one who is able to take the city of the letter and destroy the killing letter of the Old Testament. I, a brother of Caleb the younger—for I am from the Church—am a brother of Caleb the younger, who, having destroyed and shaken off the letter of the Law, seek the spiritual sense within it. ^C I destroy the letter when I am no longer circumcised according to the flesh, nor eat unleavened bread according to the flesh, nor observe the Passover with the Jews, nor care for the Sabbath according to the letter. For it has been promised to me that, if I destroy the city of the letter, I am to receive the daughter of my elder brother. For previously I was the son of Chenner, which is interpreted as "in contempt." For who was in contempt, just as we, the nations, alienated from the conversation of Israel, having no hope and without God in this world? For that previous brother of mine, whose daughter I now take because I destroyed the city of the letter, he was the son of Jeffone, which is interpreted as "conversion." He gives me, therefore, his daughter, that is, the knowledge of his God, or the Law gives understanding to me, the younger brother, according to what is written: ^D "The kingdom of God shall be taken away from you, and shall be given to a nation producing its fruits." It must be known, however, that the Law, to which we have now assigned the person of Caleb, is one thing, and the letter of the Old Testament, which we have figuratively called the city of the letter, is another. Having received his daughter, therefore, I, his younger brother, lead her out from the house of her father. And when she has come with me, sitting upon the ass (upon whose ass? Without doubt, the one which the disciples of the Savior untied), she says to her father: "Give me a blessing, father." And she received the upper Gonetla and the lower Gonetla. Which the Apostle more evidently says: "Having the promise of the life that now is and of that which is to come." And as the Savior promised again to those who follow the perfection of his word, that they shall receive a hundredfold in the present age, and in the future shall attain eternal life. This, therefore, is what it means to have received in the blessing the upper Gonetla and the lower Gonetla. Which blessing let us pray that we, too, may deserve to attain, through Christ our Lord, to whom is glory and dominion for ever and ever. Amen.

HOMILY XXI.

1. The sons of Juda wished to disperse the Jebusites from Jerusalem and could not, because the Jebusites dwelt with the sons of Juda in Jerusalem "until this present day." We wish, beginning from the letter, to inquire of those who think that these things can stand according to the letter, what it means when it is said: "until this present day," which expression Scripture always uses for that purpose, to signify the eternity of the age, just as it also says: "Do not depart from the Lord in this day," that is, as long as the age stands. Let him show me, therefore, how the Jebusite, as long as the age stands, dwells with the sons of Juda in Jerusalem, especially since not even the sons of Juda themselves dwell in Jerusalem. Therefore, this statement cannot be that the Jebusites dwell with the Jews in Jerusalem, since not even they themselves dwell in it. But let us understand these things spiritually, taking the parable of the Gospel which speaks concerning the tares: "Allow both to grow, lest by chance when you wish to eradicate the tares, you also eradicate the wheat together with them." Just as, therefore, in the Gospel the tares are permitted to grow together with the wheat, in the same manner here also in Jerusalem, that is, in the Church, there are certain Jebusites—they who lead an ignoble and degenerate life, who are perverse in their faith, and in their actions, and in all their conduct. For it is not possible for the Church to be purified completely while it is on earth, in such a way that neither any impious person nor any sinner may be seen to reside in it, but that all in it should be holy and blessed, and in whom no stain of sin whatever might be detected. But just as it is said concerning the tares: "Lest perhaps in eradicating the tares you also eradicate the wheat together with them"; so also it can be said concerning those in whom...

^A there are either doubtful or hidden sins. For we do not say this of those whose crimes are manifest and evident, so that they should not be expelled from the Church. Listen therefore to what the Scripture says, that "the sons of Judah could not disperse the Jebusites, but they dwelt with them in Jerusalem even until this day" (Jos. xv, 63). Hence I entreat you, who are faithful, that you should keep your life and your conversation in such a way that you yourselves do not suffer scandal in any respect, nor cause scandal to others; let it be your greatest study, and with the utmost caution, that no one who is polluted should enter into this holy congregation of yours, and that the Jebusite should not dwell with you. You see therefore that what the Scripture says, that "the sons of Judah could not disperse the Jebusites from Jerusalem." But the Jebusite is interpreted as *trampling* (78). Therefore, because we cannot eject those who trample upon us, or at least those whom we are able to [eject], whose sins are manifest. ^B For where sin is not evident, we cannot eject anyone from the Church, lest perhaps, by eradicating the tares, we eradicate the wheat at the same time.

