reformed for Himself the tablets of nature. For marriage did not produce for Him His divine flesh; but He Himself becomes the stonecutter of His own flesh, which, I say, was delineated and described by the finger of God. For the Holy Spirit came upon the holy Virgin, and the power of the Most High overshadowed her. When this took place, the human race was liberated from its corruption, and received back its pristine integrity, having attained immortality through the intervention of the sculpture which the finger of God—that is, the Holy Spirit—performed in the manner we have mentioned. Thus, Moses is forthwith transformed into something better and more illustrious, so much so that the human eye, by reason of its weakness, cannot gaze upon his radiance. But Moses was His precursor, who healed our defects and sicknesses, and recalled our corrupt nature to its pristine health, which He miraculously restored to its former brightness with His own finger. Those who, having despised the truth, have clung to a lie, shall not be able to behold Him when He comes in His glory. For it says: "Let the ungodly be taken away, lest he see the glory of the Lord."
B "And you shall take away our iniquities and our sins, and we shall be yours," etc. [9]. Therefore, when you see and hear a man saying to the paralytic or the harlot: "Your sins are forgiven," etc., remember that he is the one of whom I now speak to you. For no one can forgive sins, except God alone.
"He placed a veil over his countenance," etc. [XXXIV, 33.] Such was the blindness of the Jews, that they could not even endure or grasp the light of the Law. And not only did the common people of the Jews labor under this blindness, but even the priests were unable to draw forth the spiritual meaning of the Law. For nothing so obstructs the eyes of the mind with its own brilliance as the mystery of Christ, which pours marvelous light into hearts—the light into which the Israelites could not look. For this reason, Nicodemus asks: "How can a man be born when he is old?" Nicodemus, therefore, is taught that things which surpass the understanding of the mind must be worshipped by faith, and that one must not inquire too scrupulously into the manner of them; although the Law had indeed long ago delineated the mystery of Christ with a thousand figures. Neither could Aaron, together with the elders of the people, bear that radiance. Wherefore, Moses veils himself—that is, with the obscurity of the letter. But when one has come into the presence of God, the veil is removed. Thus, when Christ has brought us and we have stood in the presence of the Father without those shadows, we shall behold the glory of Moses, understanding the law of God spiritually, and we shall be transformed from glory into a more brilliant glory. Somewhere Paul testifies: "If the ministry of condemnation was in glory, much more shall the ministry of righteousness abound in glory."
C "And Moses finished all the works, and the cloud covered," etc. [XXXIX, 31.] In truth, regarding this tabernacle—that is to say, the Church gathered from the Gentiles—that has been demonstrated in this world, it is incredible to say how the light of divine radiance has illuminated and shone around it. Like a cloud, it is watered and grows fat in wondrous ways with heavenly dew. But, it says, Moses could not enter into the tabernacle, just as the Jews could not insinuate themselves into the Church of Christ as just commemorated. For they did not endure the most clear rays of the divine light, nor did they understand the mystery of Christ. But we, who are the true Israelites, covered by the same cloud, will hasten with Him to the highest mansion. For He has prepared for us that way, new and living. There, we shall be resolved along with Him into highest tranquility and peace, and shall enjoy eternal light. For the fire has driven away the shades that precede the night. For we are not of the night nor of darkness, but sons of the light, as the Holy Scripture instructs. Glory and honor to the perfect Christ.
Commentaries on Leviticus
The Jews, having gone out of Egypt and being about to offer themselves as living sacrifices to God, are now necessarily instructed by discourses which are concerned with the commemoration of the sacrifices, through which the mystery of Christ, adumbrated in various ways under them, is recognized. Under the leadership and auspices of Christ, the Israelites obtain the land promised to the fathers. But Joshua represents Christ, who distributes that land among them by lots. Some have despised the present book, which we have now undertaken to explain, because it seems too much occupied with the account of sacrifices, and contains nothing worthy of the Maker of the universe: by which rash audacity they do not notice that they are heaping contempt upon the Maker of the world Himself, while they do not hesitate to spurn Him as one who has laid down useless laws. The most foolish of men are rushed headlong into these judgments, while they are unable to discern the wisdom which is hidden under these veils. And one must marvel at their madness, especially when they hear David saying: "Open my eyes, and I will understand the wonderful things which..."
are from your law" (Ps. CXVIII, 18). Furthermore, they know Paul, who teaches: "The law is spiritual" (Rom. VII, 14). And again: "The law indeed is holy, and the commandment holy, and just, and good" (ibid. 12). The same author criticizes the letter of the law, as he calls it "the ministry of death and condemnation" (II Cor. III, 6). But in order to speak distinctly about the law, he divides it, saying: "The letter killeth, but the spirit quickeneth" (ibid. 6). But he speaks strictly about food and drink and the part of the feast day, as well as the new moons and Sabbaths, while he calls these symbols of things to come. Moreover, regarding victims and sacrifices, he discourses in such a way as to confess them to be patterns and shadows of heavenly things (Hebr. VIII, 5). But Christ says: "Seek, and you shall find. For everyone that seeketh, findeth" (Matth. VII, 7). Let no one, therefore, refuse with the highest zeal to investigate how the individual ceremonies of the Levites and priests set forth heavenly things. Indeed, John, in that work to which they have given the name Apocalypse, testifies that he found a certain tabernacle of the testimony and the ark of the testament in heaven, as well as an altar, by which stood some, and the prayers of those who were struck down for the name of the Lord Jesus and for his testimony. It is necessary for him who cares for divine wisdom to inquire into each of these things, so that they may consist in one manner in heaven and that from these very images he may hunt out the models.
Commentaries on Leviticus
The sacrifices in Leviticus A regard this: that purity and cleanliness may be won for human minds, while the fire of God consumes whatever is bestial and devoid of reason that is found in the perfect, and while it thoroughly burns up the wild affections that are not subject to reason, of which the holocausts bear the type. That which consumes in man whatever tastes of the earthly is thought to be fire in the divine discourse. For when the soul has drunk in the divine discourse with eager ears, it does not cease, kindled with immense love for God, to bring to nothing all wildness and whatever, relying on the senses, contradicts sound reason. But if you consider the imperfect, you will find certain parts which resist sound reason being devoured by the fire of God, as is signified through these sacrifices as if through certain symbols: "Perish shall everyone who shall have added strange fire to the altar of God" (Levit. X, 1), as is sufficiently clear from the examples of Nadab and Abiud (Num. III, 4). Moreover, it is not within human strength to explain and elucidate those sacrifices one by one. He will be able to interpret them sufficiently clearly who has ascended into heaven and has evidently beheld them. B We have thought it pleasant to have premised these things for the friendly reader. Now let us begin the exposition of this book.
"And he called Moses and spoke to him the Lord, etc." [Lev. I, 1]. God is accustomed to call Moses everywhere, as also happened when he appeared in the bush. But sacred rites which are performed in honor of demons are carried out neglecting the word of God. In these are observed magical illusions and the invocation of demons. Certain tacit obligations are added, which those who perform sacrifices to demons contract with them. We produce Porphyry as a witness to this matter, who does not cease to attack such superstitions with curses.
"If any man of you offer a victim to the Lord of the cattle, or of oxen or of sheep, you shall offer your gifts or your libations, etc." [Lev. I, 2]. In many places the Holy Scripture calls those sacrifices which are prepared from animals "gifts" or "offerings." But it is accustomed to call those sacrifices which are sought from inanimate things "sacrifices," as is easy for anyone to learn even from Genesis. For the fruits which Cain had offered are called a sacrifice; but those animals which Abel had consecrated to the Lord are called gifts, as is to be seen by those reading that history. A gift or an offering is taken in a twofold way in Scripture. One way is when it is taken broadly as a genus, and both ways of described species are understood. But if we wish to seek the proper and peculiar meaning of that name, we shall find it predicated of inanimate things only. C Wherefore in what follows it says: "If a soul shall offer an offering of sacrifice to the Lord, his offering shall be fine flour" (Lev. II, 1). It is placed as a genus, however, which is predicated of the species, when anyone, deliberately and prudently, and with no regard for any circumstance, and having regard only for this, that he may worship God, has induced his mind to offer a gift. But what such a gift is? Namely that which the legislator separates from those which are brought for sin to be expiated, or for health to be obtained, or for women after childbirth. For those which are used for this purpose are not considered gifts. But if anyone wishes to reason through the matter in a straight path, certainly that which is animate is valued more than that which lacks a soul. Another difference, too, which Scripture sets, is observed regarding animate and inanimate things. Of animate things it is said: "If a man of you shall offer." But of inanimate things it is written thus: "If a soul shall offer, etc.," as if the affections in a man, which are not subject to reason, are consumed in that holocaust; but whatever of the inanimate and the dead remains in us is burned up by the soul inflamed by divine fire, so that the purity of soul and reason may be preserved. From these things which we have in common with the brutes, D
A some are considered clean, and some unclean. If you compare them with terrestrial, winged, and aquatic living creatures, the affections in us are devoid of reason; those that are subjected to the laws of nature are considered clean, while the rest are relegated to the class of unclean things because they struggle against the laws of nature. Natural affections are the desire for food and drink, without which the human body is not nourished. Added to this is Venus, who is dedicated to the procreation of offspring. But intemperance, and envy, and avarice, and whatever vices carry an infamous and foul report—these, I say, I consider to be affections which shamefully deform nature, as they are accustomed to fight against it. B Moreover, it is worth the effort to inquire which, if you consider both affections, savor of the terrestrial, aquatic, or winged. There are four elements from which man is composed and compacted. Three are, in a way, more crass and dense, around which vices especially linger. But the fourth is more divine, in which the more excellent things reside, such as virtue and whatever is close to virtue. Therefore, it seems that what in us is earth or earthy must be examined more diligently. With similar reasoning, the rest must also be investigated, except for the fiery element, which is not to be believed to be much infected with uncleanness. Furthermore, it must be investigated whether the terrestrial powers, which dwell in the earth, are superior C in as much as they minister to us and serve us, or whether they are of a worse condition, insofar as they afflict and injure us, and declare us unclean or clean according to the terrestrial matter which they find in us. Similarly, the rest must also be treated. In addition to these, I think we must consider whether air-dwelling powers—or those living in the air, as it is written: "You walked according to the age of this world, according to the prince of the power of the air, who now exerts his strength in the children of disobedience," etc.—produce in us, as it were, unclean winged creatures, namely, conversations which lift up the soul and equip it with wings; or they keep us occupied with conversations that are instituted about dead and transitory things, or about other impurities of the soul. Moreover, they urge us toward injustice and avarice, so that we may handle with wicked hands things that are not our own. D However, there are better and nobler powers, which in us beget pure winged creatures, which take us up, according to that oracle of Scripture: "We shall be taken up in the clouds to meet the Lord." To this points the testimony of Isaiah: "They shall be carried upon the shoulders, and shall receive consolation upon the knees." For those powers wonderfully aid the saints who have need of their help, and they also refresh them with consolations. For a not dissimilar reason, the serpent is said to dwell in the waters, and small animals are said to dwell therein with the great. That serpent, therefore, who is mentioned as ruling over the animals in the surging waters, being nothing else than the devil, who is described as standing in the midst of angels, has strength in his loins and power in the navel of his belly. Whatever, therefore, prevails among us, he also works the procreation of the same in us, while we give him the opportunity of approaching by not extinguishing in ourselves the moist matter with the fervor of the spirit. Those, however, who rightly and according to the instinct of a better nature use that moist matter, beget clean aquatic animals. But no aquatic animal, however much it may be pronounced clean, is sacrificed and placed upon the altar. But judge with the surest reason that thoughts and deeds which cannot be numbered among the aforementioned are terrestrial. But even terrestrial things are divided into various and many kinds. For some terrestrial animals are beasts, some are reptiles, but others are cattle. No beast, however, which is numbered among the wild, is considered pure. Even animals of the maleficent kind lack purity. But cattle, whose nature is by no means wild, some split the hoof, some are said to ruminate. And so some, if they are prepared as is fitting, nourish human bodies; some serve entirely, and the parts of some are burned on the altar. But in general, one must abstain from the unclean. Now, since out of the pure or clean animals only five species of living creatures are slaughtered as victims in honor of God, we ought to remember that those five species of animals represent the five senses. A The dove signifies vision, as is read in the Song of Songs: "Your eyes are dove-like." For with the labor of the eyes we have gazed upon the beautiful order of this universe, and thence we have known the supreme Creator of things. The turtle-dove signifies hearing, as that of Jeremiah warns: "The turtle-dove and the swallow, and also the sparrows of the field, have observed the time of their coming," that is, prudent listeners and teachers, who excel in the faculty of teaching, know when one must come in to speak, and when their doctrine can be conveniently infused into the minds of the listeners, with the coming of the swallow and the turtle-dove concurring, as it were. Indeed, sermons, like certain wings, lift us up on high. Touch signifies the ox, which is consecrated to agriculture. For the sense of touch is closer to the earth than the other senses. B Hence, naturally, Issachar desired the good, resting in the midst of the lots, as it is written: "And he saw rest that it was good, and the land that it was fertile, and he submitted his shoulder to labor, and he became a farmer." Surely by touch he knew how the earth was to be cultivated. Taste sets before our eyes the sheep, as is handed down in the Song of Songs: "As a flock of shorn sheep, which have gone up from the washing." But understand the goat to recall to our mind the sense of smell, if only we were able to find an example by which that might be confirmed. Animals which are sacrificed and placed upon the altar occupy three ages, according to which they are consecrated to the Lord. For John in his Epistle notes three ages, which excel in understanding, and in this manner: "I write to you, little children, because you have known the Father. I write to you, young men, because you are strong, and you have conquered the evil one. I have written to you, fathers, because you have known him who is from the beginning."
It is to be observed, I think, that doves are not offered whole; nor is one chick offered, but two. Then, again, two whole turtle doves are sacrificed to the Lord, though not chicks. Sight demonstrates to us things that are sensible and intelligible. But the squabs, or young pigeons—which represent children, those heavenly bodies through whose orderly arrangement the Creator is recognized—cannot be attained by us with precise knowledge, standing as they do apart from us. Accordingly, those sacrifices which are offered by us are accepted in such a way as if they were offered by children. Furthermore, hearing is to be more dedicated to God than sight. For in the future age, the latter will be of no use to us. Since there will then be no voice that is born from the impulse of the air, nor will we have any need of it. Moreover, we cannot otherwise remove our sins unless we attenuate our somewhat duller senses and render them more subtle by divine fire. For we are taught this when we are commanded now to offer burnt offerings, and now to cast certain parts of animals upon the sacred altar. Sometimes those frequent victims signify our own works, when one and the same person slaughters many oxen and many calves, having been moved by various and different causes. But since that careful prescription of food and drink is but a shadow of things to come, let us remember that faith must be placed in Solomon, who teaches that the sense by which we explore and know the quality of the true bread and wine, which makes glad the heart of man, is divine and spiritual. This sense, therefore, you may call spiritual taste. Consider the sense of smell, when Paul says that he is the good odor of Christ to those who are attaining salvation and to those who are perishing. Hence, who would dare to say that we can, by that spiritual sense of smell, smell God Himself, who is wonderfully fragrant? Delighted by this heavenly fragrance, David exclaims: "How good and how pleasant it is for brothers to dwell together in unity! It is like the ointment upon the head, running down into the beard, the beard of Aaron." That touch is reckoned as heavenly and spiritual, of which John speaks: "And our hands have handled the Word of life." That sight is held to be spiritual which is attributed to those who are pure in heart and who are to see God. But everyone who is a diligent and attentive listener to the utterances of God regards hearing as superior to sight. The victims which are slaughtered at the divine altar are to be sought from these spiritual senses in every nation and race, so that all may be adorned by a variety of good character, just as the discourse which is held here regarding animals admonishes. That vessel let down from heaven, which Peter beheld, abounded in and, as it were, teemed with animals of that kind; by which he was warned that these things were not to be understood only of those brute animals which were contained in the vessel, but that the vision was to be transferred to men, whom the Deity revealed through them. Indeed, that Scripture signifies character under the guise of animals is evident even from this, that it calls hypocrites ravenous wolves, prowling about clad in sheep's clothing. The same was also foretold by Isaiah, saying: "The wolf and the lamb shall feed together," etc. This indeed is clearer than the sun even now, while in the Church many mortals, diverse among themselves in character, are nurtured and cherished by divine oracles. The same will shine forth more when Christ, surrounded by wondrous majesty, shall arrive to judge the living and the dead. For then the ferocity of the wolves having been laid aside, they will grow tame. The sheep, their natural fear having been cast off, will be strengthened and animated, so that they may dwell pleasantly with wolves. At the same time, those who have been unclean from the mire of sin will be purified and will appear clean in the sight of the Lord in the new Jerusalem. And this is without doubt demonstrated by these words: "Do good to Zion, according to your good pleasure, and let the walls of Jerusalem be built. Then you shall accept the sacrifice of righteousness," etc. It is amazing that he teaches here about offering sacrifices, when he had said before: "If you had desired a victim, I would have given it; neither were burnt offerings pleasing to you." Therefore, he points to other sacrifices in this place, namely, to death, which corresponds to the most blessed death which is attained through martyrdom.
Truly, animals signify nations and peoples, just as the dog was a mark of the Canaanite woman, as evangelical history relates. Furthermore, the leopard, as Daniel witnesses, signified the Assyrians, the lion the Persians. But it behooves us to investigate which animals are brought to the altars. Perhaps those animals with which one is sacrificed signify those of whom Paul writes: "We have been made as the refuse of the world, and the offscouring of all things," following the example of the Savior, by whose stripes we have been healed. For the Lord gave Himself up for our sins, and He Himself took our infirmities and carried our diseases, and on our account suffered the most grievous pains. Succeeding Him, the apostles fill up in their own bodies those things which were wanting in the afflictions of Christ; as to which one is thought of as a sheep or another animal, is known to and certain only to God. But if anyone wishes to inquire into the reasons for those victims which are not entirely burned upon the altar, but are given as food to those who offer them, let him hear Christ speaking and he will understand the matter: "Unless you eat my flesh and drink my blood, you do not have life in yourselves." For by the same reason by which we feed on the flesh of Christ, we also feed on our own victims. Furthermore, it is worthy of question how it happens that, while the eating of blood is forbidden in the Law, Christ now commands His own blood to be drunk. But we must remember that the blood of the victims is poured out, as well as [that of] the altar of victims, as [that of] the altar of incense. But whoever is the stone laid into the building of the altar, and that building is constructed of living stones, it is necessary that if blood is poured out, he also becomes a partaker of it. The difference between blood and flesh is to be grasped from the nature of food and drink, from which both are constituted. He commands those to bring victims who are compelled to do so by their own will. He forces no one. He awaits a willing worshiper. Nor does He drive us by force to sacrifice. Meanwhile, however, He commends and adorns it with precept and law.
sacrifice. For it is not fitting to offer to God, nor to demons, impure victims by which they were placated. But God instills gentleness into the souls of men and introduces a twofold way of life: the one civil, and the other spiritual, the sign of which is the cloven hoof. The slaughter of animals, which are killed at the altars, indicates and points out as if with a finger that we migrate from this life into eternal tabernacles. But we do not pass into these by the intervention of true death, but in a certain wonderful manner, which imitates death, we fly across into the celestial kingdom. For if you consider with an unbiased mind either the life or the death of men in this age, you will find that death or life is placed neither among goods nor evils, but follows a middle condition. If God commanded that they themselves should immolate victims, so that they should not honor demons with them, how does it happen that Abraham, Noah, and Abel slaughtered victims before the law was given? God had foreseen all these things. But because he was about to promulgate a law concerning the same matters, he permitted the rite of sacrificing to the ancient fathers without burden, so that eventually the Israelites might think they had received it from the fathers, and not from God. That victims please God but little can be gathered from many places in Scripture. Ezekiel also says: "I saw you defiled and stained in your blood; and I said to you: Live in your blood." Among other things, victims teach that it is our duty to burn our own souls and, as it were, offer and consecrate them as a gift to God; however, according to the measure that has been given to each, and as it has been divinely attributed to each. For one is this way, another that way, having his own gift from God. The size of the animals that are immolated, and their variety in form, declares most of all the soul of each of those offering, so that it may be toward God. If one is of a great soul and strong, he is shown by a calf; if one is faint-hearted and lacks strength, he is compared to a sheep.
A "The burnt offering signifies the total dedication to God. Therefore, the gifts of the priests made of fine flour are whole burnt offerings." He who honors God with burnt offerings indicates that he is totally devoted and consecrated to the Lord, and that he has nothing to do with the contagion of the world. For this reason, we see that the priests' offerings, by which they placate the Divinity, are burned entirely, being made of fine flour.
The form or mode of sacrifice is as follows: "Let a male, and one free from all blemish, be immolated to the Lord." For the holy are in a certain way conformed to God.
"Male," that which is fitting for the Ruler of all, because the male is sovereign. "Without blemish," because that which is uninjured is fitting for the divine essence. The male primarily corresponds to the supreme Governor of all. For the male represents royal 328 power, which God has over all, inasmuch as he moderates all things. "Irreprehensible," etc., because no fault falls upon God.
But Christ is that male, lacking all fault and blemish, not only with respect to his divine nature, but also in the intuition of his human nature. Thus, he lacks every fault and guilt both corporally and spiritually, and he has pure dominion over all. In this manner, it is fitting that nothing effeminate or weak be discovered in those who follow and venerate his dogmas. They ought to be endowed with a manly spirit: and to render themselves irreprehensible as far as human fragility allows. Therefore David sings: "Judge me, O Lord, according to my justice and according to my innocence, which is in me." The sacrifice is brought to the doors of the tabernacle. For we obtain perfection in the one and only Church of God, with Christ the true priest offering us to the Father, through whom Christ we have been brought into this grace. For since he is the forerunner, he has prepared for us a new way into the inner parts. "And he shall lay his hand," he says, that is, he shall lead forward that victim for himself, so that he who possesses the things that are performed here, may have them as an exemplar by which to institute his own life and may live his life piously and holily. For he shows that he has renounced the world, and that he is dead, as far as the works of the world are concerned, which the devil stirs up. And that he himself is not irreprehensible like the beast that is immolated, and that he is not a participant in sin, which lacks reason: but he testifies that he is immune from sin according to divine holiness. This indeed is a most pleasing spectacle to God. Therefore, it is placed in the text: "Before the Lord." For precious in the sight of the Lord is the death of his saints. Thus, speaking about Christ, Paul says: "Who offered our sins in his body upon the tree, that we, being freed from sins, might live to justice." But that life is consecrated and devoted to God, the blood sprinkled upon the altar is sufficient proof. "The skin is stripped off." For it is shown that we are naked and that whatever is in us must be drawn out under the open sky. Moreover, the victim is cut into members. For each member of him who is dedicated to God is diligently inspected by the word of God, which reaches even to the division of soul and spirit, of joints and marrow, to whom all things are naked and opened. The entrails and feet are washed with water; because these pollutions naturally follow the human body. Since excrement naturally accompanies nourishment. The flesh signifies the life of the saints, which they spend in this world, a little more corporeal as being covered by bodies. But that life is noted to be honest and holy. The head is a sign of the mind, which it evidently demon-
demonstrates: the intestines. The practical life, by which we flourish in this age, is shown by the feet. The viscera and feet of Christ require no purification; but for us, it is necessary that they be washed away within us. Since Christ washed the feet of his disciples, he himself had no need of it, as he who was most clean had no need of that cleanliness.
"In an odor of a good fragrance to the Lord, etc." [I. 19.] If you have embraced piety, without which the cadavers that are offered on the altar are utterly ungrateful, fetid, and rotten to the Lord. Hence some interpreted the phrase "In an odor of a good fragrance, etc." as: "That they may be pleasing and acceptable in the sight of God." A *“An odor of fragrance,” he says, “to the Lord,” regarding piety. For otherwise, burned bodies are foul-smelling. Whence many interpreters understood “good pleasure” instead of “good fragrance.”*
"And they shall slaughter it at the side of the altar toward the north before the Lord, etc." [11.] God makes mention of the ox quite often and very familiarly, the use of which is most common in agriculture. Hence he most often calls the teachers of the divine word oxen, and compares them to threshing oxen, as Paul testifies, who says: "You shall not muzzle the ox that treadeth out the corn." (1 Cor. IX, 9.) Beyond this, the well-fattened calf is a type of Christ because of his divine richness in a human body. The sheep, however, gives to view the gentleness of Christ, in whom there was no license for anger. Hence it is said: "As a sheep he was led to the slaughter." (Isa. LIII, 7.) Furthermore, Jeremiah, in order to show himself to be a type of Christ, says he is a gentle lamb. (Jerem. XI, 19.) B *But that which is said, that the sheep is to be slaughtered towards the north, can mean Christ being slaughtered in Jerusalem, because the north is opposite to Jerusalem, it being situated more to the south, according to the text: "Mount Sion, the sides of the north" (Ps. XLVII, 3). The same principle of contemplation applies to the division of the calf as does to the sheep.*
That the sheep is to be slaughtered towards the north, etc., doubtless teaches that Christ would go forth from the town of Jerusalem and be pastured outside that city until he is fattened, and then be slaughtered as a fat sheep in the town of Jerusalem. For Jerusalem, being a town more turned toward the south, has the northern region opposite it, just as it is written: "Mount Sion, the sides of the North." The same can be said concerning the vital division of the members and the sacrifice of the sheep.
In that manner the table of proposition, 329, upon which rested the loaves, which were types of the bread descending from heaven, was placed so that it faces the northern region: which indeed is a type that clearly taught that God had from the beginning foretold the calling of the gentiles. Fixing his mental gaze on this, he said to Moses: "I will make thee and thy father's house into a great nation." But in reality, he performed more than he promised. For countless nations were situated, with respect to the town of Jerusalem, in the northern tract, of which Christ speaks: "And other sheep I have, which are not of this fold." (John X, 16.) Furthermore, the eastern quarter C is opposite the town of Jerusalem. But it was not permitted to sacrifice with one's face turned toward the east. For the Holy of Holies was situated toward the west. He therefore who turns himself toward the east turns his back to the Holy of Holies, which was indeed little decorous and honest. Perhaps this passage should be taken allegorically, so that the meaning is that the town of Jerusalem is opposite the north, from which all evils ignite into this world.
