nisterium. For there are five things through which we are joined to God: thoughts, desires, reasons, and works; but acknowledge the fifth as affections. As for the fact that a sold field cannot be redeemed by the buyer, but must be returned to the seller once you have reaped the fruits from it, this contains an enigma, and points to those who do not rightly manage ecclesiastical duties. Similar to this is that which is written concerning the firstborn of impure animals, that these are redeemed with the addition of a fifth part of their just price, and are then sold with impunity. A But clean animals never suffer the condition of redemption.
Holy of holies, which have been given to God, are God’s excellent people, who can in no way be separated from God. Also, tithes of animals can neither be exchanged nor redeemed. As for fruits, the tithes do not shun redemption if someone is prepared to refund even the fifth part of the tithes. For living creatures excel inanimate things. For whatever has been consecrated, he says, shall not be redeemed by men. [28].
Thus, enemies consecrated to God were utterly destroyed, as happened to the citizens of Jericho, who were all to be perished by the edge of the sword, that is, all were given and addicted by an inexorable judgment, which was a type of the future extreme judgment of God. But there is another kind of the consecration of pious men, who by perfect repentance and conversion to a better life are adjudged to God, regarding whom God chides the Jews, saying: "You gave the consecrated ones wine to drink." Solomon teaches that it is dangerous and serious if someone should vow a vow and then should either be unwilling to pay it or form a plan not to fulfill the vow.
Jephthah avoided this impiety when he said that it was in no way possible for his daughter to be freed or released from the harsh necessity of the vow. The pious daughter did not resist the father’s sentence, she who was a type of the chaste and pure Christ, who allowed himself to the will of the Father so that he might undergo a most atrocious death for us. Moreover, that cruel fulfilling of the vow once celebrated, was later feared, so as to declare that Christ once suffered dire torments for the sin of the world. Indeed, the example of Jephthah is recorded in the monuments of literature, so that at the same time we may be cautious not to vow anything rashly to the Lord: or if we have vowed anything, to fulfill it in good faith. For the promises which we have made to God ought to be kept intact, even if they concern a man’s life. Therefore, he proposed the example of Jephthah, who in a very great matter kept faith with the Lord, so that we might act similarly and imitate his justice. Jephthah stood by his promises, lest he be caught transgressing the law. Although he fulfilled that vow, he did not, however, do it according to knowledge. His soul, upright and incorrupt, is rather to be considered in this deed. That we may bring forth a certain universal exposition concerning these things which have been consecrated to God, hear thus. Certain things were consecrated to the Lord, and are named holy. It was permitted to the priest either to retain or to alienate these. Praise be to God, Triune and One. B Certain things were dedicated to the Lord, and were called
Anathems
. These could never be recalled to human and profane uses: they were kept perpetually consecrated and destined for divine uses.COMMENTARIES ON NUMBERS
C 381 Every male from twenty years old and upward [1, 3.] In the numbering it is to be observed that neither woman, as the weaker sex, nor child (the firstborn and Levites excepted), as an age subject to contempt, nor slave as an abject person, nor foreigner as a stranger; but
A indigenous males, free men, well-born, and those who have reached a mature age—that is, the full stature of the fullness of Christ—are reckoned. For those who have their minds most instructed for battle, and who are judged worthy of divine knowledge, finally find a place in the count and the decury of Him. Otherwise, assuredly, nothing escapes His knowledge, according to that saying: "He who numbers the hosts of the stars" (Ps. CXLVI, 4). And that saying: "He will call them all by name" (Isa. XL, 26). Yes, even to the sparrows, the Savior asserts that His knowledge extends (Matt. X, 29). And the knowledge of the righteous, He extends through families, through houses, and to each one individually, from the whole to the parts. For the individual parts are held contained within the whole, nor can the whole be conceived in any way, the parts being excluded, according to the opinion of certain Greeks. In this way, when the census was taken regarding Saul, the selection was made first according to tribes. Then according to families. Finally, according to individuals, until the one sought by lot was discovered. This custom was also employed with Achan. Those, therefore, who have been found worthy of being recorded, shall be written in the book of life. But blessed is he who has been judged worthy to be inscribed in the city of Jerusalem: "For rejoice," He says, "because your names are written in heaven" (Luc. X, 20). But since to exist as a citizen of Jerusalem and to be a partaker of life and happiness are bound together, we must strive vehemently lest there be those whose names are written, while they themselves meanwhile fall away from life through their own fault and perish, according to Jeremiah. Since this is so, it must be thought that there is a twofold description: one, indeed, of those who are recorded for life, whose hairs are numbered before God; the other, of those who are recorded for destruction. For this which is said: "Let them be blotted out from the book of the living" (Ps. LXVIII, 29); likewise: "Let them not be placed in the number of the righteous" (Ps. LXVIII, 29); and that saying: "Blot me out of thy book" (Exod. XXXII, 32), is to be understood regarding those who were already held worthy of description by God, and often, when we deflect from virtue to vice, as a change of record taking place. The description was made through Moses and Aaron, so that in both we might contemplate the one Christ; in Moses, indeed, as the lawgiver, and in Aaron, as the supreme high priest. Furthermore, John says regarding those who are recorded: "I do not wish to hide from you, young men, that you have shown yourselves to be men, and have overcome the evil one" (1 Joh. II, 14). There are added to Moses the colleagues whom God joined to him, namely the tribune of each tribe, the leader of the army, the prince of the councils. These truly represent the angels assigned to oversight over men. For it is written concerning the righteous: "The angel of the Lord shall encamp round about them that fear him, and shall deliver them valiantly" (Ps. XXXIII, 8). For they themselves also distributed the borders of the nations to the Israelites by lot. But they are arranged according to the dignity of their lineage, not the order of generation. First Reuben, then all those eight who were born of the free wives. Afterward, the four born of the handmaids. For antiquity itself does not excel by itself before God. Just as neither does Israel before the later Church; for Ishmael bore the type of the former, but the well-born one, although younger, Isaac, bore the type of the latter. Therefore, those who have been baptized and have acquired power and riches from heaven, and who have busied themselves with divine things in a new manner, both young and men, are educated for heavenly places. Yet not all in one and the same way; but, if we believe the Apostle, according to tribes and families, some indeed in this way, others in that (1 Cor. VII, 7). Wherefore He adds the Levites and the firstborn to the catalogue for the adults. Indeed, when the Ancient of Days had sent the Son to us, as we read in Daniel (Dan. VII, 13 seq.), He opened the books, and indeed subjected those guilty of sins to judgment, but those who had acted bravely He commanded to be inscribed and reckoned in the heavenly places, while those who had acted slothfully, and had denied the faith of their vocation—one excusing himself because he had bought a field, another because he had married a wife—are blotted from the book of the living, according to the prophecy of David (Ps. LXVIII, 29). Consider the sons of Levi, etc. [II, 6.] The first description is of the magnanimous and the prudent. But of the two subsequent ones, the former contains every male of the Levitical race. The latter, however, does not contain every male of the rest of the common people, but only the firstborn whose age was counted from a month old or more. It was necessary to add to the first description that which would represent faith: the reason for which was twofold. For some, bowing their necks to the yoke of God, add the holiness of works to faith. Others, participating with the world, leave the exercise of holiness maimed and imperfect. The former bear the image of those who hold the first rank among the Levites, while the latter, those who follow them. All firstborn males hold in themselves the figure of the firstborn of Christ. But those who are inferior to these have need of Paul, who is in labor with them until Christ is formed in them (Galat. IV, 19). Of the remaining tribes, not every male is recorded, but only the firstborn. For not every human is faithful and conformed to Christ, since many do not believe at all. But of the Levites, the whole: "For God claims for Himself all that is holy." He makes the infancy of Christ clear, in that the description of the firstborn lowered itself even to the age of a month and upward. And since He wanted us to be such, He says: "Be wise as serpents, and simple as doves" (Matth. X, 16). And Paul also says: "Brethren, be not children in mind, but in malice; in heart, however, aspire to perfection" (1 Cor. XIV, 20). For the perfect have it in their vows that we might be saved, and might become partakers of the good things which they have produced by their pious labors: "For a great longing for you holds me," he says, "that I might impart to you some spiritual gift."
For in short, a great usury returns to us through them, if the godly emulation conceived on account of sins should converge. Wherefore Jeremiah, pouring out supplication for the people before God, hears: "Run to and fro through the streets of Jerusalem, and see if there be any that executeth judgment, and seeketh the truth. And if there be, I will also be merciful to the bishops." In Sodom also, he inquired concerning five [ten], for whose sake he desired to lay aside his wrath.
Beware of numbering the tribe of Levi with the others. [10.] On account of the sacrifices, this separation was made for this tribe, for the same reason, namely, by which the Apostle was also separated for the Gospel. Beware of counting that tribe among them. Let that tribe be separated, I say, on account of its ministry, which they say must be separate, and such that if any stranger (whom he calls one not initiated into the sacred rites) were to lay hold of it, he would die. And it was not permitted even for a king to perform the sacred rites, so much so that when he attempted it, he was infected with the leprosy of Uzziah. And for this very reason, from the invocation of Philip the deacon, the Spirit did not descend from the beginning, and of John, when he had this office. But let us grant that this function is indeed sacred; for what purpose was this segregation now truly necessary, when nature in a certain way keeps the lower order aloof from the higher? What, you ask, does this contribute to the clarity of the order; whence is established that which is said: "Let each one carry himself into his own order and company." What of the fact that the angels are also divided by centuries? What of the fact that by divine institution the lesser are placed under the greater?
"They shall pitch their tents toward the east, toward the rising sun, those who are under the standard of the camps of Judah according to their armies." [22.] Judah is preferred before the firstborn Reuben, because in Christ the second place is to be noted. Under the signs of the first leader, they are designated who pass their lives in light and spirit. Moreover, that some are closer to the tabernacle than others, insinuates that some are more proximate to virtue than others. Judah, from whom Christ was born according to the flesh, holds the first place after those three which are counted after the prince of the tribe, namely, Reuben.
"The second company: these are Reuben, Simeon, Gad. The firstborn takes the lead after the king. For Christ is the firstborn in the flesh. But the second is that which is noble in existence, or the kingly one. The servant is joined to the free, being helped by the union; and this happens especially with Christ, where there is neither bond nor free."
"The third company: these are Ephraim, Manasseh, Benjamin. Ephraim is from the firstborn of Rachel. For he is from Joseph, the first son of Rachel. But the other is also joined, being second, though first in the figure of those returning from Israel, who were enemies, and beloved for the sake of the fathers."
"The fourth company: these are Dan, Asher, Naphtali. The race is servile, but it is not dishonored, nor is it so in the law."
Each tribe was drawn up in the manner of an army. For there was a place, there was a distinct region, there was a certain number, so that they could come and go with the order preserved. Furthermore, it became manifest how many from each tribe were departing from the war, how many were remaining, and how many it happened had fallen in the war. It is to be noted, however, that only those who were twenty years old and above and were bearing the census stood in the ranks, and followed the tent, taking up the rest of the equipment three days before, as will follow.
"And they were keeping his charges," namely, Aaron's. [38.] He indeed represents Christ, whom the Father set over His house, which we are. But the coworkers of his sacred rites are the order of the apostles, for they are coworkers of God, and dispensers of the mysteries of God. He indicates the orders of the holy Church, those of the bishops, for instance, and of the presbyters who perform the sacred ministries. But those things which are inside the tent shadow forth the orders of those who hide their faith in deep and hidden things. Upon whom that word is fitting, they shall guard their sacred functions. Likewise of the deacons, who watch over public ministries, who [guide] the people in prayers and other matters.
And when there was no boy among them, Eleazar and Ithamar performed the sacred rites with their father Aaron. For it was sufficiently necessary that the sacred duty established by God should endure perpetually. But here the reason is given why the brothers disagreed among themselves. For he adds, concerning Aaron: "The office of the priesthood is imposed upon the race of Aaron by God, nor is it to be shaken by the uncertainty of vicissitude, as happened under Saul." Indeed, the lineage of Adam was also preserved through Seth after the death of Cain and Abel. David, likewise, so that he would not be deprived of his successors due to Solomon’s transgression, was relieved by his own exceptional piety; for it came to pass that the son was preserved through him, rather than he himself perishing from his line on account of the son, as it is written. And Israel was not utterly eradicated, since there were those in it who believed. For its iniquity was introduced on account of the kindness of God, which he conceived toward the fathers. Therefore, the august propagation of the offspring from of old was like a mournful sterility.
He says that the reason why he claims the Levites for himself is the deliverance of the Israelites from Egypt; not only does the affection of men commend them to God, but God himself much more attracts men and claims them for his own. Whence also John says: "Not that we loved God," he says, "but that God loved us, when he sent his Son for us." For this reason, indeed, he consecrated the firstborn to himself, because he had also visited the firstborn in Egypt with great benefits. Thus, truly, even when God had first chosen them from all men as a testimony of his glory, and, having offered the Lamb for us, had snatched them from destruction, he also dedicated us to himself as his own. But what is the reason that he does not separate the firstborn themselves, whom he declares he has sanctified, for the function of sacred ministry? Or why are the Levites preferred to the firstborn for this matter? Because if the firstborn were consumed from every tribe in the habitual manner, the sacred ministry would have become too common among the people, and would have been held in contempt. Wherefore, as of old the kingdom was assigned to the single tribe of Judah, the priesthood also had to be set apart from the other tribes. An allusion has been made to Christ, through both of these, who is devoid of membership in the community of priesthood and kingdom. And the one he had from his mother, but the other from his father. But you ask: if he had already claimed the firstborn for himself, what then? Does he not claim and seize for himself whatever is anywhere, for his own strength? Indeed, he says he has sanctified even the brute animals for himself. "For to me," he says, "let every firstborn in Israel yield, whether it be of man or of beast." But concerning the firstborn, it is said more fully in Exodus.