2. Yet it moves me what he said, that they could not disperse the Jebusites, that is, those who are interpreted as *trampling*. And let us see who those in the Church are who trample. They are those of whom without doubt the Lord says in the Gospels 95: "Do not give what is holy to the dogs, nor cast your pearls before swine, lest perhaps they trample them with their feet, and turn and rend you." This then is the Jebusite, the trample, who hears the word of God unworthily, and when they have heard it, they do not turn as infidels, nor do they remain as faithful, but, having received a knowledge of the mysteries, they later attack the inner secrets of our faith, and destroy us with their contradictions, ^C trampling the pearls of the Lord’s word, and staining the ornaments of faith. Against these, therefore, it is said that the sons of Judah could not disperse the Jebusite from Jerusalem even until this day. But something similar is written also of Ephrem; for the Scripture says: "And he did not disperse the Ephrathite, the Canaanite who dwelt in Gazer, but the Canaanite dwelt in Ephrem even until this day" (Jos. xvi, 10). But Ephrem is interpreted as *fruitfulness* (79). Therefore, he who bears fruit and grows in faith, is able to exterminate the Canaanite, the worst seed, the cursed seed, the seed always mobile, the seed uncertain. For this is what Canaanite is interpreted as (80). And it is certain that where there is one who bears fruit in Him, he knows [Him], the Canaanite always dwells. For when temptations cease from him, but if you look at such an one likewise ^D unstable, inconstant, know that he is a Canaanite. If you cannot eject him from the Church, because they could not disperse the Ephrathites, the Canaanites, that which the Apostle recommends, saying 97: "Withdraw from every brother walking disorderly" (II Thess. iii, 6). But since Solomon advises what we read to be written in the heart in three ways 98, even beyond those things which we have said, I shall bring forward that which occurs to me: "and you yourselves do what is written" 99, so that everyone (81) may examine himself. I therefore, saying what I think, let him discern and examine if it is right or less right. Concerning Jerusalem, we have frequently said that it is interpreted as the vision of peace. If, therefore, ^A Jerusalem is built in our heart, that is, if the vision of peace is founded in our heart, and Christ, who is our peace, is always in us, let us look and preserve [it] in the heart; since if we are fixed and stable in this vision of peace, and no thought of evil or counsel of any sin ever ascends into our heart, if this could actually happen, we can say that we are in Jerusalem, and no other dwells with us, except only those who are holy. But now, when we come also to great progress, and study to improve ourselves with the utmost zeal, yet it does not happen to anyone that there is so much purity in the heart that he is never soiled by the contagion of adverse thoughts: it is certain that the Jebusites also dwell with the sons of Judah in Jerusalem. ^B Yet we do not say this because we do not strive as much as possible to eject them, and sufficient effort is made daily to eject them from Jerusalem: but, as is written, we cannot eject all at the same time. Yet this is also in those who we perceive to be bearing fruit, who are named the sons of Ephrem, and they themselves are Canaanites, that is, they must always eject from their souls wavering and slippery thoughts. But God is powerful, and He subjects the Jebusites and Canaanites to us, as it is written 1: "But He subjected the Canaanites to the sons of Ephrem." Let us entreat the Lord, who ejects evil thoughts, to bring in good ones (82), worthy of the heavenly Jerusalem, in which nothing polluted or sordid can be found, which does not argue in us in the thoughts of the conscience, ^C but may there be found in us purity of heart in Christ Jesus our Lord, to whom be glory and empire in the ages of ages. Amen.

HOMILY XXII. Concerning the tribe of Ephrem and the Canaanites.

1. The Canaanite, thirdly, are said to be in the sons of Ephrem: but let us observe what is the order of the sayings in individual cases, that is, what the first statement contains, which says that the Canaanites are with the sons of Ephrem, and what the second and the third. For if we observe more diligently how it is said in the third place that the Canaanites are with the sons of Ephrem, and by the Lord’s favor, we can investigate the order [of these things]. ^D He who receives [it] builds and adorns, making [it] better than he received it, [each] for his own place having become [so], in which he resides exceptionally. And the arch-patriarchs of the sons of Levi approached. These are satisfied with God for their inheritance and receive tithes of the land as also of all other things. It was also necessary for these to distribute the things given according to lots, and for the equal amount to be preserved for all through the casting of lots, and that which is according to worth; through which the lots by divine judgment were brought forth, granting the first things to the first, and to the others in succession, just as in the Numbers they were encamped in a certain order around the tent concerning [the clans of] Kohath and Gershon and Merari. And now it is also worthy to consider the unequal equality and analogy of the lots and the admixture with the tribes of the priests and [those of] the others. For there being four regions and the tribes divided according to these, Kohath obtains the eastern and first parts; where also the [tribe of] Judah holds the first place of the tribes, the most honorable and according to the holy land, having been the first to receive the lot without being cast [by lot] by Jesus.

^A he shall reject the evil, that he may choose the good.» Excellent is the paraphrase of this passage, otherwise sufficiently obscure, in Jerome's Commentaries on Isaiah VII, where he warns that the infancy of the human body did not prejudice the divine knowledge of Christ. For indeed the name Emmanuel is a Hebrew name, composed of *himmanu*, that is, "with us," and *el*, God: from which it is established that Christ is God manifested in the flesh. By what means, however, this name is fitting to Christ Jesus, and what must be answered to the Jews who clamor against it, Justin Martyr discusses in Question 135 to the Orthodox, and Tertullian in his book *Against the Jews*.

His notes on chapter 27, page 217. And in that which he says. This passage from Irenaeus may be had in Theodoret, Dialogue 1. He demonstrates, however, that the promises made to David were completed concerning Christ in the Virgin Mary, and that Christ is through her the true son of David; the impious interpretation of the Ebionites being overturned. *He shall give a sign*. We have set forth «he gave»*—or, *he shall give*—in the codex. For what is great? Certain of the Rabbis explain this prophecy of Isaiah concerning King Hezekiah: but he was already about fifteen years of age at that time. Others imagine it pertains to some obscure son of Ahaz, others indeed to a son of the prophet himself; but none of them was Immanuel, nor did he have the whole earth subject to his empire, as that child did, whom the same prophet shortly after constitutes Lord of the earth. ^B The prophet therefore praises the fiery and unusual miracle of God, because he would by no means make it from the customary conception of women (as Irenaeus acutely saw). On the same reasoning, Justin 65 urges Trypho and his companions: «If He was to be born by the usual manner of firstborns,» he says, «from coitus, why does he promise as a prodigy that which is common to all firstborns?» In the same way, Tertullian in his book *Against the Jews*, Basil in his homily on the Nativity of the Lord, and Cyril of Jerusalem in Catechesis 12.

From the annotations of J. E. Grabe on chapter 27, page 217. *Of the fruit of his belly he promised a king... and not of the fruit of his loins*. Tertullian argues similarly in book III *Against Marcion*, chapter 20, where, having cited that promise, he adds: «Who is this belly? David's own? Certainly not; for David was not to give birth. But not that of his [wife] either: for he would not have said: "Of the fruit of thy belly"; but rather: "Of the fruit of thy wife's belly." By saying "his own" belly, it remains that he pointed to someone from his lineage, of whose belly would be the fruit of the flesh which florished from the womb of Mary. And therefore he named only the fruit of the belly, as properly of the belly; as if of the belly alone, and not also of the man: and he reduced the belly itself to David, to the prince of the lineage and father of the family. For because he could not attribute to a man the belly of his virgin, he attributed it to the father.» But this argumentation seems to have little solidity, ^C especially the distinction between «belly» and «loins»; since the very chief of the apostles, Acts II, 30, reciting this prophecy, says: «ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ.» Whence it is no wonder that the Jew Trypho also in the *Dialogue*, page 293, said *ἀπὸ τῆς ὀσφύος αὐτοῦ*, although he interpreted it badly.