"But if from the birds, etc." up to this passage: "An odor of a good fragrance to the Lord, etc." [14-17.] In order to render the Jews more prompt to the studies of piety, he commands them to offer sacrifice with lesser hosts. He chose, however, from the genus of birds the more modest and temperate ones, namely the turtledove and the young pigeons, on account of the innocence of their life. Because on account of their tender D age they are unsuited for venery, which is indeed also an argument for continence. These birds truly bring Christ to our memory. For he himself is the turtledove that has filled the whole world with his voice, just as it is read in the Song of Songs: "The voice of the turtledove is heard in our land." (Cant. II, 12.) He himself is also the innocent and most gentle dove according to that pronouncement: "Learn from me, for I am gentle (or mild), and humble of heart." (Matt. XI, 29.) Such are also the saints, saying: "My tongue shall meditate on justice, and all the day on thy praise" (Ps. LXX, 24); and to those wishing to strike the right cheek, they offer the left also; if anyone compels them to go one mile, they go with him two. To these they place the crushed head upon the altar of the Lord. For the head and fat of the ox and sheep is committed to the altar. Furthermore, whatever part in us is the most principal and rules over the rest, that is to be dedicated to God above all. For the thoughts of the just are judgments (Prov. XII, 5), and the fat, which is a type of virtue, is born from the best food upon which we are fed. For fat is the effect of the best food. Their life, therefore, is also declared holy, as the blood poured upon the altar declares.
A And he shall take away the crop with the feathers, and shall cast them beside the altar on the east, in the place where the ashes are accustomed to be poured out. He does not wish that those things which were to be rejected be cast away at random, but commands them to be thrown into a certain place peculiar and destined for this purpose. These, however, are certain signs that these animals were not created particularly for their own sake, but for the sake of others. For the crop of birds is designed for the purpose of intercepting food. Aquila in his version calls it the "eater"; the Septuagint have interpreted it as the pouch in the throat, which takes in food. Feathers were added to the little bodies of birds as a covering. In this condition are brute animals, which were not created primarily for themselves, but for man. B These will be entirely done away with when man is totally surrendered to the Lord and departs for eternal dwellings. The same ritual of sacrifice indicates that those who contemplate divine continence should utterly reject superfluous things, which are irritants of pleasure. From those superfluous things we shall be entirely relieved in the future age; for now they seem necessary to us, just as feathers and the crop of the throat are necessary to birds.
And he shall break it off from the wings, and shall not divide it. Birds are not separated by the loss of their feathers, being a sign of those who have flown up to God Himself. Thus, neither did Abraham divide the birds.
But whereas they are broken, it is a type that we should not think lofty thoughts, but rather pursue humble ones, having put aside pride and vain arrogance. Such a person receives no division, as one who is not divided by the cares and businesses of the world; for he who is bound by the bond of matrimony, as Paul teaches, is divided. Those who shall be endowed with these virtues which we have mentioned, are truly consecrated to God and the Father as an odor of a sweet fragrance.
If, however, a soul offers a gift as a sacrifice, etc. [II, 1.] True piety is not indicated by the magnitude of the gifts. The way of piety is clear and easy for all. For: "Thy commandment is exceeding broad." He who gives an indication of true piety by small signs differs in no way from him who demonstrates his piety with the greatest gifts. For God seeks the soul, even if it be obscure and utterly ignoble. For there is no respecter of persons with Him, who says: "All souls are mine." Moreover, under the fine flour He demonstrated various ways by which one might be able to consecrate oneself to God. Before the fine flour is burnt, He orders oil to be poured upon it, and commands it to be sprinkled with frankincense. The fine flour represents life. Oil is a type of the joy which we draw from divine hope. Frankincense is a sign of the good fragrance which good works pour forth. Whoever has dedicated his life to Christ should strive mightily not to be broken by hardships, which must be undergone for the sake of virtue. For Paul encourages us, saying: "Neither murmur ye." And to the offering which is covered with frankincense, and to the offering which is taken from the frying pan and from the gridiron, He added oil, which thing is a sign of a swift, ready, and eager approach to God. For the face is exhilarated by oil. They are without leaven, and they are cooked and fried in a pan, that they might be a symbol of a sincere mind that knows not deceit. But we, approaching the Father through the works of Christ, the true Priest, obtain that He may deem us worthy of His remembrance. The furnace, the fire, the gridiron, and that they be ground in a mill, etc., are sufficiently manifest signs of contrition and labor while we are tested as though by fire. For the Scripture says: "They burned us as silversmiths burn silver." Furthermore, it is read in the Holy Scripture: "A contrite and humble heart God will not despise." Those who contend in this way cast themselves as if into a furnace, and throw off good odors; and they appear as if anointed with the grace of the divine Spirit using oil. Some say that God, so that He might to some degree soothe the poor, deems these sacrifices worthy of the name of an oblation. C And he shall bring no leaven nor any honey from it. By these words He forbids ancient malice and pleasure. Or He names the leaven as the inveterate habit of vices or of evil.
A And honey also is twofold: it is evil, as in the saying, "Do not pay heed to an evil woman; for honey drops from the lips of a harlot." It signifies good, a sweetness, as in the saying, "Eat honey, my son, for the honeycomb is good, that thy throat may be sweetened." Nevertheless, the Law receives these as first-fruits, just as it does [the] grain and oil; yet they are not offered as a sweet-smelling fragrance to God. And the Word promises to give wisdom B to those who are simple.
For craftiness is never numbered among the goods. Virtue, however, consists in simplicity. Hence Jacob was worthy of admiration, who found the praise of simplicity and sincerity by remaining at home. To the apostles also it is said: "Be wise as serpents, and simple as doves." Yet before God, simplicity and sincerity are valued more than prudence. But sometimes craftiness is useful to those who perform an apostolic duty. For sometimes the great Paul made use of it, craftily evading the dangers that plotters were stirring up. That guile is commended, yet it does not belong to the odor of a sweet fragrance.
Honey signifies carnal pleasure, which, if it be not submitted to the Law, is utterly to be cast away; but if it be within the limits of the laws, as lawful matrimony demands, the delight of the flesh is contained and is not rebuked; yet it does not make for the odor of a sweet fragrance to the Lord, in the way that virginity and continence do. For Paul says: "Do not defraud one another." Then he immediately adds: "I say this by way of concession, not of command, for the sake of your lack of self-control." C Regarding the virgin, he speaks such words: "She is more blessed if she remains as she is."
But salt, which has a styptic virtue and is the opposite of honey, is commanded to be added to sacrifices. Salt is a symbol of prudence, which restricts and dries up fleeting pleasure. Wherefore Paul wishes that our speech should be seasoned with salt. So the Savior says to the apostles: "You are the salt of the earth."
First, the words themselves must be examined, which are to this effect: "And they shall do one of all the commandments of the Lord, which shall not be done." If therefore he has sinned, this is the sense of the words; but they seem to me to be distinguished and pronounced in this way: "If a soul sins inadvertently, and has not done of all the commandments of the Lord what ought to be done." But if you wish to contemplate the nature of the Law, perhaps some commandments will occur which are not to be put into execution. Wherefore Ezekiel says: "I gave them statutes that were not good, and commandments in which they shall not live." But what are these? The letter that kills, the testament of death in the letter, and the ministry of death. Yet both the letter and the spirit are uttered under the same voice. D Therefore, the one is to be avoided, and the other is to be done. This is evident even from the Old Testament, where the priests profane the Sabbath while they perform circumcisions on infants, perhaps; the Law is in part kept and in part neglected, while the priests work and the common people rest. Similarly, David eats the loaves of proposition. Furthermore, certain images or likenesses were in the tabernacle of the testimony, and in the temple the images of the Cherubim were seen. By Moses, the bronze serpent was formed and fashioned.
A 331 If, however, his offering is a sacrifice of salvation, etc. That soul, therefore, is said to sin inadvertently, or against its will, when under the pretext of religion it observes that which ought not to be observed. The victim, through whose intercession it may obtain pardon for its sin, is therefore a necessity. But there is no need of a victim for him who does something deliberately—just as Paul, who became a Jew to win over the Jews, and circumcised Timothy. But salvific victims—which some have called "peace-offerings"—are divided into two types: some are sacrificed to praise God, because He has provided salvation; others tend toward declaring gratitude to the Lord for the salvation which He has willingly bestowed upon us, just as these matters shall be more fully explained in what follows. B But when those victims are brought to the altars for the sake of the salvation and the good things and peace which God bestows upon us, we must remember that they are of a lower condition than the holocausts. For they denote a partial, not a universal, consecration of man. Therefore, even females, which are rejected in other cases, are sacrificed in this place; and, furthermore, the first-fruits of those victims are burned upon the holocausts. Thus it is evident from this type that those who are not wholly dedicated to God are offered and consecrated to God through those who are entirely, with all that they are, devoted and given to God; but excellently indeed are we offered to God through the oblation of Christ.
The fat dispersed through the belly was added to the sacrifice, which indeed signifies the health and strength of the mind. To this was added the fat of the viscera, by which we are taught that the mind itself is to be duly nourished with the fatness of the Spirit. On this account, that matter is presented for an odor of sweet fragrance. The fat, which resides in the members, is also taken away, by which thing is embraced every virtue that assists in the creation of man. The kidneys are also removed, signifying the power of the mind by which it discerns good from evil. For such are also the kidneys, which separate the superfluous humors from the seed, which is useful for the procreation of man. To this the testimony of Paul can be directed, who says: "Test everything; hold fast what is good." For the holy are proven moneychangers. David, indicating this very thing, says: "You have possessed my kidneys, O Lord." The gall bladder signifies the height of desire, or rather the whole of it, according to him who said in the Psalms: "Before you is all my desire." The three species of animals which are sacrificed to God designate the first, middle, and last increments of those who perform the sacred office, according to the reason of the land, which now brings forth a hundredfold, now sixtyfold, now thirtyfold.
If a soul shall have sinned before the Lord inadvertently, etc. I think it should be noted that Scripture calls those things sins, too, which we commit inadvertently and in ignorance. A sin committed inadvertently is that which one does not think to be such. Such was Saul’s transgression, when he had commanded a fast. But the type of Christ is the blameless calf. For Christ is devoid of all fault, in whom the prince of this world found nothing. He was sacrificed so that He might expiate the sins of the priest and the people, and so that He might absolve small and great sins, and take away the sins of the Church. Therefore He is led to the door of the tabernacle. Furthermore, Christ, having entered C 332 into the Holy of Holies through His own blood, reveals to all of us who spend our time in this world the door through which we may enter into eternal joys. The blood is sprinkled seven times, by which is signified that the pious are thoroughly cleansed from the stain of sins and are placed by Christ in the sight of God. In no different way are the horns of the altar sprinkled with that gore, opposite the ark, from where God showed Himself to be seen. For the Father, appeased through the death of the Son, received it as a most pleasing odor. For with a benign face, just as He looked upon the sacrifice of Abel, He looked upon the sacrifice of the Son. The altar, indeed, among other things, is also an indication of sweet fragrance. Furthermore, having gone forth, He endured the ultimate punishment outside the gate for our sake, just as Paul testifies, saying: "Sanctifying himself," or consecrating. The meaning of this word shines forth more clearly from that saying of Scripture: "It is a snare for a man if he hastily consecrates something of his own." One Christ, that is, suffered death for us all, just as Scripture clearly teaches, so that we who now enjoy life might live, not for ourselves, but for Christ, who underwent the danger of death for us and rose again. The virtues that are in Christ pour forth the sweetest odor, just as the intestines, which are hidden in the belly, admonish us, as does virtue in the mind.
D Consider diligently, if possible, whether the proper sense of Holy Scripture can allow that the high priest be said to sin, he who transferred the sins of the people onto himself, since He who knew no sin, for you made sin. He who, in every virtue, flowed like a horn of plenty, emptied himself, so that He might take away our sins and bear our infirmities. He brings a calf, the earthly...
body that he willed to be purified A from all stain of sin—for it was in truth of the Holy Spirit, as is declared by the word *irreprehensible*—which He offered upon the altar of the cross. He laid his hand upon the head, so that He might wipe away the sin which, coming upon the people, had passed into Him.
If, however, the whole congregation of the children of Israel, etc. Ignorance is understood as the law. Or if by chance anyone should have been driven by greater force to commit a transgression of the law. Wherefore David cries out: "Remember not the sins of my youth, and absolve me from my ignorance" (Ps. xxiv, 7). Similarly, Job also accuses the benign God, by inferring: "Why have you not brought forgetfulness of my iniquity, and why have you not taken away the purification of my sin?" (Job x, 14). The entire synagogue of the Jews sinned in ignorance, crying, "Crucify, crucify him." The Word of God made flesh was hidden from this synagogue. They did, therefore, what should not have been done, namely, sacrificing the true lamb at the feast of the Passover. Furthermore, the law demonstrates under this symbol that we attain the abolition of sins in Christ alone through faith. For truly, like a calf, as the words of the prophets have it, He transferred our sins into Himself. We are indeed taught this, when we see the hands laid upon the tabernacle while the calf is being slaughtered, so that He might prepare for us an approach to the Father by His own blood, while He entered into the Holy of Holies, and by one oblation rendered those who are sanctified perfect forever. For by the sprinkling of His holy blood, He sanctified the Church abundantly. Hence it is commanded: "Sprinkle seven times." For he says: "We have drawn near to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels, and to the church of the firstborn, who are written in the heavens: and to the blood of sprinkling that speaks better than the blood of Abel" (Hebr. xii, 22, 24). For the blood of Abel raged against the murderer, but the blood of Christ spoke for us before God. The blood was poured out at the base of the altar, because it was accounted holy. Christ is holy both within and without. Therefore, He was sacrificed whole and entire, as a victim. Moreover, as the Apostle teaches, "He suffered outside the gate" (Hebr. xiii, 12), and He commands that we should go out to Him, bearing His reproach, that is, the cross, which He endured for us and on our account. Thus Christ also commands, when He says that we should take up our cross and follow Him (Math. xvi, 24). What Paul says, "Outside the gate," is equivalent to this: outside the world. For if we wish to follow Christ as our leader, we must renounce the life that we lead, defiled by sins in this world. For the same Apostle rightly says: "The world is crucified to me, and I to the world" (Galat. vi, 14). For although we are on earth in body, "our conversation is in the heavens" (Philipp. iii, 20). The substance of the divine fire changes and transforms by its power those things which were to be preserved from the allegorical calf: yet meanwhile, it preserves that which remained from the transformation. Those who were defiled obtained purity by the sprinkling of water tempered with the ashes of a heifer. But the passion of Christ renders us holy by the intervention of water, cleansing our conscience, just as Scripture warns: "Be washed, be clean" (Isa. i, 20). "If, however, a prince has sinned," etc. If the prince and the people have been infected by guilt equally, or the people who are ruled by the prince alone, the guilt is blotted out by the slaughtered calf. If, however, the prince alone has taken upon himself the guilt, by the slaughter of a young kid, he does not wash away the sin with a goat or an adult he-goat. That young kid is of a more mature age than a lamb, and weaker than an adult goat. The kid that is sacrificed for the sin of the prince signifies that his bodily affections have been thoroughly rooted out. The flesh, which is committed to the fire, accomplishes the remission of sin; yet this does not happen before the life of the kid, which is signified by the blood, has been offered to God. If anyone from the people has contracted sin for himself, he does not appease the Divinity with a male sacrifice, but a female one. For victims are accustomed to be slaughtered according to the manner and quality of the transgressions. Thus, Christ sacrificed Himself for our sins, to be blotted out, like a calf, which is numbered among the grave and great victims. "For where sin superabounded, grace superabounded" (Rom. v, 20). For individuals, however, He died more as a kid than as a lamb, because He was likened to sinners and the unrighteous on our account. For the kid is the type of the unrighteous, as if sterile and devoid of prolific seed. Wherefore Christ will place the unrighteous on the left as kids. Christ was sacrificed for us as a lamb on account of His patience and meekness. For "as a sheep he was led to the slaughter" (Isa. liii, 7). For the sin of the prince a male victim, but for the sin of one who is ruled by the empire, a female is slaughtered. Since the male designates domination and the female submission. By the same ratio, the grace of Christ responds to those who sin. For in some places, the sins of the prince and the subject differ in no way. Wherefore they are driven away by a greater victim. But in Christ, both are perceived. For He is considered a prince in that He is God; and He is placed in the rank of subjects in that He is accounted man. And so, even now, a lesser victim is sacrificed for the prince. Since neither a goat nor a bull is brought to the altar. For a not dissimilar reason, nor is the blood smeared on the inner altar. For Christ is offered according to the dignity of each: and each one for himself.
Particular sacrifices assist us through holocausts. And victims for sin are also slaughtered where holocausts are offered. The first-fruits of them are placed upon the holocausts. For he who is a participant of Christ in a particular way, holds Him all, just as for B [index: entries preserved] Partial things are aided through those which are self-sufficient. And the offering for sin is slaughtered in the same place as the holocausts; but the first-fruits from them are placed upon the holocausts. For he who partakes of Christ partially, because He was given perfectly for the whole world,
A It seems to me that the principle of the sacrifice in this place is the same as the one above regarding the bull, which was killed for the priest.
I think it should be noted, however, that while the priest and the people offer the same sacrifices if they have burdened themselves with guilt, the prince washes away his sin through different ones. Because the prince, as soon as he has contaminated himself with sin, ceases to be a prince and falls from his dignity. Therefore, one may gather from this that the priest is more honored than the prince, and that the people, too, shine with greater dignity than the prince. For the sin of each one of the people, a female is slaughtered; for the people act as a female does with respect to the prince. Since the male designates a state of command and the female a state of subjection. Moreover, the whole of the plebs is assimilated to the high priest.
Wherefore in ancient times, certain kings adorned themselves with priestly dignity.
B “From the people of the land,” it says, as if there were also a people of heaven, this very “people of the land,” which, having become faithful in a small way on earth, is taken up to heaven, that it may become a people of heaven. The single soul, after its fault, upon knowing its sin, brings the sacrifice; and not before this knowledge does the propitiation and forgiveness come about. This is not said of the high priest alone. For he does not come to the knowledge of it not knowing.
That which is written, “To a fragrance of a sweet smell,” is said only of the private individual who has sinned, and not in the passage regarding the priest, the assembly, or the prince who has offended.
“If a soul shall sin, and hear the voice of an oath,” etc. [V, 5.] He puts the denial of the sin in the first place, then adds the sin itself. This passage is understood in two ways: either if someone has known that another has perjured himself and has been brought forward as a witness to indicate that sin, and has been induced in his own mind to hide it. By this tergiversation, he heaps up for himself no small sin. Or if someone, compelled by an oath to bring forward things that are secret, hesitates, even though he knows he ought to make them public, he is not immune from sin. For if someone does not indicate the delinquent, nor observe the oath requested by the authority of the judge, he transfers the sinner's sin onto himself. For it is not only necessary for us to abstain from sins, but by refuting and indicating them, the root of sin must be cut out. For Scripture encourages us thus: “Have no fellowship with the unfruitful works of darkness; nay, rather do you even expose and refute those works.” Elsewhere the same Scripture says, “Clearly slay the sinners of the land, that you may uproot from the city of the Lord all those who perpetrate the works of injustice.” Furthermore, it is read, “Judge with righteous judgment, and plead for one circumvented by injury.” Hence, he who is silent about another's sin, treating the religion of the oath with contempt, is joined to him, as one who is defiled by the contact of an unclean and impure man. Just as that man is not defiled by his own disposition, but by the contagion of another, so he who keeps silent about the sin of another, which ought to have been revealed, is contaminated by a forbidden silence, as if by something unclean. Therefore, it commemorates for us here one work, both the type and the truth veiled by this type. But that sin vanishes if confession and sacrifice have intervened. For Scripture admonishes in this manner, “Speak thou first thy iniquities, that you may be justified.” In the Psalms it is written, “I said: I will confess against myself my sins to the Lord; and thou hast done away with the impiety of my heart.” But this would not have been sufficient for the offering of sin, had not Christ approached the peril of death for us. Moses commands that he sprinkle the blood seven times, because through seven drops, by the power and efficacy of the blood, man is raised up from this whole world. He does not cut off the head of the sacrificed sparrow entirely. For the death of Christ does not effect division, but brings about the union of charity. For this reason, the meat of the paschal lamb was not carried outside from that house in which it was being eaten. Christ is not divided, but is one and whole in individuals and in all. He is indeed our peace, joining us to one another, and connecting us to God. The tabernacle also is sprinkled with blood, which is a type signifying the Church. One turtledove is killed for sin; the other yields itself as a burnt offering. Both signify Christ, who was put to death for us, and who is for a fragrance of a sweet smell as a C holocaust.
A Since no flour is added, nor oil, nor incense, it is because it is offered for sin. But sin brings with it neither joy nor sweet fragrance. The material from which the bread is prepared is similar; but bread is a type of life. Furthermore, through Christ even sin is turned into joy, when our souls are liberated by Him. For the priest, filling the palm of his hand with the fine flour, sprinkles it upon the holocausts, thereby confirming the part through the whole. The remainder is handed to the priest so that he may be nourished from it, just as the offering of flour also requires. There, it makes the priest a participant of the altar; here, it effects that the priest brings aid to the one sinning, so that he might not utterly perish by the contact of sin. This is that which Paul calls the given and the accepted.
By what reasoning is he liable who swore that he would do evil, and then forgetfulness of the evil deed stole upon him? It is not because he did not do evil, but because he swore. Yet concerning the composite man, he spoke neither of the spirit nor of the flesh. For neither is by nature apt to sin. "For the flesh lusts against the spirit," having the fruits of "love, joy, peace," and the rest. By nature it is a good tree; but the flesh, lusting against the Spirit, is not subject to the law of God. For neither can it be; and so, not having the power of subjection to God, how could it sin? But it is said particularly concerning the soul: "The soul that sinneth, it shall die," not the spirit. But if God is able to destroy both soul and body in hell, that is not as though it were naturally apt to accomplish this, but perhaps as the cause of sin to the soul. Consider also the one who "sows to the spirit and [to] the flesh"; so that the one reaps eternal life, but the other reaps destruction. And if the one sowing is different from the seed, and that in which it is sown, then it is necessary that it be the soul that does the sowing in both, for which the entire struggle exists, so that it might be saved. Hence everywhere it is said: "If a soul shall sin." B C And those who deny the manifest truth and do not confess Christ before magistrates and Caesars are guilty of this calculation, nay, they are bound by the greatest sin.
But let us explain the aforementioned impurities one by one. Generally, it is said in the first place: "Whoever shall have touched anything impure," and whoever, as the version of Theodotion has it, "shall have defiled himself with an impure word," or, as Aquila translates, "who shall have stained himself with any defiled word," etc. He is violated by the contact of an impure word or deed who follows any word other than that of God. "For the words of the Lord are pure words," etc. But words that do not flow from the fountain that is Christ are impure. In this place He calls a man a corpse who is indeed dead if you contemplate the divine polity. With such a one we are even forbidden to take food. By that which is "lacerated by beasts," understand whatever our adversary the devil, who is considered a mighty hunter, has violently seized. "For he walks about like a roaring lion, seeking whom he may devour."
But since it sometimes happens that a limb or a small ear is rescued by the good shepherd, it is not without reason that it is said: "That which is torn by a beast is impure." For that which has been snatched and rescued from the mouth of the lion is not to be reckoned as caught by the beast. And you might not absurdly call a dead reptile an asp and its brood. The asp will be so tamed by the coming of Christ (according to the prophecy), that an infant will be able to approach its hole, and without danger or harm to itself, reach out its hand to the nest of the young.
A Those tamed serpents will bring no harm, nor will they return to their pristine ferocity, but the end of their life will be the same as their gentleness. Thus, it will sometimes be permitted to handle impure and dead reptiles. So, it will occasionally happen that someone might handle the impurity of man, that is, if someone is defiled by the pollution that resides in another. But when he recognizes the stain of impurity, he shall dissolve it by offering a sacrifice.
And if he shall have sinned inadvertently in the holy things of the Lord, etc. [V, 17.] Namely, if he has sacrilegiously pilfered anything from the number of those things which were consecrated to the Lord, or has not fulfilled his vows. For He says: "Son, if you make a vow to the Lord, do not delay to pay it. It is better not to vow than to have vowed and not paid the vows." David also sings: "Vow, and pay your vows to the Lord your God." But the ram, which was bought for sacrifice, is a type of Christ. The princes of the Jews bought Him, betrayed for thirty pieces of silver. He absolves us from the sins which we also have committed against God.
And if he shall have deceived his neighbor regarding a deposit, etc. [VI, 2.] Through Christ, the offenses are taken away by which we have been injurious to our brothers. For He has perfectly and absolutely cleansed us, according to the tenor of the following discourse, of which Christ Himself is the author: "He who believes in me has eternal life, and does not come into judgment, but has passed from death to life." The faithful person, therefore, by the power of faith, has escaped his crimes. "For it is God who justifies; who then is there who condemns?" Yet, it is necessary to make satisfaction in deed to the brothers affected by the injury, so that we may be able to attain the justification which comes to us through Christ. In that same manner, Zacchaeus, when he wished to be received into the flock of Christ's disciples, promised that he would restore fourfold if he had defrauded anyone of his goods. Thus, anyone can exclaim: "My heart is ready, O God." This is the holocaust which He desires to be kindled and to burn in the heart. He desires a perpetual fire, which is not extinguished, to blaze on the altar. He does not, however, understand just any fire, but His own, which is brought from heaven. B For the divine nature is proposed to us under the image of fire. The altar is Christ, by whose works we approach God the Father. John also saw the Spirit of God descending from heaven in the form of a dove, and remaining upon Him. Furthermore, the Spirit is demonstrated to us through fire, as the same John again testifies: "He will baptize you with the Holy Spirit and with fire"; with fire, I say, which will consume every stain of your soul. For it is written of Christ: "Behold, He Himself will go as a refiner’s fire, and like the fuller’s herb"; He will come, I say, refining and purifying, just as silver and just as gold.
His Spirit, inasmuch as He is God, is considered unique, just as the fire is adjudged to the altar by reason of the law. But a participant of the Holy Spirit is considered to be like a man. You can also understand those who are dedicated to God as the altar of God, whose fire He does not wish to be extinguished; rather, He desires to see them always fervent in spirit, and never bound by the coldness of pleasures. For this is a certain form of rational worship, which God wishes to be offered to Him. He does not want the ashes to be cast away by just anyone without discernment: those initiated into sacred things are appointed to this task. For no one should disdain to perform even vile and contemptible duties for God. But the profane dare not handle the altar. Nor is it permitted, however, that those clothed in the sacred pallium should carry out the ashes. For there would be a danger that it might be defiled by impure contact. Hence, Ezekiel says: "The chambers toward the north and the chambers toward the south, which are in the plain of the inner court, are the holy chambers, where the priests who approach the Lord shall eat the holy of holies: there they shall leave the holy of holies, and the oblation of the Minha, and the sacrifice for sin and for guilt: for the place is holy. And when the priests themselves enter, they shall not go out from the Holy to the outer court, but there they shall lay aside their garments, in which they have ministered. For they are holy: and they shall put on other garments, and approach the place where the people are.” For the law wishes to store in some segregated place that which has been signally holy. Wherefore it declares: "In a holy place in the court of the tabernacle of the testimony shall the priests eat the remnants of the fine flour placed on the altar." In this way, He shows that He veils the true worship, by which God desires to be worshiped, in mystical words. To us, however, a greater sanctification has fallen, as we who are bound to God by a tighter and closer bond.