Twenty-five years and above, up to fifty. The description of the age remaining relates to his innocence, which is accounted as great before God. But the sacred function of ministry demanded a valid and mature age, such as was initially established, which would surpass adolescence and be far from elderly infirmity. Wherefore, since Kohath held the middle age between Gershon and Merari, he obtained that glory before them, that he should send forth from his own line priests, each of whom might have his own prince. But the supreme prince among the Levitical princes is Eleazar, son of Aaron. Even so, it is permitted that an angel be proper to every Christian. Yet the one Lord and King of all is Christ, for he is the Lord of lords and King of kings.
The rear side of the tabernacle A was guarded by the Gershonites, the southern side by the Kohathites, the northern by the Merarites, and the eastern by the priests, for that reason, naturally, so that the priests might provide the auspices when moving and making the journey, and at the east with the tribe of Judah. In the middle of these and the others, the Kohathites carried the sacred vessels covered by the priests, so that neither they who were carrying them nor others had access to see them.
The location for the Gershonites is the back, which is the west; for the Kohathites, the south of the tabernacle; for the Merarites, the north; for the priests, the east; so that in movements and journeys the eastern part towards the tribe of Judah might lead the way, [that is] the priests. And that in the middle of these and the others the Kohathites might be, carrying the sacred vessels covered by the priests, so that they are unseen by the others and even by those who carry them.
We have interpreted these things in many ways above as referring to Christ: who is also marked by the variety of colors of the covering. And the hyacinthine indeed represents his heavenly seat. The purple, however, his kingdom. The scarlet, his blood, which he shed for our sake. But the sacred things rest upon the shoulders of the priests, lest being holy they should slip behind the back of the carrier, carried upon wood. But the foundations of the tent transmit an outlining of our substance; the coverings, however, [outline] the divine ornaments, and the vessels and what is stored in them, the divine indwelling in us.
"And the Levites shall be mine, and I am the Lord of them," etc. [45.] I will make the fortunate ones prompt and industrious in the sacred ministries of the Lord alone. But now, it is not the flesh itself and the human race of the Levites that is limited by this familiarity, but the choice itself, from which it has proceeded: For everyone is God’s own who applies diligent labor in divine things. The redemption prices of other men B are given to the priests, so that— (The Greek echoes the Latin: "And the Levites shall be mine; I am the Lord. Blessing those ready and fit for the sake of God the only Lord. But now, it is not defined by physical lineage, but by intention. And everyone who does the works of God is his own. The redemptions of others are given to the priests, so that")
A they may perform the sacred rites in their name, and through them the priests may receive the prices of redemption. And truly, over all the Levites who were substituted in place of the firstborn, Christ, the only one, has equal power; for He was deposited for all men descending from Adam, the parent of all. Indeed, He Himself also satisfied the redemption of the rest who exceeded the number of the Levites, not partially, nor in repeated turns, but as one having become the hostage for all, paying the price of redemption to Himself, while comprising the fulfillment of the five-part law, which is also signified in those five shekels.
The fact that the sacred things could not be seen B is an argument that the divinity does not fall under the view of those who do not strive for the sublime. But that the angels contemplate God makes for their own glory; for Christ indicates that in later times men would see God, when indeed they have attained absolute perfection. But the sacred vessel is honored as the substance of God, inasmuch as the divine essence has been coupled with the flesh as with a vessel. Yet because the divine essence is not seen by us, it is superior to us, and, far surpassing us, it overshadows us.
Wherefore it exists upon the shoulders of the Levites, according to that which is said, that God resides above the Cherubim and over Ephraim, as over a heifer. The ark is covered with a veil distinguished by various colors, which, in the unfolding of the Law and the variety of the commandments, has a small significance. Wherefore the garment and skin that lies upon it is violet and not at all bright. But the very transparent table is read to be purple and scarlet on account of the blood; indeed, it is violet outwardly, because it is difficult to know how great is the splendor in the divine ambrosia, and how much salvation resides in the blood of Christ. The candelabrum is covered with a violet skin and garment, for it sustains the figure of the Church: for all human things are obscure and opaque. In the same way the altar of incense, which they call a thymiaterion, is covered: for the odor of prayers, just like that of incense, creeps secretly within the bosom of the soul, as David is witness.
C Moreover, the altar of burnt offerings is enveloped in purple and violet: for there is both splendor and magnificence in the divine sacrifice, and likewise a wrapping. It is also fitting for the tabernacle in summer to be covered with red and violet veils, for beauty and ornament, but in winter to be content with skins.
And its supports and covering, etc. [IV, 32.] He seems to call the veils of the court the covering now: not indeed that they carried it, for that was the task imposed upon the sons of Gersom, but its poles. For we cannot conceive or surmise that the covering had other columns. And the covering of the door of the tabernacle. And yet, this duty had been given to the sons of Gersom a little before. But in place of its columns, he set the covering itself.
Every leper, every one who has an emission of seed, every one defiled by a soul [V, 2], that is, who has touched any corpse. But concerning the examination of these, it was spoken of above in Leviticus. Yet that is to be observed, that leprosy contains a symbol of mortification, as Aaron is the author; for when he was praying to God for his sister Mary, he said: "Let her not be like an abortive one who comes out from the mother's womb, and half of his flesh be consumed."
Whoever shall have committed any of all the crimes that are committed against man [6]. A man or woman who has despoiled someone, by restoring the portion and adding a fifth part, may rescind their fault, and by offering a victim to the Lord, make expiation. And this punishment is indeed different from the penalty of a thief, who is bound to the return of fivefold; for the penalty or punishment of sin is one thing, and its castigation or emendation is another. And this is indeed applied to those who, having returned to their senses, sedulously ponder the correction of their iniquities.
A And it is beautiful, indeed, that He opposes to those things which are committed against men those things which are committed against the Divinity, which obtain no mitigation—just as it becomes clear in the case of him who had gathered sticks on the Sabbath day, and as has already been done in the case of him who had abused the name of God for his own contumely.
Whosoever’s wife shall have been guilty of transgression. [12.] We are taught by this, indeed, that no one who is polluted reaches the knowledge of God under a false guise of purity. For those whose sins are not brought out openly into judgment, these sins will secretly pursue. For in the confession of iniquity, the same thing is wont to happen as in leprosy and the emission of seed; for even if you are silent, thoughts cry out to God, and words likewise, the affections of which fall even under the notice of men; and finally the darkness in which adultery generally fosters and sustains itself. Wherefore Ecclesiastes says: "Every action will be brought into judgment by God;" and also the Apostle: "We must all be presented before the judgment seat of Christ, that each may carry away for his own body what he sought in this life, whether it be good or contrary." B
Let the barley flour be brought without incense and oil. [15.] This, indeed, argues that the life of sinners is plainly similar to that of beasts of burden, in which there is neither savor nor any delight. For there is a perpetual fear of punishment, and there is despair of any crown. She will stand naked in the judgment. The nakedness of the woman represents that nothing whatever can escape God, who searches hearts and reins; God, I say, who speaks thus by the voice of the prophet: "Am I a God at hand, saith the Lord, and not a God afar off," from whose eyes nothing shall be hidden, how much less the crimes of turpitude? For this reason Paul forbade a woman to pour forth prayers with an uncovered head. The index, however, is the Word of God, which is represented in the image as living water which, once drawn, penetrates into the intimate viscera of the aforementioned woman. For it contends into the very seats of the soul, into the joints of the members, into the marrow of the bones, and it discerns and explores the affections of the mind and the thoughts of the spirit. The power of this Word consists in the judicial pronouncements described in the book, and in that water sprinkled upon them, which incite abortion and inflammation of the womb in the adulteress. By these affections of the woman, what the neglect of the law brings forth is indicated. Yet that water, living and pure, signifies the life-giving Word of God, which is free from every sin, which in the flesh is as in an earthenware vessel (for the flesh was made from the earth). But the dust of the tabernacle signifies the very death which He endured for our sake, according to that which was said to man when he was created: "Dust thou art, and into dust shalt thou return." The words of condemnation denote Him who underwent the curse for us. For it is written that everyone who hung on a tree is accursed. Christ, therefore, retreating into the depth of the soul, convicts the guilty by punishing them, but renders the innocent fruitful. But whoever is not acceptable to God is punished, when no mention of him shall be made before Him who says to strangers: "I do not know you." Moreover, he who suffers very unworthy things becomes an oath of averting evils for others, who say: "May that which has befallen him not befall me."
Whosoever man or woman shall have made a great vow. [VI, 2.] The children of the Greeks, if they encountered nymphs, whether of the mountains or of the waters, used to let their hair grow. The law, therefore, taking this away from the evil custom of demons, transfers it to God. C Truly in the same way as He even granted those sacrifices concerning which He says in Isaiah: "And yet who required these from your hands?" But the head bears before itself an image of the mind; the hair, the image of those thoughts and motions innate to us by nature. But he who lets his hair grow for the honor of God bestows labor upon the best actions, on account of which he becomes worthy of divine knowledge. Wherefore one must abstain from all malice as from drunkenness, D for it equally alienates the mind, which that prophetic utterance declares: "The priest and the prophet have been made witless by wine, they are shaken by the gulping of strong drink." Likewise that which Isaiah says elsewhere: "For their vine is from the vine of Sodom, and their branch from Gomorrah; their grape is a grape of gall, they have bitter clusters, the heat of dragons their wine." There are those who are said to have given their neighbors to drink of the turbulent dregs. Vinegar represents enormous pleasures that are in conflict with nature. By prohibiting raisins and sour grape-skins, He abolishes inveterate pleasures, and warns that the mind must be turned back from their tracks, and forbids returning to the vomit of sins; and whoever abstains from these things, and applies himself to those things that are contrary to them, lets his hair grow for God; but if he destroys his hair with some deadly fume, he brings about foul baldness, and not without great disgrace. Wherefore the Lord said to Jerusalem: "Shave and be shorn for the sake of your delicate children;" for the tonsure is a token of ignominy and mourning. Therefore, all things having been accurately weighed, for him who through sin (through which the soul, having slipped into the bonds of death, will no longer be able to adorn itself with any right deeds) has fallen from his sanctification, it is necessary to seek it and take it up again. Of such a kind Paul says: "My little children, of whom I am in labor again, until Christ be formed in you." For if repentance shall raise its face, there is hope of life, just as it is adumbrated in those whose hair emerges again. Therefore he departs from the burial of sin, and holding the reverence which nature owes to parents, he must be approved by God far sooner than by parents. For virtue, where it is in its own office, scorns the desire of the flesh, nay, God is to be preferred far above kinship of blood; for He says: "He who loves father or mother more than me is not worthy of me." Moreover, that also: "Follow me, and let the dead bury their dead;" when with him who
was anxious concerning the final honors of his father, he spoke as follows—referring, of course, to the dead. He calls those dead who embrace the wisdom of this world and do not desist from the corpses of their works. And in this way, one must conduct oneself in the spiritual commonwealth, of which the law is the shadow. But, in truth, if anyone has defiled himself with a corpse, that is, with sin, he will have lost the honors of this immaculate commonwealth (for this is the dryness of mind which signifies ignominy), and his labors performed along with virtue will count for nothing. That this is manifest from the following is because no account will be held of the former days. For through Ezekiel also, the Lord says: "Righteousness will not save the righteous man on the day he sins." Since this is so, he who has defiled himself will suffer punishment even for things admitted before. Nevertheless, through Christ, the return has been granted by the rite of the turtledove and the dove; for the turtledove sustains the image of His equanimity, and the dove that of His gentleness, just as the lamb sustains the image of His oblation which He made for us. And finally, just as by the evidence that He came from the heavens, He was likened to the dove; and by that which sprung up from the earth below, to the lamb. And truly, He is the one who justifies the wicked, who strengthens the infirm, who raises up the fallen, who leads the erring into the path, who washes away the defiled. That this might be made clear, B He dictates that one dove be offered for sins, and the other be turned into a holocaust. For there is no other who can offer so sober and so entire a sacrifice for our sins; nay, no other at all can be offered to God for men—for men, I say, who do not sustain themselves to be offered whole. For in that singular oblation, purification and communion with God are restored, with the purifications of the Law being fulfilled in many ways. For although Christ Himself offered up, in sum, only one sacrifice, He nevertheless consummated a purification sufficient for all ages, just as if it were offered often, again and again. Moreover, through the Nazarites, the time of His own resurrection was signified in the Law. Meanwhile, however, before the advent of the Savior, Israel was invited to the knowledge of God, who in a certain way pronounced a holy vow to God on Mount Sinai, by which it received that it would observe the Law and said: "All things whatsoever God has ordained, we will hear, and we will hold as binding." And so they were content C with the mandates of the Law in that place; but they conceived a stain from a corpse, by killing Jesus, namely. For although the death of Christ is holy, they nevertheless ensnared themselves by that accusation, because they killed the Lord. And thus, indeed, they are shorn through the rebuke of the Law and the figures which preceded the rite of the Nazarites, by which they sanctify their head again, and for the shadow of truth provide nourishment for their hair, and cry out with Paul: "Whatsoever was for me a gain, I have counted as loss for the sake of Christ," and the things that follow. The same also he says to those who valued the circumcision of the Law more than Christ: "You have been severed from Christ, you who place your righteousness in the Law, and you have fallen from grace."