*It was significant, since He who was descending, etc.* So also Jerome on these words of Isaiah: «Both,» he says, «pertain to the type of the Lord's death and ascension. For He who 139 descended is the same who also ascended.» Theodoret: I have recited and supplied the twin words in the notes to the *Spicilegium Patrum* of the 1st century, p. 364. «For what is great, etc.» Most consonant with these of Irenaeus are those of Justin in said *Dialogue*, page 310: *Ἣς μεγάλων πραγμάτων σημαινομένων, εἰ γυνὴ ἀπὸ συνοσίας τίκοι· πᾶσαι αἱ νεάνιδες γυναῖκες ποιοῦσι, πλὴν τῶν στείρων.*

Annotations of Fr. Feuardent on chapter 28, page 217. *This is, would that, without hands*. Thus the admirable "would that" of Daniel; before Irenaeus, Justin in the *Dialogue*; and after both, Tertullian in his book *Against the Jews*, and books III and IV *Against Marcion*. Jerome on the second chapter of Daniel, Augustine in tracts 7 and 9 on John; and from the Greeks, Origen and Basil, adapted it no less piously than elegantly to the birth of Christ the Lord from an intact Virgin. Whereby it happens that I cannot sufficiently marvel at and detest the clearly Judaic impiety of Calvin, who writes that these words are understood most absurdly concerning the birth of the Son of God from the Virgin Mary.

His same annotations on chapter 29, page 217. *Because of this however*. That the transformation of the Mosaic rod pre-signified the advent of the Son of God into the flesh is the opinion, joined with Irenaeus, of most of the ancients; whose words will explain this place. Isidore: «The rod into a serpent, Christ in death; Moses was terrified and fled, Christ died, and the disciples were terrified and fled.» Ambrose in the book *On Solomon*: «Moses cast the rod onto the earth; which itself was an image of the Lord's body, and therefore it absorbed the power of all the Egyptians.» He pursues these things in more words in Ps. cxvii, and book III *De Officiis*, chapter 14. Augustine, sermon 86 on the times, subscribes to him; Gregory of Nyssen in the book *On the Life of Moses*; Gregory of Rome, Prosper of Aquitaine, Bede, Rupert. *Just as*. Tertullian 67 seems to emulate this place thus: «It did not befit the Son of God to be born from human seed, unless He was the son of man, He would not be the Son of God, and would have nothing more than Solomon or than Jonah, and was to be believed according to the opinion of Ebion.»

Page 218. *Above these however*. That is, besides, furthermore, *πρὸς τούτοις*. His same annotations on chapter 30, page 218. *Jechonias however*. Sixtus of Siena, a learned and acute man, writes that the Anabaptists abuse this testimony—of Jeremiah as well as Irenaeus—to argue that Matthew erred in setting forth the genealogy of Christ, as if He were descended from the kings of Judah and David through Jechonias, Salathiel, and Zorobabel: when from the above places of Jeremiah and Irenaeus it is manifest that Jechonias, who is also Joacim, died in the Babylonian captivity without children; and that in him all the royal line was extinguished. He responds, however, that they are speaking only of the abdication from the kingdom, or the state of being childless in command, not of total sterility or childlessness of offspring, which becomes clear from these words of the same Jeremiah: «Write this man as a man abdicated, for he shall not increase from his seed, sitting upon the throne of David, a prince in Judah 68.» That he begat Salathiel in Babylon, from whom Zorobabel was born, besides what is constantly asserted from book I of Esdras, chapter III, verse 2, and Matthew chapter I, 12, Philo testifies in the second part of his *Chronography* that Evilmerodach led Joacim, by surname Jechonias, out of prison and held him in honor. And there was given to him a son, Mesezebeel, by surname Salathiel, who in the seventeenth year after the captivity was dissolved was leader of the people, from whom also came Zorobabel. *King of Judea*. That is, of the tribes of Judah and Benjamin, not of all Israel. *Mortified his*. The cadaver of Joacim itself, concerning whom Jerem. XXII, 19: «With the burial of an ass he shall be buried, and putrefied, and cast out beyond the gates of Jerusalem.» Irenaeus intends, however, that because it was predicted that no one from the seed of Joacim—from whom Joseph, the spouse of the blessed Mary, was descended—would sit upon the throne of David; Jesus Christ, if He had been begotten by him, could not have sat upon it, according to the word of the angel, Luke I.

and they cannot contradict it. In some, indeed, this virtue is slackened and relaxed, which is indicated by the senses, when certain sluggish and inept men are brought forth, containing no fortitude in themselves. This, therefore, is signified under the name of Raphaim, that we ought to purge away such slack mothers of ours, which bring forth untaught and useless senses. And well has it preserved the property of spiritual intelligence. For it did not say the Raphaim are to be terminated, but to be purged. For it is not commanded to overturn and exterminate the natural ^A movements of the soul themselves, but to purge them—that is, the filth and impurities which have come upon them through our negligence—to cleanse and banish them, so that its natural vigor may shine forth with its own innate virtue.

5. After this, the sons of Ephraim add yet more and say: "The mountain is not enough for us, and the horse is chosen, and iron is with the Canaanite who dwells in me." You will never find an Israelite who has a horse, but the Canaanite has that horse, which is false for salvation. The Canaanite also has war-iron. But what did Jesus answer them? "If you are a great people, and have virtue, there will not be one lot for you, because you have the woodland, and you shall clear it." You see what is said to us for our spiritual intelligence: that we should clear the woods that are in us, and by cutting down the useless and unfruitful trees from within ourselves, make therein new fields which we may always renew, and from which we may take fruit, thirty-fold and sixty-fold and a hundred-fold? Does not the speech of the Gospel announce the same to us, saying: "Behold, even now the axe is laid to the root of the tree? Every tree therefore that does not bring forth fruit shall be cut down and cast into the fire." These things the son of Nave, Jesus, commanded our predecessors concerning the cutting down of unfruitful trees; these things the Lord Jesus commands us in the Gospels: and how is it not true that the shadow preceded, and the truth followed?