Just as a greater holiness comes to him who approaches a sacred place compared to him who is far from the holy place, so we abound in greater holiness. But the nature of bodies or persons also has a distinction. For He says: "All the males that shall be of the priestly race shall eat of the sacrifice of flour." But for us, there is neither male nor female in Christ Jesus: rather, we are judged with regard to our virtue, according to which we appear either firm or infirm. Everyone who touched things consecrated to God became holy himself. To us, indeed, holiness is extended if we have touched Christ with true purpose of mind. In that same manner, the woman who was suffering from an issue of blood touched Christ, and obtained salvation. Holocaust signifies him who consecrates C himself entirely and devotes himself to divine worship. Nor, however,
is he to be rejected or scorned who, even in part, as the priest's handful shows, is devoted to the Lord. This sacrifice must be fragrant, so that incense and oil may be added to it: the former indicates good hope, the latter a life conspicuous for the gravity of its morals, which never forgets God. This life is pure and devoid of every leaven of malice. For the Savior does not approve, nor does He judge clean, a prayer that is poured out in the marketplace for the sake of show. Nor does He accept a hypocritical fast, nor does He praise works of mercy when external praise is sought by them. He names "sin" in this place if we transgress knowingly; He calls it "a trespass" if we sin in ignorance.
Let this be the gift of Aaron and his sons, etc. [VI, 20.] It is required that the priest's sacrifice be whole, and not offered in part; and it lasts all day. For priests do not serve God and the world, as others do, but are surrendered entirely to the Lord. They are attached to Him, as it were, and can never be torn away from His love. That this is so, the Apostle is proof, saying: "I have been crucified with Christ. Yet I live, no longer I, but Christ lives in me" [Gal. II, 19, 20]. The frying pan is the indication and mark of suffering. That it is fried and macerated with oil is a sign of the immense joy which a sure hope in God bestows upon us. That it is made from fragments is a sufficiently great argument that the heart of the saints easily slides into pleasures, and is most easily drawn back thence and humbled; and that it is not stubborn and intractable. For David says: "A contrite and humbled heart God will not despise" [Ps. LI, 19]. But the devil's heart is frozen, rigid like stone, and like an anvil, which is softened by no blows or strikes of hammers. Furthermore, we are taught that it behooves children to be imitators of their holy parents, doing likewise, as their parents did, by making the sacred matter a holocaust.
A Ephi and choenix are synonyms and signify the same measure. Choenix, however, is a measure containing a pitcher and a small part of a pitcher.
In the place where they slaughter the holocausts, let them slaughter the sacrifice for sin, etc. [25.] The victim that is slain for sin is Christ alone, who is considered holy in all things. Therefore, it is slain in the place which the holocausts occupy. For "he was reckoned with the wicked" [Isa. LIII, 12]; however, his death is celebrated as holy: and just as God is the son of gods, so too is the Holy of Holies to be worshipped. Indeed, insofar as He is God, He renews and sanctifies the whole creation with the Holy Spirit. But the pontiff, who performs the divine rite, eats of the sacrifice. For every priest will reap and gather the fruits of his labors: and he will receive the reward of his ministry.
In holy places they are eaten, etc. [26.] For in the Churches, mystical things are offered. Such a sacrifice renders holy him who touches it: and indeed it draws sanctification from the sprinkling of blood. But the vessels and instruments which serve this business are not brought forth for human use.
And everything which pertains to the sacrifice for sin, that of the blood it may be brought in, etc. [30.] He forbids the priests to eat the viscera and intestines of the victims. But the divine and supreme nature, the type of which is fire, is praised. With what holiness the death of Christ shone is shown quite evidently by the blood which is sprinkled upon the base of the altar. Furthermore, the intestines silently represent the variety of virtues with which Christ is adorned.
Whoever offers the holocaust of a man, etc. For we do not serve God for nothing. This is the law of Paul, which he brought to all the Churches, saying: "Even so the Lord hath ordained, that they who wait upon the altar, live by the altar" [I Cor. IX, 13]. And again: "They that offer the victims of the altar are partakers of the altar" [I Cor. X, 18]. But those things were handed down to the priests, that they might help the people to bear their transgressions, and through them, acts of grace might be rendered to God. Because from them, thanksgiving is made.
The loaves prepared from fine flour in oil, and the unleavened cakes smeared with oil upon the leavened loaves, etc. [VII, 12.] He speaks of these now, although above he rejected and repudiated honey and leaven in sacrifices. But it must be known that he is now pouring out words concerning the praise with which God is affected. For we adorn God with praises, assembling popularly in temples, from which assembly not even catechumens are excluded. The same is also extolled by the praises of individuals, when faithful men praise God within the walls of their private homes. The cooked meats show, under a certain type, the assembly and concord of the people. The bread, to which no leaven is added, designates the faithful and the pious: just as catechumens are understood under the loaves, which are sharpened with leaven. For catechumens do not yet follow a pure and defecated manner of life, like true Christians. But the untainted fine flour, not yet mixed, so that either a loaf or cakes may be made from it, denotes the praise which individual Christians offer to God by themselves, void of all leaven, according to the word of the divine Paul: "Therefore let us keep the festival, not with the old leaven, nor with the 338 leaven of malice and wickedness; but with the unleavened bread of sincerity and truth" [I Cor. V, 8]. And again: "Purge out the old leaven, that you may be a new paste, as you are unleavened" [Ibid. 7]. Oil is the symbol of joy. For it behooves us to obtain the mercy which God grants. For He says: "Offer to God the sacrifice of praise, and pay thy vows to the Most High, and call upon me in the day of thy trouble: and I will deliver thee, and thou shalt glorify me" [Ps. XLIX, 14, 15]. To this corresponds also that: "Is any one among you sad? Let him be intent upon prayer. Is any one cheerful in mind? Let him sing" [Jac. V, 13]. "There shall not be left," he says, "of it until the morning," etc. Other.
A And what remains of the sacrifice until the third day shall be burned with fire [Lev. VII, 17]. Regarding the voluntary offerings and those made according to a vow, the remnants are food on the following day; but on the third, they are not. The fact that it must be consumed on the same day signifies that "in the worldly day," after which there is no salvation through death; but the fact that it is allowed for two days signifies, through the third, the resurrection of Him who suffered willingly.
And his uncleanness shall be upon him. The meat of the salvation offering is inedible to the unclean. For those who partake of Christ are pure.
All fat of oxen, and of sheep, and of goats [Lev. VII, 23]. The eating of fat and blood is forbidden. The former is a symbol of life; the latter, of virtue. Both are precious to God and are dedicated to Him. It also restrains one from luxury and a murderous intent.
It is inedible, he says, but may be taken for works. This could signify the death of man, brought in by the bitterness of the invisible beast; in itself, it is not useful: "For what profit is there in my blood, when I have descended into corruption?" [Ps. XXIX, 10]. Hence it is inedible. However, it has utility through works, if one performs those things that lead to life, being helped toward this by the fear of death.
He sprinkled them with blood and oil [Lev. VIII, 30]. The oil comes from the anointing oil; the blood, from the altar. And these would be a type of the B oil of the anointing and the blood of the altar being mingled. Neither do they alone, but their garments also experience this anointing.
But all these things in a certain type...
COMMENTARY ON LEVITICUS
"And what remains of the sacrifice until the third day, shall be burned with fire," etc. [Lev. VII, 17]. The remnants of the voluntary sacrifices, and of those to which someone is bound by reason of a vow, are not condemned as food on the second or other day; but on the third day, it is decreed that one must entirely abstain from them. What he says, "on the day itself," etc., places before our eyes the time which is allotted to our life in this age; when this is over, namely when we die, no salvation is further to be hoped for through another's death, since we have held the passion and death of Christ in this age in contempt. What he says, "in two days," etc., recalls to our mind the third day, on which our Savior most magnificently rose again, Who endured the ultimate punishment for us.
"And his uncleanness is upon him," etc. [Lev. VII, 20]. Impure and profane men are not to be admitted to the flesh of the victims which have been sacrificed for salvation. For whoever truly follows the religion of Christ are clean from all stain and spot.
"All fat of oxen and of sheep," etc. [Lev. VII, 23]. The eating of fat, or suet, and blood is forbidden. For blood is a symbol of life, and fat is a symbol of virtue. Both are held in high regard before God and are consecrated to Him. But all these things tend toward this: that pleasure and the institutions and delusions of human reason might be eradicated in us.
"And the fat of animals that died of their own accord, and of those torn by a beast," etc. [Lev. VII, 24]. Even the fat of these animals is rejected and condemned. God does not wish to be appeased by these.
"It is not, however, forbidden to be used for profane purposes." But by this place is signified the death which has been brought upon man by the devil, that invisible beast. Therefore, man, having been violated in this way by the lethal teeth of the devil, has in himself no utility that might please God. "For what utility is there in my blood, if I descend into destruction and corruption?" [Ps. XXIX, 10]. Therefore, it is not eaten, just as that reprobate fat is not. Nevertheless, it has some utility if it is brought into profane uses. But in what way? Namely, if one performs the works of virtue, which procure life for us; and one performs those works out of the fear of death.
"Take Aaron and his sons," etc. [Lev. VIII, 2]. Since previously Moses had anointed them—who were being initiated into the sacred mysteries in order to function as priesthood—separately with oil and separately with the gore of another ram; now, offering sacrifices with greater perfection, such as the law provides, they obtain them. Not simple oil is mingled with simple blood, but the oil of unction and the gore of the altar are confounded. And not they alone, but their garments also feel this anointing. But all these things in a certain type...
A of the salutary passion; the oil is a symbol of the anointing of the bath. But under the Law, the priests alone were purified and perfected by blood and oil, whereas in the time of grace, the whole multitude are made partakers of this perfection—a royal priesthood, a holy nation. And kings, who assumed royal dignity in the Old Testament, were anointed with oil alone; but priests were consecrated by the application of both oil and blood. It was not permitted for kings to perform priestly duties; conversely, it was not permitted for priests to exercise royal office. But the Lord alone, who excels the Law, has become both King and Priest, according to the order of Melchizedek.
For He was conspicuous in both dignities. He administered the priesthood, and directed the reins of the kingdom. Wherefore both have converged in the body of Christ in the Church, namely, the precious blood and the holy oil. That it is required that this be done seven times sufficiently demonstrates the abundant liberality of the Holy Spirit, by which the Church is refreshed.
And you shall not go out from the door of the tabernacle of testimony for the space of seven days, etc. [VIII, 33.] He wills that we should sit by God continually, and strive with all our might for Him alone. For seven days sufficiently teach with how much firmness and solidity it behooves us to be attached to God, so that we may never rashly offend Him. The oracle of the prophet pertains to this: "By seeking, seek and abide (or dwell) with me."
And it came to pass on the eighth day, etc. [IX, 1.] On the eighth day, Moses ceases to perform the priesthood, and from thence surrenders that province to Aaron. And not even now is Moses silent. For the new priesthood of Christ began on the eighth day, on which Christ rose again; and hence the beginning of a new age, as it were, was sought. Indeed, a new creature, or creation in Christ, occurs when the understanding of the law according to the letter ceases; rather, the law now sounds spiritually and instructs us spiritually, while it eloquently sets forth the mysteries of Christ. But that pontiffs should first offer victims for themselves, and then for the people, Paul also declares in the Epistle to the Hebrews: "For every high priest is appointed to offer both gifts and sacrifices. He is taken from among men, so that he may be able to have compassion on those who are ignorant and going astray, and give pardon to those led by error. For he himself also is clothed with infirmity. And because of this infirmity it behooved him, just as for the people, so also for himself to perform the sacred rite." A little later he says the same thing of Christ: "To whom it was not necessary daily, as it was for the other high priests, to offer sacrifices first for his own sins, then for those of the people. For this he did, when he offered up himself once."
And Aaron extending B his hands toward the people, blessed them. [22.] These words seem to hint that he who blesses others ought to be adorned with exceptional works, and those eminent above others. Where Aaron wishes to bless the people, his hands are lifted on high. For he whose hands bend toward earthly things, he, however much he might wish, will not be able to bless others. Nor did the hands of Moses, when they were turned downward, profit the people, but when they were lifted up. The elevation of the Savior’s hands was likewise a symbol of this. For by those things which He did for men, He lifted up their hands and saved those who had faith. Perhaps, therefore, whoever is lifted up on high by his works should be called crucified. In this sense Paul also says, "I," he says, "am crucified to the world, and the world to me," C that is, the word concerning the world has been understood by me, and it has been lifted up; it no longer lies prostrate below. For to him who does not understand the word of the creation of the world, the word is not crucified. For I deem it good to be mystically crucified, which also Paul has suffered: "Crucified with Christ."
and the world possesses according to the mind of Paul, exalted and understood by him. A A good thing, indeed, I consider it to be—that one should mystically be crucified—which also happened to Paul. He who is crucified with Christ, to him the world appears, as it did to Paul, conceived in a loftier and spiritual sense.
*And the glory of the Lord appeared unto all the people*, etc. [IX, 23.] For on the eighth day appeared the Son, who is the glory of the Father and of God. Concerning this glory, he thus calls out to Moses: *As I live, saith the Lord, shall not the glory of the Lord fill all the earth?* [Num. XIV, 21.] He immolated Himself for us as in a calf and a ram. The ram indicated strength; the calf, meekness. Through Him assuredly, Christ, we have been brought into the odor of a sweet fragrance. The ram, entire and limb by limb, was burned as if for individuals. For while we are crucified together with Him, we die to the world and overcome the affections of the flesh. We go forth to Him, who suffered outside the city, like the bull and calf that were slaughtered. Greater victims are offered both for the priests and for the people. For the kid is lesser than the aforementioned animals, in respect to the difference of life and condition in which the priests and the people subsist. The fine flour sprinkled with oil signifies the splendor of hope. For one must exult because of the labors that are felt as long as one treads the path of virtue, just as it is written: *Let us come, let us exult before the Lord* [Ps. XCIV, 1]. For as the glory of Christ once shone forth in fire, so now it will shine in the Spirit while we spiritually apprehend the spiritual sacrifice. But first, hands are laid upon the people. Indeed, the spiritual Aaron, prefigured through this one, recreates the small with the great, as has been handed down. But the laying on of hands signifies the abundant outpouring of the Holy Spirit upon us. There was no laying on of hands, nay, it was unknown before the institution of the Aaronic priesthood. For the Spirit was not yet, according to that testimony of John: *For Jesus was not yet glorified* [John VII, 39].
*And the two sons of Aaron, Nadab and Abiud, taking*, etc. [X, 1.] We have here a most clear example that human things are not to be mixed with divine. And this, indeed, heretics observe but little. God commanded that Aaron should burn odors on the altar of incense only in the morning when he prepares the lamps, and in the evening when he lights them; and He did not command him to make the odorous incense at any other time. Nor did He wish him to apply external fire, when the divine fire was seen to be always at hand. Thus the letter of the law is considered useless when grace appears. The divine fire shows its own powers, lest anyone imagine the divine fire to be imaginary. Wherefore not undeservedly does Paul in the Epistle to the Hebrews say: *Our God is a consuming fire* [Heb. XII, 29].
*In them that draw near to me I will be sanctified*, etc. [3.] The same was predicted in Exodus. But this same thing Peter brought forth in slightly different and changed words, saying: *It is time that judgment should begin at the house of God* [1 Pet. IV, 17].
B *You shall not uncover your head*, etc. [6.] He does not permit the pontifical habit to be changed in mourning, even if those who have died were humans most closely joined to you. For the love of God binds us more firmly and holds us more closely than the love which must be imparted to persons—the persons who are joined to us. Thus the Savior draws the disciple away from the Father, that he may freely announce the Gospel. But funeral rites, which are to be conducted, let them be performed by others. For this duty is little becoming to a priest. Therefore it is not proper for a priest to be given over to mourning, and especially it is expedient that those who just now have been admitted to unction be free from mourning.
*You shall not drink wine and strong drink*, etc. [8.] This place should not be understood as a passing remark; rather it suggests to our intellect something more than it displays at first sight, namely, that the priest should not be nauseated—as a vesperal inebriety, which had preceded, might cause nausea—and thus approach the sacred ministries. For what reason concedes that he who asks God with a suppliant voice for those whom evil desire conquers, that he, I say, should also basely submit himself to desire? By these symbols He forbids and wards off every occasion that might be able to cast down and disturb true reason from its status, and inebriate us with the sweetness of earthly things. Wherefore the Savior brings forth these words: C *Take heed, lest your hearts be weighed down with care and worldly anxieties*—since *strong drink* is interpreted as any intoxicant, even if it be not of the vine.
A
The Nazarenes abstained from everything that could incite drunkenness. Hence they differed in nothing from the priests discharging sacred duties. It is to be prayed that priests may be sober throughout the whole course of their lives, and may rightly sow the seeds of holy doctrine. But because this can with difficulty be obtained by wishing for it, at the very least let them be mindful of sobriety, so that they may be able to lament the life of sinners at the time when they occupy themselves with holy functions. Certainly, it is required above all that at that time they use a meager and more severe diet, as the present symbol seems to teach excellently. There is in Scripture also another cup which inebriates and is meanwhile celebrated with praises. For it is read in Jeremiah: *I have inebriated every thirsty soul, and every hungry soul I have satisfied.* And again: *I will inebriate the soul of the priests.* For priests are exhilarated by an estimable drunkenness of this kind, when they have expiated the sins of mortals and entirely blotted them out. Not unlike this is what is recorded in the Gospel concerning the children of the bridegroom fasting when the bridegroom shall have been taken away. But since no mortal is pure in every part, or free from the defilements and drunkenness of the mind, so that he may rightly pray to God for the impure, it was not without reason that there was need for Jesus, an eternal high priest according to the order of Melchizedek: and, indeed, for that Lamb who takes away the sin of the world.
Obelized are these words: *Or approaching the altar*, etc., as though they were to be referred to him who directs his footsteps to the tabernacle of witness; or as if, perhaps, it were permitted even to those who were not priests to approach the altar. To these may be compared those of whom it is said in the Gospel, that they should leave the gift before the altar until they have returned to favor with their brothers, and then at last with a prosperous foot go to the altar. Or [it refers to] priests whom order does not call to minister, with others successfully relieved, who approach the altar although they do not enter into the tabernacle of witness at the time when they are exempt from ministry.
*To distinguish between holy and profane*, etc. [X, 10.] It belongs only to Christ and to those whom He calls little children to separate holy things from profane. Here, too, he calls to mind those things which, according to the flesh, the Jews heard through Moses, who, grasping the word of God, spoke powerfully. For this reason he is called faithful in all the house as a servant, for a testimony of those things which were to be spoken. B
Furthermore, it is necessary that priests, even if they have been profane, avoid the fellowship of profane and impure men. For: *Every animal*, it says, *loves its like; and a man will cleave to him whose manner is most similar to his own manner.*
But what will they advise? What will they suggest? That the Law is spiritual, and is a pedagogue who joins us to Christ: that one should not superstitiously dwell on the letter: [and that] the richest fruits of the spirit are to be gathered from it. C
*And Moses sought for the goat for the sin offering; and behold, it was consumed by fire*, etc. [16.] For it was not fitting that the goat be delivered over to the father and the brothers of those whom fire had destroyed; nor indeed was it right that it be given to any other than the fire which had devoured Nadab and Abihu. Yet, before he learned this from the account of Aaron, Moses warns his brother and the surviving sons that they should eat the breast of separation and the shoulder of elevation in a holy place.
A And from that they might learn the contemplation and knowledge of divine things, which is separate and remote from the knowledge of worldly things. In this way, indeed, I understand the breast of elevation. Those eat of that breast who have decreed to speak of the composition of the world and the operation of the elements, as well as the beginning, middle, and end of time. But this is not the breast of elevation. B He who considers the sweetness and pleasantness of the Lord, and through purity of heart sees God, eats the breast (11); but he who applies himself to excellent works, eats the shoulder (12).
Since in Exodus, against those who had made the calf, he pronounced: "I will blot them out," it is now managed so that the sacrifice commanded first for the sin of the people is not perfected, because neither was its blood brought into the holy place, nor did the priests eat of it. And what is greater, since God had commanded above that calves be offered for the sin of the people, now he has a goat—one in place of another—brought forward, so that only the type might be fulfilled.
The breast of segregation eats he who considers the sweetness and pleasantness of the Lord: and with a clean heart eats God. The shoulder of elevation eats he who is studious of good works. There remain more things to be said about the burnt goat. God in Exodus pronounced a dire sentence, bringing it forth against those who had adorned and prepared the calf: "Whoever shall have sinned before me, I will blot him out from the book of the living" (Exod. xxxii, 32). He brings that sentence into effect even now, while he does not suffer the first victim, which is sacrificed for sins, to be duly perfected; because nothing of its blood has been brought into the sanctuary, nor did the priests eat anything of that victim. And what is greater, since God had previously commanded that a calf be slain for the sins of the people, now he calls for a goat, namely sustaining that one thing be sacrificed in place of another, so that the type might merely be fulfilled.
"And the Lord spoke to Moses and Aaron, saying: Say to the children of Israel: These are the animals which you shall eat, etc." (Lev. xi, 2). So that the present type may be narrated in its entirety, you should know that nothing which enters into the body defiles a man, just as Christ our Savior taught (Matt. xv, 11). Furthermore, a voice of this kind was brought to Peter, who had seen the linen sheet, and still clung to the more superstitious observation of the law: "What God has purified, do not call common" (Acts x, 15). But in that place God demonstrated that he was discoursing about men; whereas Paul, speaking words concerning food, says: "But food will not commend us to the Lord" (1 Cor. viii, 8). Hence it is clear: "To the pure all things are pure" (Tit. i, 15). The discourse, however, is now held, as is evident, about the morals of men. Moreover, the laws which concern the morals of men are set forth not only to Moses but also to Aaron, that is, those laws regard both the Law and Grace, namely Christ. The Law places the literal sense before our eyes; but Christ interprets it for us spiritually. Indeed, Holy Scripture provides a thousand occasions by which it demonstrates our morals, taking simulations from animals. Thus it is read: "Horses, which are carried by a certain fury into mares. Every one neighed after the wife of his neighbor" (Jerem. v, 8). Thus it is read: "Tell that fox" (Luc. xiii, 32). Thus it is read: "Brood of vipers" (Matth. iii, 7 et alibi). To this is added that the Savior calls a woman a dog who was not Jewish, because of the impudence of her petition (Matth. xv, 26). In Jeremiah it is said: "Lions have driven away Israel" (Jerem. L, 17). Explaining who these lions were, he says: "First, the king of Assur ate him; and at last, the king of Babylon broke his bones" (ibid. 17). To this can be referred: "The eagle having great wings" (Ezech. xvii, 3). Let this and that be applied here: "My sheep hear my voice" (Joan. x, 27). And this can be adapted here: "Ravenous wolves, who walk about in sheep's clothing" (Matth. vii, 15). Therefore, every prudent man is prepared to eat those things which he encounters. For he often ponders with himself in his mind those things which are able to come into his knowledge, and he divides them, as if with teeth, in his thought; and those which he knows must be committed to memory, he stores away, so that he can recall them if necessity demands. Then he enjoys the most wholesome and salutary food of knowledge. In this way the Savior wishes to be eaten by us, which indeed he teaches through these words: "Unless you eat my flesh and drink my blood, you do not have life in yourselves" (Joan. vi, 54). And again: "My flesh is food in truth, and my blood is drink in truth" (ibid. 56). Unless it were such, it would surely be impure. But no beast, as the Law warns, is recognized as pure.
"All that go upon their hands among all the quadrupeds, will be unclean, etc." (Lev. xxvii). In this place, understand cruel and fierce men, of whom David speaks saying: "When the cruel come upon me, who crave to eat my flesh" (Ps. xxvi, 2). And again: "When men rose up against us, they would have swallowed us alive" (Ps. cxxiii, 3). The terrestrial animals which are praised in food are those which chew the cud and cleave the hoof. Here, indeed, the type signifies those who act for their own benefit and for others, as Christian religion warns, while they purge themselves from internal affections of vices, and are mindful of their duty towards others. Nothing prevents you from understanding under this type those who live piously and justly in this age, and
A diligently seek the future blessedness. These also not only part the hoof, but also cut the claws—that is, they remove from their works whatever is superfluous and dead. They also move away from their feet whatever might be an impediment, so that they may, as is right, progress along the path of virtue. Regarding this path, David says: "My foot is in uprightness" [Ps. xxv, 12]. But of those who are affected in the opposite way, the same prophet says: "Their feet are swift to shed blood, destruction and misery are in their ways" [Ps. xiii, 3]. Therefore, with all our strength let us flee from those who shine neither with true religion, nor with Christian charity, nor with either of these. Let us also abhor their corpses—that is, the writings which they leave to posterity and which are circulated.
By the camel and the hare, B which animals differ in size, He indicated famous and obscure men, and those of medium standing, in whom for the most part faith and dead works dwell, or one alone, and thus neither. For faith without works is dead [Jas. ii, 20]: and likewise, works without faith are also held to be dead. But it must be known that for another reason the impulse was granted to the Hebrews in Egypt to eat oxen and sheep, which animals the Egyptians worshipped. The Jews, however, ate them so that they might learn to despise and scorn them, as containing nothing divine within them. He also forbade the Hebrews in Egypt from placing to their mouths foods by which the throat is fostered and irritated as if by certain enticements. Of this number is swine's flesh, which they eventually sought C when they were freed from servitude in the vast Egyptian wilderness. Yet He did not command the Hebrews to taste those animals from which human nature shrinks and which it finds abominable. Led by other reasons before the law was given, He ordered the Hebrews to abstain from dead corpses, as those who do not abhor such foods make them more intolerable and closer to death.
"You shall not touch their corpses," etc. [XI, 8.] He does not ineptly prescribe these things to a people who were being taught through carnal things, so that in these also they might preserve purity, by which they would be separated from the rest of the nations. But if anyone says this is done for the reason that many things which nature possesses are not lacking in reproach, as if they were impure: let that person know that all things were created by the Creator for a certain peculiar end, and with respect to that end each contains some utility and purity.