On the Nazarite vow
It should be known that to make vows for the retention of the aforesaid things for separate times denotes an individual sanctification; but that which is done for all time represents a universal one. And that indeed is to be considered as signifying justification in the vow of a great, true, and perfect commonwealth.
And this, indeed, is the law of him who has made a vow, on whatever day he is to complete the span of his vow. [21.] By the first rationale, the hair of the thick Law having been cast off, and the kingdom of Christ dilated within him, he will immolate everything remaining in himself to God as an odor of fragrance. D And by the name of the lamb, he will offer Christ’s infancy—that is, the integrity of mind granted by the Lord. For as far as malice is concerned, "be children" he says, "in comparison to you; as far as the mind is concerned, aspire to perfection." Moreover, the ewe-lamb represents the rashness of sinning and the infirmity by its sex and age; for however much one may endeavor to propose himself as holy to God, he cannot, because of the infirmity of nature conjoined, avoid the lot of sin. For Christ alone holds these first fruits, who says: "The prince of this world comes, and will find nothing in me." By the name of the unleavened bread, he will offer sincerity, for the old leaven will be purged away, and the new, according to the sentiment of Paul, will become the lump; but the wafers prepared with honey, by that name, denote the delight of eternal life. And these things, indeed, we offer out of the mercy which we have obtained with Christ; for we are not justified by the righteousness of works, but by His immense mercy—a thing which is signified also by the oil, just as also the removal of sins: for the oil was not given for victims for sins. 388 But with Christ offering prayers for them and theirs to the Father, they obtain the remission of sins who sacrifice their mind into an odor of fragrance, who have no commerce with the world, and who offer acts of thanksgiving for their own salvation. He also who has made a vow is laid bare at the door of the tent, and his hairs are consecrated in the fire, which is an indication that God has accepted these things; which indeed represents the nature of Scripture, because of its infinite power: clearly for that reason by which our God calls Himself a consuming fire. He deals differently with one defiled by some crime, and uses a different mode of shearing the hair; for when shaving brings disgrace to that one, to this one who dedicates his life to God, it ministers glory. For no nakedness nor shame is left upon the head of the mind, in the way that it occurs in bodily shearing. Nay, even such a life leads no less to the doors of God. For Christ alone leads into the Holy of Holies those who were born at home with sin, who, acting as our forerunner, has entered, having paved the way for us.
Since he has laid before us what was previously mentioned. Moreover, the arm of the Lord signifies the figure of strength, or certainly the containment of his virtues. The unleavened bread signifies a serene life, whose pleasantness and sweetness is compared to a flat cake. But the priest is the intermediary, Christ. And he who has duly cultivated holiness offers these things, as if with his own hands, to God through Christ the mediator. Indeed, He receives the gifts from the hand of the offerer as if into His own hand in honor of the one offering. Therefore, the shoulder denotes power, or the works which flow from it. The breast denotes the mind, which is referred to in Scripture sometimes by the name of the breast, and sometimes as the head. For nothing is rightly done by the saints, without spiritual virtue and a good mind: from which, indeed, the crudity and wildness of morals—this that the shoulder mandates to be cooked—is removed. For the virtues of those which they offer to God ought to be good and refined; according to that which the disciples heard from Christ: "I have other food to eat, unknown to you." And in a place of this kind, concerning the flesh of the Passover, it is also said: "You shall not eat of them anything raw." Therefore, a frequent and exact return must be made by the polluted one, so that he may offer himself entirely, that is, that he may pray for pardon for his sin, that he may offer a sacrifice of thanksgiving, having made a beginning from the food by which he is fed and the drink by which he is watered, and finally from the life which those things signify: that that glory which awaits sanctification may not be endlessly lacking, but that, being entirely purified, he may pass into the habit of one who is undefiled and pure.
Moreover, *epithema*, which means "attachment," is said when an oblation has been placed upon the altar. *Aphairema*, which means "removal," is when something is taken away from that which was placed there, whether it be leavened or something of that kind.
*And they shall put my name upon the children of Israel, and I the Lord will declare them blessed.* [27.] You see that it is not the mouth of the one praying that confirms good blessings, but whether the name of the Lord is invoked. Therefore, that prayer which is uttered by a sinner will also be valid in the eyes of the one who perceives it by faith. Just as the prayer of Balaam, who prayed well in the name of the Lord, was effective among those worthy of it. But the threefold repetition of the prayer, which Balaam also used, signifies the holy Trinity.
To God, however, by the best of rights, every merit of blessing is attributed, as from Him every good gift and every perfect benefit proceeds and is accepted. Moreover, Christ is the way of blessing, in whom and through whom all good things come to us from God the Father. Wherefore Paul also says: "May grace and peace befall you from God the Father and the Lord Jesus Christ." The law also looks to this when it says: "May the Lord bless you and protect you." For how does a blessing protect us? When it rescinds a curse, and makes us blameless from being sinners. With which that which Paul says again agrees: "Just as He has enriched us with every kind of spiritual blessing, so that we might be holy and blameless before Him."
Truly, the manifestation of the face is the knowledge of God. For, He says, "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent." And the Son is the image and face of the Father, through whom we recognize the Father. Whom, surely, men established in the law, when they desired to see and to be freed from the burden of the law, invoked, saying: "Almighty God, turn us, and show us your face; for so it will come to pass that we will judge ourselves to be saved." Moreover, "the lifting up of the face of God" indicates the peace which He has given to us, concerning which Christ says: "I bestow my peace upon you." For when the Father had raised the Son on high, and had given Him a name which is above every name, and had said to Him, "Sit at my right hand," then indeed the hatred by which we were at odds with Him was dissolved, and we were joined into the peace of the divine nature, and communication intervened for us with God. "For I wish," He says, "that just as I and You are one, so they may be one in us." For we are one body in Christ, and he who is glued and joined to the Lord is one spirit with Him. Wherefore He also said: "If I am lifted up from the earth on high, I will draw all things to myself." For He Himself is our peace, and through Him we have access to the Father in one Spirit.
*And he anointed it, namely the tabernacle, and dedicated it.* [VII, 1.] Moses smeared the tabernacle and the altar and all its vessels with sacred ointment, with which he was accustomed to anoint priests and kings, so that they might be holy and might be able to serve sacred uses. But these things, if they did not bear the figure of men, would, in being devoid of reason and soul, enjoy an equal honor with those endowed with reason, indeed even a greater one, if it is through them that access is made to men. For if no concern for oxen touches God, how much less for walls and vessels. But man was the dwelling-place of God, and a vessel of blessing, according to what was stated by Paul to Ananias. Truly, however, in the Lord, as far as the body by which we are truly sanctified is concerned, we will discover these things; he was anointed with the Spirit, and consecrated by the Word, so that also. For in the body of Christ, as if in
God does not need anything from us; rather, we need God, for we who are in need strive to be worthy of recompense through our honoring of Him. God, by working out the manifestation of those who offer, wished to bring us to the knowledge that honoring God is something brilliant, and so He commanded them to bring gifts each day, just as He assigned one day to each of His own creations—to the light, to the heaven, to the earth, to the stars, to the animals. And that we might know that what is offered is precious in God’s sight, there is an exact registration of these things B and they are weighed, and their enumeration, as well as the names of those who offer them, are recorded, through which we too are remembered. Regarding the vessels being brought, those who bring them are not bringing these as empty types, for they must come before God in fulness. For He says, "Do not appear before the Lord empty." And the animals together with these are the elect for sacrifice. For the appropriation to God is multiform, from the gifts which God has given. We, therefore, offer to God the gift that is truly precious, which God and we ourselves will discover in the labors of virtue.
It is necessary, therefore, to approach in fulness, having a life that is brilliant in silver and joyful as in oil. Of this, the fine flour is a symbol, being the substance of bread. For our joy is produced by the hope in Christ, according to the verse: "Rejoicing in hope." "For when," He says, "Christ, who is our life, shall appear, then you also shall appear with Him in glory." C And the censer, full of incense, which is the spice-vessel—called *thyiskē* on account of its shape—inasmuch as it is gold, it signifies the beauty and incorruptibility of life; but inasmuch as it is full of incense, it represents the sweet fragrance of holiness ascending to God.
Moreover, the six yokes of oxen, just as they were brought by the individual princes, and as they carried the sacred tabernacle, signify the twofold people who strongly support the yoke of the law and of life. "Quit yourself like a man," it says, "and let your heart be strong, and wait for the Lord." By these, they support Christ as if in the tabernacle. For Paul called His body the Church, of which it was said by Him to Ananias: "For he is a chosen vessel unto me, to bear my name before the nations." And it is in this manner, indeed, that Christ is said to be carried by the saints. Furthermore, the he-goat and the lamb denote the two peoples, the one older by birth, the other younger. By the name of bulls, endurance and fortitude of labor were signified; by the sheep, however, meekness and fruitfulness. For to those who are grafted into Christ it is said: "Give to everyone who asks of you, and from him who takes away your goods do not demand them back, and to him who strikes you on the right cheek, turn the other also." Nay, and Paul writes: "The servant of Christ must not strive, but be gentle toward all." But there is no man who is without sin: "For if, O Lord, You should mark iniquities, who shall stand?" and who shall compose the transgressions? Wherefore, by the old law
A a goat was sacrificed for remission, but in our new law, penitence is required. "For you yourself first confess your sins," he says, "so that you may be justified." — "I will myself recount my iniquity to the Lord, and you have forgiven the impiety of my heart."
And indeed, these things which are said here should also be considered in Christ, who, though equal in dignity with the many, yet offered Himself for all. And the holy Church, established in the world, performs its office in it in various ways. Likewise, by us and for us, a sacrifice is offered in the manner of a sacrifice, if one considers the changes of time through various leaders. And that daily victim satisfies for every time, since the faithful always bear fruit, and in likeness to Him, mortify themselves for the world. For they continually slay sin, and live in spirit for God. Therefore, it is fitting for Christ alone to be a whole burnt offering, because He alone stands entirely holy. But to offer a victim separately in imitation of the Savior would be for those who are [already] free from the sin of men. Yet no one is pure from the stains of sin. Truly, a bowl is offered, a vessel suited for food, as He says: "He who dips his hand with me in the bowl"; but truly, a cup is fitting. And fine flour is the sign of the bread by which we sustain our life. And so, just as life consists in food and drink, so Christ Himself is represented as the author of life. "For amen, I say to you," He says, "unless you eat the flesh of the Son of Man and drink His blood, you have no life in you." Furthermore, that oil is what the Psalmist sings: "Therefore God, your God, has anointed you with the oil of gladness above your companions." Moreover, Christ is represented by the B spoon—or incense—who has these things in His house, not being a participant in them as we are. For since God is such by His very nature, He possesses fragrance and holiness conjoined. Also, He is represented by the animals brought forward. In the bull, indeed, as one robust and pure, and furthermore on account of the magnitude of the body; for all things that are in Christ consist in the eminence of the spirit. But in the ram, by the name of perfection; in the lamb, in truth, of innocence. "For I," He says, "was led as a lamb ignorant of wickedness to the slaughter, and I did not understand." But in the goat, because of the slaughter which He endured for sins. For the sacrifice for sins according to the law is a goat. But it was necessary for the tent to be imposed upon the bulls; for through Christ is gained the rest of the Church, through whom the sacred race does not succumb even to labors unequal to it. Truly, what the leaders offered for themselves as a sacrifice for salvation does not lack its own signification. And the bull is indeed Christ; but the heifers are we, joined to Him by blood, [though] with only as much supremacy, power, and dignity as the masculine excels the feminine. For who shall be compared to our leader Christ, the Son of God? Moreover, the two heifers contain the figure of two peoples who have coalesced into spiritual unity through faith. But the rams, the lambs, and the goats, by their quinary number, represent the number of believers gathered in the fifth time. Into which falls the coming of Christ, who says: "If I be lifted up from the earth, I will draw all things to myself." And yet, by the rams is signified the perfection of their prudence; by the lambs, simplicity and innocence; by the goats, that they are continually in need of purification and the forgiveness of sins, and therefore always say: "Forgive us our debts," — who will satisfy for these? — "and cleanse me from wicked affections." But the oblation of all is equal, so that it may be done without any ambition, lest the excellence of the one lead to the insult of the many inferiors. And it calls the red wagons, according to the tradition of some, the chariots which the mules draw; but it interprets the eagles as protectors.