6. But what is it that Jesus added: "If you have cleared," he says, "the woodland, it shall be for you when you have exterminated the Canaanite"? We have already said above how the Canaanite, when placed with us, in the first place only pays tribute, in the second becomes obedient and subject, and in the third, in the mortification of our members, is even said to be exterminated. Which if we rightly understand, and the Lord has granted us by His grace so to understand these things, it is worth some effort to have brought these things forth from secrets and hidden places into the public, and to have arrived at the acknowledgment of those things which were kept covered; and let us endeavor according to these things which we have said, the Canaanite who is with us, the sooner to subdue him and make him obedient, and after these things also to exterminate him; because, if we leave him and neglect him, Pharaoh will come out of Egypt, and will begin to give our place as a dowry to his daughter, and to hand us over as captives to the law of sin. But far be it from Israelitic nobility that an Israelite should serve the daughter of Pharaoh—he whom God has already led out of the land of Egypt—that he should serve again him who was submerged in the Red Sea, Pharaoh! Let us watch therefore, as Jesus also says here, that we may prevail against the Canaanites: lest if ^B by chance they grow strong over us and obtain us, they make us Canaanites instead of Israelites, just as he also was undone, whom the enticement of the flesh had overcome, to whom it is said by the prophet: "Seed of Chanaan, and not of Judah, beauty has seduced you." Let it not happen, therefore, to us to hear "seed of Chanaan," because "cursed be Chanaan; a servant he shall be unto his brethren." But let the Lord grant us that we may be sons of Abraham, and Isaac, and Jacob, heirs according to the promise, and for this reason raised up from stones, that we may be sons of Abraham by Christ Jesus our Lord, to whom is glory and dominion for ever and ever. Amen.

HOMILY XXIII. On the method of lots, where the seven tribes receive their inheritance.

1. In human custom when anything is divided by lot, it seems to happen by chance that it falls to one or the other; but in Holy Scripture it is not so. Sometimes I would ask myself whether the holy fathers would have committed judgment to lots concerning so great and such a matter, for if this were done thus among the holy ones, by now concerning other men or the gentiles it would seem nothing wonderful, if nothing extraordinary were held to be in those things which are said to be divided by lot by the holy ones. But let us see if by chance we find anything set down in the Scriptures which makes manifest to us what virtue is contained in lots. Let us begin therefore from Leviticus, where it is written: "And he shall take, he says, two lots. One lot for the Lord, and one lot for the Apopompeos," that is, for the one who is sent away. "And upon whomever the lot of the Apopompeos shall come, he shall take that goat, and shall lead him into the desert, alive, and shall dismiss him there in his ^C release." But the other goat they shall immolate to the Lord, and the rest that are there. Which indeed they know who read. And again where Moses by lot divided to the tribe of Reuben, and the tribe of Gad, and the half-tribe of Manasseh, which had asked to receive that land across the Jordan, which the children of Israel received. And Jesus also gave according to the command of God to Caleb the son of Jellone the tribe of

Judah ^A (96) its lot. And he gave also to the tribe of Ephraim, and to that which remained, to the half-tribe of Manasseh. And after this he gathered, he says, the assembly of the children of Israel, and said 19: "I will cast the lot, and I will bring forth the lot in the sight of the Lord, if you have first described the land and brought the description of it." And so, after the lots were cast, the inheritance is distributed to the people of God; and that lot is moved not by chance, but according to that which has been predestined by God. Finally, the tribe of Benjamin here received the lot first where Jerusalem was; after this, the tribe of Simeon second; after this, Issachar; then Zabulon; then Aser; then also Nephthalim; then Dan. Among whom, last of all, come those three tribes which had descended from the concubines of Jacob.

2. What, therefore, is the reason for lots, I myself was enquiring, so that from many testimonies of Scripture I might recognize what lay hidden. I was indeed finding in the Scriptures ^B that even Gentile men had used lots, at the time when Jonas was sailing, and the storm was pressing hard. For they who were sailing say 20: "Let us cast the lot, and let us see for whose cause this great evil is," as if the lot possessed such power that it could reveal him on whose account danger threatened those sailing. And although they were Gentiles, and alien to the knowledge of God, yet they are not deceived in this opinion, but the lot revealed to them what was true. Finally, "the lot came," he says, "upon Jonas." Searching, therefore, about these things, I find also Solomon in the Proverbs saying 21: "The lot suppresses contradictions, and settles the matter among the powerful," as if showing that contradictions cease where the lot is cast. But when I found that not a few things were recounted about lots in the Old Testament, I turned myself also to the New Testament, to see if perhaps even there lots were condemned. But not even there is their use rejected; and I find that at one time, when one apostle was missing from the number of the apostles, and it was necessary for another to be substituted in the place of Judas, the apostles assembling—who were certainly much wiser than those who ^C now ordain bishops or priests or deacons—chose two and set them in the midst. And yet they did not permit the judgment concerning them to themselves, so that they might make him whom they themselves wished, but praying, they say, they cast the lot from those two whom they had set in the sight of God, that is, Joseph, who was called 99 Barnabas, who was surnamed Justus, and Matthias. And the lot fell, he says 22, upon Matthias, and he was numbered with the eleven apostles. For with prayer preceding, the lot brought down divine judgment, not by chance anymore. But I was still searching in the New Testament, wherever the lot might be named in Christ or in the Church, or in mystical matters, and those which appear to pertain to the soul. I find Paul writing to the Ephesians saying of Christ: "In whom," he says 23, "we are called by lot, predestined according to his purpose, who works all things according to the counsel of his will, ^D that we might be to the praise of his glory who have before hoped in Christ." But also writing these things to the Colossians 24: "Giving thanks to God the Father who has made us fit into the portion of the lot of the saints in the light." Since, therefore, so many testimonies have been gathered from the Holy Scriptures concerning the commemoration of lots, so that from the consideration of many places we might be able to grasp the virtue of the matter more diligently, for me indeed from all these things either an evident meaning could not yet appear clearly, or even a fear of declaring and bringing forth so great a mystery has settled in. Let this, however, suffice—inasmuch as the matter permits it to have happened—that the lot drawn by the apostles signifies to us that where the lot is drawn from integral faith and prayer already offered, that which the will of God contains in secret, the lot declares to men in the manifest.