"These you shall eat of all that move in the waters: whatsoever has fins and scales, as well in the sea as in the rivers, those you shall eat," etc. [9.] D Aquatic creatures also show forth diverse characters and the varied natures of mortals, just as the sweep-net—of which there is mention in the Evangelical history—warns, which when cast into the sea catches fish of every kind: from which they gather and preserve the good fish, and cast away the bad. The royal Psalmist also compares our life to the sea, saying: "This sea is great and wide, there are reptiles without number, creatures small and great" [Ps. ciii, 25]. Similarly, the sea signifies the bitter saltiness or harshness and instability of our life, and the inundation of all things in this world, stagnant as it were in a sea and confusing everything: furthermore, that men live their lives in this world like fish seeking to devour one another. Fish, which are covered with scales, excited by the sun's heat, swim up to the surface of the sea, and for the most part escape the fishermen's nets. But fish lacking scales and which are not supported by any fins hide in the muddy deep, and cling to sea-algae, which grows fertile in the lowest abyss. These fish are utterly weak and are very easily caught. Therefore, some mortals, when they have strayed from the divine precepts, immediately sense and acknowledge their error. For, as Scripture warns: "We all offend in many things" [Jas. iii, 2]. But they do not bring themselves to recoil and turn away from their errors, nor yet do they wish to act basely in public: for prudent and wise men hide their own disgraces. Perhaps this is that which He says, "to have scales," while they cover their own crimes with certain veils. Often also they emerge to the surface of the sea to be warmed by the solar rays, and relying on their fins, they escape the hands of the fishermen. Others, however, find their glory in their own ignominy, when they sin openly and do not hide their crimes at all. They wallow in the deep mire, are weak and easily caught by fishermen, and are as if numbed by the cold. Not unlike these is the life of those who, on account of a contracted impurity, are forced to leave the camp, and whom the law pronounces unclean. But the rest in the camp, as in a pure and clean place, dwell adhering to God and walking justly in this world. Let no one avoid the company of these, but let all abhor the society of the impure. For it is written: "He that walks with wise men shall be wise: but he that is a friend of a fool and an unwise man shall be known" [Prov. xxix, 9]. Indeed, Paul himself writes: "If any man that is named a brother be a fornicator, or covetous, or an idolater, or given to drunkenness, with such an one no, not to eat" [1 Cor. v, 11].
"These shall be an abomination to you among the birds: the eagle, the hawk, the osprey, the vulture and the kite after their kind. Every raven after its kind" [13, 14]. He demonstrates that the eating of the eagle, the griffon, the haliætus, and the vulture is illicit. And these birds signify, under a certain type, those who are puffed up with pride. For these birds fly on high and hate lowly and deep things. "For the young ones of the vulture," says Scripture, "fly high." So also, no proud man associates himself with the humble. Condemned in this place also are thieves and rapacious men, whom the kite and other birds of prey overshadow for us. The deceitful and those blinded in mind are indicated by the raven. Ostriches and gulls declare gluttonous men, who gather and snatch whatever is in their way, and yield it to their greedy maws. Nor less are demonstrated to us under these birds the fraudulent men, who lie in wait for all, and by their coarse voice and detraction are a nuisance to their neighbors. Thus the hawk catches
the weaker little birds and feeds itself with its fasts. The cormorant, the ibis, the heron, and the pelican threaten the destruction of the fish. But they delineate for us those men to whom that part of Scripture applies: "Not seeking their own, but rather the things of others; for charity does not work evil to a neighbor." A It also condemns in food those birds which love the night and shadows. In the catalogue of these are mentioned the erodius, the owl, the charadrion, the hoopoe, and the night-owl. To us, indeed, under the symbol of these birds are indicated men who perpetrate evil deeds. For Christ says: "Everyone who does evil hates the light and does not come to the light, that his works may not be reproved. But he who does the truth comes to the light, that his works may be made manifest, because they are done in God." Among the impure flying things are accounted whatever are quadrupeds. Moreover, all flies, and whatever insects are of this kind, are numbered among the unclean. In both great and small living creatures, whatever are of the maleficent kind, holy Scripture declares them unclean. For there is no respect of persons with God. Exceptions are made, however, for the locust and the bruchus and the like, which, although they know how to leap, yet sometimes fly also, and do not always spend their time sunk in the dust of the earth. Such is he who pursues the life of this world, yet is not entirely devoid of the love of God; nor is he meanwhile utterly given over and bound to earthly and perishable things.
He says that he who has touched a carcass must wash his garments and be clean until evening, etc. [XI, 25.] For in the last times we have been cleansed in Christ from all sins, washing away the impurities with the liquid of holy baptism. "And everything that walks upon its hands, among all beasts, etc." These beasts indicate cruel men and those greedy for slaughter, as we have stated above. The weasel, the mouse, the lizard, and similar creatures represent deceitful men who secretly plot ambushes and cause harm. Indeed, these little beasts frighten human minds with their unexpected approach. But by the vessels that have touched dead things or carcasses, understand those men who have familiar relations with unclean people, even if they themselves were not prone to impurity by their own nature, yet have already conceived a purpose of acting wickedly. Furthermore, he declares that fountains, cisterns, and other receptacles of water, and likewise crops, are immune from that defilement. Yet, lest meanwhile it should escape the notice of men who are often driven from their homes, that they do not perform this when burdened by the weight of the law: if anyone applies his mind, he will understand that all those things which men have devised soil and contaminate the human character. Exceptions are made, however, for common conceptions (*κοιναὶ ἔννοιαι*), that is, the universal concepts of the mind, which are as it were the fountains and seeds of virtue and the light, according to John, which is not comprehended by the darkness. These concepts of the mind draw living water. But if they are defiled after the truth has been acknowledged, there remains no further sacrifice for them for their sin. But with the spirit receding, they are cut into two parts, and their portion will be placed with the unbelievers and the impious.
B If, however, a beast of burden dies, etc. [59.] We are taught under this covering that passage of Paul: "If any man that is named a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one do not so much as eat." For he who thinks himself pure because of the faith he has, if he is subjected to the death which sin induces, he is impure and unworthy of the fellowship of the pious. For it is written: "He that toucheth pitch, shall be defiled." However, the affairs of that impure person will turn out well if he finds the remedy of penance through profuse tears.
Neither shall you defile your souls in all the creeping things, etc. [43.] Now, in explicit words, he shows that by the species of the aforesaid living creatures, the qualities of morals are proposed. For what external touch brings harm to the soul? Moreover, what detriment is feared from that which enters into the mouth and is cast out through the draught, according to the voice of the Savior? Through the crawling things we are taught not to be entirely addicted to earthly things, otherwise we shall not be free from spot. Perhaps someone might say that the pollution and contagion, which are wont to accompany evil works, pertain to the present age. For the future age is devoid of every stain in every respect. Or because this pollution lasts for a short time, unless it has taken root in the mind and, as it were, has been turned into nature, then it is difficult to eradicate.
A woman who, having conceived seed, has brought forth a man-child, etc. [XII, 2.] It would have sufficed to have said: "If a woman has brought forth a son." But he excepts the holy Virgin, who brought forth a son through the intervention of no seed. For since the conception was of the Holy Spirit, the shedding of seed was not required for begetting the firstborn of the saints. He is believed to be the firstborn of the saints, the firstfruits of those who are regenerated through the Holy Spirit, of whom it is thus spoken: "Who are born, not of blood, nor of the will of the flesh, but of God." The woman is also called a virgin. For this appellation belongs to more mature age, just as also the appellation "man" signifies a male, even if he has never lain with a woman. Therefore, Paul loosened his tongue into these words: "God sent His Son born of a woman." Likewise also Abraham commands his servant, whom he had sent to Bethuel, to accept from there a woman for his son, and he did not say: a virgin.
Why, then, is she who has brought forth unclean? Some say it is on account of the soul which comes into generation, and this is defiled, and also those who serve its generation. And therefore it is required that she obtain purifications with sacrificed victims. Some produce another C reason—the transition from perfection to the imperfection of the one being born. For this nature is that which is brought down…
from the original creation in perfection. Therefore, until what is conceived comes to formation, the one who has given birth is unclean—that is to say, for such and such a number of days, after which that which is conceived is no longer imperfect in terms of ensoulment and formation. And offerings are brought on her behalf as for sin, as well as whole burnt offerings, which are offerings to God, leading back from an imperfect life toward the perfect.
Others say that the Law intends for the woman who has given birth to have rest, as she is greatly exhausted by the pains of labor. Therefore, in order to extinguish desire, it saw fit to call the woman unclean. For if the one who has given birth is unclean, so too is the pregnant woman.
There are those who claim that the woman who has given birth is unclean because at that time venereal desire is entirely extinguished in her. For if one who has conceived is considered unclean, not even a pregnant woman will be free from the charge of impurity.
B There are not wanting those who say that a woman, not content with her own blessedness, has fallen into sin, become severely defiled and filthy, and has fallen into the most grave and perilous destruction. "For God did not create death, nor does He delight in the ruin of the living," etc. The concept also defiles the woman, which the pleasure of the flesh produces, as is evident from the oracle of David: "For behold, I was conceived in iniquities, and in sins my mother fostered me."
Yet the Law has introduced a certain method for warding off such impurity. Physicists, who are gifted with the knowledge of these things, teach that the fetus, if it is male, is scarcely fully formed in the maternal womb by the fortieth day; but the female requires twice the time due to her weakness. C But all these things indicate that human nature, separated and segregated from God, has long dwelt in filth. For death reigned from Adam until Moses. On the eighth day, which succeeded the Law and the ancient Sabbath, we were circumcised with a circumcision that is not performed by the ministry of hands, but is perfected by the work of the Holy Spirit: we were also reformed and regenerated through Christ, while we are rendered partakers of His divine nature. For we are not generated into corruption on account of Adam’s impure stain of sin: but we are begotten to life and immortality on account of the purity that has come to us in Christ, when He suffered the horrible punishment for us. From this also you will understand that which is written: "Sinners are alienated from the womb." But who and what is that womb? Namely, that they are not circumcised with that circumcision about which Paul argues, saying: "We are the circumcision, who worship God in the spirit."
"If her hand cannot find," etc. [XII, 8.] It is evident that the parents of the Lord did this, since they did not abound in riches so as to be able to offer a lamb. Or perhaps this happened because Christ, who was the Lamb of God born into the world, was to offer Himself as a whole burnt offering for the life of the world.
"If it happens to a man that in the skin of his flesh," etc. [XIII, 2.] Before we recount these things specifically, let us contemplate the afflictions. Leprosy, therefore, is a certain voracious and incurable evil. For the flesh is hollowed out and corroded; it also dies by degrees as this creeping evil descends to the lower parts. Wherefore also the hair growing upon it perishes, no differently than a plant that dies together with the earth. The whiteness that is in question here is a certain infirmity of the flesh not unlike leprosy: yet it does not descend deep into the body, but is spread and diffused upon the surface of the body. This, therefore, is easily cured. It is apparent from the things just mentioned that leprosy is a certain plague that corrodes the human body and afflicts it lethally. But the whiteness has a certain appearance of leprosy. For wherever it has broken out, we immediately suspect it to be leprosy. But the Law does not pronounce the whiteness unclean, as it does leprosy.
Six species of leprosy are enumerated: one is that which appears from the evident sign of a scar. The second covers the whole body. The third breaks out from a healed ulcer. The fourth proceeds from a burn. The fifth wanders on the head or beard; and infests both man and woman. The sixth invades the baldness of the head, or occupies the baldness of the eyebrows.
Leprosy signifies the stains of those who have been cleansed either in this life or the life to come, according to some. For just as a scar is the remnant of a wound in the body of one healed, so in a sinning soul, even if it is healed, certain remains like a scar are left, which God alone sees, or those to whom it has been given by God to perceive it. Therefore, effort must be made so that every remnant of the wound may be removed. This will come to pass if we apply a perfect healing to the wound. Concerning such wounds, Isaiah prophesies thus: "From the sole of the foot even unto the crown, there is no soundness in it. Wounds and bruises and swelling sores." That ointments are placed upon the wounds of some—those, I say, whose salvation is not yet entirely despaired of and lost—the same prophet declares in the following words: "It is not permitted to add ointment to a wound, nor to pour in oil," and the wound also rejects bandages. But concerning the contrition and severe wound of the soul, which is not healed except with great labor, until it receives back its former soundness and is covered by a scar, Jeremiah speaks thus: "Thus says the Lord: I have restored your contrition; your wound is very bad. There is no one to judge your cause for binding up your healing," etc., up to these words: "I will free you from the wound which afflicts you with most grievous pains." These latest words Aquila and Symmachus interpreted thus: "Because I will cover your wound with a scar." Again, the same Jeremiah speaks according to the version of the Seventy interpreters: "Behold, I will bring a scar upon it for him, and I will restore health to them, and I will manifest to them faith and peace; and I will lead back the migration of Judah and the migration of Jerusalem." Sometimes a scar forms, which indeed can scarcely be seen because of the perfection of the healing, but at least shows a mark and sign of leprosy—not a manifest one, but a somewhat obscure one—in the skin of the body, and on account of this, the things following in the law are determined. For it is necessary that those who have been recalled from the underworld as if dead through Christ depart as far as possible from vices, and cast away the allurements of the flesh and the world. "For he who sows in the flesh, shall of the flesh reap corruption." Such an impure and unclean person, therefore, is judged in the sight of Christ, according to the word: "The priest himself shall pronounce him impure." To those whom that impurity has adhered, they shall hear that horrendous voice of Christ: "Depart from me, you who have worked evil: I do not know you." The whiteness of the soul and the evidence or sign of an ulcer infected with leprosy is inclination and a proclivity of the mind toward evil, yet it does not proceed to evil; but it abstains from evil deeds. For reason is considered the author and leader of works. Wherefore David says: "Before I was humbled, I sinned." For then the mind, as if on a scale, is pushed when someone has not yet fallen into the danger of death, but has approached very near to evil. And this can be applied—"Let no one, when he is tempted, say that he is tempted by God. For as God is not tempted by evil, so neither does He tempt anyone. But everyone is tempted, being drawn away and enticed by his own concupiscence. Then concupiscence, when it has conceived, brings forth sin; but sin, when it is complete, produces death." Therefore, the evil that brings death does not immediately invade us, as long as we struggle against sin. For not every sin is unto death. Wherefore neither is he who was suspected of leprosy, of which we are now speaking, shown to be impure by the priest’s sentence; but he is segregated. But that trial, which lasts for seven days, signifies that trial which agitates and examines us through the entire course of life. God does not test us if we remain near to evil. Therefore, we must anxiously take care that no evil, because of a neighboring evil, might seize us, which would then infect us and drive us as far as possible from the camp of God. Christ is that priest who considers the leprosy of our souls; nothing of the vice of leprosy will be hidden from Him. Therefore He says: "Be holy: for I am holy." But it was necessary for him who was released from the impurity of leprosy by the priest's authority to wash his garments, that his purity might be confirmed in this part as well. The law mentions water so that it might be known to all that sacred baptism was long ago delineated in the law.
"And if the leprosy shall cover the whole skin from head to foot, etc." [XIII, 12.] Some of the ancient writers understand the "living flesh" under the skin, which leprosy has entirely occupied, as the living reason, of which if a man is deprived, whatever he does cannot fittingly be rebuked. For a man who lacks reason differs nothing from a beast. As soon as reason is present in a man, if he has done anything wrong, he can rightly be punished. What does he mean by saying "the touching of the whole body"? Perhaps he understands allegorically those laboring under melancholy or phrensy. For while neither reason nor sense attends them, whatever they may have said or done will not deserve the name of sin; but the name of sin returns when sense has returned.
Therefore, let us speak in this way: We are pleasing and grateful to God in two ways. If we live for God, let nothing in us be dead; if we have died to sin, let no remains of sin remain in us. Since we have died to the world, let us not return to vices. Wherefore Paul says: "So also consider yourselves dead..."
to sin, but alive to God in Christ Jesus." For Christ endured death for us, that those who live should no longer live for themselves, but for him who died and rose again for them, who bore our sins in his body upon the tree, so that having received the forgiveness of sins, we might live to righteousness. Let us die to sin, lest this also pass us by, if we slay our earthly members: fornication, uncleanness, affection, evil desire. But if we have died to sin, how shall we thereafter live in it? If we consent to sin even a little, we are defiled. Therefore, we shall not escape the charge of impurity: just as we preserve purity if we have died to sin. For, as Paul says, a little leaven leavens the whole lump. But if that little leaven of malice has been removed, no danger remains. For this reason, the Lord forbids placing a new patch on an old garment, and the Lord warns that new wine should not be received into old wineskins. Some have said that this mortification is impure which vice and the evil disposition and affection of a wicked mind begets. This spreads and creeps far and wide, as can be seen in the vices of intemperance and injustice. Some assert that the mortification they rely upon is pure, provided they treat external things with indifference, so long as vice is banished. Thus they eschew foreign marriages if they are led to them by the vice of incontinence; thus they reject no food, unless it is subservient to intemperance; thus they avoid no work on the Sabbath, unless it is undertaken by the impulse of greed. Wherefore Paul says: "We ought to die to the law, and in no way return to the life which the law promises, thinking that we obtain justification through the law." Some interpret the present passage thus: the law declares that person unclean whom leprosy has entirely invaded, to show that God hates varied and deceitful characters. He reveals it more clearly in what follows, when He commands: "You shall not sow your vineyard with divers kinds of seeds." And again: "Let it be an adulterous garment woven of double material." And again: "You shall not cause your cattle to breed with, allowing them to breed with, cattle of a different kind." Behold, everywhere God extols simplicity. Some say that he whom leprosy has entirely defiled is declared clean out of sheer divine kindness, as one who, as far as is in him, conceives no hope of salvation. Lest, therefore, he be forced to live eternally segregated from the company of men, divine kindness grants him purity. By this type He also teaches men who followed the Egyptian way of life to walk cautiously and be mindful of modesty: lest they exalt themselves because of the beauty or strength of their bodies. They are entirely dedicated to God, and let them glory in this, lest they fall into some calamity and become abominable. Furthermore, that they should abstain from luxury and flee pleasures. For these two evils were accustomed to generate leprosy.
"And if also, when the skin has been ulcerated," etc. [Lev. XIII, 18.] The law concerning leprosy is now set forth for a third time, namely, when an ulcer has been healed, and in the place which the ulcer had occupied, a white scar has been found. For just as many causes of diseases are found in the body, so also are many occasions of vices detected in the soul. Where wounds have healed, a scar is usually seen that is white and leprous: or red, which is inflamed and is lower than the rest of the surface of the body, and therefore it makes the soul lower as well.
"Burning of fire," etc. [24.] Perhaps it experiences inflammation and an intolerable heat, he who receives the fiery dart of Satan. Such a one pursues either a wife or a child with most ardent love. For he loves flesh and blood. Of the same flour are they who are agitated by an insane love of glory and greed. For the soul subject to these affections burns. But if the soul has been freed from these evils, and has become a partaker of holiness, and has not leveled the place so that it appears as it was before the arising of its vice: truly, since it is lower by the reasoning of the law, it is believed to be defiled.
Burning of fire.
Is it not perhaps the burning in everyone who has received the dart of the Wicked one, set on fire? For this one desires flesh and blood, a wife, or a child. Such are also those who are mad for glory and silver. For a soul passionate for such things is set on fire; and even if, having departed from these, it is healed, and does not so smooth out the place of the passion as it was before the passion, but is lower in this regard, it seems defiled by the law.It happens sometimes that the soul, when it has received perfect health, relapses into vices through sluggishness. If sins are conceived at least in reason but are not brought into effect, that man is not rejected, although he is separated. But if he has determined to commit evil works and to incur guilt, he brings upon himself the stain of impurity. Therefore, it happens as it is said: "The dog returning to his own vomit, and the sow that was washed, returning to the wallowing in the mire." Therefore, I judge it not inept to have said these things about the third law, which is brought forth on account of leprosy.
"In the head and in the beard," etc. [29.] It seems to me that in this place is to be understood the leprosy of the head, if anyone, in place of Christ, who is the head of the Church, follows a different doctrine, and chooses for himself a head leprous and unclean. Furthermore, if anyone who has crossed over into manly age and has abandoned the things of childhood, as they say, sins again. Since this sin is committed by a man, it is rightly understood that this man has become infected with leprosy.
In the head or in the beard.
See if leprosy can be understood as of the head, because instead of having Christ as the head, one attributes to himself another doctrine as a head, leprous and unclean. But even if someone, having already become a man, and appearing to have finished with the things of a child, sins, not as a child, but with the sin of a man, perhaps he has leprosy upon the beard. And a woman, also—that is, a soul that is not prone to rational truths...but holds them firmly—may perhaps have upon her face or beard that which the law has designated in a peculiar and proper way as a "fraction" or "conquassation." A
Furthermore, what we have offered thus far can be interpreted in this way: A twofold impurity is contracted in us, one that rests upon the flesh, and another that besets the spirit. Enormous and impious wickednesses stain the flesh; while the soul is defiled if one retreats from sacred doctrines and a healthy faith. Moreover, frauds, deceits, perjuries, whisperings, swellings of pride, contentions, jealousies, and other sins of this kind pollute the mind. Now, however, the law proceeds to describe the sins of the soul. But the head is the type of the mind, and the beard denotes the perfection of the mind's thought, for the beard is regarded as a sign of perfection. Yet these things also have a certain peculiar speculation. For the mind, even if it is somewhat entangled in the pains of vices at the first, nevertheless does not slide entirely into vices, but, instructed by modest rebukes, retreats from these vices and is as it were separated. That soul, I say, is not considered to have incurred the crime of impurity through and through, nor is it entirely alienated from God. "When he has washed his garments, he shall be clean," that is, he will receive and feel the auxiliary justification that Christ has imparted to the mortal race. But that even the hairs are stripped bare has the significance that there is no creature that God does not see and know. For all things are manifest and laid bare to the eyes of the Lord. Hence it is stated somewhere: "God approaching am I, says the Lord, and not a God far off." Shall anything be hidden from me? B
"Bright white spots, etc." [XIII, 39.] If anyone investigates the matter diligently, he will find that this whiteness of the flesh is a certain bodily affection near to leprosy. But this whiteness signifies those sins of the soul by which the soul is not lethally wounded. It is written concerning these: "Who shall understand his faults?" Understand, therefore, by this little word "faults," those affections which of themselves procure neither death nor the destruction of the soul. But the judge does not execute all things according to the rigor of law or strict justice. He grants something to our weakness, because he himself knows our frame. To this can be added that pronouncement of Scripture: "If you, O Lord, should mark iniquities, who shall stand?" But that you may know exactly what those bright "spots" are, know that they consist of that number: vehement impulses of the mind vanishing in a short time, and also a proclivity toward anger. Let weakness toward our brethren, the desire for vain glory, and other things not unlike these be applied to this. C
"If baldness has beset the head of anyone, etc." [40.] The final leprosy mentioned is that which dwells in baldness or the eyebrows. And indeed, it seems likely that one who has cast off hairs (for they are certain dead things) should be considered clean, unless perhaps the leprosy, touching the mind—of which the head is the type—has manifestly blossomed forth. But again, it is to be seen with what benignity God frees us from sins committed through lack of consideration. For one to pass one's life entirely immune from the filth of sin will not be of the present, but of the future, age, when sin shall have been entirely abolished. But consider the leprosy of the head to be small affections, which, if they are not restrained, are accustomed to give birth to capital crimes. Thus, small anger often erupts into a nerve, if it is not repressed by gentleness, according to this oracle: "Be angry, and do not sin."
"And his garments shall be rent, and his head bare, and his mouth covered, etc." [45.] For it is not fitting for the leper to have hidden sins of the soul, nor is it fitting for him to conceal his own filthiness, lest he appear to be a whitewashed sepulchre. Or perhaps the gravity of character and authority, which is acquired from good morals, is to be understood here under the term "garment." This garment does not come to those whose natures are incurable and who offend shamefully and publicly. It is fitting for the leper to have his head uncovered, so that he may be injured by the cold of the night and the heat of the day. D But the opposite of this happens to him concerning whom it is said: "The sun shall not burn you by day, nor shall the moon hurt you by night." Jacob, having performed his duty as a shepherd until he took, by way of wages, the best of the flocks from Laban, says: "In the day time the heat consumed me, and the frost by night." The mouth of the leper is covered, so that he may have nothing by which the sinner may excuse his sins before God. Nay, the sinner does not even have the freedom of speech, for he barely dares to mutter in the sight of God. For God thus addresses the sinner: "Why do you declare my justifications and take my testament in your lips?" He is cast out of the camp and barred from the fellowship of the saints. In that manner, in the future age, the good shall be separated from the evil, and the Lord will thus address his own: "Go out, go out from the midst of them, and be separated, you who carry the vessels of the Lord." By the vessels, take note of the various virtues in which the saints flourish; Paul, placing these before our eyes, says: "Be converted, O children, being converted, and I will heal your contritions." Whom, therefore, shall we acknowledge to be the path of salvation? Him who gave himself as the price of redemption for all, and sanctifies us with his own blood, having gone out of the camp to us, to whom it had been forbidden to return to the camp before we were purged: just as the leper cannot enter the camp by himself unless he is led there by another. But we are brought to Christ by God the Father, as Christ himself teaches, saying: "No man can come to me, except the Father who sent me draw him." For Christ has come, that he might apply a remedy to those broken in heart, and might open the eyes of the blind, and might wash away all your iniquities, and redeem you from corruption and...
A your life. For when He had come to us to visit the infirm, He made us clean through holy baptism and His own body and blood; for these things were indeed foreshadowed under those types.
The two living little birds correspond in proportion to those two goats, of which one was sent away into the vast wilderness. For one goat is sacrificed, and the other is sent away. Each, however, is clean, just as these little birds shine with cleanliness. For they say that the goat was not created by nature unclean, nor was it sent away because of its own iniquity. But because of the leprosy of sin, he who is being cleansed owes something to the scapegoat, even if he has escaped the uncleanness of the leprosy. And because of the cleanliness, one of the little birds is offered on his behalf. Yet the two appear to be different in kind from the birds which are placed upon the altar, namely, turtledoves or pigeons. For he who has recently been cleansed is not yet worthy of the altar, but so that he may become worthy, these are taken from him on the day he is cleansed. B
The two living little birds seem to bear some analogy to the two goats, one of which belongs to the scapegoat; for there, too, the one is sacrificed, and the one is sent away for its departure; and both are clean, just as the birds now are. For it is not, they say, created unclean by nature, nor does he who becomes the scapegoat do so because of his own wickedness. Therefore, on account of the leprosy from sin, he who is being cleansed owes something to the scapegoat, even if he has escaped the uncleanness of the leprosy. But on account of the purity, one of the birds is offered for him. Nevertheless, both seem to be different in kind from those offered on the altar, the turtledoves or pigeons. For the newly cleansed person is not yet worthy of the altar, but that he may become worthy, these are taken from him on the day that he is cleansed. Above, it said, "On the day he is cleansed," but now, "And he shall be clean." For even though he has been cleansed of the leprosy, he still requires the present cleansing on account of the defilement of the time that has passed, or rather, even three others. For one cleansing is, "On the day he is cleansed," and three intermediate ones are signified while those words are repeated three times, "And he shall be clean," and a fifth and last one through the words, "And he shall be cleansed." For these are, as it were, the advancements of the cleansings, before coming to the perfect purity.