Two wagons and four oxen [VII, 7]. The most excellent of the Levites, the Kohathites, carry the supports on their shoulders, C not on wagons like the Gershonites and Merarites. For whatever is closer to God is more excellent in that it excels from within. But those who are closest to God are those who are from the sacred vessels. Furthermore, double wagons with oxen were given to the Merarites, wherefore they also received heavier supports than the Gershonites. But nothing was given to the Kohathites, yet their supports are nonetheless magnificent; for those who do not carry them are perhaps more august. But if this is so, then those also who carry the supports on the Sabbath will be holier and more legitimate than those who do not carry them, and the latter will be rejected and profane. Which is by no means to be conceded, just as it is not to be conceded that he who endures labors for the sake of the Church is more ignoble than he who chooses leisure as if it were more excellent, nor that he who is given to the world is holier than he who is parted from it, or he who does not profane the Sabbath [is more holy] than he who keeps it.
And after he had anointed it [88]. It is certain that Aaron, concerning whom God was about to speak to Moses, had done this. But, according to other interpreters, it states that [he anointed] the altar itself; for having prefaced "And this is the dedication of the altar," he subjoined "After they had anointed it." For those things which are in the middle are not contained. D For the Church being established—for that is the tabernacle—the voice of God the Father has reached us. For He has spoken to us through the Son, whom He placed as a propitiation for our sins. But the voice was above the Cherubim; for God exceeds all things, even the highest seats. But the Son, who brings His words to us, says: "The words that I speak are not mine, but His who sent me." And this is truly indicated by the fact that the voice was made above the mercy-seat.
voice above the mercy seat. As for the approach of the tribunes—for even this must not be omitted concerning the princes—it did not take place according to the series of generation, but according to the order of the camps which they maintained around the tabernacle. For Judah was first, who would be fourth in age; Issachar second, who would be ninth; Zabulon third, who would be tenth. Then, following the decade, the firstborn is Reuben, from whom Simeon is second. The third is Gad, born of the handmaid. In the same way, the matter is to be understood regarding the two who follow next in the orders. For it is tacitly signified that the Word holds the first place with God, and that the Gospel of Jesus Christ is finally prior to the Law. For the first obtained the last place, and the last the first. For when the first place was due to Israel by right of primogeniture, accepted from Reuben, the nations called by Christ in Judah follow from behind. Those also who have a servile spirit, and are children of the servile Jerusalem, yield the place to the children of the free woman—of our mother, I say. For Judah, from whom Christ was born, holds the princely place. Then Issachar and Zabulon, children of the free woman, born of the free. Next is Reuben the firstborn, according to the prophecy of Jacob, stubborn and violent. After him follows Simeon, who with Levi is called a murderer. And indeed they killed the saints: "For which of the prophets," he says, "did your fathers not kill?" But he cut the nerves of the bull Christ; for not only the common people, but even the Scribes and Pharisees, conceived a crime against Christ: just as when they had tempted him in Gad, saying, "Is it lawful to pay tribute to Caesar?"
Opposite the lampstand the seven lamps shall shine. [VIII, 2.] For the divine light does not throw its rays upon those who turn their back and withdraw far from it, but upon those who, through the liberty of faith and holiness of life, show their face. For to the Jews God said through Isaiah: "But if you extend your hands toward me, I will turn my face from you." The eyes of the Lord are upon the just, as the Psalmist testifies. Furthermore, the lampstand is gold—that is, it is all to be referred to the intellect and the mind. Indeed, its stem denotes the restored state of the mind, and its lilies, the flowers and ornaments of the mind.
Take the Levites from the midst of the children of Israel. [VIII, 16.] In Christ there is again the purification of the Levites. For if the blood of bulls and goats, says Paul, sanctifies those who are joined to his communion, how much more does the blood of Christ! Moreover, the water of purification, having the ashes of the heifer mixed in, reminds us of the mortification with Christ which we have testified to in baptism: "For we have been buried together with him through baptism into death." And again he says: "Always carrying about the burial of Jesus Christ in the body." Now this burial is to die to the world, but to live to Christ. "For I," he says, "died to the law through the law, that I might live to God." And that the order of the Levites ought to be partakers of this mortification is argued by the fact that it commands the whole body to be denuded by shaving off the hair. By the hair, however, it is known that the luxuriant growths of the mind are signified, with which Esau was hirsute, but Jacob remained smooth. This, indeed, the divine word, sharper than a sword, which penetrates even to the mind itself, amputates in the very flower, for in the future age it is definitively plucked out by the roots. And this is the law of sin, which lies in the members and struggles against the law of the mind. But truly, "Walk in the spirit," he says, "and you shall not fulfill the desires of the flesh." Moreover, by the washing of garments, he signifies a clean and serene conduct, and one that is manifest outwardly. For we conceive a good mind not only before God, but also before men. For "Let," he says, "your light shine before men, that they may see your good works."
Furthermore, the sacrifice for them consisted of two calves, an adult and a yearling. In both there is a small signification of Christ. And in the calf used for the burnt offering, because he was wholly holy in himself, he provided for us the enjoyment of a tranquil life. This was also shown by the flour mixed with oil. But in the calf consumed by fire for sins, because he exists as the most absolute example of virtue and simplicity: "For I," he says, "like an innocent lamb led to the slaughter, did not understand." Just as that sacrifice is offered by all and for all, having the hands of all imposed upon it—an argument, clearly, that they take away with them the sins of all, just as they carry the hands of all for whom it is immolated—so it was demonstrated through a figure that Christ bears our sins and works for us in sacred things, with this one exception: that at that time it was done by the ministry of hands, but now by the ministry and use of prayers we are made worthy of it. Wherefore, it is manifest that he who still uses the laying on of hands, either among the people or in the Church, acts contrary to the counsel and will of God. Such also is the fact that in place of the firstborn, whom God had chosen for himself, or as firstfruits from all the people, the Levites offer a victim. But the true firstfruits is Christ, the firstborn of God and the Virgin, who was assumed for the first man and bore the sins of the world.
If a man should pollute himself over a human soul. [IX, 10.]
The Pasch of the crossing over.
Pasch brings a remembrance of the crossing over, which the angel caused when he struck down the firstborn of the Egyptians. The memory of which benefit, as long as man is mortal, the name of Pasch is imposed upon it, which is the remembrance. For the angel who struck passed over them. Hence the name, and the annual performance for the sake of benefits...A and as a manifestation that death is no longer death for one who has been re-created through the resurrection. But those who prefer the things of the flesh are unmindful of the benefit; whom Paul, in warning Timothy, says: "Remember Jesus Christ, who has been raised from the dead"—not calling to remembrance as if he had forgotten, but as to one who is mindful. And he says: "You shall observe it at its appointed time." For the event did not fall outside of its time, but occurred "when the fullness of time had come."
The meaning of this is that death’s power over Him was abolished by the resurrection of Christ. But those who are unmindful of this benefit are those who hold nothing more ancient than the flesh, from which Paul, in exhorting Timothy, says: "Bring into the memory of men Jesus Christ, raised from the dead": by which he certainly does not wish to move his memory as if he had forgotten, but to remind him as one who is already mindful. And that command: "Observe it," he says, "at the stated and predetermined time," outside of which nothing at all of this ought to have happened.
For those polluted in their souls, however, a second month is granted. Yet some might say: those who have defiled themselves by the crime of homicide perpetrated against Christ, and who neglect the holy feast of our Pasch, although they may have passed by that time of salvation in which the Leader of life was perfected through afflictions—yet by the mercy of Him who desires all to be saved, in future times, as if in a second month, they will arrive with the nations into the participation of Christ. For they who in Egypt despised the worship of idols celebrated the feast of Pasch in the first month, and they who were anointed with the blood of Christ also despised the destroyer. But those who come only at the end of the year or in the second month were with difficulty brought to the inspection of their own flaw. But, "When the multitude of the nations has entered," he says, "then all Israel shall be saved." 393 Likewise, after this, the children of Israel will be converted and will seek out the Lord their God and David their king. Finally, He will reach out His hand a second time to draw in the remnants of His people. Moreover, he who is outside the Church is on a long road, and says to the wood: "You are my God," and to the stone: "You are the author of my life," or otherwise he wanders away from the true opinion concerning God. But in the same way the stranger will celebrate with us, and will be a partaker of the unbloody sacrifice. Perhaps this use of the law prevailed in the Church, so that if one missed the first month, he might provide for the fourteenth day of the second month. But he who is neither impure nor stands aloof out of mere arrogance or excessive admiration of pleasures, is an alien from the race which ought to be saved. For he who does not trust in the Lord, he says, "shall not see life, but the wrath of God abides upon him," because he has despised the time of kindness. That time, however, is the time of faith.
On the day when the tabernacle was erected, a cloud covered it. [IX, 15.] For as soon as the Church has arisen, the splendor of the glory of Christ shines upon it. This, indeed, sends light to those who wander in the darkness of night, and grants its protection to those who are illuminated by the light of the mind. For the imprudent and the blind are in need of illumination. Those, however, who are illuminated by faith possess protection and help, by which they may strenuously endure the troubles of the present life and the difficulty of the day. For all who desire to live piously in Christ are subject to persecution. But we follow Christ wherever He leads us, whether in withdrawing or in advancing. The first departure from us is from infidelity to faith, the second is from vice to virtue, the third is from imperfection to the perfection of life, whether that be estimated according to action or opinion: into a perfect man, I say, and one grown to the proper age in Christ, according to that which Paul says: "But I do this one thing: forgetting those things which are behind, and reaching forth to those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." Nor ought it to be thought that this is done without the help of Christ, since He himself says: "Without me you can do nothing." For all things are done rightly and decently in Him, according to the Apostle. Which very thing the journeys also made and undertaken by the apostles prove; for did they not, having received the command by vision, journey from Asia to Macedonia, but were unable to reach Bithynia, the Spirit of Christ forbidding them?
"And if the cloud stayed from evening until morning and thereafter." Whether it ascended in the evening, or in the morning, or at night, he says, they will move camp by day, and will by no means travel at night. Often, however, the cloud stood fixed and motionless for a whole month, and so long a delay had to be made. For the rising portended perfection. For as often as it seemed good to God to move them, He sent the cloud of the pillar of fire at night or in the evening, which then moved forward and pointed out the way to the Israelites, and signified that they should travel by day.
"Make for yourself two trumpets of beaten metal," etc. [X, 2.] For there is a twofold proclamation in public address. The one is moral, the other is doctrinal—that is, in which we hand down the truth and refute falsity; just as Paul asserted that those who abstained from marriage and food as things evil in themselves were to be refuted, just as he was zealous to retain circumcision as a thing necessary for salvation. But these trumpets are made of silver, to represent the splendor which ought to be joined with both kinds of proclamation. But as much as gold is better than silver, so much does the mind, represented by gold, excel in the word, by which the interior bright Church is adorned—that is, if you look at the mind, it is clad in golden garments. Furthermore, by the ministry of the other trumpet the princes were called, as seeing more keenly and being swifter to obey, by the argument, indeed, that the institution of religion pertained to the Church. For in the Church...
there are four differences of the word: one by which the unfaithful are instructed, and three others which are adapted to the differences and varieties of the faithful, and which consist in the comparison of thirty, sixty, and ninety among those who perform the word. For some are addicted to the world, to whom Paul says: "Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife." C Others indeed have embraced a holy life that is patient of exercise: to these he says, "Mortify your members," and again he says, "The affections of this present life render them unworthy of the glory which shall be revealed." Others truly are called to the sacred office: of these it is said, "The priest's lips should keep knowledge, and they should seek the law at his mouth." Everything which Paul commands to his Timothy is of this kind. Moreover, they made the movement with a jubilee. For the departure which tends toward the end has a jubilee as a sign of victory; since the victory of the saints is the end of life. "For to God," he says, "who gives us the victory through our Lord Jesus Christ." What, however, is an end to other interpreters, is to others a victory. For some inscribe the psalms with the name of the end, others to the author of the victory in the epinikia. D Moreover, in the station, the jubilee was not mingled with the sound of the trumpets. For our victory is not in the world, in which we are shaken and cast down, although we may not perish utterly. But priests blow the trumpets, that is to say, those who use God very familiarly, and who, in imitation of Christ, cry out: "The kingdom of heaven is at hand," which we attain through the afflictions of this world and the contention of victory. Yet the institution of the trumpets is eternal. For the Word of God must dwell in us in abundance.
The trumpets are ductile, and are drawn out by a hammer, of which Jeremiah says: "And the hammer is broken." If the devil were not the hammer, there would be no ductile trumpet, that which rouses to the feasts of God; in accordance with which we offer our bodies as a sacrifice, leaving behind our own life in the word, and making our souls bright; and it rouses those who hear to war. The hammer helped Paul much toward the ductile trumpet, driving him through various temptations; showing that he could be driven, while being in no way harmed; and to take the form of a loud-sounding trumpet, not declaring an obscure voice to those who hear, for the war which is to be prepared against wickedness.
"And Moses said to Hobab the son of Raguel." A One must understand that since Jethro was also Raguel, who turned back, this man, being his brother-in-law, remained with him until now. Now, however, as is probable, his father having died, he hastened to depart, wishing to take possession of his paternal priesthood. But Moses attempted to restrain him with the hope of the good things that would come to them. B Otherwise, indeed, Christ draws us to Himself, namely by injecting not a longing for gain, but for the eternal good, which He promises to all who are touched by the desire of Him, and who turn away from evil.
Moses says to Hobab himself that he has the skill of the encampments which they had made in the desert, and thus would be in place of eyes to them, so that he might lead and guide them because of his experience of affairs. And as it seems, he was persuaded, for nowhere does it say that he turned back.