3. Regarding the inner understanding, however, just as Paul seems to indicate when he says: "In the portion of the lot of the saints"; and: "Called by lot in Christ," it must be seen lest perhaps not only among men, but also among the supernal powers the lot is managed, and some power presides over this office, which, for the sake of argument, might provide leadership to Jesus the son of Nave ^C now distributing the inheritance by lot—not for any grace, but according to what it knows to be pleasing to God: and indeed might make happen for that one those things which are first, whom it knows to hold the primary place before God; so that this which is held in secret before God might be demonstrated to men also by the governance of the lot; and, indeed, might make another of the second place, and another of the third. And I think that this occurred not only on earth, but also in the heavens, and that such a lot, which is distinguished before God by the contemplation of merits, was also held at that time, when the Most High divided and established the nations, and scattered the sons of Adam, and established ^D the boundaries of the nations according to the number of the angels of God; "and the portion of God became Jacob, the cord of his inheritance Israel 25." For you see that here too he says that the portion and the cord of Israel are of the Lord's lots. It is not therefore to be thought that it happened by chance through the lot that some came to be Egyptians, others however Edomites, and others Moabites, and others Indian, or any one of those nations that are upon the earth: but even there, although it be said according to the number of the angels of God,

^A yet that lot, as we have said regarding men, since the lot reveals in public the judgment of God which is in secret, is also to be believed to have been so there: because by his own merit and virtue each angel received this or that nation in the division. And what need is there to speak of great and general matters? since it must be said that not even among each of us does anything occur without a lot of this kind, which is dispensed by the judgment of God; for instance, that one of us should be allotted such or such a life immediately from birth: or certainly that which we have often taught from the holy Scriptures, that both good and evil angels are present with men: and that it was not by chance and without judgment that this angel was allotted to be the guardian of that soul, for instance of Peter, and another of Paul, or another of an infant of the Church, of whose angels the Lord says that they always behold the face of His Father who is in heaven [*]. Regarding whom it is certainly not to be doubted that they are allotted the guardianship of each one of us through a certain mystical lot, directed by the dispensation of Christ, by the judgment of God, who clearly perceives their dignity or the quality of our soul. But for my part, as far as my opinion goes, I think it must be boldly said even regarding those virtues which have undertaken the ministries of this world, that it is not by chance or accident that this virtue presides over the germination of the earth or of trees, that one suffices for fountains and rivers and exhibits them sufficiently, another for rains, another for winds, another for the seas, and another presides over land animals, or over each of those things growing from the earth: and that there are in each of these ineffable mysteries of divine dispensation, so that all things are ordered and settled in their own proper way by the office of each individual virtue. For so also the apostle Paul says 27: "Are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation?"

4. Therefore, in imitation of these, it must be believed that the Scripture also reports that the lots were led by Joshua, and that the inheritance was decreed for each tribe by divine dispensation [(3)], and that by the ineffable providence of God, His presence is foreshadowed in these lots as a pattern of the inheritance to come in heaven. Since indeed "the law is said to have a shadow of things to come" 28, and as the Apostle says about those who have come to the Lord Jesus Christ: "You have come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem" 29, there is some city in heaven which is called Jerusalem and Mount Sion: it is not, therefore, without cause that Benjamin received in his lot Jerusalem and Mount Sion: unless it be that the reason for that heavenly Jerusalem undoubtedly demanded this, that some terrestrial Jerusalem should be given to Benjamin, which preserves the figure and form of that heavenly one. Similarly, what is to be said of Bethlehem is that it was not without a certain reason that it was assigned in the lot of Judah ^B or Hebron or other individual cities, which are inscribed to the individual tribes, except because, as we have said, those heavenly places, in which Jerusalem and Sion are also named, doubtless contained in themselves the cause and reason for the rest of the places which are near or joined 452 to them in heaven, which were governed in the earth by distributed lots. Hence it is that divine wisdom dispensed that certain names of places should be written in the Scriptures, which contain a certain mystical interpretation, through which it is indicated to us that these things are dispensed by certain reasons, and not by chance or accident. For just as it should not be thought that it happened by chance, for instance, that this angel was called Michael, another Gabriel, and another Raphael: and to descend to human affairs, just as it was not a matter of chance that this patriarch was called Abraham, and that one Isaac, and another Israel: but not even in women did it happen by chance, but by a certain and divine reason, that this one should be called Sarah from Sarai, or that one Israel from Jacob, or that one Abraham from Abram: and as it is certain that each one, whether of the angels or of men, is allotted names from those offices and acts which are imposed upon them, so it follows that there are also certain heavenly places and cities, just as a heavenly Jerusalem and Sion are spoken of: and that there are also others of which those which are on earth contain the type and image, which are now mystically signified to us in this Scripture by Joshua the son of Nun. And it is thought to have been said of these very cities 30: "The cities of Judah shall be built, and they shall dwell there, and inherit it." Of these same cities the Lord and Savior also says that there are many mansions with the Father 31. And it must be believed regarding these same cities that the Lord says to that servant who had traded well: "You shall have authority over ten cities, and another over five cities" 32. We have dared to bring these things before you regarding the division of the lots of the land of Judah, insofar as it was permitted, because the Scripture itself provokes us, which speaks of a heavenly Jerusalem: and Mount Sion, and other things which are written in a similar way, and says that they are in heaven, which gave us the occasion to feel regarding all these things that mysteries are described in them in heaven. And therefore we say, do not read these things with disgust, and do not think that the Scripture is vile, because it is sown with many appellations of names: but rather know that ineffable things are contained through these mysteries, and things greater than can be expressed by human speech or heard by mortal ears; which, as I suppose, cannot be worthily and integrally explained not only by me, the least of all, but not even by those who are much better than I. I do not know, however, if they are even fully and integrally expressed by the holy apostles themselves. I do not say that they are not fully known, but that they are not fully expressed. For it is certain that these things have been known, and integrally grasped by Him who