Add to this sacred action cedar-wood, which is a sign of the salutary tree, by which the Savior triumphed over the conquered principalities and powers, establishing us thoroughly in eternal beatitude. The scarlet, because of its purple color, is a type of the precious blood which Christ shed for our salvation. The scarlet thread, the use of which was at the birth of Pharez, also demonstrated the salutary blood of Christ. Add here the purple thread, by which Rahab escaped hostile destruction and slaughter, having been so instructed by the spies. Hyssop is added to this ceremony; for it has the virtue of cleansing. Nor does the priest himself slaughter the little bird. For he, concerning whose purity there is doubt, is not yet worthy to appear in the sight of the priest. For this reason, that blood is not brought to the altar, but is received in an earthen vessel, into which living water has first been poured, so that the purification may be completed through the intervention of water and blood, which two flowed from the side of the Savior, as John testifies, who also teaches in his Epistle that there are three which induce purification: the spirit, the water, and the blood. But in this place, blood and water are seen; the slaughtered bird signifies the spirit. By these three, he is expiated and purified whom the suspicion of leprosy had touched, although by himself he may also be pure from the disease of leprosy. C
Above it said: "On the day he shall have been purified," etc., but now it says: "And he shall be pure or clean." Although he has been freed from leprosy and the suspicion of leprosy, he nevertheless has need of that purification on account of the uncleanness of the past time. There are also three other necessary modes of purification. For one mode of purification is that which is announced by these words: "On the day he shall have been purified." The other three modes of purification are placed in the middle, and are signified while those words are repeated three times: "And he shall be clean." The last and fifth rite of purification is declared by these words: "And he shall be cleansed." For purifications have their own progress, and tend from the more imperfect to the supreme purification.
When the little bird has been sent away, he who is being brought to purification washes his clothes; then all his hair is shaved off; then he is sprinkled and washed with water. Only then are these words accommodated: "He shall be clean"; as if these words had not been spoken sufficiently, had the other modes of purification not preceded them. After he whose purity is being sought has been sprinkled with water, he does not cast off all filth; the clothes are still considered impure. But these indicate his life, which, although not entirely impure, is yet somewhat contaminated by vices, even though he has laid aside his clothes, that is, the vices of his former life. The hairs portend the sins which grow from the soul and induce death. Moreover, the hair of Samuel and the Nazarites, as well as of the disciples, whom the heavenly Father holds in his reckoning, differs from these. For iron does not touch the head of the Nazarites. But all these things that the Nazarites do teach that they are pleasing and acceptable to God, and so pleasing and acceptable that not even a leaf falls from them who bear spiritual fruits. Now at last, the water washes away the filth of the body. Afterward, finally, when his purity has been thrice established, he is received into the camp from which he had been cast out.
A But he does not enter his own house unless he has first passed the space of seven days, and has been shaved again, as if it were not sufficient for purity to have been shaved once. Yet the second shaving is more excellent than the first. For it contains the more principal parts of the body, namely the head and the beard. The head provides an indication that the errors to which he clung regarding sacred dogmas have been expelled: the beard gives a signification of itself that sins which are committed at a manly age have been cast off: the eyebrows, under a certain type, teach that vain and foolish opinions have been repelled. Then he cleanses his garments again, and is washed again. And in this manner he is rendered pure for the fourth time. B From the eighth day on, when he has been received into the camp, he no longer has need of the ministry of other men: he himself releases the living creatures, he himself offers oil with fine flour, that he may be thoroughly cleansed from leprosy, and be deemed worthy to perform sacred rites in a sacred place. The sacrifice of him who approaches the fifth purification in this manner is numbered among the Holy of Holies. The lamb which is sacrificed for an offense signifies the virtue which takes away sins. The holocaust, which is burned upon the altar, teaches that that man is now whole—as much as he is—and is deemed worthy to be consecrated to God. These sacrifices are followed by a sheep, which represents the fruits of piety which still exist in the mind of him who is being purified, and are attributed to him. To those three sacrifices are added three tenths of fine flour to perform the fifth purification. He does not say that tenths of meal are to be taken, but of fine flour, which is the most subtle material for making bread, he introduces mention. But the fine flour is poured over with oil. And oil not only provides light, but also feeds the fire. In another ritual of purification, a hemina of oil is required. But there, he who has need of the works of the priest is purified, by whom he is not only led into the camp, but is stationed at the door of the tabernacle of testimony before the Lord. C Nor does he command that a lamb be slaughtered, as had been commanded in the sacrifice of the birds: rather, he himself catches the lamb and slays it for the offense, although he had never before been moved to do such a thing before the fourth purification was accomplished. With the blood of this victim he cleanses the right ear, and makes it fit for listening to divine sermons: and he instructs the whole man so that he may walk with a straight foot along the straight path of virtue, and never cease to produce the works of virtue. For if the lobe of the right ear were not purified, one could understand the mouth of the lion, as it is written: “Just as a shepherd takes out of the mouth of the lion two legs or a piece of an ear.” Since, however, the leper has labored under uncleanness, in order that this also may depart, the right ear, and also the hand and the right foot are purified, so that purity may be diffused from these extremities throughout the whole body. Six times the sprinkling of oil is done before the Lord. The oil which has remained is again added to the right ear, and to the hands and right feet. For blood, without the addition of oil, does not suffice for this matter. But the oil which the priest takes in his hand is placed upon the head of the one being purified. For necessity demanded that, with the remaining parts of the human body repurgated, the head also might obtain its own purity. D With all the purifications absolute and finished, another lamb is sought, which is slaughtered, and is entirely consecrated to God as a holocaust. Some teach that those two birds are one thing, and signify Christ descending from heaven (for a bird moves in the air) and assuming human nature and offered for us, and that he was sent down from heaven to redeem us miserable sinners. As for his human nature, he was slain and offered. According to his divine nature, he felt no harm. For this is incapable of suffering. Since Scripture testifies: “Dead in the flesh, but brought to life in the spirit.” On the living water, etc. Because his death is life. Therefore blood and water flowed from his body. The cedar wood, which is violated by no rot, demonstrates the incorruptible body of Christ. Since it is written: “You will not suffer your holy one to see corruption.” The crimson thread is a type of the Church. The hyssop reveals the fervor of the spirit. For this herb is reported to be miraculously hot. Moreover, it repurgates and frees our precordia from impure phlegm, which is a type of the affections of the mind. For we are baptized in the Holy Spirit and fire. Since, as I have warned, that herb is hot. Some relate that that purple and twisted thread signifies the conjunction of the divine and human nature in Christ. But in the killed bird, the living and surviving bird was baptized in its death. Moreover, the sprinkling, which is done seven times, signifies that the purification has been performed and finished most perfectly. For, as Scripture has it, “Where sin abounded, grace did there abound even more.” But Christ, who has scraped away our affections, is reckoned the living and effective word, which most accurately scrapes away sins. In this manner, having attained purity, we are admitted into the camp of the saints, and we enter into the house of God. But we are still prohibited from the heavenly mansions. For these are reserved as a reward for the saints in the future age. For, once seven days have passed, that is, with the present age finished, we shall migrate into our dwellings, that is, into the heavenly habitations, and each will be allotted their own seats.
In a woolen garment, or in a linen garment, or in a warp, etc. He has described in many ways the leprosy which defiles men. He treats in fewer words of the other leprosy which occupies inanimate things. Since men are more of a concern to God than inanimate things. Moreover, those things which are handed down in this place concerning the leprosy which contaminates inanimate things, signify as it were under a certain enigma the vices which adhere to mortals with deeply fixed roots. Therefore, if such men have been bathed and washed with living water, and the vicious color of the body has not receded, it is an argument that their malice is to be utterly deplored. Of their flock are those who are washed in the sacred laver and simulate religion with words, so that they may be able to persist in the wickedness they have begun with greater gain. Example be Simon Magus, who was still held by the gall of bitterness, and in the bond of iniquity. Such are reserved for eternal destruction, where they will be vexed by eternal flames. But not before the inanimate things, which the leprosy
A has infected, are burned, for after the washing the foreign color will have departed. A foreign color is considered to be the removal of those things which appear to have been the causes of sin or malice. If the place, after having been washed, retains an even surface, just as it is written: "I have struck your prophets in vain; you have not received discipline," etc., "the fire of the Lord’s fury will inflame and consume the adversaries." But those things which, after they have been washed, appear pure, are washed again so that their purity may be conspicuous—that is, while malice feigns piety, while it seems to follow the same institutes of life as we do. Such were they whom Paul addresses in this way: "My little children, of whom I am again in labor, until B Christ be formed in you."
"And I shall put the plague of leprosy into the houses of the land," etc. By these things are indicated those which have come to pass and will come to pass for the Synagogue of the Jews. Leprosy warns us not to allow vices to occupy the entire soul. If a particle of leprosy has seized a limb, one must act solicitously so that it does not grow strong and embrace the whole body. For indeed, it is sometimes possible to find a soul that is a participant in both things, leprosy and health. Sometimes an entire city or nation is so affected that it is partly sound, partly defiled by the leprosy of pernicious dogmas, the argument for which is the fact that is posited here: "a house." In this manner, we encounter the affected Synagogue of the Jews, concerning the healing of which the prophets cry out before the incarnation of Christ, demanding a divine remedy; among whom Jeremiah resolves his tongue into these words: "If our sins have stood against us, O Lord, act on our behalf for the sake of thy name," etc. And again the same prophet exclaims: "Woe is me, O soul! For the just man has perished from the earth, and there is none who works good among mortals." The priest orders that he C who is the owner should export all the tools and furnishings of the house; and then at last he enters the house so that he may consider and inspect the defect. For the visitation of God is terrible and fearsome. Therefore God commands that we should wholeheartedly embrace purifications from diseases, and the emptying-out which happens when we have driven out evil vessels—that is, evil and impious reasonings—from the soul, and that we should thus await God, who will one day examine our affairs more deeply. That the matter is so, the prophetic text testifies: "That thou mayest wash thy heart from malice, O Jerusalem, that thou mayest be saved. How long shall the thoughts of thy labors be in thee?"—that is to say, the excuses which you offer for your crimes, and thus evade punishment. When the priest has entered the defective house, he segregates it for the space of seven days. For it does not move the Lord's indignation without cause if He sees again the leprosy which He has tolerated for so long through His long-suffering. Therefore, if he sees it again, he segregates the house. But the fact that he mentions seven days indicates, of course, the punishments which He inflicted upon those who had sinned impiously against the law. For God made the Jews subjects of punishment for seventy years, counting one day for ten years, just as it is said to Ezekiel: "I have appointed for thee a day for a year." Also in Zechariah, the angel proposes and determines the time, speaking in this manner: "O Lord of hosts, how long wilt thou not have mercy on Jerusalem and the cities of Judah, which thou hast neglected these seventy years?" Then he adds: "The priest shall return on the seventh day," etc. Moreover, in this place, he calls the return of the priest the mercy of God, by which, moved, He returns to His people according to that of the prophet: "I will return to Jerusalem in mercy, and my house shall be built again." And again: "My heart is turned in this, my repentance is troubled; I shall by no means act according to the anger of thy fury." D When the priest has contemplated, he says, the leprosy spread and scattered, he orders the stones in which the defect of leprosy has adhered to be taken out and cast away, and in their place other well-polished ones to be substituted. For when we have once obtained pardon for past transgressions, and God has found vices in us from that time, He certainly shows His anger against the causes of the vices; nor does He inveigh against all vices, but He attempts to cut out the occasion of evil. Thus in ancient times, when there were false prophets, and they spoke not by the impulse of the Spirit but moved by the dictation of a wicked mind, He orders them to be cast away; by which He declares segregation or total rejection, just as God also says concerning Jechoniah: "Earth, earth, hear the word of the Lord. Write this man as one cast aside or proscribed." Regarding false prophets, He preaches in this manner: "Therefore I have taken away your prophets, and I have slain them with the words of my mouth." And again: "Wherefore the leaders of my people shall be cast out from their houses, which are evil." Truly, others are substituted in the place of those who have been expelled; which things God does, indeed, who in the place of the one ejected—whether king or prophet—submits another both as king and as prophet, as is evident from the prophecy of Isaiah, who describes at length in what way Shebna the treasurer was stripped of his dignity, honor, and office; and how in his place Eliakim, the son of Hilkiah, was substituted, whom he predicts will be a father to the inhabitants of Jerusalem. He orders, then, that the house be plastered with other material, etc. Such are the prophets, who, by plastering those who have deserved grave guilt with hortatory sermons, have achieved only this: that sinners might strive toward repentance at a full pace, and commit themselves entirely to God. Such is this prophetic exhortation: "Seek good and not evil, that you may live. And so the Lord God of hosts will be with you." If, where the stones of the building have been changed, the leprosy again offers itself to be seen, no hope of salvation remains. The house is to be pulled down, and all the material or rubble is to be exported from the city, and cast away into the unclean place which has been ordained for this, that it should receive those impure ruins. After wicked men and criminals have been cast out from the house, and sa-
- A tisfactory words of the prophets have been heard, but with contempt, by the Jews, the Lord returns to consider his house. For the Word, having become incarnate as he came into the world, and having considered the synagogue of the Jews entangled in its ancient disease, destroyed the order of the law and scattered the nation of the Jews into all the regions of the world, according to that word of the prophet: "I will scatter them into every wind, and I will disseminate them among all nations." Similarly, the Savior discourses thus concerning the temple: "There shall not remain here a stone upon a stone, which shall not be destroyed"—who says, "He who enters into the house that has been set apart shall be unclean until evening; and he who sleeps in it shall wash his clothes and shall be unclean until evening; and he who eats in it." For whoever has agreed in any way—even in one dogma—with the perfidious and abject Jews, he shall not lack the stain of impurity, and he shall inherit that same impurity. "But if," he says, "he who enters finds the leprosy healed, he shall purify it again," etc. For the synagogue of the Jews, having been rejected on account of the impious crimes which it committed against Christ, after the fulfillment of the Gentiles, as Paul testifies, will be restored in its entirety through the faith of God, who will again visit it with great mercy at his second advent, just as it is clear from this prophecy of Scripture: "In that day, says the Lord, I will gather the crushed and I will receive the rejected, and those whom I cast off; and I will place the crushed into a remnant." And again: "For many days the sons of Israel shall sit without a king, without a magistrate, without sacrifice, without an altar, without priesthood, without manifestations. And afterwards the sons of Israel shall be converted and shall search for the Lord their God and David their king, and they shall be astonished at the Lord and at his benefits in the last of the days." B Having explained these things, he brings forth those things by which the house is purged: those, too, were employed in purifying the leper, as we have provided above. The scarlet thread, twisted, signifies that confession by which we confess and demonstrate that we obtain salvation solely through the death of the Savior. The same is hinted at in the Song of Songs by these words: "As a scarlet lace are thy lips, my sister and spouse." For the lips of the Church proclaim the salvation which comes to us through the blood of Christ. The Church desires to rely upon Christ for the true confession of faith. Thus also the mystical supper embraces the announcement of the death of Christ and of his resurrection. Because of these two things we approach the sacrosanct baptism, perfected and consumed by the blood of the eternal testament. Moreover, holy baptism is sufficiently explained by the prophet Ezekiel, saying: "And I will take you from the nations, and I will gather you from the lands, and I will pour upon you clean water, and you shall be cleansed." "And the little bird is sent out of the city," etc. Verily, out of the world. For just as a city has many buildings, so the world contains many races of men, and is encompassed on all sides, as if by a wall, by the firmament. To this, finally, succeeds the broadest and purest field of the heavenly world, into which Christ has entered. But that the whole world consists of two parts, namely, the visible world and the invisible world, is declared by those two little birds. The blood of the one demonstrates the temple of him who suffered. The cedar wood is a type of Christ's body, which is subject to no corruption. Hyssop signifies the spirit. The crimson thread represents the true confession of faith, which relies upon the blood of Christ shed for us. Living water is the symbol of baptism.
C "For a man who has a flow from his body," etc. [XV, 2]. For the mind, if it is given over to useless things, which are deemed worthy of no endeavor, is surely wasted; and if it extends its operation to things that are not necessary, and neglects its own proper operation, it will certainly attain no worthy fruits, but will be utterly worn away by inferior things. For a man, who, as Paul testifies, was created for good works, if he omits these and follows a different path, and has thrust away the true opinion concerning God, he, I say, plainly wanders from the true religion. Therefore, he is to be avoided, lest by his malice he should infect us too. For it is written: "He who touches pitch shall be defiled." Furthermore: "Keep yourself pure, and do not communicate in other men's sins." But Christ will purge all those things. For the law is weak, nor can it take away those stains.
"When he who labors with a flow of seed has been purified from his flux," etc. [XV, 15]. Behold again, the purification is made through the intervention of water and blood. But it behooves us to be purged from vices unto the seventh day, that is, through the whole time of our life. For the number seven is as the end of the revolution of times, to which will succeed the eighth day of resurrection, nay, the whole time which will follow the incarnation. But Emmanuel sustained the last punishment for our sake, prefigured long ago in the law under the form of the turtledove and the pigeon. His death, which he underwent for us miserable sinners, pours forth a wonderfully fragrant odor to the heavenly Father. For this reason one bird was slaughtered for sin, the other was entirely consumed by fire, so that it might be a holocaust. But that the propitiation was made for us for sin is sufficiently manifested by these words: "And the priest shall make atonement for him."
"The man from whom a dream-seed goes forth," etc. [16]. Above, when he was speaking about the flow of genital seed, he described a long and continuous disease. Now, however, he discusses the disease which the flow of seed produces, specifically. In this matter he does not depart from those words of which the tenor is this: "For whoever has kept the whole law but has failed in one point, he has become guilty of all." For he who said, "Do not commit adultery," said also, "Do not kill." If you do not commit adultery, but you do kill, you have already become a transgressor of the law. But in Christ he too attains purity. But in the meantime, water is required to obtain purity. For the advent of Christ is predicted to us in this place, while
A he is declared to be unclean until evening. The excessive flow of blood in a woman is not unlike the genital flow; it is an incurable evil. But Christ removes and cleanses all those diseases. However, true purification will happen not here, but in the future age. The eighth day of the resurrection, on which Christ rose as an irreproachable sacrifice, was a sort of prelude to this. But Christ, in order to show that we would find perfect purity in the future age, healed the lepers by a word and by the touch of his hand. Furthermore, he granted purity to the woman suffering from a flow of blood, when she touched the fringe of his garment. Therefore, the impurity and defilement of both—those with leprosy as well as those laboring under a flow of blood—has now been purified. This purity comes from the fellowship of those who have attained purity, and from the virtue of those who have been cleansed of such defilements. Participation in the Spirit also helped greatly in this matter, as it powerfully brings about cleanliness once the filth is wiped away. The familiarity of those who lack impurity promotes this purity; among them is the Spirit, that they may be able to cleanse and may indeed cleanse. For such a manifestation of the Spirit is useful. Since the *manifestation of the Spirit is given for the profit* of all.
And they shall not enter at all times into the sanctuary, etc. [XVI, 2]. For it was necessary that the type of Christ's priesthood be kept pure, who once entered into the Holy of Holies, having found eternal redemption. That this might be demonstrated to the ancients under a certain type, it was necessary for the high priest to enter into the Holy of Holies once a year. Hence, not without reason does Christ say: *I am the truth*, that is, the fulfillment of the types which the Law contains. Since Christ is *the end of the Law and the prophets*. But if capital punishment was inflicted upon one who offended against the types, what penalty should be struck against one who has offended against the Truth itself, to whom the Jews have caused great insults through their own unbelief!
And Aaron shall enter into the Holy Place with the sacrifice of a calf, etc. [12]. Aaron, although he was a type of Christ, yet, since he was meanwhile a man, it was necessary that he atone for his sins with a sacrifice. Nor, however, did he find eternal redemption through the blood of goats and calves. But Christ, who received himself into the Holy of Holies through his own blood, he, I say, redeemed us perfectly. For through him, indeed, the priests also were purified. Moreover, the calf teaches that Christ's sacrifice was in every way absolute and perfect. For it teaches that those sacrifices which are slaughtered for the holy ones are perfect and magnificent. But as for the report that this sacrifice exudes sweet odors, remember that the sacrifice of the ram, by its most pleasant fragrance, chased away our foul odors by which the Divinity was offended. Aaron, however, is not ordered to atone for his sins—which he had committed unknowingly—in his pontifical attire; for it was not right that he himself, while performing a sacred act on his own behalf, should be seen adorned in the pontifical vestments by which he represented Christ, who knew no sin, and whom, as if under a type, the priesthood and royal power demonstrated. There was need of the laver of regeneration for one preparing to enter into the Holy of Holies, namely, into the true tabernacle, *which the Lord pitched, and not man*. Therefore, Aaron is first sprinkled with living water. But the odor or vapor of the incense covered the mercy seat like a cloud. Since Christ was sacrificed as a calf, and burned as the holocaust of a ram. He spreads from himself a most sweet odor, like thin and subtle incense, and fills the holy tabernacle, that is, the Church, with a fragrance that is perceived by the intellect. Hence the Church calls to Christ with these words: *Thy name is as ointment poured forth; therefore have the maidens loved thee; we will run in the odor of thy ointments*. And these things indeed pertained to the sacrifice by which Aaron expiated himself. But for the sins of the people, two goats and a ram were requested, which fulfilled the holocaust. By lot, it was chosen from the goats which was to be sacrificed and which was to be sent away into the vast wilderness. Some claim B that the other goat, which was sent away, was consecrated to a certain demon, the Apopompaeus. But this opinion is not free from superstition, and slanders the Law, as if it taught superstition; when yet the Law strives with all its might to liberate us from the insanity of idolatry. For only God forgives and remits sins, and who will deny that the sacrifice which is offered to God is holy? But that which is consecrated to God is not to be assigned to any other. If the other sacrifices, by which those who sacrifice impose their sins, are holy, it is certainly sufficiently clear that that goat also is considered holy. But necessity demanded that it be shown that God had commanded that a goat, which was deported, also be offered to himself. That, indeed, is easy to prove. For he says: *Thou shalt take a live goat before the Lord, that the expiation may be made by him, and he be sent into the desert.* This, indeed, Aquilas interpreted in this manner, that the aforementioned words are referred to the goat which was sent out into the wilderness. But so that the truth of the matter may be known, remember that those goats were distinguished by two lots. Upon one was inscribed: the Lord; upon the other: Apopompaeus. The one which had the inscription of the Lord was slain, and consecrated with its blood the inner tabernacle and the altar placed outside. The Apopompaeus was sent away into the vast and pathless wilderness, after the priest had first poured the sins of the whole people upon its head. But each goat prefigured Christ. For he was slain as a man, so that he might obtain for us the remission of sins. He also sanctifies C the 357 Church, which is gathered from the fact that his blood is carried into the Holy of Holies. Nay, he imparted holiness even to those who were under the Law. This was signified by the altar placed outside. For without any contradiction, that which is less is blessed by that which is greater. Since Christ provides holiness, the Law certainly seems to labor in poverty, and to be unable to give holiness. For in this way Paul teaches: *Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ. And we have believed in Christ Jesus*. When, therefore, he had suffered bitter punishment for us, he
lived, and went to a place inaccessible to men, namely, heaven, bearing and carrying our sins, as it were. For he, as the Scripture warns, has borne our sins and endured the most grievous pains for us. That the matter, therefore, might be clearer, Symmachus translated the present passage thus: "One lot for the goat departing." For Christ has been sent across, as if from us into the city of those who dwell in heaven, that he might appear in the sight of God and take up our cause, and speak for us. Therefore John says: My little children, these things I write to you, that you may not sin. And if any man sin, we have an advocate and intercessor with the Father, Jesus Christ the just: and he is the propitiation for our sins, and not for ours only, but for the sins of the whole world. For, as the testimony of Paul has it, he has entered as a forerunner for us into heaven, and has prepared for us a new and living way entering within the veil. And so, as if in the form of a goat, he bears our sins. For the goat was falling as a victim for sins. The equality of the two goats demonstrated under a type Christ. For it was not allowed for the slain goat to return to life. Otherwise it would have seemed to differ in nothing from a specter. But God uses no illusions, since he is able to accomplish all things by a singular economy. Two goats are chosen and are equal, in which you can find nothing to blame or fault. The same happens here as in the purification of the leper. For there, also, one small bird was immolated, and the other was permitted to fly away. A “Whoever shall sacrifice a bull, or a sheep, or a goat,” etc. [XVII, 3.] The Hebrew, after the matter concerning the scapegoat, adds the words just recited. But some copies add the rite of expiation and reconciliation. Moreover, the Jews are prohibited from sacrificing victims anywhere but at the tabernacle; and in this way Moses dehorts them from the idolatry of the Egyptians. For if the full power of sacrificing is granted to anyone, he will surely and easily slide into a forbidden religion, and that poetic saying will arise: "One performed the sacred rites of the gods for another." Wherefore, he who extinguishes a soul is held by the same crime as a murderer. B If, however, the bull for the sin of the priest committed in ignorance is a type of Christ, I think it is sufficiently manifest that the mystery of Christ must be performed only in the holy tabernacles, namely, the churches. For it is also commanded concerning the paschal lamb: “In one house let it be eaten.” For that sacrifice is not to be carried out into the houses of heretics; indeed, the conventicles of heretics are to be fled from. Nor is it fitting, also, to divide him who is in himself indivisible. C “For the soul of all flesh is its blood,” etc. [10.] If he disputes now about animals whose meat is permitted, it is clear to all that Moses calls the blood of brute animals their soul. Blood, indeed, is a certain vehicle, as it were, by which their souls are conveyed according to a certain proportion. Just as he distinguishes and separates other animals from humans, he says: “And I have given it to you, that you may expiate your souls on the altar,” namely, separating mortal from immortal souls. For what reason sustains that the divine breath should not be immortal? For the supreme Maker of all things breathed the breath of life into the earthen formation. Some affirm that God, in place of the human soul, or in a type of it, accepts the blood of animals, by which he was propitiated and whose blood was poured upon the altar. But if animals were otherwise slaughtered, their blood was hidden in the earth. But this thing is a symbol that, even if souls are in Hades, they do not perish in the same way as bodies. For it was not permissible to demonstrate to us the property of the human soul through human blood, which God forbade to be shed. He separates, therefore, the blood, as a symbol, from the body.