A "And they departed from the mount of the Lord three days' journey, and the ark of the covenant of the Lord went before them three days' journey, to search out a resting place for them." [Num. 10:33.] Great utility comes to men of that time from this departure, for they sensed that they had God as their leader. But when the type is removed, Christ is proposed for us to contemplate, since, preceding us for three days, He leads to rest all who follow Him as He contends from the underworld to the heavenly seat. Furthermore, He who macerated Himself with fasts in this world, and by undergoing temptations, led forth the battle lines against Satan, the ancient victor, on our behalf, in order that He might show him crushed underfoot for us to behold, and might produce tranquility and rest for us. Therefore, "In this world you will have tribulation," He says; "but be of good cheer, for I have overcome the world." [John 16:33.] Furthermore, "I have given you authority to trample upon serpents and scorpions, and over all the power of the enemy." [cf. Luke 10:19.] By His death, having broken down the gates of paradise, He was the first to enter, and He opened the way to immortality for us, just as that prophetic saying indicates: "By His stripe we were all healed." [Isa. 53:5.] He who also prepared our heavenly departure, and said: "I will go and prepare a place for you." [John 14:2.]
When the ark was setting out, Moses said: "Arise, O Lord, and let Your enemies be scattered." [Num. 10:35.] It should be noted that He calls those who are enemies of the people, enemies of God. For this teaches that it is fitting for us as well to account the impious—insofar as they are such—as enemies, since Christ has risen to bring us aid, who already long ago spoke through David: "Because of the calamities of the needy and the sighing of the poor, I will now arise," says the Lord. [Ps. 12:5.] Then the adversaries of divine glory fled, from whom He carried off victory on the cross. Since He also turned all the earth to the Father, and brought infinite thousands to His adoration. "For when I have been lifted up from the earth," He says, "I will draw all to myself." [John 12:32.] For the prayer of Moses was the shadow of Christ's intercession. For that same Moses, when he was being hindered from the journey, implored the Lord with such a prayer: "Return, O Lord, to the ten thousands of Israel," which was as much as to say: "Now that the ark has been brought back, grant the people a seat." And he made God indeed very familiar to the people; he exhibited God to them as if He were a companion of the journey. But the weariness of the journey seizes them, and they pursue the labors and annoyances with lamentations. Although this did not happen openly, it struck the ears of God, whom nothing escapes. And therefore a portion of the people is afflicted by the heat of fire for the benefit of the whole people, and this not by some subtle and circumspect judgment, whereby some individuals were singled out, but by one in which the reason and regard of all was taken into account. For it was necessary that a few suffer for the many, although you could not have said [it was] either these or those. In summary, however, those who endured that judgment possessed great equity and clemency, even if they have now attained a lower lot for the benefit of others, inasmuch as they aided and consummated the governance of divine providence. Just as in the case of Lazarus [Luke 16:20ff.], who, even despite the accusation of the hard-hearted rich man regarding his despised poverty, was subjected to extreme poverty, but subsequently after the end of life, was called into the fellowship of God, the other being punished—it is manifest.
Otherwise, by the power and efficacy of the prayer, the fire allows itself to be extinguished, so that they may understand that by the true grace of God, salvation came to them without regard for their merits. B By prayer the fire is extinguished, so that they may know that salvation is by grace, not according to desert.
And such indeed was our helper and protector Christ, who brought forth salvation for us. But if there be any who, after so evident a proof of the recognized and confessed benefit, have harassed—by the pursuit of wicked things—Christ who precedes them, looking down upon them from His throne, and fulfilling the embassy or rather the intercession for them (for we have an advocate with the Father, Jesus Christ, as John testifies [1 John 2:1]), protecting them in the cloud, as if from the heat of the day, that is, from the rays of pleasures and temptations, these certainly will also experience the fierceness of the fire. For it is not in vain that it was said by the Apostle: "If we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a place for sacrifices for sins." [Heb. 10:26.] Tremendous indeed is the punishment of the judgment, and the heat of the fire which will consume and destroy the enemies of Christ. C And the mixed multitude that was among them lusted. [Num. 11:4.] Nor do those indeed, whom it was right to rebuke and pull back others, move forward, more willingly submitting their own necks to the yoke of sin on account of the perverse thoughts of the frail, of earthly and pernicious desires. But God provided the eating of meat to them for about thirty days, and published a great document of His wrath. Just as indeed today also He indulges those who wish to participate in carnal pleasures. "For He gave them over," he says, "to a base mind, to do those things which were not fitting." [Rom. 1:28.] But truly this food took on the nature of gall in them. For as for those who prefer carnal things to the spiritual manna—that is, to the Word of God—their endeavor will result in their own death. "For he who has sown to his own flesh," he says, "will from the flesh reap corruption." [Gal. 6:8.] Wherefore Paul says: "Walk in the spirit, and you shall not fulfill the lust of the flesh. For the flesh lusts against the spirit, and the spirit against the flesh." [Gal. 5:16-17.] It is necessary to prefer nothing to the sweetness of the spirit represented by the manna, lest we be buried by the rite of the affected people, according to the saying: "They shall be a monument to all flesh." For their monuments are manifest. And this slaughter made them clear, just as it has been sung about. Whose glory consists in their turpitude; for an everlasting one on account of their effeminates
in their shameful behavior incur reproach. Which very thing the words of David also intimate: “Hell hath enlarged its soul, and opened its mouth without any restraint.” For, he says, the meat was still in their teeth. Therefore the Lord struck them with a very great plague, and called the name of that place, and the rest that follows.
A They were sanctifying themselves before they would eat. For the provision of meat is a sacred gift from God, and demands those who are pure to partake of it. But to indicate that this food was by no means necessary, he adds: “Because you have wept before the Lord.” For it is on account of their weeping that He gives them the meat, not because of necessity or need.
It is most absurd, however, that for the sake of pleasure they prefer the servitude in which they were oppressed in Egypt to their present condition of life. But in order to bring home to them their immoderate intemperance, He provided that food in great abundance and burdened them with it. Hence it is that He says, “And it shall be to you for a loathing,” because others have turned it into crudity. Similarly, indeed, the presumption that accompanied the wickedness brings hatred upon the wisdom that is associated with it. For you have been disobedient, he says, to the Lord who exists among you; as if to say: Your disobedience has arisen from nothing else than a false opinion about God, as if He had deserted you or hidden the way to good things from you. And therefore, impatient of delay, you wished to forestall the perception of those good things, thinking that you would gain no utility from His leadership. It was necessary, at any rate, to be supported in God by a firm hope for future good things.
B Moses, however, looking more to the present situation than to the power of God, admitted the crime of distrust. Wherefore he hears from the Lord: Would the hand of the Lord be unable to bestow greater blessings upon Moses? “Is My hand shortened?” by which words He intimates that all things are subject to the power of the Lord; which Christ also, having the same power with the Father, made clear to those whom He had fed in the desert, where He also rebukes those who had come to Him for the sake of food rather than for the knowledge of God. The same instruction, indeed, Moses and his table-companions receive here, with the sole exception that they [the Israelites] attained that food for their own concupiscences, not without their own great crime, whereas the others [the disciples] attained it because of the inconvenience of departure, since it was dangerous to dismiss them fasting. But the same question that Moses asked, Philip also directed to the Lord (so that, naturally, the divine faculty and power might shine forth through a human question): “Whence shall we buy bread, that all these may eat?” But by the victuals which the ancients craved, the earthly nature of their desires is revealed, as is its foul-smelling, sharp, and watery corruption.
C How impiously, indeed, they call the manna insipid and foolish, while its individual particles contained various forms! For when they pleased, it was like grain toasted, or cooked like syrup, or processed into the form of flour so that from it they could make both bread and side-dishes simultaneously—and, in short, it was just as the spiritual food was, of which it bore the image. For that [spiritual food] also, although it is unique, nonetheless acquires infinite forms by its power and virtue. Hence flowed that which is said: “The Spirit is sweeter than honey and the honeycomb.” Thus, in turn, when the Jews rejected the Word who had descended from heaven—moreover, they even rejected Moses himself—“For he wrote of me,” He says. Whence He further infers: “Who will bring an accusation against them before my Father?” Just as it is now also written: “And the anger of the Lord was kindled against His people.” And it displeased Moses greatly, just as the minds of holy men depend entirely upon the nod of God. Therefore, since they would obey neither, they responded to the messengers inviting them to the feast, one saying: “I have bought a farm;” another, “I have bought oxen;” another, “I have married a wife.” But before the meat is exhibited to them, the sanctification of the seventy elders is placed. Divine participation, that is to say, before the meat.
D Furthermore, their census is conducted by Moses, lest, although they have been enrolled by God, they should possess equal status and condition
with those chosen by God, but rather [differ from them] through the opinion He held of them, electing them as more honorable—just as He also, while preserving for Adam [(55)] the rule over the irrational creatures, gave him the establishment of names. And he did this not out of envy for himself, but out of honor for the ruler, wishing the prophecy to be preeminent for him.
"He was angered." It is not an emotion; for he would not have shown anger after the gift, but rather at the very moment of the request. He called the justice of the punishment thus: because they did not await the counsel of God, but displayed such great zeal as even to preserve [the quail], although they had been commanded not even to store up the manna. But they thought that this [the manna] would be perpetual, and that the other would be temporary, not following God, even if He had added the gift for a time.
B Indeed, He wishes all to be such; which instructs us concerning the things of Christ, even as Joel says. Some, however, teach that the law alone is not sufficient to lead us to Christ. Wherefore they contend that certain other men of better quality made up for its deficiency: namely, those who, after Moses, were assigned to the government of the peoples through Christ, the first of whom, and the fathers in a certain sense, exist as disciples of Christ. It is evident from this that it is by one and the same Spirit that Christ sanctifies both the saints who existed before us and ourselves. On account of which, indeed, He says: "If I shall receive from thy Spirit, I will impart it to them." Furthermore, those two later ones contain the image of those from the nations who were moved by divine inspiration. For the law did not lead all into the hidden recesses of Christ, but the Son, being the image of God, was revealed from the power of the Father to those ignorant of Him. For when He had called them to Himself by the Holy Spirit—as Father and Son are one and the same—He was delighted. And that, indeed, might seem wonderful to those who live under the law, and it stirs up great zeal and emulation in them. Since, however, Moses is not moved, but rather, looking further ahead to the mystery, is exhilarated. Moreover, by the largesse of quail, He set His power to be beheld by the ready and willing. And at the same time, He rebukes the intemperance of others, lest it seem to have been pleasing and acceptable to Him.
Nor, indeed, must it be thought that the affection by which He is stirred to fury falls upon Him; for if this were so, He would have burst into fury after the largesse, not before. And yet, at the very petition, He immediately set forth its arguments. He called the equity of this punishment such, because they did not wait for the counsel of God, but declared their study in gathering to be so great and so immense C that they even stored it away—which was the very least thing they should have done—just as the manna could also have been a document in its being stored away. But the fact is that they thought this manna would be perpetual, and that the other would be temporary—those who would not have obeyed God even if, in time, He had again added to that heap.
Some, however, report that Eldad and Modad out of a certain submission of mind—because they judged themselves unworthy to have held the last [place]—likewise signify that we grant that the entire people exercised the prophecy of the Lord; since it is granted that He gave His Spirit to them separately, so that they might prophesy from the Lord, and not by some Satanic imposture, as Paul says in the first epistle to the Corinthians [*].
D "On account of his Ethiopian wife," etc. [XII, 1.] Josephus relates [(56)] that when Moses was being raised in the royal palace, having been appointed general against the Ethiopians, and having conquered, he was given the daughter of that king in marriage. For out of desire for him, he surrendered the city to him.
Others, however, report that that Ethiopian woman was the daughter of Jethro, the Midianite. That this is ridiculous is clear from the fact that this crime is imputed to Moses thirty years after the day of the marriage, and indeed before the law was given to the Israelites regarding the marrying of wives, and before Israel was even separated from the nations. But of iniquity...
and at the same time they accuse Moses of the utmost arrogance. This iniquity exists, that he alienated his own from the Israelites and gave them away to foreign marriages. But what is this other than what was also cast at Peter because he had eaten with the uncircumcised? At which time he recounts his vision, in which he heard it said: "What things God has made holy, do not you count as common." They were in fact themselves impure who reproached the Gentiles with carnal impurity. Nevertheless, his own sister and Aaron do not fear to reproach Moses, not considering, of course, whose image he bore. For Christ is the true lawgiver, and the mediator between God and men. Of whom Moses himself said: "The Lord your God will raise up for you a prophet from your brothers, like me." Aaron, indeed, was a type of the Jewish priesthood, just as Maria was of the Synagogue. But the elders and the congregation of the people also accused Christ because he falsely boasted himself to be the Son of God, when he had dissolved the Sabbath. Furthermore, they were indignant that he courted both the blackness of the Gentiles and the beauty of the Synagogue of the Israelites at the same time, because, forsooth, he added a Gentile woman, infected by the obscurity of knowledge and morals, to an Israelite bride. For he had proclaimed the Gospel to the Samaritans, who were strangers and foreigners, and had cast in them a certain beginning of the calling of the Gentiles. On the contrary, he had commanded his disciples from the beginning not to insist on a journey to the Gentiles, nor to enter into a Samaritan city; but rather to turn their journey to the lost sheep of Israel. By this command he made the Gentiles distinct from the Israelites. Therefore he associated the Gentiles to himself, while the Israelites were not in the meantime neglected. Which becomes even clearer when he says: "And other sheep I have which are not of this fold; them also I must bring." Also, when they impudently inquired if he were the Christ, he said: "I told you, but you do not believe, because you are not of the flock of my sheep." Therefore, as one who loved foreigners, they called him a Samaritan, and said that he had a demon: for they called idol worshippers demoniacs, because the devil lived among them. But they always reproached him with transgression, although he fulfilled the law much more than he dissolved it: which is evident from his own words. For only the change of the letter pertained to the truth.