was caught up even to the third heaven, and, having been positioned in that heaven, he saw the true city of God, he saw Mount Zion where the place is, he saw Hebron, and he saw all the things that are written, divided by lot: and he not only saw, but also comprehended their accounts in the Spirit, because he professes to have heard words and traditions. But what words? “Unspeakable,” he says 33, “and which it is not lawful for a man to utter.” ^A Since therefore Paul comprehended these things in the Spirit, but it was not lawful for him to bring these things forth to men—to which men? To those, without a doubt, of whom he said reproachfully 34: “Are you not carnal, and walking according to man?” But perhaps he was speaking to those who were already no longer walking according to man. He was speaking these things to Luke and the other disciples, whom he knew to be capable of unspeakable sacraments. Indeed, he also admonished Timothy in a mystery 35, saying: “Be mindful of the words which you have heard, which you should commend to faithful men and to those who are capable of teaching others.” Thus, therefore, we judge these things to be credible and mystical, worthy and suitable for their capacity, and we prepare them according to the acts and merits of life, so that they may be found worthy to be understood by us, in Christ Jesus our Lord, to whom be glory and empire for ever and ever. Amen.

HOMILY XXIV

Concerning the Amorites, how they dwelt with Ephraim, and concerning Jesus, how he received the city from the sons of Israel.

^B 1. Concerning the Jebusites who inhabited Jerusalem, it was said long ago how the sons of Judah could not exterminate them, and concerning the Canaanites whom the sons of Ephraim could not exterminate, inhabiting the midst of them. The present reading relates things similar to these regarding the Amorites, saying 36 that “the Amorite persisted to dwell in Elom and in Salamis, and the hand of Ephraim became heavy upon them.” Amorite is interpreted as “bitter” or “bitterness.” Those dwelling in Elom, which is interpreted as “rams” 8, and in Salamis, which is interpreted as “peaceable” 9, persist in bitterness, and dwell among the peaceable. The “rams” are those who, placed in competition, endeavor to storm the diabolical structures; the “peaceable,” however, are those who possess peace, overcoming carnal desires. Yet, in both cases, the hostile power of bitterness persists and contends. In that which it is possible to understand something, it says, the Amorite persisted to dwell in them. ^C For instance, if the hostile power of a demon that comes from the bitterness of the host besieges someone’s body, it perturbs and deceives the mind; many prayers, many fasts, and many invocations of exorcists are applied, and yet the deaf demon persists and remains in the obsessed body, bearing the punishments of the exorcists more tolerably, and, while the invocation of the name of God is applied, the torments which it would incur if it departed from the man whom it impudently and wickedly besieges: thus it must be understood in those that are called Amorites, who remain and persist in dwelling in Elom and in Salamis. And, as Scripture truly shows, because they persist in punishments and scourges, it says: “And the hand of Ephraim was made heavy upon them.” How, however, is the hand of Ephraim made heavy upon the Amorites? Or, as we said, that of the exorcists, by the imposition of hands ^D that is vehemently applied, it is said to be heavy upon the unclean spirits, since the hand of Ephraim, because good acts and good works weigh upon and afflict the race of demons, and the contrary virtues. For the more good things we do, and the more we converse in the best things, the more burdensome and heavy these things are made for them. But to them it is welcome and acceptable, and it exhibits a kind of pleasure to those who live in filth and depravity. Yet, in truth, even regarding good acts, he has laid his hand upon them, so that though he was not able to cast them out entirely, he certainly makes them tributary and subject.

2. “And the sons of Ephraim went away to travel the land according to their borders” 37. And when he had narrated that history, in the following things he has as much mildness and humility as he indeed had when he was worthy to bear the name of the Lord and our Savior, he declares. He says, “for they gave,” he says, “the sons of Israel their lot to Joshua the son of Nun amongst themselves 10 by the command of the Lord, and they gave the city which he asked, Thannasac, which is on Mount Ephraim, and he built a city there, and dwelled in it.” He himself is the one who gave the inheritance to all the sons of Judah, who gave to Ephraim, and to the half-tribe of Manasseh: he himself gave, and to that magnificent Caleb the son of Jephunneh: he sent them to travel the land for individual tribes, so that they might travel the whole land, and describe it in a book, and return and show it: he himself sent everyone [with] lots, and he reserved himself for the very last. Why do you think he wished to be the last of all? Without doubt, so that he might be the first of all. And he did not presume the inheritance by lot for himself, but he received it from the people, and from the people from whom he himself had received it. For thus it is written: “And the sons of Israel gave their lot to Joshua the son of Nun.” But these things were happening to them figuratively, which were proposed to us for a pattern, so that we also might keep that precept.

^A For as to who is considered worthy of the first lot, and another of the second, concerning which we have already treated, as we were able; but also concerning those who through Moses beyond the Jordan and by Joshua in the land receive the promise, where the first lot fell to Benjamin, and afterwards to the others among whom was Dan the last: so it is necessary that there be also some system even in the order of the priestly and Levitical lot, that to some the first, to others the second, to others the third lot should be drawn, by which one or another place is determined for each.

Now the sons of Levi are said to be Gerson, and Chaath, and Merari: and it is shown that the first parts were held in honor by Chaath, because the sons of Chaath were Amram, Moses, Aaron, and Maria. Therefore, of Chaath, a part of the people was made priestly, which is Aaron and his sons. Moses, however, is to be held either in the priestly order, or if anyone can be even more than priestly. But there is a different account regarding his sons. The rest, however, from the sons of Chaath held their place in the tribe of Levi according to order, who are from Isaar and Chebron and Odiel. Then after these they receive a part after Chaath, from the sons of Levi, Gerson in the third place, and truly last of all Merari. ^B This is the difference of the first, the second, and the third or fourth order, which we first of all observed in Numbers. For after the twelve tribes had been ordered through the four parts of the world to keep watch around the ark of the covenant of the Lord, and it was established that three tribes were to the east, three to the south or meridian, three to the sea which is to the west, and three to the north, which is the septentrion, there also these are appointed by the four parts of the world in the same order. ^C And from the east indeed where it was the tribe of Judah, which was first among the rest, Aaron and his sons are placed. But it is established for the sons of Chaath who were remaining, to lift the ark of the covenant of the Lord on their shoulders, and to sound the trumpets, so that when the first trumpet had sounded, those who were from the east would move the camps; when the second had sounded, those who were from the south would rise up; the third from the west, the fourth from the north. You see how great an order, and how great an adherence to sequence is preserved in the holy Scriptures: how nothing is done except in a mode, and by reason, and in order. Watch more diligently, and in every Scripture you will find these things so ordered. But if it is difficult for you to lead the wakeful eye of your heart through all the books, in this place at least pay attention to what is related more diligently.