It is simultaneously declared that man is compared to brute animals with respect to death, although in his mind he far excels them. But if, having spurned the mind, he follows turbulent passions, he is assimilated in all respects to beasts; for as is the death of these, says Scripture, so is his death.
He who, having made no choice, nor having endured the divine law, has lived on both flesh and blood, “shall be rooted out”; that is, he who thoroughly executes the dictates of the flesh, by which he impiously suffocates the mind divinely inspired, which is the image of God (for so it behooves us to speak of the soul), and despises it and treats it ignominiously—that man, I say, shall die, as one who dishonors and disgraces his own soul. Nor would he have departed from the body, had he not been captured as if by the work of a hunter. Wherefore, A among those things which are acquired by hunting, He has also placed the soul of man, encompassed, I say, by an investigation and reduced to the power of a hunter.
Regarding what is said: “A man from the sons of Israel and of the proselytes,” etc., it signifies the association and communion of the Gentiles with the Israelites. For the Israelites themselves were once of the body of the Gentiles. Wherefore it infers: “Who dwell among you for the sake of religion.” Since the true knowledge of God was among the Israelites alone, whose also were the covenants. Therefore He says: “And I have said to the sons of Israel, You shall not eat the blood of any flesh,” etc., under which words it is signified that the Gentiles have crept into the divine law like a certain addition. But that the Gentiles were to hold primacy among the Jews, the following words show: “The proselyte who is among you shall be at the head, and you shall be at the tail.” Furthermore, even now, if the example is to be compared, Israel lives according to the flesh, but the Gentiles live according to the spirit. B Some say that in this place “flesh” is used where “human being” is intended, since “flesh” is predicated universally of all living creatures. For “the soul of all flesh is its blood.” Moreover, a human being is called a “soul.” For: “Every soul that eats of a carcass,” etc. So it is read in the book of Genesis: “And all the souls that proceeded from Jacob were seventy-five.”
But the things which are said concerning the washing of garments pertain to this, that we may wash away mortal works, so that we may be found pure in the future age. For it says: “He shall be unclean until evening, and he shall be pure.” “Evening” portends the consummation. Therefore, the Lamb was sacrificed at the evening of the world. But he who has not been washed, but is unclean from filth, and has not put on a splendid garment—that is, in spirit—he shall receive his iniquity. Therefore it is said: “Unless one is born of water and the spirit, he shall not enter into the heavenly kingdom”; C at which words the impious and the unbelieving are struck.
“And you shall not walk in their statutes,” etc. [XVIII, 3]. For malice, or sin, is a certain trodden path which deviates from the straight and royal road. That path men devised and found for themselves, having abandoned the divine and natural way. Consequently, they have entered upon a path—an exhausted path of piety—which men devised for themselves, having abandoned the path of God and that which is according to nature, and having established their own contrary law, starting from the apostasy that began with Adam. Wherefore, they are strangers to the customs among men.
makes them His own, turning them away from the way from which they departed, and toward those whom they are entering upon. A This is the contrary path to the divine way; and they followed that, having made a beginning from the sin of the first man. Therefore, God shows that His customs differ greatly from the customs of men, and He exhorts them to return to the way from which they had impiously strayed.
And it is held in the Psalm: "See if there be any way of iniquity in me, and lead me in the way everlasting." For "the way of the ungodly shall perish"; and those who walk along this, Paul calls "the lost." "Which if a man do, he shall live in them," etc. For the law also promises life: and the Savior, to him who seeks life, prescribes the works of the law. However, in order that Christ may lead us from this life to the eternal one, He speaks thus: "Whosoever the Son shall not have made free, does not abide in the house forever." For he is a servant, and is still held and made anxious by servile fear: and he differs greatly from the son, who enjoys freedom and truth.
"None shall approach to any that is near of kin to him," etc. [Lev. XVIII, 6.] He desires that the reverence and gravity due to persons joined to us by blood be preserved unviolated. Moreover, He acts diligently so that individual kinds are not defiled by confusion, namely, that the son may not be the husband of his own mother, whose son he is: and that he who is the father of some daughter may not also be the husband of that same daughter. These things and such like them bring great confusion to the families, when decorum is not observed. For no one reveres those persons with whom he mingles through the habit of depravity: indeed, all shame and reverence vanish. Even if someone should concede that one might have relations, but only for a short time, with a severe and modest woman: nonetheless, shame and reverence are extinguished. On account of which Paul calls temperance "honorable." B But that they may be restrained by a certain fear from that shameless intercourse, He adds: "I am the Lord."
The matter of the sister by the same father, as one that could be despised through familiarity; wherefore also Abraham said: "For she is my sister by my father, but not by my mother." And He set the prohibition concerning the sister by the mother before this, and going forward, He repeated it. C Those things which are handed down concerning the sister born of the same father bring forward this meaning, as if someone could despise her on account of the familiarity of daily life. For excessive familiarity breeds contempt. Therefore Abraham used to say: "My sister is from my father, but not from my mother." However, this prohibition, if you look at the order, He placed in the first position, and placed the law about not taking a sister by the mother in the second position and repeated it in what follows.
Concerning the wife of another, as if of an exacting defilement, He added, "to be polluted with her."
He forbids that two sisters live together at the same time: so that that which is most intimate might not become most hostile through jealousy: and that he might not uncover her nakedness.
He forbids intercourse with beasts, as being in itself absurd, and signifying a mingling of alien and absurd ways.
He also forbids that anyone have two sisters in marriage at the same time: so that sisters, whose nature it is to be most closely joined to one another, may not burn with hatred provoked by jealousy: and that one should not lie with a woman in her separation, lest her nature be revealed.
Male Venus is also condemned, as a thing most absurd and a sign of the worst morals.
Furthermore, it is provided by the Law that they abstain from marriages with foreigners, lest, having been given over to servitude, they be infected by the contagion of foreign superstitions. The Hebrew race once impiously worshipped the idol Moloch. He forbids the Hebrews to consecrate their children to this idol, and to appoint them as ministers of sacred rites. For on account of these abominations, He says, the land vomited out its inhabitants. Since God, the inspector of nature and of His own creatures, expels that which is contrary to nature as the cause of diseases. The land does not cast out the wicked by some rational faculty, but God Himself casts them out by a greater power than a rational one, since there is a certain hidden and ineffable nature of His own goodness. Therefore, He has no need of deliberation or of reason. For that which is good by its own nature and of itself, knows how to powerfully destroy evil. He says that the land is polluted because it receives all things which are done within it. Thus also the world is defiled, and accordingly it will also be renewed. But God is not defiled. For those things which are done impiously and evilly are not in Him, but are outside Him. But our Savior, since He was not defiled and tainted as other men, brought it about by His own example that a certain renewal awaits man and the world. That it may be clear that God does not show partiality to persons, He threatens the Jews with the same punishments which the profane nations had experienced. For He first teaches, and then punishes. "Be ye holy, for I am holy," etc. He desires that a holy familiarity should exist between us and Him who is holy: and this He preserves.
A Let each one fear his father and mother, as in a type of God. "And My Sabbaths ye shall keep," for a sign of sanctification of the [fellowship] with God, as He adds: "I am the Lord your God who sanctifies," namely.
Ye shall not follow idols
. Images of those things which appear before their eyes are called likenesses and idols; but He calls them gods, according to their way of thinking. Which Paul refutes, B saying that there is neither a divine likeness, as the Apostle says (17), nor a divine substance melted by fire, nor a construction shaped by human fingers.If anything remains until the third day, it shall be burned with fire, etc.
This rite is a symbol of the body of Christ, which was immolated for us, that the world might enjoy the true peace of conscience. C For peace-offerings most truly represented Christ’s saving sacrifice. Under this type we are also taught that no one should impiously deny the resurrection of the dead, while on the third day the eating of the flesh of the sacrifice is not permitted as if it were dead, but rather it is consumed by fire into the air. For he who offers the sacrifice among the dead after the third day, as if death had not been abolished, shall perish in death. And those who think Christ is only a man, and does not have the power of resurrection, do this. They do not worship Christ, nor are they freed from their sins, nor can they utter this joyful voice: "He will raise us up (these are the words of Hosea) on the third day, and we shall live before Him." For the resurrection of Christ can in no way be inscribed and engraved upon the souls of the incredulous.The night in which the paschal lamb is slain designates the world, after which there will be no remaining memory of death. Wherefore nothing of the flesh of the paschal lamb is left until the morning. D Similar to this is that which He says: "If thou shalt immolate a sacrifice, a vow of joy, to the Lord," etc., then He adds: "Ye shall not leave of the flesh until the morning." For, as is well known to us, the Holy Scripture divides time into two or three intervals of time. For it divides time into the periods of the Law and of grace, or it introduces between them the time of the prophets; but yet the worship before grace was one only, legal and shadowy. But when the morning has come, that is, when the third season has shone forth, the former manner of worship, which the law prescribed, is no longer acceptable. But the sacrifice is abominable if it has been kept even to the second or third day, because it is immolated in an inopportune manner. Therefore Paul counts as refuse and loss those things which, according to the law, many...
could pride themselves upon, on account of the excellent knowledge of Christ, who says: "Sacrifice and oblation you did not desire. But a body you have prepared for me." Besides, through the worship of the law no one comes to the Father. Therefore he says: "No one comes to the Father except through me."
"You shall not glean the falling of your harvest" A [XIX, 9.], etc. Let us remember that we must share with the poverty of the poor, even though we are bound to them by no contract. It is sufficient argument by which we are convinced that we must do good to the poor, that they are also human beings, and they touch us through the sharing of our nature.
"You shall not steal." These commands concern slaves, not free men. But the law of grace exhorts with reproach: "Why do you not rather accept injury?" [1 Cor. vi, 7.] Since it is much more excellent to accept an injury than to do one.
The law forbids perjury: but the law of grace forbids the oath itself, so that God himself may be more honored.
"The wages of a hireling shall not remain overnight with you until the morning" [13.], etc. B God also looks out for the poor and the needy, so that they might not be cheated of their sustenance and their wage, for which they labor. Since God bestows food on the hungry.
"You shall not curse the deaf," etc. [14.] God manages the care even of those who are unable to help themselves. And in this manner man becomes accustomed to the knowledge of God, which he takes from the deeds of daily life.
"You shall not do an injustice in judgment," etc. [15.] To know the just thing itself is not a matter of human powers, but is learned from divine inspiration and Law. C Furthermore, it is the gift of the same God to be able to observe what is just, so that you are not corrupted by favor or mercy. Thus, when God judges, mercy departs, and He renders to each according to his works. So also now, when grace reigns, judgment ceases, unless perhaps it institutes [itself] to teach and instruct us. For God did not send [His] Son that He might judge the world, but that the world might be saved through Him.
"You shall not stand against the blood of your neighbor," etc. [16.] Because God cut off and separated the Hebrew nation as if from the rest of the nations, that they might be distinguished from them by the laws which they ought to observe among themselves. But D we, when He mingled [us] with the nations, He commands that, observing justice with everyone, we do whatever we do, even if those with whom we have dealings follow a different religion.
"You shall not hate your brother in your mind," etc. [17]. He teaches us not to hate our neighbors, driven by trivial suspicions. Nor does He wish that we take vengeance on those who have done us an injury. In this way He teaches us to be affected toward all men. Since indeed Christ forgives all.
"You shall love your neighbor as yourself. I am the Lord your God." [18.] Natural law dictates this: and the Savior reduced all things into this law as if into a certain fountain, as if in a compendium, saying: "Just as you wish that men should do to you," etc.
NOTE. (18) But according to the works. In the Augustinian codex.
For to this do the law and the prophets look. "Whatever, therefore, you wish to be done to you, do the same to your neighbor," who is also God's. You shall not join your beasts with animals of another kind, etc. [XIX, 19]. What injustice is it, if someone, in order to do work, joins an ass to an ox? But the legislator does not aim at this; under this type he commands that we should not wish to pull the yoke with the incredulous, unless perhaps one has this set goal, that he seeks to win over men to his own religion. But if the impious or incredulous departs, let him depart. To this end tends what he commands, that fields should not be sown with different seed, and that we should not wear garments woven from threads of different kinds. But under these coverings he strongly commands that we should not be flatterers and hypocrites. For just as it is fitting that beasts should obey us, so it is necessary that our reason should obey God. Thus the Cherubim are compared to trees planted by God. Similarly, Christ also made us his garment, when his holy body, pure and sincere from every stain of sin, was assumed. The same Christ, standing on the chariot of divine and spiritual virtues, as David teaches, cultivates human nature as if it were a field, and as if on a threshing floor, he separates and sifts the wheat from the chaff. For as the prophecy of Isaiah has it: "The vineyard of the Lord of Hosts is the house of Israel, and the man of Judah a new and beloved plant." No prudent man should suffer a vineyard to be sown with dry seeds. For the vineyard also thus dries up, and the vines become sterile. Therefore, not without reason does he forbid, under the aforementioned coverings, that we should follow a different religion.
"Whoever shall have slept with a woman for the A copulation of seed, who is a handmaid, but betrothed to a man," etc. Since the nature of the free woman and the slave is the same, how is it that freedom and slavery bring about a difference in offenses? For they previously brought forth a certain difference in homicide, and now they sanction a difference in the crime of adultery. Little consideration did God have for the symbols, but with great care he attended to those things which are contained under the symbols. And so, under those types are demonstrated the injuries with which holy and pious men are afflicted. For pious men are free, but the impious are slaves. "He who touches you," he says, "is as if he touches the pupil of his eye." And: "I spared you, lest you should sin against me, through the injury to the prophet."
Moreover, sin which brings death is expiated by sacrifice. Thus the sin by which Judas Iscariot defiled himself by betraying Christ was not remitted to him. For he knew that he was sinning not only against a man of free condition, but even against the Lord himself. But to those who had ignorantly sinned against him, the sin was easily forgiven, while they thought him to be only a man and a slave.
"Its fruit shall be three years for you as uncircumcised or unclean," etc. [23]. You hear here an enigma, which applies to the Jewish people, who for three periods, when the prophets were sent, neglected to bring forth fruit. Under Isaiah, under Jeremiah, under Zechariah—in those three periods, I say—they were sterile, just as the parable of Christ teaches, when he sought fruit on the fig tree for three years and did not find it; but in the fourth season the apostles were about to bear fruit to the Lord. And a fourth interval of time was granted, so that in the fifth it might be cut down if it should not bear fruit. Therefore, in the fifth there is fruit for enjoyment, when the people finds itself having returned to God.
But nevertheless, lest we examine these things too scrupulously, the Scripture of Moses can be compared to a most pleasant paradise, cultivated with various trees. But you ought to take away the historical sense, which is compared to wood and matter, and penetrate to the very heart of the Scripture. He teaches that there were three intervals of time, during which the law was not yet B fully operative. [C] D
*You shall not eat upon the mountains.* [XIX, 26] *You cannot partake of the table of the Lord and the table of demons.* For in the mountains, sacrifices were offered to demons.
*You shall not divine, nor interpret omens,* etc. For it is common for Laban to say, *“I have divined by your son.”* It is truly a most vain superstition to attribute one's state of mind to accidents or chance occurrences as if they were the most certain causes of events. Furthermore, the operations of demons, by which they mock and deceive us, also extend to birds.
*You shall not round the appearance of your head.* [27] This is the interpretation of Symmachus. But the Septuagint translators rendered the present verse thus: *You shall not cut your hair in a circle,* etc. The removal of hair signifies the removal of honor and glory. Thus, God threatens through Isaiah that He will shave the head and beard of the Assyrian. He further commands Jerusalem to be shorn and shaved on account of the evils which the citizens of that city were to suffer. Moreover, the Nazarites and Samson (so that it may be evident that glory is indicated by the uncut hair) admitted of no razor.
*And incisions,* etc. [28] For demons are engaged in this, that they may not only lay waste the body, but also plunder the soul. But God preserves both body and soul whole. For God is the author of harmony, but the devil is the deviser of sedition.
*To prostitute her.* The law of God seeks natural justice. Prostitution resists this. For prostitution does not serve the procreation of children.
*Lest the land prostitute itself and be filled with iniquity,* etc. For as soon as iniquity has raised its head, it immediately contaminates very many. Therefore, it is important that the principle of iniquity be at once subjected to punishment. For prostitution easily extends its own boundaries if there is no wife with whom we may lie. For Solomon says, *“A woman who is a snare and a net to her heart.”*
*You shall keep my Sabbaths,* etc. [30] But why are they to be observed? C Because of the symbols: and also because these are to be observed so that we may serve God Himself. But those who have God Himself do not have need through these things to be united to Him, since they are otherwise most closely joined.
*You shall not look to those who have familiar spirits, nor inquire of soothsayers,* etc. [31] For these vanities separate us from God, even if they have something that might entice us. But let no Christian follow those superstitions, he whose every hope and resource is placed in God alone. And if you do not immediately perceive the divine aid, what then? There is need of patience. And you must not run to those superstitions, even if they promise you present aid. But malice is pleasing to all, while virtue, which is laborious, is distasteful to many. And if at any time the followers of most vain superstitions have predicted true things, faith is not to be placed in them on that account. Imitate Christ, who rebuked the demons, even though they called Him the Son of God. For they conceal a lie under the truth, just as if one were to coat with honey a cup in which he was about to offer poison. Furthermore, the devil slanders God by the very truth when he utters the truth, which belongs to God alone. For while he mimics God with truth, he lures the incautious into destruction by a lie. However, some raise an objection,
A calling upon Sabaoth. What then? They do this impiously. For they assign that name not to God, but to demons. Those who are possessed by demons usually usurp divine names impiously, while they compose them for the demons whose ambition they serve. But if you trust in that name, why do you not rather approach God, call upon Him by that name, and ask for health? Indeed, it is better for you to acquiesce to this counsel: "Is any one among you sick? Let him call for the elders of the Church, and let them pray over him," etc.
A rise before the hoary head. [XIX, 32.]
If we truly hold to the Lord, we must also show honor to the aged. For God Himself excels all things in antiquity. Moreover, the Ancient of Days was seen by Daniel, as is known from his prophecy. BBut the stranger among you shall be as one born among you, etc.
There was another attitude toward strangers among the nations. For strangers were utterly despised among the nations, as among the Athenians and the Persians. But the Spartans would drive strangers out of their country altogether. This law, however, regards natural justice and contains natural equity. For a human being does not become base because of a place, but is honored because of his nature. Moreover, if one looks into the matter more deeply, he will see that the stranger is equated with the native. For they themselves had been strangers in Egypt. Indeed, if you consider the underlying intention, they worship the same God, just as Ruth, who for this reason was treated with honor by Boaz. And this prophecy might also apply to the nations, who were one day to be equated with Israel through Christ, who equates all things, even if they come from idolatry. For the Hebrews also were idolaters in Egypt.You shall do no unrighteousness in judgment, etc. [35.]
The greatest honor of the righteous God is justice, which is not violated in judgment and contracts. Therefore he subjoins: "I am the Lord your God." For on this account I have separated you from the remaining nations and peoples, so that you might be segregated from them not only by place, but also by morals and laws. But we, who hasten toward perfection, are not separated from the rest by place, but by the purpose of life, specifically that the justice of the law be fulfilled in us, in us, I say, who do not walk according to the flesh. And indeed those who were at odds were led away from the company of the others into a single place, namely the land of promise. We, however, who live among the impious, are separated from them. Just balances and weights are symbols and indications of good morals. But grace overcomes the law, since goodness itself surpasses justice. Therefore the Savior says: "Unless your justice exceeds that of the Scribes and Pharisees, you shall by no means enter into the kingdom of heaven."Whoever shall give of his seed to the prince, etc. [XX, 2.]
It perhaps happens that someone, moved by the dignity and riches of some foreigner, would betroth his daughter to him, who, habituated to a way of life, would eventually be easily led away into the idolatry which the husband pursues. Then will come to pass that which is written in the Gospel: "What will it profit a man, if he shall gain the whole world and suffer the loss of his own soul?" The law, therefore, stammering to the many, explains what Paul captures in few words. For it commands parents to educate their children according to the prescription of the Lord. Moreover, the law spoke those words to those who, due to the time, still held only slightly to the path of true religion. Not yet was the Holy Spirit, who would confirm them. For Jesus, as the evangelist John teaches, was not yet glorified. Therefore Paul, with a brave spirit and fearing nothing, teaches the aforementioned law thus: "If any husband has an unbelieving wife, and she does not refuse to live with him, let him not leave her. If any wife has a husband," etc. For he who is joined to a saint is sanctified himself. CThe people of the land shall stone him, etc. [XX, 2.]
It has great utility that the people should punish the guilty with their own hands. For in this manner God instructs the Jews, so that they might learn to exercise justice rightly and fairly. He disposes them toward the right, for the sake of which the judgment is made. He therefore imparts to the people the performance of that which is just, that which is not...A as if He Himself were unable to inflict capital punishment upon evildoers. For He immediately adds: "If you neglect to do this, I will inflict the penalty upon that evildoer." In the same way He commanded them to slaughter their enemies, so that those struggling for religion might extirpate the idolaters. Most often He Himself alone, without human ministry, subjects the impious to capital punishments.
He, to whom all things are manifest, says that He will set His face against him, since He also speaks of men: "If they should overlook with their eyes," etc. But "overlooking" does not refer strictly to the eyes, but to the mind. Therefore, the setting of the countenance or face is the power of God, which oversees all that transpires. B For it is dangerous to abandon the kinship and service of the saints, and to adhere to the unfaithful, according to that saying of Paul: "Demas has left me, having loved the present age," and again: "If you live according to the flesh, you shall die." But if anyone is forced to serve in Babylon, let him be of a truly noble and free mind, and let him bear all things patiently.
"And you shall guard my precepts, and you shall do them. I am the Lord who sanctifies you," etc. [XX, 8.] If we do the things that God commands, the grace of God, which sanctifies us, is confirmed. For true sanctification is the bestowal of the Holy Spirit, whom the Father gives to us, that we may obtain eternal life. For so it says: "The Father from heaven will give the Holy Spirit to those who ask Him." For thus it reinforces the adoption by which we find the right of sons, so that we may remain for eternity. But typical sanctification is that whereby even foreigners are sometimes accounted holy. For he who is a participant of God and entirely dedicated to Him by reason of ministry, or worship, or the inflicting of punishment, he also is said to be sanctified. Let that be an example: "They are sanctified, and I will lead them," etc., which words are mentioned concerning the Medes, who were already destined to take vengeance upon the Babylonians. Thus their king, namely Cyrus, was called the anointed of God. Thus Hazael was anointed that he might be king of the Syrians and inflict the deserved punishments upon the Jews. God therefore commands that the Jews, as those set apart and consecrated to divine worship, should execute their laws. After the punishment has been taken from those who had profaned the name of God, He proceeds to strike with penalties those who treat their parents contumeliously, by whose work they have come into this life.
C He punishes the adulterer with the adulteress. He prohibits incest. He condemns male-to-male Venus. For they beget a subversion of nature. Whoever marries someone’s daughter and her mother, namely the mother-in-law, is sentenced to be burned along with them. He commands that their bodies be taken from the midst, so that the memory of such filthiness might be abolished.
"And there will not be iniquity in you," etc. [14.] That is, in such a manner, you being purged and expiated by fire. He commands that those also who are polluted by the illicit copulation of beasts be taken from the midst, lest any memory of such abomination should recur.
"They are guilty of the abomination." For He does not command that an irrational animal should be destroyed for a crime. D "It is an opprobrium," etc. [17.] For when you ought to show honor and reverence to your own kin, you dishonor it basely, having followed after venereal pleasure. If you crave that pleasure, seek a person joined to you by no tie of blood; whom in so great a multitude it is easy to find. In the same way it is likewise honest to use servants who are not your kinsmen or blood relations, but rather those called from another nation. Sometimes also a kinsman’s body...
A was given into servitude, but in the seventh year he would recover his former liberty. Thus, among the first men, the marriage of a sister was not forbidden, since there was no other woman with whom a marriage could be contracted. Pardon was given to daughters who had lain with their father, because they thought that the whole mortal race had perished. For the creation itself, which is accomplished through the intervention of marriage, is more important than propriety itself.
Furthermore, he speaks of the customs of men who did not veil women suffering from menstruation, a matter which seemed honest and proper to them because of their prodigious lust. In the first place, therefore, he sets down those things which pertained to God. But for those who couple themselves in marriage with a paternal or maternal aunt, or with the wife of a paternal uncle or brother—as those who sin against their own kin—he threatens childlessness, which those who enter into marriage seek especially to escape. Childlessness, indeed, is the greatest punishment for a sensible man. Yet today it ceases, nor does it bring about force or necessity just as eternal punishment does. Rather, we are permitted to have as many children as we wish or to be childless at our own discretion. Moved by this, those who strive for perfection uncover no shame. For this reason, Paul says that a virgin is to be revered as a handmaid of Christ. Nor does it hinder anything that one does not labor for the procreation of children so that the human race may be larger. Since it was not even advantageous for Jeremiah to take a wife, due to the impending calamity, because God commanded him to abstain from marriage. Some interpret this passage thus: "They will die childless," that is, their seed will not be reckoned among their children, which the Roman law also forbids regarding every illicit marriage.
B "Which I separated for you in uncleanness." [XX, 24] He did not say: "Which I made in uncleanness." For nothing from the works of God is impure or unclean. For until that time things were not yet distinguished into clean and unclean; rather, all things were given to Noah and his descendants just like the herbs of the field. Now, however, the unclean have been separated from the clean, so that they might not be touched, so that they may be symbols of those impurities against which one must be on guard, which pollute the soul. For mental impurities do not occur by the authorship of God. But he permits them to remain until we are led from the types of transgression into truth itself. All things are pure to the pure, unless one handles them intemperately. For then uncleanness is not easily avoided.