The Pharisees also objected to Christ: God did not say all things to Moses alone, much less to you. But in truth, just as the ancients sinned by comparing themselves to him who heard from the Lord: "You are known to me before all, and you are great in my eyes"—for it was fitting for them to be content with whatever honor was granted to them, and by no means to grasp at what was not yet granted—so the more recent ones committed a sin in themselves, by withholding faith from him who said: "I speak nothing from myself, but the Father who sent me has given me commands as to what I should say and what I should speak." Likewise: "The words which I speak are not mine, but his who sent me," and by audaciously pressing upon him: "We know what God said to Moses, but as for this man, we do not know whence he is."
A "And the man Moses was very meek." [Num. XII, 3.] Quietly, and not without the greatest moderation of soul, he bore that contumely, and recorded this praise of his, as also the sin of David and other saints, into his records as an example, as he was a student of truth, and was alien to all pretense.
They abuse this meekness of Moses for their own arrogance and pride. Although he himself was silent, God nevertheless made the contumely of his faithful servant in his house his own affair. Which happened primarily regarding Christ, as the Father took vengeance from those who had raged against him.
"Go out, you three, into the tabernacle of testimony, etc." [4.] For God swiftly tightens judgment upon those who grumble against Christ and contend with him for glory. But the judgment is carried out through the Son in whom the Father is. "For I," he says, "am in the Father, and the Father in me." But just as the sins of great men are extraordinary, so he makes their reproof and punishment distinct. Therefore he wanted them brought out into the sanctuary where the oracles were delivered.
B "Without Moses they are called by a rebuke," since Maria was also about to be leprous. But for Aaron the rebuke by word was enough, as was the grief for his sister.
It came to pass for him according to God's oracle: "Live and weep, O priests; lament, O holy ministers of God, because the liberations and sacrifices have failed from the house of your God."
But he attained this pardon, partly because he was of the male sex, according to which he had greater freedom of speech than the sister, and partly because of the priesthood, that his course might not be halted. Indeed, he did not want to reject them entirely, especially on account of a sin not of the gravest kind, although in a woman it was graver than
in a man. But the fact that he did not subject a superior to the judgment of inferiors, but deprived him of the honor granted to him by God, was done so that they might not again despise his rebukes, and that they might understand the diversity of rank. A
“If there be a prophet among you,” etc. [Num. XII, 6.] He gives testimony to Moses that he was most sagacious in perceiving divine oracles: for he did not live in idleness nor did he treat of opinions conveyed in dreams. Therefore, since he was of such excellence, he should not have been questioned by any of his inferiors. But this you may see much more truly in Christ: for the Father did not speak in the Son as He did in the prophets; for they predicted future things by the instinct of the Spirit. But He, from the wisdom of the Father, which He Himself was, contemplated His glory through obscure signification. For “no man hath seen God at any time.” But He Himself says: “No man hath seen the Father, but he who is from the Father, he hath seen the Father.” B How then did the Jews say: “Hath God spoken with our fathers?” He did indeed speak on Mount Sinai, but only with a small signification, obscurely, and figuratively: but Christ had the Father within Himself. Likewise, Christ as a faithful servant in the whole house brought the whole earth to the Father, whereas the Law brought salvation only to a single people in a particular way. “Why therefore,” He says, “were you not afraid to speak against my servant Moses?” It is certain that something of this kind was said by the Prophet to the Pharisees: “You children of iniquity, bring hither your adulterous and harlot seed.” The Psalmist also makes mention of them: “I said to the transgressors: Do not transgress; and to the sinners: Do not lift up the horn, do not speak iniquity against God.” For this reason, the divine grace departed from their synagogue, just as a cloud from the tabernacle. But a grievous leprosy took hold of Miriam, so that she became white as snow. According to that saying: “I have left my house, I have forsaken my inheritance.” And for us to understand that this was spoken about them, he brings that too: “Cover their faces with shame, and teach them that Thy name is the Lord.” And those who indeed understood this pleaded for the pardon of their error, just as Mary and Aaron did. C And these, having become partakers of Christ, also took care of other brethren. Paul also testifies that he himself did this when he says: “Brethren, the will of my heart and my prayer to God for them is for their salvation.” By which words he testifies that he was a minister of God just as Aaron was. But though Moses interceded for her, and although God is inclined toward clemency, He defers the bodily healing on account of the spiritual. But lest it cause her distress, He warns her beforehand of the future healing. But what? Do the multitude or magnitude of sins obstruct the clemency of God? For which reason Jeremiah also, when he was inquiring about the evils about to come upon the people and saying: “Woe is me, I languish in my spirit because of the slain and the destroyed,” hears from the Lord: “Go about the ways of Jerusalem, see, and consider, and search in all her tracks, if you find one who does judgment, who seeks faith; and if there shall be one, I will be propitious to them, saith the Lord.” But the people did not repent until Miriam returned to her pristine purity. For we too shall wait to see if Israel will believe at the end, so that when he has left the tents of this life, we may be enrolled into the heavenly city. D
“Send men to explore the land which I have given you,” etc. [Num. XIII, 3.] God orders the explorers to be sent by Moses, so that He might bring to light the cowardice of the people which was already known to Him, that they might be recognized as disobedient. And indeed, if they had invaded the land without knowledge of it, and having seen it had then retreated, they would have brought the greatest insult to God and a sense of confidence to the Philistines. But from this very fact, that after the approach was closed to them and they were rebuked they obeyed, no small accumulation of utility came to them. Although their obedience, joined only after murmuring, was not very acceptable, and demanded a rebuke rather than pardon.
The Utility of the Mission
This very thing which God says, “Send them for yourself,” indicates that the matter would be useful to them. For when He says, “For yourself,” it is as if He were saying, to the people, why it would be useful to them, and not to God; for He knew what land He was giving them. But it was fitting for Moses, as a leader, to have knowledge of whom he was to oppose, and for what land he was to contend. But that victory consists not in a multitude nor in strength, becomes evident from what follows. Therefore, a leader must have a plan at hand. For the horse, he says, is prepared for the day of battle, but from the Lord comes help. Furthermore, one must illuminate the matters that are proposed under a shadow by the events of things. Moses, therefore, stands as a mirror of Christ and the truth for those things that were written about him through a figure, by which the mind of the Jews is directed, so that they may contemplate those things which were promised to the saints, namely, the holy land adorned for the meek. For in the Passover itself, it bears Christ’s mystery, and through the precious blood, the casting off of perdition. It likewise represented for us that restoration to the original pleasure which was in paradise, and the feast of Tabernacles celebrated in the seventh month, and consequently at the very end of the age. For this reason also the seventh day was as holy as the first in that feast. Moses, therefore, sends men advanced in the use of affairs and in prudence of mind for an exact exploration of the promises of God. He who desires to attain these has no struggle with flesh and blood, but with the principalities, the powers, and the masters of this world. Hence it is that those who are held by the desire for the flesh and are addicted to it, shrink so much from this struggle. Hence it is that the men of that age, circumvented by the speeches of reprobates, lamented their children and wives. It is possible to find such men at all times, who allow themselves to be deterred for a time from the faith they gave to Christ, by the edicts or speeches of princes. For although He Himself invites them to the kingdom of heaven and commands them to be stout of heartyou authority to tread upon serpents and scorpions, and over all the power of the enemy," they nevertheless, when they do the deeds of the flesh, refuse to attribute faith to Him. For all who were invited to the wedding, mentioned some excuse—one indeed a field, another a wife. B Yet the leaders of this people were the authors of this thing—those, I say, to whom it was said: "Woe to you scribes and Pharisees, for you have taken away the key of knowledge; you yourselves do not enter, and you stop those who want to enter." Such also is that prophetic saying: "The shepherds have lost their understanding and have not sought the Lord, therefore they acted without prudence, and whatever was in their pastures has been scattered." But in truth the remnant, those who are not without Christ, have been saved, for Caleb, who sounds like "all heart," bore His likeness, and Jephunneh signifies conversion, and Jesus finally signifies salvation. For those who have an integral and upright heart toward God are children of conversion, with Jesus dwelling in them, and they are the same as those who have believed. Such were the apostles as the firstfruits, who, being a remnant and typified by Caleb alone, called Israel; and this not without great danger, wherefore they were established as heirs of the Holy Land, as those who were most rightly disposed toward God. Such was Paul, who considered the Law as dung, and counted all things loss for the excellent knowledge of Christ. C Among whom the new people also grew together by faith, overshadowed by the liberation from sins, according to David: "A people newly created shall praise the Lord"—for in the other age, besides that which was under the law, an inheritance is reserved. For in Christ, having put off the old man, we have been created for the newness of life, together with the affections and concupiscences, by the virtue of Him who made of two peoples one new man. Children bear the image of these, as Paul sensed, saying: "As newborn infants, long for the rational and sincere milk." That this is indeed his sentiment, he also adds this: "Today if you will hear his voice," and the things that follow up to: "For I swore in my heart that they shall not enter into my rest." Likewise: "Beware, brethren, lest there be in any of you an evil heart of unbelief," up to: "For through the fault of unbelief they could not enter." But Joshua the spy proved himself a best leader, for he exhorted them to faith, and explained the power of faith, namely, that all things are subject to the power of the one who believes, and that they were unafraid. Wherefore his name was also conferred upon him at that time when they were sent for the sake of exploration. He was sent on this mission so that he might be an example of faith and a guide for them. When Moses looked upon him, he conceived a solid hope of future things, and seized the cluster as an argument of the delight that would be there. Furthermore, he listened diligently to Joshua as he made his proclamation concerning the land and hung the cluster from the wood. It is evident enough to what he also turned his eyes, so that he could be of such intrepid hope—to what, I say? To that cluster which in the last days was hung upon the wood, whose blood is the drink of the faithful, just as it was signified silently by Moses; for they drank the blood, the wine of the grape, by which the passion of the Savior is intimated.
"And I will make you and your father's house into a great nation," etc. [XIV, 12.] This promise was also made at the time they had fashioned the calf, for from the beginning we are before the eyes of God.
"And the Egyptians will hear this, because He led them out," etc. [13.] He petitions for the consummation of those things which God partly performed and partly promised—that which is fitting for Him, even if the people be unworthy. He promised the land, and to it He led them out. "They will speak against your power," he says, "as if you could not lead them into that path to which you lead them." It would, moreover, be a pitiful thing if all were to perish together.
A He also reminds God of the things which He attributed to Himself on Mount Sinai, namely, that He is merciful and that He is just. Mercy, which he confesses he needs, he cites thus: "As you said, patient in wrongs and full of mercy," and the things that follow. As for justice—for he does not deny that either—"And with cleansing you will not cleanse the guilty," and the things that follow. And again, for mercy: "Be propitious to the iniquity of this people, just as you were propitious to them from the time they went out from Egypt until now." And so, having learned by word and having tested by deed that He is merciful, he seeks mercy through both. The matter concerning judgment is twofold in its proposition: either seeking forgiveness, through the phrase "Taking away iniquity and injustice," or seeking a deferral, "As if upon one man of the whole race." For Hezekiah also said: "Let there be peace in my days." For the judgment at the end, after the deeds, is without delay; B but now, even between actions, there is a delay for the sake of repentance; if this should not happen, then punishment falls upon them and on those after them, as they themselves would be if they did not repent; and for the fear of others, those things that happen to others.
A just as they befall Cain, and the giants and those with them. These, therefore, are the guilty ones whom He will cleanse, the originators of evil, those who are intent on filling up their sins, such as the Canaanites and the Amorites. For abrupt are the punishments, as they were also for Cain, and upon the giants B and those with them.
*“I am propitious to them, according to thy word.”* [XIV, 20.] This reaches toward the end, rather than to the generation of that time. For it is no great thing not to perish immediately, but for their corpses to fall in the desert in the fortieth year; yet it is a great thing that the race was not wiped out, even though the people arose again through Christ. This is the great propitiation, according to: *“Father, forgive them, for they know not what they do.”* Such is also that which is found in the Prophet: *“Do not kill them.”*
*“For all the earth shall be filled with the glory of the Lord,”* etc. [21.] This is a prophecy concerning the rejection of the Jews and the conversion of the nations. Furthermore, he contends that it will come to pass according to the mystery, following that which is written: *“In a parable from the Lord.”* Also: *“The kingdom shall be taken away from us, and given to a nation rendering its fruits.”* For their children who believed bear the figure of the latter, while the Jews who fell in the desert bear the figure of the former. *“For,”* he says, *“turn your mind to all the nations; will you not have mercy on all who work iniquity?”* And again: *“His eyes are intent upon all the nations, lest those who provoke Him exalt themselves against Him.”* Now, just as the nations are uncircumcised, so the sons who represented them entered into the promised land without circumcision. This surely argues that circumcision does not in any way open the path to the promises, as Paul made clear by the example of Abraham. Nor does it C at all stand in the way that they were circumcised by Joshua after the entry. For even Abraham was circumcised after the justice which he attained in uncircumcision. Every affection or passion that is present in us from generation is an indication of an uncircumcised soul. *“He received,”* says he, *“the sign of circumcision, a seal of the justice of faith, which is in uncircumcision.”* It is truly the sign of that circumcision which consists in justice, and by which we put to death the affections that lead to iniquity. Furthermore, the circumcision performed through Joshua the son of Nun signifies that circumcision which is made by Jesus, the Son of God, through the word of faith, when we who believe are baptized into His death, which was taken up for our sake.