HOMILY XXV. Concerning the cities which were given to the Levites, and their lots.

1. All the sons of Israel accepted their lots in the land, but for the Levites God alone suffices as an inheritance. But since the Levites accept tithes and first fruits of the produce from the sons of Israel by the precept of the Lord, it was fitting that they should also receive tithes from the land, so to speak, and from the habitations; for this is what it means to have received tithes from all. And therefore the primary men who were among the sons of Levi, approaching Eleazar the priest, and Joshua the son of Nun, and the princes of the tribes of the sons of Israel, in Selon in the land of Canaan, said: “The Lord commanded by the hand of Moses that there be given to us cities to dwell in, and their suburbs for our cattle.” It was also fitting that a lot be made concerning the suburbs and the cities, lest by chance an indiscriminate distribution ^D and one made by fortune might appear to have been celebrated among the Levites. Just as, therefore, the distribution of the lot which was made among the sons of Israel had a rational basis that this one worked out in practice, which is said: “The more great you are, the more you humble yourself, and you will find grace before the Lord.” And again what is written: “If they have appointed you a leader, do not be exalted, but be among them as one of them.” See, therefore, how he was a leader of the people, he who had led them into the holy land, into the land of promise: he was the successor to Moses, and he did not permit himself to take a lot of land, but waits to receive a portion from the people, the leader of the people; and having accepted his portion, Joshua, worthy of this name, builds the very place which he accepted, and he made it so that he truly made it worthy of the gift of God and the divine inheritance.

2. “First, it says, the lot came out for Chaath, and it was made for the sons of Aaron the priest who was among the Levites.” For to whom was it fitting that the first lot should come out? To whom was it fitting that precedence should be given, if not to Aaron the first pontiff, first in the merits of his life, first in honors and virtue? It is certain to you now at least that this lot is not fortuitous, but that superior virtue is present, governing it according to the judgment of divine providence. Where, therefore, for the sons of Aaron this just lot decides the first habitations.

^A ...so that those who are beyond the Jordan might not, after some time, be thought of as foreigners by those within, or be prevented from participating in the temple. These things signify that the earlier people of the circumcision—the sons of Reuben, the firstborn; the sons of Gad, another firstborn; the sons of Manasseh, another firstborn (according to time, clearly)—make an altar, not the true one, but a symbol, so that we might not divide them from those others. For the Jews who lived before the coming of Christ were our brothers, and they knew that they did not possess the true mystery. Rather, the ancient sacrifices happened to be a type of the true ones, where Jesus was. Therefore, we both become one flock, one shepherd. ^B For just as formerly the people were dying and Aaron came and stood between the dead and the living and stemmed the death among the rest, so the true high priest, having come between the dead and the living—those who until the coming of the Savior had observed Judaism, and those who did not receive Him and who mortified themselves rather than Jesus, through whom they dared to bring the blood of Jesus upon themselves (wherefore also all righteous blood has come upon them)—having come between, has stayed the spread of death from us.

ON THE BOOK OF JOSHUA HOMILY XXVI.

And further, the exposition is to be repeated by us, and what was added is to be explained, so that the meaning of the Scripture might be fulfilled entirely by the gift of God. For we said in the preceding that our Lord Jesus Christ also seeks from us a place which He might build, and in which He might dwell; and because we must become such, so pure in heart, so simple in mind, so holy in body and spirit, that He might deign even to receive our place in the soul, and to build it, and to dwell in it. And who do you think are, among all the [people], so acceptable to God, who are worthy to be chosen for this? Or perhaps not even individuals are capable of this, but the entire people and the whole Church together can scarcely be capable of receiving within itself the Lord Jesus, so that He might dwell in it? Let us see, therefore, who this place is in which Jesus must dwell: "In the mountain," He says, "Ephraim," that is, in the fruitful mountain. Who, do you suppose, are the fruitful mountains within us in which Jesus dwells? Those, indeed, in which are the fruits of the Spirit: joy, peace, patience, charity, etc. These, therefore, are the fruitful mountains, which bring forth the fruit of Christ, and are always high in mind and hope. And although such may be few, yet even if they be few, the Lord God, who is the true light, dwelling within them, sends forth the rays of His light even upon the rest of all those whom He adjudged not yet worthy, in the primary sense, of His dwelling place.

2. Now, however, let us see what the stone knives are with which Jesus circumcises the sons of Israel. If you pray for us, that our word may be living and more efficacious and sharper than any blade, the Lord Jesus will also grant us that the word of God which we speak to you may circumcise all impurity, cut away defilements, sever vices from the hearers, and amputate everything which the mind and natural efficacy cover up: and thus, through the word of God which is now called the stone knife, "be circumcised," you too, "by Jesus," and you shall hear that "He has taken away the reproach of Egypt from you today." For what does it profit us to have gone out of Egypt, and to carry about with us the reproaches of Egypt? What does it profit to walk through the desert—that is, what does it help us to have renounced the world in baptism, and [yet] to retain the former filth of our character and the impurities of carnal vices? Therefore, after the crossing of the Red Sea—that is, after the grace of baptism—it is necessary for the carnal vices of old custom to be taken away from us as well, through Jesus Christ our Lord, so that thus finally we might be able to be free from the Egyptian reproaches. Those very stone knives and flint blades, therefore, are placed [in the spot] where we have been circumcised a second time by Jesus, in the place which ^A Jesus sought and received; in the place that He possesses in the soul of the righteous, in him He stores away the knives. We have often shown that the knife is called the word of God, by which word the sins of the hearers are cut off and purged from their souls. This power of the divine word, therefore, is stored up in that place to which is given the word of wisdom and the word of knowledge, so that at an opportune time that soul which, through the gift of the Spirit, has been filled with the word of wisdom and the word of knowledge, may bring forth these knives in the Church, and circumcise a second time those who are in need of a second ^B circumcision. But that He says "stone knives"—that is, knives from a rock, and not fashioned by the labor of an artisan from iron—this shows that this word of God, which is able to circumcise the impurities from the souls of the hearers, does not come from grammatical art or rhetoric, nor is it polished by the hammers of scholars, or smoothed on the anvils of studies, but it descends from that rock which was cut out of the mountain without hands, and which filled the whole earth, and bestowed spiritual gifts upon those who believe.