"You shall stone them," etc. [27.] He who has hardened himself like a stone against virtue is deservedly punished with stones. For sorcery commits slaughter, digs up tombs, and disturbs the souls of men. For sorcerers are men who corrupt human nature. And it is not without reason that God first reforms men, as it were, by a living voice—that is, by the law—and adorns with decorous customs the one living in the manner of beasts, so that the grace of Christ may find a place. For previously they would have been little capable of it, since they did not even exist as humans, except in appearance. Grace grants pardon to those who acknowledge their sins. But men, when they sinned, believed they were doing what was pleasing to God, namely, the works of justice. Therefore, necessity demanded that the law should make sin as manifest as possible, and prepare a place for grace. For every nation has recognized sin through the works of the Mosaic law. And the knowledge of sin, which the law provided, was always transmitted by one neighbor to another. And in this way grace penetrated to all. But because most mortals lived like beasts, the law was not given to everyone explicitly. But he granted it to one people, so that this people, instructed, might be set as it were in a high place as an example of a pious life, toward which all might look. For this reason Zion is called a watchtower, as is clear from these words of Ezekiel: "I have set you as a watchman to all nations." Moreover, he educated the Jewish people, who were wild and intractable, for forty years with various miracles so that they might become gentle and lay aside the hardness which other nations hold. But it would have been laborious to apply that difficult and strenuous discipline to all nations. For when grace arrived—which imposes no yoke, but rather lightens the yoke by which we are pressed, granting pardon for sins—many were found who were taught by the law and yet remained in disobedience; what would have happened to the rest? How many disobedient would have been found among so great a multitude of people?
"They shall not be polluted regarding souls," etc. [XXI, 1.] If you consider the nature of death in itself, you will know that death does not defile anyone. But this is commanded under a certain symbol, so that those things which stain us, namely deadly works, might be avoided. Therefore, God requires that the minister of sacred things should shun deadly works and shudder at performing them. For he who touches pitch will be defiled. However, since the discourse to him is about symbols or types, lest one think the priests are iron-hearted, in whom no grief can fall, he determines to which persons it is lawful to approach, especially when the law says: "Honor your father and your mother." It is permitted to approach also a sister, whose virginity is still intact. Perhaps this was given for the habit of daily life. The priest is allowed to lament the aforementioned persons; the priest will not mourn the rest, for he has been instituted to offer sacrifices by which death might be warded off. For the destruction of death is the death of Christ.
A which is represented by the slaughter of sheep and calves. The divine Apostle says: “Do not grieve like the rest, who have no hope.” Moreover, God prescribes a manner of mourning, while forbidding the plucking of hair and the gashing of the body. “For all things,” says Paul, “must be done decently and in order.” But we are commanded to prize God more than our parents; for “whoever loves father or mother more than me is not worthy of me.”
“They shall not take a woman repudiated by her husband, etc.” [XXI, 14.] For it is not only the priest’s duty to flee manifest evils, such as fornication, but he must also avoid those evils that tarnish our reputation. Indeed, a repudiated woman is suspect. Truly, under this veil, the Synagogue of the Jews is demonstrated: either because it has played the harlot with many shepherds, as the Scripture holds, or because Christ, the holy high priest, did not admit one repulsed and repudiated into spiritual society.
“And if the priest’s daughter be profaned, etc.” [9.] For the Synagogue of the Jews was consigned to fire, which followed the decrees of the Scribes and Pharisees and clung to human precepts. Therefore Isaiah exclaims: “How the faithful city Zion has become a harlot!” Lamenting which, Jeremiah says: “The Lord called your name a leafy olive tree, beautiful in fruit and form, and with the sound of a great tumult he kindled fire in it,” etc.
B “He shall not uncover his head, or he shall not put off the priestly diadem [mitre], etc.” [10.] This verse very clearly demonstrates Christ. For Christ, as Scripture teaches, anointed by the Holy Spirit, bears the true habit of the priesthood, which He will never cast aside. For, He says, “You are a priest forever according to the order of Melchizedek.” This, therefore, is what is meant when it says: “You shall not put off the priestly diadem.” If, however, it had been written: “You shall not put off the mitre,” etc., we would have understood that His kingdom also is perpetual and never to be ended.
“And he shall not tear his clothes.” For mourning that is expended upon the dead is contrary to life; nor does anything dead befit life. Indeed, Life has destroyed death itself. And “God is not the God of the dead, but of the living.” Therefore, Christ rebukes those who were lamenting the young daughter of the ruler of the Synagogue, in the presence of Him who was Life. But the fact that Christ gave tears to Lazarus who had died, held a signification of love. Accordingly, He wept moderately. He was mourning rather for human nature—if one investigates the matter more diligently—which was subject to the most cruel tyranny of death. Therefore, He immediately demonstrated the mystery of the resurrection as if in a type, when He restored the dead young girl to life. Therefore the Law, which permits other priests to mourn for related persons, alluding to the symbol which most clearly demonstrated Christ our high priest, forbade mourning in his case. C Wherefore He strove to preserve His majesty in types, unwilling to violate the truth even in shadows; and to teach that it is solid, firm, and immovable, He commands the high priest not to leave the sanctuary. Just as it behooves a priest to offer to God the gifts which the people bring, so it behooves the high priest to replenish the defect in his own purity—which is present in other priests—and to reconcile them to God. Therefore, he alone enters the Holy of Holies every year, as the Deity pleases, lest He perchance punish the ministers of the sacred rites. Again, it also shows that the Jewish Synagogue is alien to Christ. For it has been cast out from the unity with which He was teaching that it was joined; and the prophet testifies to this: “Because she is not my wife, and I am not her husband.” But Paul betrothed the Church, formed from the Gentiles, so that he might present it as a chaste and irreproachable virgin to Christ. Truly, otherwise, Christ is not betrothed to impure souls, but is joined to pure ones as to virgins; dwelling with whom, He makes them fruitful, so that they might abound in good works, and He settles them among their own kinsmen. For He says: “Whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother.” Moreover, the society of needy people is honorable for us; but the familiarity of unbelievers hardly becomes us, unless perhaps someone be preoccupied by marriage with a spouse of a different religion. But persons of this sort are to be joined to us by faith. Although it is not permitted to a woman that she exercise the office of teaching, nevertheless, according to the rule of life and D honorable conduct, let her strive to win over her husband. Truly, the bride of Christ, who is betrothed to Him by the new regeneration from thence, is accounted at once His daughter and spouse and the perfect dove, regenerated through the renewal of the Holy Spirit. His lineage is, therefore, legitimate and not adulterous, as being brought forth by a legitimate marriage. Therefore we are children of God, preserving in us the divine seed, according to John, namely the Holy Spirit, who does not cease to fashion us into a new creature. But that harlot, whose type was she who had married Hosea, together with the children whom she had born in fornication, has been repudiated and widowed.
“In whomsoever there shall be anything reprehensible, he shall not approach to offer gifts to God, etc.” [XXII, 2.] As much as I can conjecture, his discourse is concerning vices which offend the soul by their contact, such as those vices to which those are prone whom Scripture has been accustomed to call *psychikous*—that is, "animal" or "sensual." For a natural bodily vice, which befalls us beyond our will but by the law of birth, I judge not to be imputed to us as a vice; although, if you wish to follow the literal sense, it is little becoming for a man with a flawed body to perform the duties of the priesthood, as being lame, or one who cannot walk without a guide. Nevertheless, those things which are handed down here embrace certain greater matters, and are to be extended to the vices of the soul, so that
the man of God may be integer and upright, prepared and ready for every good work, as the divine Apostle instructs. He also teaches that it is required that a bishop be without blame. But Moses explains the law in order concerning all the things which Paul, if I am not mistaken, recounts, saying: "Of your lineage into your generations." For the lineage of Aaron lasted until the generations of the spiritual Aaron, to whom we are akin on account of the Holy Spirit and as sharers of the same nature, of whom it is spoken thus: "Behold I, and the children which God hath given me."
Moses identifies the blind, no doubt, as the witless and foolish. For the eye in the body corresponds to the mind in the soul, which mind, illuminated by the spiritual light of the Sun of justice, knows how to look upon the splendor of true dogmas, just as it is held in the Proverbs: "Let thy eyes look right on, and let thine eyelids look straight before thee." He addresses the synagogue of the Jews thus: "Behold, thine eyes are not, nor is thy heart fair." But He also rejects him who has any defect in his eyes, as will be clear in what follows concerning the blear-eyed. For in priests, a particular defect carries the same weight as a universal one. In that way, He rejects the lame, namely, he who does not walk with a straight foot toward good works, nor actively lives his life according to the commandment of the Lord, of whom it could worthily be said: "Strengthen ye the weak hands, and the feeble knees." Concerning the Jews, it is told in the book of Psalms: "The children of strangers have lied to me; the children of strangers have grown old, and have halted in their paths." However, in what follows, He rejects everyone whose foot is afflicted and broken. He whose nose is flattened signifies the man who does not have an intellect strong enough to be able to discern between spiritual fragrance and the stench of sins. For those who are snub-nosed do not have straight olfactory passages. But we must, like a good money-changer, prove all things, and hold fast that which is good.
A Auris mutilata, etc., [XXII, 23.] By these words are struck those who do not agree in all things with the heavenly doctrine, or who do not receive the divine sermons with perfect and pure ears. Such are those who, turning away from the truth, while their ears itch, cleave unto seducing spirits. A contraction of the hand occurs when the hand is corrupted so that it does not go forth perfectly to good works, just as we have said above concerning the limping foot. For the prophet exclaims: "Woe unto them that do the work of the Lord deceitfully," or: "Who follow the Just One Himself not with just reason, as it is written." He names him hunchbacked who looks only upon earthly and carnal things, and is never lifted up to the contemplation of heavenly things. He also is implicated in those crimes of which the Jews are accused: "Let their eyes be darkened, that they see not, and make their loins (or back) always to shake." He is said to have pustules on his forehead who bears a face covered with the inflammation of pustules. Those pustules are numbered among diseases. For they are accustomed to darken the surface of the skin. Affected by such a malady are those who are unable to look upon the Lord with a pure countenance, nor can they hide their own disgraces. Yet they sin less than those who entirely lack a forehead, and who rush headlong into every kind of wickedness. B Lippus (blear-eyed) is he who indeed excels in prudence, but is conquered by the passions, which most often draw his soul away from the truth, and he then becomes an aid to heretical dogmas, just as the Jews and heretics, who indeed believe that God is the Father, but in the meantime reject His Son, Jesus Christ. Therefore, as the Prophet attests, "Eyes they have, and see not." He calls "pruritus" (itching) bodily pleasures and a life entirely dedicated to the passions, the outcome of which is pain and tears. This same life brings many evils like a flood upon its followers. For some are merely overcome by passions and become gravely ill. But others, moved to the highest pinnacle of vices, do not restrain themselves from wicked acts, which are even contrary to nature. Furthermore, those vices are not absurdly compared to the roughness of the skin, which presently creeps more widely. The progress of those vices was to be inhibited according to that saying: "If the spirit of him who desires to rule over thee rise up against thee, leave not thy place; for yielding pacifies great sins." He is called "monorchis" (one-testicled) who is an effeminate man and an androgyne, who is considered partly man, partly woman. But concerning these, Scripture speaks thus: "Neither fornicators nor the effeminate shall inherit the kingdom of God." Or, that term is to be taken as him who does not approach virtue with a firm foot. For it is necessary, as Scripture warns, that he who approaches God should act manfully and be strong. Therefore, he is forbidden the priesthood who is not free from vice and reproach. Yet they were not prohibited from holy feasts, by the eating of which the weak are somewhat purified, while they kill the perverse affections of the body. But the healthy are rendered stronger in the good when they approach the altars. For through Christ's flesh and blood we are renewed, with old age cast off. He is a new creature who, having put off old age in this manner, grows young again.
C And his uncleanness is upon him, etc. He writes this concerning those whose nature is incurable, and who continue to cling to vices. Wherefore He rightly bars them from the priesthood. But now He purges His sacred ministers, removing common and mediocre vices, if by chance any should happen to be hindered by these; and He raises them up and exhorts them to be strong and to keep the commandments of the Lord. "I," He says, "am the Lord your God," that is, not falsely named God, whom it would be easy to contemn. Then He adds concerning the leper, under whom He understands him who is entirely devoid of virtue, and is completely dead, if you consider the respect of virtue. But we have spoken of this above in the account of leprosy. Similarly, He discourses concerning him who suffers from an untimely flux of seed, under which we are admonished of him who suffers the powers of his mind to flow away uselessly, and does not use them for those things which we know to be honest and pious. Then it is added: "Whosoever touches any creeping thing," etc. By these words is signified he who carries the poison of asps upon his lips, and deceitfully imposes it upon the simpler folk. A corpse carries before him him who
has grown thoroughly cold, and is not recognized as fervent in spirit. A He who is captured by the beast is understood as one who has become food for the devil. The divine law drives all such away from sacred things. For, as Paul teaches: "Whoever shall eat the body of Christ and drink the cup unworthily, eats and drinks judgment to himself." Such are held in the number of the unclean. They also are polluted who associate with them familiarly. For by contact, familiarity is to be understood: "For evil communications corrupt good manners." And what part has the believer with the unbeliever? On the contrary, if you associate with a holy person, you also shall be sanctified. Indeed, that it refers to human conversation is clearly indicated by the saying: "The soul that shall have touched." Paul warns that one should not even take food with such a person. But Christ arrives "at eventide," in order to absolve men of this kind from their sins, which are unclean. B Therefore, the Jews are ordered to slay the paschal lamb at eventide, so that by this type the time might be foreshadowed when Christ was to come. Christ came, therefore, in the last times, as the sun was setting—[marking] the measure of time toward evening. At that time, we received the most holy baptism by divine gift. At that time, too, we were fed by the bread that came down from heaven, which the Lord’s Prayer calls supersubstantial.
369 "Every stranger shall not eat of the holy things," etc. [XXII, 10.] In this place, he criticizes the impious man and the one alien to the faith who is separated from the Church of God. For it is not fitting that we give what is holy to the dogs; nor is it becoming that we cast pearls before swine. Joined to this is the "stranger," who by his works gives the appearance of being a citizen of the world, and who considers the world his fatherland. Yet in words and bare faith, he even pretends to be an inhabitant of the Church. Moreover, he is considered a hireling who thinks of religion as a means of gain and tries with his utmost effort to please the faithful, whose authority and riches have great power, so that he may thereby secure his own advantage. The law judges these to be no different from strangers. But the son of the house eats of the sacred food. For he is a son, genuine and true in faith, and akin to the Spirit. "And bought with money," etc. For Christ redeemed us from the curse of the Law while becoming a curse for our sake.
"And if the priest's daughter be married to a stranger," etc. [12.] Just as he who touches a leper or one suffering from a flow of seed is defiled by that contact, so, even if one is a relative in the faith, as soon as he has had dealings with unbelievers, he will be violated and profaned by their familiarity. He calls the soul that is regenerated from water and the Spirit the priest's daughter: truly joined nonetheless to an unbeliever on account of unbelief. Therefore, Wisdom commands: "My son, let not wicked men circumvent you." For it is not proper for us to pay attention to seducing spirits and doctrines of demons, [promoted] by the hypocrisy of liars who have their conscience seared. C
"And if the priest's daughter be a widow, and cast out," etc. These words reveal a soul that has failed God, then, having been renewed through penance, has been liberated from the foreign seed by whose impulse it had been led into the abyss of infidelity. Or, if she has been repudiated by God, lacking the fruit of virtue, let her return to God as quickly as possible and she will be accepted. The same words represent, under a certain type, the Synagogue of the Jews. For it, having been betrothed to the sacred race through Moses, committed adultery with many shepherds (as Jeremiah testifies). But at the last, it preferred the precepts of the Scribes and Pharisees to the doctrine of Christ. Nevertheless, it will again be called, and will hear the doctrine of Christ. For, as the words of the prophets have it, "For many days the children of Israel will dwell without a king or prince," etc. Then he adds: "They shall return, and seek the Lord their God."
"Whoever shall eat the holy things ignorantly," etc. [14.] With the victims and offerings slain, according to custom, whatever remained fell to the priests, as the head and feet. If anyone, however, through ignorance had eaten of the things that were offered, he surely paid the penalty for his thoughtlessness. For it was necessary, as Paul teaches, that those who eat the sacrifices should become partakers of the altar: and not make everything that was sacrificed their own property. The sons of Eli did this same thing by design. Wherefore they experienced deserved punishment.
"Whoever brings his gifts," etc. [18.] That which is offered to God must be "male" and altogether virile. Furthermore, it is necessary that it be lacking in every blemish. By these words is signified Christ, the power of God, who was entirely immune from the stain and spot of sin. The male is always a type of imperial power. Thus Christ, although He assumed human nature and was counted in the number of the sheep, nevertheless rules over all. A victim that is "blind" is rejected. Thus, all who are devoid of divine wisdom and have not received the illumination of Christ, which comes by the intervention of faith, are deservedly rejected. For, as Scripture testifies, "If you do not believe, you shall not understand." That animal is considered "broken" which is entirely diseased. D Regarding such, the prophet says—of such, I say, who are represented under the diseased animal: "Behold, I bring evil upon this people, and fathers and children will labor under it: both the neighbor and his friend shall perish." But those who have been justified by the intervention of faith sing: "Bless the Lord, O my soul, who heals all your diseases; who redeems your life from corruption." One who "stammers" is understood as one who cannot proclaim the word of God which we announce. But 370 Christ corrected this defect too, as the prophet testifies: "And the tongues of the stammerers will quickly learn to speak peace," that is, Christ. "Formication," impetigo, and roughness of the skin signify vices of the soul, which grow every day and are not diminished. A "mutilated" animal, if you consider either the tail or the ears, bears witness to the disobedient, nor does it...
A in all respects fulfill what is fair and honorable. An animal that is by nature male is rejected if it is unable to perform the duty of a male, inasmuch as it is sterile or arid or castrated in some other way. For this signifies the species of eunuch. For various affections cling to us, which in many ways drive us to infirmity. As to what it says: "You shall not offer gifts by the hand of a foreigner," etc., it has the signification that the Father is to be approached only through Christ, by whom we are brought to the Father in the Spirit. B
And it shall be seven days under its mother, etc. [XXII, 27.] What pertains to the interpretation of this verse, we have often taught in places which did not disagree with this. For under this veil Moses reveals to us him who is still an infant and infirm and still has need of the drink of milk, to use the words of Paul. But Christ made this person perfect through his resurrection. For the eighth day follows the seventh, which contains the time of the Law and carnal worship. Wherefore he says: "When I am lifted up from the earth, I will draw all things to myself." And: "Unless the grain of wheat falling into the ground dies, it itself remains alone." And just as also the Synagogue of the Jews did not wish to perish together with its followers. For all Israel will obtain salvation after the fulfillment of the Gentiles. It also demonstrates the mutual succession of their generation, for those who are still survivors, that they might not all perish together at once. For the generations of the world are salutary. Moreover, all these things are congruent with Christ, through whom the corrupted root of the human race has flourished again unto salvation.
You shall not leave of the flesh until the morning, etc. [XXII, 30.] Holy Scripture does not escape notice that there is a double or triple time, just as has been foretold, namely the time of the Law and of Christ, and the time of the prophets, which runs in the middle of the Law and of Christ. But there was one worship both of the Law and of the prophets, which worship was indeed rejected with the rising of Christ, who is the light of the intellect. He commanded that, just as the flesh of the paschal lamb is consumed in one day, so also the sacrifices of praise should be eaten in one day, and nothing be kept until the morning. For the praise of God is the life which will come in the future age, in which no trace of mortality will exist any longer.
In the first month and on the fourteenth day, etc. [XXIII, 5.] Concerning the feast of the Passover and also the other celebrations, we have disputed at length in Exodus. But because certain things occur here which pertain to the second time, these must be explained cursorily; we shall briefly touch upon what precedes. For Christ is considered the first fruits of the renewed humanity, who was offered like a sheaf. For in Him we have flourished and revived like ears of corn, concerning which He speaks thus: "Look at the regions, for they are white for the harvest." Christ Himself also is the firstborn from the dead, who ascended into heaven that He might pray to the Father for us—for us, I say, whom the Father judged worthy that Christ should intercede for us. Moreover, the Law also delineated for us the time of the resurrection. For on the day after the first day, he says. But the third day, into which the resurrection falls, is the third day, nor is it the day after the first. By similar reasoning, this day is foreshadowed by the aforementioned time of new fruits, by which a man first sheds the old age of sin. Hence it says: "My soul shall exult in God. For He has clothed me with the garment of salvation and the tunic of gladness"; by which words is shown the immortality which we obtain by the benefit of the resurrection. Again, it is permitted to call Christ the first fruits. For He is seized from the flock as a lamb free from defect or blameless. But He is seized from the living flock in the fatness of grace and the joy of the spirit. C
Wherefore, fine flour, oil, and wine are offered together with the lamb. But it is offered as if in bread and roasted ears of grain. For the kneading is new, to which we are reformed, putting aside the old leaven that we might be a new kneading. The bread which is offered, composed of new fruits, demonstrates the same. For Christ has prepared a new way for us, the time of which, while we wait, it is not permitted to eat of the new fruits until the sheaf is offered. Then at last we shall be able to become partakers of the new life. Moses also numbers the holy feast of Pentecost taking its beginning from the resurrection. For the time of the resurrection transfers those sanctified in the Spirit, that they might be able to bear fruit to God in new life. There were two loaves, which were fashioned from the new fruits. Thus there are two peoples, who have obtained salvation and have been brought to the unity of faith through Christ, but in a certain way they are leavened, with the old leaven ceasing. For holy Scripture knows also of a good leaven, thus calling the evangelical doctrine: "For the kingdom of heaven is like leaven, which a woman hid in three measures of flour, until the whole was leavened." For it transforms the soul itself to its own property, in so far as it behooves two peoples to be leavened. But from the two, tithes are taken, etc. Inasmuch as the binary indicates our instruction. For we are instructed by the Law and the Gospel as priests passing over into the newness of life. And this is what is said: "A scribe who brings out of his treasure things old and new." Seven lambs represent the flock of the faithful as if still an infant in Christ. But that flock proceeds in spiritual strength to perfection and to the measure of the age of the fullness of Christ. Moreover, the symbol of perfection and strength is the calf; but think of the rams as the symbol of perfect age. For the faithful, strongly overcoming earthly things, tend toward Christian perfection. But this perfection consists in work and knowledge, as is demonstrated under the symbol of the two goats. For he says: "He who shall do and teach, he shall be called great in the kingdom of heaven." Such ones are accompanied by gladness, which the libations of wine bring to our mind. For David says: "Wine gladdens the heart of man." Through the goat, Christ who fell is proposed to us. For our sins…
he that was to lay the foundations of a new life for us and make us a new lump by driving out the old leaven. For he is offered with two loaves. Indeed, "We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life." Yet you are not to understand this as a physical burial. The members that are upon the earth must be put to death. See, therefore, that with the goat sacrificed, the lambs are also sacrificed, and the loaves are offered together as an odor of sweet fragrance. For the consecration of Christ is in a way pleasing and acceptable, as it corresponds to his passion. If we suffer with him, we shall also reign with him; if we die with him, we shall also live with him. Wherefore this sacrifice is called a sacrifice of salvation. Furthermore, the hin is a measure of six cyathi.
In the seventh month, on the first day of the month, you shall have a rest, etc. A He seems in this place to predict the time of the consummation, when everyone shall receive the reward of those things which he has done here. Then the time of working recedes, and the tempest of judgment arrives, in which it will be permitted to work no more; at that time there will come to our minds that saying of Christ: "Do not lay up for yourselves treasures on earth, where moth and rust and thieves destroy, but in heaven." We shall also remember the disciple, who cried: "It is the last hour." Rest will therefore come to those who consider all those things to be witnesses of the final trumpet. For the trumpet, he says, will sound, and the dead will be raised. This celebration is held as the most illustrious of all, to which it is fitting that those who hasten should be so prepared that those who have wives should be as though they had none, and those who use this world, as though they did not use it.
The tenth day of this seventh month is of expiation or reconciliation, etc. He prepares us for the final judgment, as if it were to be received on that day. Hence he suggests the slaughtering of the affects through fasting. But he teaches through the holocausts that we must be thoroughly consecrated to God in an odor of sweet fragrance. He signifies by the rest or leisure that we should cease and desist from absurd and evil works. Indeed, he who is mindful of that final trumpet must always practice this. Wherefore, not without reason does he attribute the day of fasting to reconciliation. But for those who pursue different studies, he has threatened eternal punishment. That we are to attain in that time a perfect and absolute rest, in which we shall desist from all works, he has sufficiently taught when he named that time the Sabbath of Sabbaths.
And you shall take for yourselves on the first day the fruit of the magnificent tree, branches of palm trees, etc. When we have each gathered our works into our own storehouses, there follows the celebration of the Tabernacles, recalling to mind the life which the protoplasts led in paradise. For the Tabernacles is an assumption or translation of our bodies into heaven, if we have been studious of justice and piety and have put on immortality. This rest indeed demonstrates the time which preceded the transgression and the burden of sin. Similarly, the seventh day—into which the end of the law runs—insinuates the same. To this succeeds the day of the resurrection, in which we shall again be freed and absolved from every sin, restored in full. Wherefore Christ says: "Come to me all you who labor and are burdened, and I will refresh you." The same man addresses the thief in this manner: "Amen, I say to thee, this day you will be with me in paradise." The feast of Tabernacles, however, is adorned with ever-green plants. For grace is perennial. For God does not regret his own gifts and offerings. Similarly, the Lord does not regret his calling, as Scripture clearly teaches. Isaiah also prophesies: "Everlasting joy shall be upon their heads; they shall obtain joy and gladness; sorrow, and mourning, and sighing shall flee away." Branches are sought from the torrent. For Christ waters the souls of the pious with waters or rivers sent down from heaven. Wherefore he says through the prophets: "Behold, I incline toward them like a river of peace, and like an overflowing torrent, the glory of the nations." Furthermore, in the Psalms it is sung: "You shall make them drink of the torrent of your pleasure." The whole people gathering in Jerusalem celebrates this feast day; so all who have lived honestly and piously will celebrate a perpetual celebration with Christ in the heavenly mansions. The opposite will happen to those who have not appeared at that feast, just as Zechariah prophesies, saying: "And it shall come to pass, that every one that shall be left of all the nations that came against Jerusalem, shall go up from year to year to worship the King, the Lord of hosts, and to keep the feast of Tabernacles. And it shall be that whosoever will not go up of the families of the earth to Jerusalem to worship the King, the Lord of hosts, there shall be no rain upon them. And if the family of Egypt will not go up, nor come, there shall be no rain upon them, but there shall be the plague wherewith the Lord will strike the nations that have not come up to celebrate the feast of Tabernacles." In this place he passes over in silence the manner of the victims by which one must sacrifice in these celebrations: for in the book of Numbers he has narrated all these things more elaborately.