*“Ten times did the men of this age tempt God,”* etc. [22.] First, indeed, in Egypt, when, Pharaoh not yielding to His command, they slandered Moses as if he had not been sent by God. Second, when, being at the sea, they complained in this manner, namely: *“Because there were no graves in Egypt, did you lead us out to kill us?”* Third, over the bitter water. Fourth, when the desire for the delicacies of Egypt seized them. Fifth, when they languished with thirst, on account of which the rock was split open. Sixth, when they made the calf. Seventh, when, weary of the journey, they were consumed by fire. Eighth, by the unreasonable clamor for meat. Ninth, by the accusation which Miriam and Aaron made against Moses, which God imputed to the whole multitude, just as the sacrilege of Achan. Tenth, and finally, when they despaired of the land as though it were invincible and insuperable.
But he declares D that only Caleb was led into the land, because, aroused by a different spirit—that is, by one faithful and obedient—he followed Him, where Caleb is placed in the stead of the people. But he separates Joshua as a leader, as one who sustains the silent signification of the true Joshua, through whom the people are saved. As far as concerns Caleb, it is pointed out not obscurely that one man is more excellent than the whole unfaithful people. So that he could rightly say: *“Do not destroy my soul together with the ungodly,”* whose
A seed will surely inherit the land, not the Judaic land only, but the universal one. For, *“The meek shall inherit the earth,”* according to David and the promise of the Lord. For those things which were spoken particularly to Israel, the same also pertain commonly to all.
They predicted their own destruction: *“Would that we had died in this wilderness!”* Their children are the image of that which was said: *“Unless you be converted and become as these little children, you shall not enter into the kingdom of heaven.”* To whom are revealed the things that have been hidden from the wise.
*“Turn and take your journey into the wilderness, by the way of the Red Sea.”* He imposes a return as a punishment, with consideration, of course, of the transgression by which they had turned their minds back to Egypt. For they do not become masters of their own wish, but are driven into punishment and perdition. So also Adam, when he had turned away from the sight of God, returned into the earth from which he had been taken: *“For their ways,”* He says, *“have I given upon their own head.”*
Moreover, he imputes their murmuring to them as a fault, as if it were done against Himself, and yet it rebounded upon the priests; and therefore He says: *“As I live, says the Lord, as you have spoken in mine ears,”* and what follows thereafter. But see whither our thoughts lead us: since they were unwilling to hope for that which was better, they experience that which is worse, when they had hoped for it not at all. Hence it is truly said, Everyone who does not believe in God falls away from the goods that come from faith. For just as that saying goes, *“Be it done to you according to your faith,”* so, on the contrary, this is also true: "According to your infidelity, let it not be done." And for this reason Peter, having feared the sea when it grew turbulent due to the weakness of his faith, was submerged. And so these men experience that which they had promised themselves. *“But your children,”* He says, *“shall bear your whoredom.”*
B By "whoredom," He calls the defection from faith in God to their own timidity. But by saying "bear," and not "perish," He hints at both the community of the race and the diversity of wills, just as is the case in the contrary situation. Indeed, the community of the race signifies that by which we are joined with Christ, and which is our resurrection. But the diversity of wills C signifies the retribution.
*“And the people mourned greatly.”* But this mourning is of no profit to them. For they hasten toward the dissolution of the things decreed by God. This was a deed that ought to have been done before the negative judgment. But as before, when acting, they were secure in the impulse of timidity, so now they follow in audacity and confidence, and they sin on both sides. For they say: *“Come, let us ascend to the place of which the Lord spoke,”* however much Moses might resist and say: *“Why do you transgress the word of the Lord? Do not ascend, I say.”* Whence it is clear that neither timidity, nor a falsely believed fortitude, is a virtue when separated from obedience to God, which is far more excellent than the judgment based on human reasoning.
*“For the Lord is not with you.”* Therefore, our strength and firmness is in the presence of God.
They go up without the ark and Moses, which was the act of those who were contemptuous, trusting in both their D power and their numbers.
But does this not seem a light thing to those who had forgotten God and placed their confidence in power and numbers? Yet this very fact, that it demonstrates that all things are in the power of God, invites the enemies of God to His worship and piety. The destruction, moreover, of those who fell became an excellent lesson for the others.
That they should observe the commands of Moses delivered by God according to His present will, since they did not observe what they were ordered to observe, yet they strive to observe what they were not ordered to observe as the New Testament draws near, according to the prophecy. Therefore, God is not with them, and they fell meanwhile while they wished to observe the Law untimely in the war which they waged against the Romans, so that even now, remembering that it was for this very reason that the Sabbath came to ruin, they observe it no longer.
A And you shall say to them: When you have entered into the land of your habitation. [XV, 2.] And yet they were not about to enter. This is true indeed, but among them are the children who are about to enter.
And make a burnt offering to the Lord, etc. [3.] There are various and diverse ways of worshipping God; one is done either by a whole or by a divided sacrifice, another is done either by the fulfillment of a vow or by a spontaneous offering, another by vow or by supplication. Moreover, every worship is fragrant and acceptable, even if this which is brought to reconcile God is small, whether it be an animal, or something greater, such as a ram, or something largest, such as an ox. Furthermore, in place of all these is the offering of Christ, just as each person has appropriated Him to himself, that is to say. However, the fine flour is also present for every victim, where you should understand the victim to be a sign of death, but the fine flour [to be a sign] of nourishment and life. For victims live through God, and especially Christ. Furthermore, the measure for every victim is just and suitable, for as the victim shall be, so also is the life which is born from the victim. Let him who brings the sacrifice offer to the Lord. A tenth of an ephah for the lamb, two for the ram, three for the ox. Thus, the life of all is not equal. Likewise the oil is of just measure, as is the wine, for it makes for delight and gladness. But the fourth part of a hin is the fourth part of two Attic choas.
B The same law shall be for you as for the stranger. [15.] By this very fact, the equality and the same justice of the Gentiles and of Israel is proclaimed. "For there is one God who will justify the circumcision by faith, and the uncircumcision through faith."
Circumcision, however, which is done by faith, is the grazing away of earthly habits, and it joins both peoples together.
And it shall be when you have eaten of the bread of the land, etc. [19.] In this place, indeed, he makes mention of bread, but in the book of Numbers, of a sheaf. Now there is a certain affinity in the contemplation of these. For Christ, although He is an ear of corn because of the flesh that sprouted from the earth, yet calls Himself a grain. And about us, He says that the harvest is plenteous. But verily, just as the sheaf is offered by this very fact that it contains all in itself—"For I wish," He says, "that where I am, there they also may be"—for He raised us up together, and seated us together in the heavenly places, says Paul. Wherefore He also bids the sheaf to be offered on the day after the first day, that is, on the third day on which Christ rose again, when He also commands new ears of corn to be offered, which foreshadow us, I say, we who have renewal through Him, and offer the odor of fragrance in Him; for without Him it can in no way be done, just as the new ears of corn cannot exist without fine flour, since they are unequal to the fine flour, which consists of wheat. For it was above us, even though it was as one of us. Finally, He is also the bread Himself, and the beginning of the new dough, just as Adam was of the old: but this one indeed brought in death by transgression, while He [brought in] holiness and life. For He rose again with death trampled down, and having assumed incorruptible humanity, He offered Himself to the Father in the place of firstfruits. Wherefore they also offered bread in the Holy of Holies. Item, by the bread, which had to be different from the fine flour, He wished to intimate that faith proven in deed is more pleasing to God, whence He calls his own eating the salvation of men, which is done in faith or work.
C As for the sin of ignorance, He commands the whole people to burn a complete ox with a goat. He was offered as an odor of sweetness, Christ D for sins...
A that is done in ignorance. And each one a single goat; for the goat is cheaper than an ox, and the female than the male; for the crowd of one is greater and stronger. "For if we sin willfully, there remains no more sacrifice for sins," but those who transgress the commands of Moses he draws by the aid of blood, showing that things in Christ are better than those that are in the Law.
Anima quae aliquid fecerit per manum superbam, etc.
The penalty for a mortal sin is death. But Christ forgives their offenses to all those who do not sin unto death. Of this kind was the man who, neglecting the precepts of the Law, gathered wood on the Sabbath. He did this indeed not out of arrogance, but because he deemed their observation as minimally necessary, and did not attend to the spiritual sense that underlies these things. For to have refrained from corporal observations by the instinct of reason was always a fraud, and hindered wisdom. That seventh day contained the image of a life of tranquility, which consisted in holiness and which will truly be in the future age. But the transgression of the Sabbath happened also through circumcision and sacrifices. By this was signified something greater, namely cessation from carnal works, and that now is the time of divine study and labor. Furthermore, the collection of dry wood signifies the zeal that is expended on the corpses of works. Which work indeed is more wretched than that which Adam labored at in his desire for the tree of life: for necessity and future use drove him, whereas this man was driven by a premature zeal, and worse even than bodily idleness; for it is better to cease from work than to exhaust the soul in the study of dead works, and to provide material for the flame of sins. The Sabbath, therefore, is the rest of the world, but circumcision is the removal of the covering, according to the saying: "I will teach the wicked thy ways." And it is necessary to bring things of this kind to God as gifts, for this is the offering of victims. Otherwise, to work for the world, and to omit the sacred divine things which ought to be conferred upon men and referred to the honor of the divine name, this is a violation of the sacrosanct Sabbath, B and of circumcision and of sacrifice. Therefore He returns to the example of a penalty for those who in their life perform the rites of the flesh and destruction. Indeed, no certain punishment had yet been established for the violation of the Sabbath, just as it had for those actions which nature fights against, namely murders and poisonings, for which nature has decreed a just and suitable punishment. But truth to tell, the sin of the Sabbath did not have a manifest fault, seeing as it finally revealed itself in the author, since one of all others did not fear to sin against the Law. Moreover, all mechanical art, and also the gain which is concerned with traffic and the acquisition of food, whether it be the work of fire or done without it, wherefore it also forbids igniting fire on the seventh day, as the very cause of works. Furthermore, the material for fire is wood, so he who gathers wood involves himself in no less guilt than he who incites the fire into flames.Et faciant sibi ipsis fimbrias, etc. [XV, 38.]
He appends a reminder of the commandments to the penalty of him who did not observe the Sabbath, lest a like oblivion should creep upon us too. For nature is by itself inclined to serve human weakness, yet we also have need of a monument to lead us from the earth up to heaven. Of which thing He makes a figurative mention of the hyacinthine ribbon, which presented a certain clarity joined with obscurity, in the depth or below it recalled a certain eagle-like tremor and emitted a wide splendor. Yet it had to be suspended from the right hand, so that it might be indicated that the rational sense of the soul ought to be, and that the Law should exist as the directress of right works. The Pharisees enlarged their fringes and widened their phylacteries, that is, hand-pieces suspended from the right hand, and shrewdly containing the Law. But for the sake of empty glory, as Christ says. For it is possible that one may enter into guilt through the Law, if indeed he does not use it rightly and suitably. By which opinion Solomon brought forth that: "The just man perishes in his own justice." C Otherwise the just man does not need a sign, for, to speak with David, "The Law of his God is in his heart, and his steps shall not be shaken."See now Core the son of Isaar, son of Caath, etc. [XVI, 1.] The descendants of Reuben rise up against Moses, because they were born from the firstborn of the sons of Israel, and think that the kingdom belongs to them, seeing as they were a tribe established by the firstborn. Likewise, the Aaronites rise up, born from Caath, the most excellent of the children of Levi, from whom the priestly order took its origin; for upon them was imposed the person of carrying the sacred vessels on their shoulders, and of performing sacred works. In addition, noble men, who were called to the assembly at stated times. For the common people always follow the leaders. But they conspired, however recent they had an example of the unhappy conspiracy which Mary and Aaron had made against Moses. But such turmoils and waves in human affairs are stirred up by an immoderate lust for ruling, and by envy, and by other things that follow from these. And so it was not without reason that the Savior brought out that word: "O perverse and adulterous generation!" Item: "If you then, being evil, are accustomed to give good gifts to your children." Hence He declares him blessed, who dismisses such affections from his life, and adopts Christ as a leader in
A another life. Furthermore, since Christ wished to remove the vice of ambition as far as possible, He permitted no one to desire even the power of demons, but commanded us to rejoice in this, if our name be written in heaven. But look, I pray, at the human madness which urges one to commit this against Moses, who would even have readily offered his own life for the people. The same thing surely happened to Christ, whence it was not without reason said by Him: "They rendered me evil for good." 67 Moreover, Moses proves his supreme gentleness by the very fact that he fell upon the ground, and likewise his composure of speech, because, relying upon the truth, he refers the judgment to God, and finally offers rebuke when there was occasion, by which he hints that they will be reprobated because they spurn present things and do not take sound advice, just as Paul urges us to do when he says: "He that is a minister, let him wait on his ministry." 68 Item: "Having gifts according to the grace that is given us, different." 69 And yet, to affect greater things beyond the counsel of God is a setting at naught of present things, as the passage in David indicates, where he says: "Although they are small which God hath given." And: "I will add unto thee, only let him abstain from another man's wife," he forbids. Wherefore, whether you are an ear, or a hand, or a foot, you should live content with your lot.