After these things, Jesus calls together the sons of Ruben and the sons of Gad, and the half-tribe of Manasseh, who had fought with Him to overcome the Israelitic enemies; and He dismisses them to their inheritance, having given to them also certain gifts, as it is written. In which it seems to indicate that mystery, that when the fullness of the Gentiles has entered in, and those who had been instructed and trained through Moses have received the things promised to them by the Lord Jesus, and who carried aid to us when we were placed in the conflict through their prayers and supplications—because they have not yet attained the promises, awaiting that our calling also might be completed, as the Apostle says—now at last they might obtain the perfection which had been delayed for them, together with the gifts which they receive from Jesus, so that each one might dwell in peace, with all war and all assault ceasing.

5. After this it is read to us that the sons of Ruben, and the sons of Gad, and the half-tribe of Manasseh, who were across the Jordan, had built a huge altar: but the rest of the sons of Israel, not knowing why this altar had been built, send Phinehas the son of Eleazar the son of Aaron, with ten men chosen from each of individual tribes: if by chance they had done this as if departing from God, or had become apostate, and were acting against the command of God, they might be fought by the remaining sons of Israel; if otherwise, that they might learn the cause. But the others satisfy them concerning the altar, and say: "We know that the true altar is with you, where Jesus dwells; but we have made this altar in the likeness of that altar which is built with you, so that with us also its figure and image ^D may be held, lest by chance tomorrow," he says, "and ^C between...

us and you, and it itself determines [that], and therefore you have no portion in our altar." They sent these things as responses to them. But let us see what the sacrament of this deed contains. The former people of the circumcision is designated in Reuben, who had been the firstborn; but also in Gad, who himself also is the firstborn from Leah, and Manasseh nonetheless the firstborn. But what I say as firstborns, I speak according to time. These things, therefore, are said so that between us and those who were righteous before the coming of Christ, some division and separation might not be seen; but that they might show that, even if they were before the coming of Christ, they were nevertheless our brothers. For although they had an altar then before the coming of our Savior, yet they knew and felt that that altar was not the true one, but that it was a form and figure of the future and true altar of this one. They knew these things, because the true victims, and those which could take away sins, were not offered on that altar which the firstborn people had, but on this one where Jesus was; here the heavenly victims, here the true sacrifices are consumed. There becomes, therefore, one flock and one shepherd, those former righteous ones, and those who are now Christians. But I wish, for the proof of these things, to make mention also of a certain history, if indeed the Lord deigns to grant [it], so that we may be able to find the spiritual explanation of it itself. The people were once falling in the desert and were dying. Aaron the high priest came and stood in the middle of them who were dying and them who were living, ^B and interceded in the middle of the dying and the living, that is, between those who from the Jews received his presence, and between those who not only did not receive [it], but killed themselves rather than him, saying: "His blood be upon us and upon our children." Whence also all the righteous blood which has been shed upon the earth from the blood of the righteous Abel unto the blood of Zechariah the son of Barachiah, whom they killed between the sanctuary and the altar, shall be required from that generation which said: "His blood be upon us and upon our children." They are, therefore, a part of the dead people, because they neither keep the unleavened bread nor the feasts appropriately, but their feast days have been turned into mourning, and their songs into lamentation; who, even if they wished, cannot celebrate the feast day in that place which the Lord God has chosen. And we indeed have not said to them that there shall be no part for you in this altar, or in the inheritance of the Lord, but they of their own accord have refused the true altar and the heavenly high priest, and have been led to such unhappiness that they have both lost the image, and have not received the truth, and therefore it is said to them: "Behold, your house is left to you desolate." For the grace of the Holy Spirit has been transferred to the Gentiles, the solemnities have been transferred to us, because there has passed to us also a high priest, not an imaginary one, but a true one, elected according to the order of Melchizedek; and it is necessary for him to offer true victims, that is, spiritual ones, among us, where the temple of God is built from living stones, which is the Church of the living God, and where the true Israel is, in Christ Jesus our Lord, to whom is glory and dominion for ever and ever. Amen.

MONITUM ON ORIGEN’S EXEGESIS ON THE BOOK OF JUDGES

Rufinus, in the peroration appended to the Commentaries of Origen on the Epistle to the Romans, testifies with what fidelity he translated the homilies on Joshua, and that he translated the *Exegesis* on the book of Judges into Latin in the same manner: "For those things also," he says, "which we wrote on Joshua and on the book of Judges, we have expressed simply as we found them." Cassiodorus (Instit. cap. 1) mentions nine homilies of Origen on this book. Today we have nine, of which the sixth explains the canticle of Deborah, just as Origen himself promised in his prologue to the Commentaries on the Song of Songs with these words: "But you will also find more fully about these things in those little discourses which we have published on the little book of Judges." It is therefore likely that these homilies themselves are designated by Origen, and consequently were published by him before the year 240. But I do not know if (as Huet conjectures in *Origeniana*, lib. III, sect. 2, num. 2) it can be concluded thence that they were not conceived and recited extemporaneously. Certainly, in the first homily, number 2, there is a passage that Origen himself testifies came into his mind only when he was preaching: "But also that thing," he says, "which occurs to us as we speak, and would that it occurred by the inspiration of the Lord, must not be passed over," etc. Those, after they were pronounced, he could have committed to letters or reviewed. Beyond the homilies, whether Origen wrote anything else on the book of Judges by design is uncertain. Nevertheless, some manuscript catenae exhibit Greek fragments under his name, which we place at the front of the homilies.