Some A assert that the feast of trumpets signifies things to come. For in that month the voice of one crying in the wilderness was to be conceived. Wherefore he desires that Israel should spend seven days in tabernacles: why the solitary life is represented, of which John was the first follower. That celebration is called an exit, because of the departure from the law.
A For those departing from [the law] come to grace; and there are Sabbaths of Sabbaths, because of the rest of the Sabbaths. And: "You shall humble," he says, "your souls." It is almost as if it were the voice of John crying out: "Repent, for the kingdom of heaven is at hand." Therefore he also calls the day [one of] expiation. For John is the end of the Old [Testament] and the beginning of the New, like the morning star. The palm fronds and the other things mentioned are brought from the desert of the Jordan, in which the Baptist was preaching and living until the day of his manifestation, clearly as in tabernacles. John likewise lived his life there as if in huts, until the time came when he was to be revealed.
[373 And they shall take olive oil, etc.] It is necessary that sincere and genuine light should shine in the Church. "For you," he says, "are the light of the world." And again: "Let your lamps be burning, and you be like men waiting for their Lord." It is shown by this type that we should shine in the darkness of the world by knowledge and an honest life, so that we may be able to appear intrepid on the last day when the Lord comes to judge the living and the dead. We are also warned to walk carefully, lest that day catch us as a thief in the darkness of the night. Wherefore he adds: "And he shall arrange B or set in order the lamps before the Lord until morning," that is, until the future day of judgment. And when he says, "Before the Lord," etc., he makes an indication of the divine life, which we shall live once translated into the heavenly kingdom. For the eyes of the Lord are upon the just. And when he has called us brothers and admitted us into his society, it is by no means to be wondered at if, since he is the light, he should also grant us the dignity of light, exalting us with his own honors. For within the veil is the pure lamp, that is, Christ, having seven lamps, upon which he pours abundant light to those coming to him. For he says: "Draw near and be enlightened." That the lamps are kindled by him teaches the time of the incarnation, through which the whole world was illuminated and the darkness put to flight. Therefore David says: "In the morning you will hear my voice." Or by the purity of the lamp he shows the Church, in which shines the light of the Spirit, which glows and exerts its powers in the seven gifts of the Holy Spirit.
Sincere and pure oil, etc. [XXIV, 2.] For pure works are fitting for divine light. He orders it to be gathered from olives, to show those who have attained mercy. "Outside the tabernacle," etc. For internal things are radiant and are illuminated by celestial light, which is seen above the ark as if it were an image of the heavenly C light, but the heavenly light is Christ. Yet this light appeared not prepared by the labor of men, but brought divinely and from heaven. In the former tabernacle was a burning lamp. For they whom the Law was educating, and who were being snatched from superstitions into the worship of the one God, did not live without divine light. But there was very little of that light which shone forth in Christ. For the light of Moses differs from the true light as much as shadow differs from splendor. And just as one nation differs from all the nations of the whole world, so the lamp prepared by human hands differs from the true and divine light. Or perhaps that lamp was predicting John the Baptist. The twelve loaves signify the sacred choir of the twelve apostles. For the lamp preceded the rising of the sun. Of this the Father speaks thus: "I have prepared a lamp for my Christ." Similarly, Christ also says: "You wished for a time to rejoice in his light." For he brings to the memory of those who were devoted to the study of the Law the lamp that had been in the first tabernacle. But the legislator intended that lamp to be perennial. Yet for a brief time they rejoiced in that lamp when coming to his baptism. But afterwards they did not receive whom he was preaching. And this was that which he calls, namely, rejecting the light. But the apostles are the loaves, in so far as they are similar to the one bread, namely Christ, feeding us in piety and dispelling the hunger of ignorance. D Yet they are so arranged that there are two orders of them, in the midst of which is to be placed the bread that descends from heaven. They are composed of two tenths each, as if it were required that we be perfect in word and deed. Some opine that the two orders and the two tenths signify the two peoples reconciled under Christ into concord. Moreover, frankincense and salt are symbols of the fragrance which is spread as far as possible, and of salvation which snatches us from the danger of corruption. For the fragrance of incense is spread as widely as possible. Furthermore, bodies are preserved intact for a long time if they are sprinkled with salt. Furthermore, salt is the best condiment for foods. For the speech of the saints is seasoned with grace and salt, as Scripture warns. Of these it is said thus: "You are the salt of the earth." But they are proposed on the Sabbath, so that it may be revealed that Christ was then finally to be incarnate, when the mortal race had been augmented by the greatest and most numerous increments. Or if this sense is more pleasing here, remember that this is the time of the Sabbath, in which the province of preaching the divine word was entrusted to the apostles, so that they might announce the advent of Christ, whom, when the Israelites would not admit, Paul says: "Therefore there remains a Sabbath rest for the people of God." The loaves are set forth in the presence of the Lord. Because he willingly looks upon the saints here, who are set forth as an example for the rest, so that they may imitate their deeds.
And Aaron and his sons shall eat them, etc. [9.] For the apostolic Scriptures are set forth for all as if a spiritual feast. Moreover, we use teachers and priests in the place of God. Furthermore, Christ calls faith in those who are saved his own food. He says: "I have food to eat, which you know not." In the differing tabernacles, however, exist the types of Christ and the saints. For man has insinuated himself greatly to God. Or John, who came forth from the Jews, and the apostles are signified through the worship of the Law. Furthermore, Paul taught the difference between the two tabernacles, saying: "Into the first tabernacle the priests indeed always enter," etc. Furthermore, he argued above that the types passed over to the truth, saying: "Sacrifices and oblations and holocausts for sin you did not desire," etc.
And the son of the Israelite woman went out, etc. [10.] That blasphemer was born of an Egyptian father. Therefore God separated the Israelites from the foreigners, leading them to piety immediately from their very infancy. In Egypt they lived according to the custom of the Gentiles.
A "He who curses God, whom does he command?" Another God for the confirmation of the curse? It is evident that it is himself. It was necessary, therefore, that the tongue of him who spoke should be removed. But by the providence of justice, neither exceeding good nor evil is obscured in regard to the proof of virtue or vice; so that He may deem the one worthy of acceptance, and the other of punishment.
Lex nulla posita fuerat, qua plecterentur blasphemi, Deo ipso non citra suam providentiam differente illam pœnam, ut exemplo horrendo, qui reliqui metu percellerentur, eam legem sanciret. Secundum sententiam Dei sceleratus ille ejicitur castris, quibus quasi oneri fuerit. Ut populum consuefaceret ad pietatem, ei imperat, ut suis manibus illum perimant. Quia vero is erat quasi lapis et lapideus, merito lapidibus obruitur. Præterea lex edicit omnibus, ne quis blasphemet Deum quem colit, etiamsi e falso nominatorum Deus ille sit numero. Nam mens delinquit, etiam dum Dei nomen illis diis, qui non sunt, tribuit. Deinde peccat mens quod cum nec debeat illos venerari deos et tamen veneratur: et interim quoque quod illos blasphemat. Verumtamen tales non punit, sed reliquit in mala illorum conscientia istud delictum, nos solummodo assuefaciens, ne impie loquamur de Deo. Qui vero blasphemarint verum Deum, illos haud sivit hanc impietatem auferre inultam.
B "To name," in place of "to curse"—that is, He punishes even his speaking the name at the wrong time. Some say that "to name" means to make clear the four-letter name among the Hebrews.
"Nominare" in this place is used for "to curse." Or He subjects to punishment even him who, not in due time, but rashly has sounded His name. Nor are there wanting those who, under the word "to name," wish to signify that no one should approach to open and disclose the tetragrammaton name of God.
And [he] who strikes any human soul, etc. [17.] He joins homicide to the blasphemy by which God is harmed. Nor is the blasphemer punished as one who has set himself to harm God by blaspheming, although in truth no mortal can injure the Divine power in any way. So he who commits homicide does injury to him whom he kills. Since, therefore, the intention and purpose of the blasphemer and the homicide are the same, they are rightly joined in legislation. Similarly, by contrast, when He teaches that God is to be loved, He has coupled the love of one's neighbor to the love of God.
"And whoever strikes a beast, and it dies, let him pay life for life." It is evident that it means the life of a beast, so as to compensate for the beast. [18.] The equality, therefore, of justice corresponds to the murderous intention.
And he who gives a wound to his neighbor, etc. [19.] Not incongruously does He annex the law of injuries to the law of homicide. The right shall be the same for the sojourner and the native. "For I am the Lord your God," who, that is, love justice itself with no respect of persons. "If anyone sells a house in a walled city, it is permitted to him to redeem the house sold within a year." But for rural estates or rural houses, it is always permitted to the seller to redeem them. But he to whom there are not such great means that he can redeem the building he has sold, in the fiftieth year, without the payment of a price, recovers the sold possession. For that long-term possession is reckoned in place of a price. The goods of the Levites, however, can always be redeemed by the Levites. For he who has received some privilege from God, and is rightly disposed toward it, as that which he has received from God, is by no right excluded from its redemption on account of his constancy. Thus David, although he was cast out of his possession as if [out of] a house, immediately returned to God, nor was he deprived of his honor and dignity, as if [out of] an inheritance.
But he who does not have such an ownership, as David did, unless he quickly returns to the way, loses his ownership, just as Saul, who, since he did not immediately return to God after he had not carried out the commands of God, fell from the kingdom. Yet he attained as successors servants who were of another tribe. This same thing is signified when it is said: "The nations are subject to the holy ones." And again: "He has subjected peoples under us, and nations under our feet." Such were the Gibeonites. B
But what reason permits that urban buildings be redeemed within a year, while country estates enjoy the right of redemption in perpetuity? Truthfully, the Lawgiver cares little for the historical sense when He discourses on spiritual matters. Those who live in the fields are easily captured, as they are not held protected by walls. Those who dwell in cities pursue a more civilized manner of life, being endowed with a knowledge of the laws. Rustics indeed are accustomed to fight most stoutly for themselves. Yet the townspeople consult better for their safety and are more protected. When, however, rustics have neither counsel to rely upon, nor dwell in fortified places, if they are destroyed by enemies, they merit more commiseration and pardon than the townspeople. Townspeople, since they dwell in safe places and manage all things with good counsel, if they are conquered, find no hope of pardon. The Jews, therefore, who inhabited the holy city—of which Scripture speaks thus: "And I will be to it, says the Lord, a wall of fire all around, and I will be for glory in its midst"—and who were nurtured by the best laws, did they not say: "Blessed are we, Israel, because those things which are pleasing to the Lord are known to us"? How then would they not, by reason, have been invulnerable to demons? The crowds [of Gentiles], however, were more easily led astray, participating in neither. But yet, if those [Jews], not having become sober and having taken notice of their own loss, did not recover their own things, they will, after the year of redemption had arrived, in which the Savior tarried, be subject continuously to the buyer, that is, to Satan. "For behold," He says, "by your iniquities you were sold, and by your sins I have sent away your mother." But the flock of the Gentiles, being without helper, is always redeemable. And God, having shown mercy, will take back His own inheritance, having been called to liberty in the year of remission, when Christ released all those under the sun from the greed of demons, having rendered void by His own cross the handwriting that was against us. C
But the Levitical goods are not in any way alienated. For those who are thoroughly devoted to God feel no alienation, as they possess a firm hope. Wherefore, concerning Mary, who was eager for hearing the word of God, the Savior said: "She has chosen the good part, which shall not be taken away from her." Nevertheless, the universal liberty of all, which has come through Christ, although it is greater, yet it incited fear in the Hebrews, lest they return too slowly (for we shall not indeed say that they were forbidden to return after these things, but it was said to emphasize what is owed and what is fitting).
In the meantime, however, the inheritance and lots of the saints are kept unblemished, nor are their domains transferred. Wherefore, then, does Ezekiel say: "If a prince gives a house to one of his sons," etc., by which words we are instructed that if any pontiff, who has been raised to that dignity to govern the people, has assigned a house to his son from his own goods, its ownership is to remain perpetually with the son. Pontifical goods are indeed transferred and acquired by prescription, but they do not depart from that tribe. But if he gives the house to a servant, in the year of re-
that mission shall be recovered and restored in its entirety. Furthermore, it is most strictly forbidden for anyone to seize by violence the portion or inheritance of those whom he rules. But Christ, the one leader and prince of those who are justified by faith, also possessing his own portion together with the Father (for "all things that are mine are thine, and thine are mine"), as it is sung in the Psalm: "He ascended on high, he led captivity captive, and gave gifts to men," and "He gave some, indeed, to the Church: first apostles, then prophets, then teachers," etc. Moreover, those gifts remain firm for the sacred ministers and for those who have been asserted into liberty. But from the Jews, who are driven by a servile spirit and reject the faith which bestows liberty, even the grace given through Moses is withdrawn, which, like some tutor, leads us to the truth itself: "For to him who has it shall be given, and he shall have abundance; but from him who has not, even that which he thinks he has shall be taken away." Certainly, one might say: It does not seem at all honorable that anyone should have private possessions. Indeed, the ownership of property is wont to stir up wars and seditions, and it is as if it were the beginning of all injustice and fraud. The common use of goods, such as it was in paradise, would be more praiseworthy. But this objection is also met. Know that those evils which arise from the ownership of goods were remedied by the apostolic communion and society, when Christians held all things in common. And at the time of the apostles that communion of goods was considered, on account of the poverty of some, to whom relief was brought, an excellent work of virtue. But in the future age that communion and society shall flourish with all abundance. A *Until the year of remission*, etc. He commands that the remission be made in the seventh year, so that in that manner the time of the remission of all things might be venerated, namely the advent of Christ, who, being delivered up for us, took away and remitted the bond written against us. For Holy Scripture likens the present age to the number seven, because in that space of time the days always revolve toward their beginnings. For the end of the week is the Sabbath; and the neighboring eighth day is the beginning of another age, in which, by the intervention of the resurrection, we are set free from all debts. Hence it happens that we are even compared to those oppressed by financial debt: "There were two debtors to a certain man." Furthermore, in the Lord’s Prayer we say: "And forgive us our debts." The necessity of the law therefore demanded that in the year of remission each should return to his lost wealth. But the Lord promises the complete restoration of those who have beautifully administered the things of others in this world: thus he speaks of the contrary things: "If you have not been faithful in that which is another's, who will give you your own?" Those things which pertain to the Hebrew who has served in servitude have been sufficiently explained in Exodus. B *Some say that the beginning of the year among the Jews is certain.* For the beginning of the remission is sought from the beginning of the seventh month, in which the solemnity of expiation falls, during which time it is lawful for the high priest alone to enter into the Holy of Holies. On account of this, the Jews properly call that time *Rhesseththa*, that is, the beginning of the six remaining months. The beginning of the year falls in Xanthicus, which the Jews call Nisan, but the Romans April. But because an annual Sabbath is proclaimed for the earth, that Sabbath must necessarily begin from the time of sowing; and yet no sowing is to be done. It is not incongruous or inept that they constitute the beginning of the year of remission from the seventh month, in which the sowing coincides. C Therefore, the feast is called the Sabbath of Sabbaths, in which the time of remission and penance was about to have its beginning, namely from that time at which the Forerunner of Christ was conceived. Hence it is also valid to infer D
A that remission is called Sabachtha. They consecrate this A remission to the Lord, because it is the seventh, which is denoted by the expression Sabaa.
And you shall return each to his own possession and to his own country, etc. [44.] Because there are many mansions with God, and each shall receive his own. Those things, however, which were not restored by right—namely, because a kinsman did not redeem the goods—where the buyer had enjoyed the usufruct for some time, at length, in the year of remission, he returns those goods to the original possessors as a free gift of God. For the Jews possessed the land of promise by divine gift. Furthermore, they themselves were servants of God, redeemed and called to liberty in the fiftieth year. Therefore He says: "My servants, whom I brought out of the land of Egypt." Moreover, all mortals are servants of Christ, liberated by Him from this troublesome servitude of the world. For the Scripture says: "To whom you yield yourselves servants to obey, his servants you are, whether you obey sin, [leading] unto sin, or obedience unto righteousness." He who, after the liberty given by Christ, casts himself anew into servitude if he joins himself to sin, is like the Hebrew who, having been snatched from Egyptian service, if he sells himself again into servitude on account of poverty. Indeed, the necessity of servitude used to be remitted to a Hebrew out of kindness. For the price that is paid for the one sold does not hold so much value that it should oppress a brother with perpetual servitude. For it says: "If a man be overtaken in any fault, you, who are spiritual, restore such a one in the spirit of meekness." And these are those faults which, by the prayers of men, can be dissolved through the grace of Christ, who looses the sins which the saints shall have loosed here on earth. But if he had been given into servitude to a foreigner or a stranger—just as he who had been delivered to Satan on account of forbidden fornication—he, I say, will pay back the price of redemption, namely, by abolishing the sins through his works, on account of which he fell into the necessity of servitude. Concerning him the Apostle speaks: "That such a one may not be swallowed up by more abundant or greater sorrow," as one who has given a sufficiently evident specimen of his repentance and conversion, and testifies by his own desire that it is time that he be received into the flock of the Church, from which he had been excluded.
Or one of his brothers shall redeem him, [48.] Those who, by their own justice and familiarity, which they have with the sinner, can dissolve his debts, enjoy the right of redemption, just as those who brought the paralytic to Christ, [and] through their faith obtained health for the infirm man. Moreover, stronger and more valid is the spiritual bond than that friendship which arises from preceding beneficence toward benefactors.
If, however, that Hebrew has not been redeemed in the way we have mentioned, B he receives his former liberty in the year of redemption. For a brother does not redeem, but Christ asserts us by a liberal hand. To him whom the sentence of a judge declares a servant, grace grants liberty. In the Law, no one obtained liberty unless a price had been offered first. But under Christ, neither our own price nor the price that others are prepared to pay for us is sufficient, just as the justice of Josiah did not profit the Israelite people. However, the virtue of Moses availed something for the people freshly called, who could not conveniently be punished at that time. Wherefore grace admitted the justice of Moses, on account of which there might be peace, because of the kinship which he had with that nation. Nothing is said about the Levites being seized into servitude, or being claimed into liberty by their kinsmen. For it is not permitted that they who procure liberty for the rest should be drawn into servitude and then redeemed by others. For if the salt has lost its savor, wherewith shall it be salted? It becomes the Levites, therefore, to be so solid in the matter of religion that they are never reduced to a servile condition. If they are otherwise, it is certain that they are incurable and stunted. Consequently, as all know, they will be cast out.
If your brother has been reduced to poverty, and his hand has become powerless with you, you shall assist him, etc. [35.] From these words it is clear that lending at interest and usury arise from impiety and drive away all humanity. However, God did not command that they should exercise that beneficence toward foreign nations. For He wanted the Jews to be hostile to foreign nations and to be associated with them by no commerce. Because, through association with them, the Jews in many ways
could have their religion undermined and harmed. But now, kindness and beneficence must be shown to all. For all are called to the salvation that comes in Christ. The time of grace therefore demands greater virtue. Yet Scripture warns that we must do good especially to those of the household of faith. For it is much more absurd not to do good to a believer than to a countryman and kinsman in the old polity of the Law. For we are all now considered of the household because of the calling by which we are impelled to faith. Furthermore, avarice does not obey the Law, nor does it respect grace. Therefore, not without cause is avarice called idolatry. For while it is not proper for him who lives under the Law to spurn his brother, to him who has committed himself to grace, it is certainly not proper to despise a man who is a sharer in the same nature.
Non facietis vobis idolum nec sculptilia, etc. [XXVI, 1.] He prohibits here that anyone should institute the fabrication of statues or idols to be worshipped with divine honors. The Jews, however, taking occasion from this, removed the composition of images and idols entirely from their midst, and the art by which they are constructed, perhaps moved by this reason: that men could easily lapse from this into impiety, and begin to worship inanimate things with divine honors. A boundary, a stone, is indeed set in a field to distinguish and separate estates, not to be worshipped. In the same way, we read that lions were fashioned by Solomon, which he placed at the royal seat: so he formed Cherubim, so he painted palms in the Temple, and meanwhile, no one censured those works.
I will give you rain in its time, etc. [3.]
I judge that these things must be understood spiritually. For God, like a rich and fertile land, waters and moistens the minds of His own from above, so that they may bring forth the perennial fruits of piety. He also bestows peace upon His own, concerning which Paul discourses in this manner: "The peace of Christ, which surpasses all intellect, will guard your hearts and your minds," so that neither the devil nor any craft of the devil may dare to approach you.That which is threatened to be—that they would be [eating] their own flesh and the flesh of their daughters—happened at the time of the war which Nebuchadnezzar brought upon the Jews, as Jeremiah teaches. The same happened in the final destruction of the city, when the Romans destroyed the city and the nation, as Josephus testifies.
And I will place your limbs upon the limbs of your idols, etc. [30.]
Ezechias did this, as the fourth book of Kings reveals. And Jeremiah testifies that this happened in a place which is called Tophet in the valley of the son of Ennom.Then shall the land enjoy its sabbaths, etc. [34.]
For those four hundred and ninety years, during which supreme power was in the hands of kings among that people, seventy years were to be computed for the Sabbaths, which—so that the land might enjoy its Sabbaths—were exacted in the Babylonian captivity. The ancient people of the Jews were induced to virtue by the promise of happiness and the terror of punishments. Yet it was dangerous if he who did not with his whole heart thirst for and desire virtue were cajoled toward virtue by that double path. For if anyone was faint-hearted, he was not easily led to virtue by promises or threats, despairing of being able to attain it. But he who burns with the desire of attaining virtue, nothing will repel him from that ardor. Moreover, all our hope and wealth are situated in God, and we do not covet the transitory happiness that occurs in this age, but we hope for eternal goods, and this hope will by no means fail us. Nor do we seek those goods when we are already dying, but we shall possess those goods in the universal resurrection.And there shall be an estimation of a male from twenty years up to sixty, etc. [XXVII, 3.]
For the twentieth year is the start of an age capable of performing deeds, and the sixtieth is the end. Then physical bodies flourish, and prudence is born in the years of old age. Yet if anyone considers the spirit (as the adage has it), he will find that the [feminine] nature has less weight than the masculine in respect even to the first creation, that is, to that time whenthey were first created. For man is truly the image and glory of God, but woman is the glory of man, taken from him and not formed before him according to the holy breath of life which He breathed into the man, and by which He animated him. B If there be a man and a woman of the aforementioned age, the estimation of the man exceeds the estimation of the woman by 20 shekels. For 50 are reckoned for the man, and 30 for the woman. He explains the diversity of estimation also in the remaining conditions of age. The age which begins from the fifth year and extends up to the twentieth year recedes much from the estimation of the masculine age. Because in that age there is greater folly and lust, with desire then being born and spreading in the body. The age which succeeds this is valued at more because of a more serious maturity. For then violent desires cool down; nor is there a great difference between it and the virile age. The first age also, because of its simplicity and sincerity, has very much weight with Christ, saying: “Of such is the kingdom of heaven.” C But those who, due to poverty, do not reach that estimation, and cannot pay it, are valued by the true High Priest according to their capacity, who says: “Not all are capable of this saying, but they to whom it is said.” Affine to this is: “He that can receive it, let him receive it.” He sets them apart because of the defects which He admits into that which they can, and that which they take. D Moreover, as for animals consecrated to God, which are clean, they can be permuted neither with a better nor a worse one. For that which has been God’s does not perish. Inasmuch as also the angels of little children see the face of the Father who is in heaven. But everyone in his own order in the celestial kingdom attains to joys. Furthermore, He says: “He that cometh to me, I will in no wise cast out.” For that familiarity, by which we have conceded ourselves into the power of God, not only saves the first and the second, but also proffers salvation to the third, provided they be not in the number of the reprobate who are expelled. For there are many mansions with the Father. Estimation, however, is given for unclean animals. By unclean animals, understand those who, not by themselves, but through others are joined to God. These are brought through charity according to the estimation of their worth. These are those whom we make friends from the mammon of iniquity, so that they may receive us into their eternal tabernacles. The estimation of a building is again permitted to the judgment of the priest. In the estimation of a field, even the fruits are to be reckoned. Hence it is gathered that, besides the fruit which someone offers to Him who approaches God on his behalf, there will also be estimation for him through that same person. For Paul says: “Not that I seek the gift, but I seek the fruit that may abound to your account.”
If anyone shall have dedicated to God, not an estimation, but A shall have consecrated the house or field itself: he shall enumerate the estimation of the thing, and shall add the fifth part of the price to the aforesaid sum. And he shall retain the possession, nor shall he sell it to another. But if he shall have sold it to another, the buyer shall possess those goods until the jubilee, and then the property or lordship shall again recur to God. Whoever shall have vowed a field, which is not of his heritage, but shall have possessed it by purchase, he shall not acquire it for himself. When he shall have paid the fruits to God, in the jubilee he shall restore the same field to the vendor.
[alt-version omitted]
A If anyone shall have dedicated, not an estimation, but shall have consecrated the house or the field itself, he shall deposit the price with the fifth part, redeeming them, and shall possess the holdings. To another it shall not be given back, but even if it be given back, the buyer shall hold it until the Jubilee, and after this it shall be God’s. The field from a purchase one shall not acquire for himself, but paying according to the account of the fruits to God, in the Jubilee the field shall be restored to the one who sold it.Animals that are firstborn, if they are clean, cannot be redeemed. [26.] If, however, they are unclean, redemption is admitted with the addition of a fifth part of the price. For animals not clean, the redemption with the fifth part [43].
Or they can be sold even under this condition. But whatever things are given and consecrated to God shall never enjoy the right of redemption: indeed, even unto death or destruction they remain God’s. Moreover, from these the differences of those who are dedicated to God shine forth. For one consecrates himself to God through others; another is dedicated to God by himself. Some can be offered to God through others; others cannot be given to God through others—namely, those who use the ministers of God in the business of God, who are offered as a sort of estimation for themselves. Those who administer the apostolic office give themselves to God by themselves; in the second order after these are those who fulfill the duties of the diaconate. Those who depart from the diaconate fall back to that class of men who are joined to divine worship by the works of others. Those who have received the function of the priesthood can never separate themselves from this and return to the business of the world. For they will be held useless for all things. For if salt has become insipid, wherewith shall it be salted? Nevertheless, even if someone should resign from the diaconate, let him not, however, abandon himself to external business and necessities. For this is signified by that which he says, that the field is not to be sold, but restored to God even if it has been alienated; but that it is to be redeemed by adding a fifth part of the price together with the just price. It is signified, furthermore, that he who is driven by the adverse affairs of the world ought to set his mind upon spiritual things.