"Doth it seem a small thing to you that you have brought us [out] of a land flowing with milk and honey, and have killed us in the desert?" [Num. XVI, 13] [Erroneously numbered XVI, 15 in text]. They calumniate God in the person of Moses, and claim that He Himself is guilty of deception; for they say: "Different things from what You promised us are happening to us." But whence this? Because they did not wait for the Lord with patient souls, as it is written 70; but they despaired of the promise. Moses could deservedly say: "The reproaches of them that reproached thee are fallen upon me." 71 Such certainly are they who embrace the present life under the hope of a future one, like Demas was.
For these reasons, Moses, stirred to anger, says: "Look not upon their flour sacrifice; I have not taken so much as a donkey from them, nor have I injured anyone of them." Whosoever, therefore, has not acted iniquitously, be of good courage, as David was, who says: "I ran without iniquity and set my steps aright." 72 Item: "If there be iniquity in my hands." 73 Furthermore, by the very fact that he demands that their sacrifice be not accepted, he invokes divine judgment upon them, as though the sacrifice were being made for the sole sedition of the faction of Core and Dathan. He adds, therefore: "And after these things the earth was cleft and swallowed up all as many as stood on the side of Core, and on the side of Dathan, and on the side of Abiron." So truly auspicious and happy it is to be His citizen by committing oneself to God.
"Core stirred up," he says, "against them all his company." They placed their hope in men. For what need was there of a multitude, where God was distinguishing those whom He approved? "Separate yourselves from the midst of this congregation that I may consume them instantly," etc. [45]. He indicates that they are subject to death. For it was difficult for them to perish at once and to be peaceful in mind toward their leaders, while being stirred up against the rebels. For even after the punishment was inflicted upon them, they are indignant and gnash their teeth against Moses, as if he himself had been the author of such slaughter and destruction. Wherefore he casts these threats at them all, and permits the priests to exempt themselves from all blame by this commandment which He gave: "Separate yourselves, and I will consume them," by which he hints that they would not perish through their own fault. For what was preventing the Lord, if He had willed it? He indicates, however, that God bestows goods, which are humbly asked of Him by His own familiar ones, not without reason of equity and justice; wherefore He allows others to perish along with the impious, which happens at times, as in the case of Achar, profitably for the people, so that they may be angry with the guilty. Hence He commands... B 45 67 Ps. xxxiv, 12. 68 Rom. xii, 7. 69 I Cor. vii, 7. 70 Ps. lxxvii, 21, 22. 71 Ps. lviii, 10. 72 Ps. lviii, 10 (Vulgate). 73 Ps. vii, 4.
A others to depart from the impious, lest they be destroyed along with them. Thus dangerous is the companionship of the wicked. He also required B a word demonstrating the act, so that it might manifest the mind of God, and might not be thought a coincidence. Creation rises up against those who rise up against God; and a most bitter death, like that of the demons, befalls them; the living shall descend into Hades. Things that follow are dragged along with those who lead, houses and cattle. "The angels shall go forth," He says, "and shall sever the wicked from among the just, and shall cast them into the outer darkness." For these are an image of the end.
By command of God, the censers of the wicked are placed around the altar. For they had become holy because they were offered to God, even though their oblation was not done according to God. Great, then, is the impact of offering to God, who so honors the things offered.
The strange fire is scattered. For the earthly arguments of those who rise up are cast away; but the divine ones prevail. "For fire," He says, "I have come to cast upon the earth."
For it is the role of a leader not to shake off the people, not even if he suffers at their hands. And the true Leader, our Lord, says: "Father, forgive them."
Aaron cuts off, with the incense, between the living and the dead, and is shown by his works to have been chosen by God for the propitiation of the people.
"And there fell," He says, "fourteen thousand and seven hundred, besides those who perished on account of Korah." Some perish, some learn. Nay, an example is also provided for us, with Paul as witness, that we should not murmur against God.
D "Take from them a rod for each house of their fathers." [XVII, 2.] He commands the name of the leader to be inscribed on each rod, representing the whole tribe over which he presides, so that no one else might claim the priesthood except the one inscribed. And all this was done on account of the tribe of Levi, so that its leader, Aaron, might possess that dignity.
A Its almond rod certainly put forth leaves (as was fitting), and it produced fruit. And indeed, it was placed in the sacred vessels, being a sign for those who were bent on being disobedient, so that they themselves would not perish in turn.
But that which was done contrary to nature argues for the power and omnipotence of God. Furthermore, it declares that those who betake themselves to God are made new from old things by His power. According to that saying, we are brought to God through renewal. Item: "I am," He says, "who quicken the dry wood." Likewise that of David: "My heart has trusted in Him, and my flesh has flourished again." In this way, the restoration of dry bones was also shown to Ezekiel, which portended that the captive people would be restored to wholeness.
Moreover, the form of the almond tree adumbrates a good man. For just as its kernel is covered and lies hidden in the shell, so too is virtue hidden in the habit of the soul, not in the sight of the body; which God alone knows, and which pertains especially to the priests. To the common people, however, are figs compared, in that their surface is splendid, so to speak. Yet it is permitted in this matter to discern the image of Christ, whom the Father established as the high priest over us, for all ages sufficient and suitable, and—to use the words of Paul—the minister of the holy things and of the true tabernacle, which the Lord pitched, and not man, to whom the Israelites, in every way near by blood, resisted even unto the cross. But according to the form of this revivifying rod, He lived again, and to all provided a sign that He had come from God, and that He Himself was God. Wherefore, to those seeking a sign, no other than the sign of Jonah is promised. For in Him, as if in the firstborn, everything that was subject to death and destruction recovered the vigor and freshness of life.
Furthermore, the almond rod appears, by a certain natural power, when placed behind the heads of the sleeping to drive away sleep and excite vigilance; for which reason God said to Jeremiah: "What do you see?" To which he replied: "An almond rod," to which He subjoined: "You have seen well; for I have watched over My words to perform them." Just as one truly awakes from sleep, so Christ rose from the dead. Whence it is also said in the Psalms: "I lay down and slept, I rose, because the Lord will support and protect me."
"Everyone who touches the tabernacle of the testimony of the Lord shall die." [XVII, 13.] For to the wicked there is no access open to God, whence after the completed judgment the ungodly are cast out. But before judgment, to men who are in the world, a space for the amendment of life is granted. And to Christ, because of the affinity of flesh which we have with Him, ample access is given to us.
"The Lord said to Aaron: You and the house of your father with you shall bear the iniquity of the sanctuary." [XVIII, 1.] He says that access into the Holy of Holies should be closed to all except the priests, indeed even to the Levites. Where He again guards against the confusion and disturbance of the orders, and discerns and arranges the ministries according to the dignity of each. For to minister to God was common to the Levites. But to approach the Holy of Holies pertained only to the priests. B "For no stranger who is not of your race," He says, "shall approach with you." But this race was divine. A question therefore arises, to what extent the holy ones are brothers of Christ, from whom he who sits apart does not attain to Christ, nor has he the sacred ministry in common with the holy ones. "I will declare thy name to my brethren." Moreover, those three were everywhere present to Christ, but others were left by Christ to themselves. Sometimes, however, all twelve were together with Christ, usually apart. For a great difference exists in the divine kinship. For some are the supreme and nearest brothers of Christ, others after them, and others the rest of the multitude in sequence. And indeed, men do much harm to themselves when they disturb the orders through the desire for glory. For it was for no other reason that Uzziah was infected with leprosy than that he eagerly and too greedily usurped the supreme offering.
Moreover, that which He says: "You shall bear the sins of your priesthood," is to be understood concerning those things which are committed in the ritual. But, they say, it seems to speak there of the victim of integrity or perfection, as in Exodus and Leviticus. For the priests themselves used to eat the flesh of this perfect victim. For a sacrifice for the sin of the priests is consumed entirely.
"And you shall perform the ministries, the gift of your priesthood." [6.] It is to be noted that the priest, in place of the gift and donation, seems to offer to God the ministry for the priesthood with which he has been marked by God. If anyone therefore abdicates the ministry for the sake of caution, he is ignorant that he falls into a graver sin, by the fact that he does not return gratitude to Him who honors him.
"Behold, there is given to you the observation of my commandments." [8.] He assigns every kind of sacrifice to the priestly race,
as much for guilt as for sin. For the victim for sins bears A the name of sin. And Paul also, using the language of the law, says: "Him who did not know sin, He made sin for our sake" [II Cor. v, 21]. For He was sacrificed for our sins as an innocent lamb. The same is the case with that which says: "They shall eat the sins of my people" [Osee iv, 8], which means that those things which are for the sin of my people shall be food for the priests.
He assigns therefore to them the remains of every kind of victim, yet with the law that they shall eat them only in a holy place, and no one except the males. Moreover, all first-fruits and redemption prices are attributed to them and to all who are with them, as much to males as to females. For sacred things pertain to the priests and to their children who are successors in the priesthood. Indeed, the offerings of gifts are common to the priestly families. However, it is necessary that he who participates in these be clean, not uncircumcised or a stranger, not a leper, and not one who has an issue. One must abstain from those things which signify by allegory these affections of the body. Such, therefore, must the faithful be: pious and dedicated to virtues. "The covenant of salt is everlasting," [Lev. ii, 13] he says, and he calls to mind that which was said in Leviticus: "With every offering you shall offer salt to the Lord your God." For the victim was sprinkled with salt and decorated in a way so that it might be offered prudently and with reason. For bread is not eaten without salt, just as it is written [Job vi, 6]. And again: "You are the salt of the earth" [Matth. v, 13]. Otherwise, these things confirm those pronouncements, that "the laborer is worthy of his hire" [Luc. x, 7]. Likewise, those who attend at the altar participate in the altar. Furthermore, the priest modestly questions David also as to whether he and his companions are clean when they wish to participate in sacred things, not by priestly rite, but as necessity dictated, in a domestic way, although they were the loaves of proposition [I Reg. xxi, 4 seqq.]. It is necessary, therefore, to be least affected by pleasures, neither to fall in spirit into them, nor even to look toward corpses and things alien to God. Just as they themselves are the first-fruits of the people, so they are sustained from the first-fruits.
"Whatever first erupts from the womb that they offer to the Lord, whether it be from men or from cattle, it shall be yours," [XVIII, 15] so that for the firstborn of man you receive a price, and every animal that is unclean you shall cause to be redeemed. Indeed, the firstborn of men, because of their dignity—for being endowed with reason it is not fitting to slaughter them like brutes—while those of the cattle, because of their ignobility, because they are unclean and do not have any sign of the ascent that is made to God by well-disposed souls, are permitted to be redeemed. But indeed Christ, who was made the price of our redemption, suffered not for destruction, but for the life of the world. For He suffered for the just and the unjust, for the pure and the impure, and He bestowed grace upon all, on the just indeed (who by reason are designed as another type) so that they might be saved in what they could not by themselves; but on the sinners (adumbrated by the brutes) so that they might be transferred from death: of which they were unworthy even if they were to be judged after the resurrection. Just as the firstborn of men cannot minister to God while alive, and the firstborn of unclean animals are fit neither for sacrifice nor for sacred ministry. For clean animals, however, the price of redemption is not sought, but they become victims for first-fruits and a feast for those who sacrificed. These surely bear the figure of Him who is truly clean and the firstborn; who, He says, will not give Himself as a propitiation for Himself, and a price of redemption for His soul. For these were sacrificed in the figure of Christ for the firstborn of men. Their blood, which is poured out upon the altar, and whose virtue consists in the B ascension of Christ who receives the souls of those following Him, signified the departure of the souls of the saints. The fat, indeed, signified the abundance of virtue familiar to God. Finally, his flesh signified the sanctification which returns from the holy victim. Regarding salt, it has been spoken of before.
"In their land you will have no inheritance" [XVIII, 20]. The sacred genus is separated from others, not by the reason of ministry alone, but also by the difference of hope. For he who places his hope in carnal things would surely be deservedly told: "This is your portion, this is your lot." A lot, I say, because you have distrusted Me, says the Lord. But those who lay up treasures for themselves in heaven, this, in their land, you will obtain no portion. Likewise:
A "I am your portion and your inheritance." Christ wished him to be such that, when he had done all things of the Law, he might wish to be perfect, when he says: "Sell your belongings, give to the poor, and come follow Me, and you will have a treasure stored up in heaven." To such a one David says: "Delight in the Lord, and hope in Him, and He will bring it to pass." To these the Savior says: "Do not be anxious for your life, what you shall eat to sustain it, nor for your body, how you shall clothe it; but seek first the kingdom of God and His justice, for it will come to pass that all these things will be added unto you." Furthermore, He calls sacrifices for sins "sins" once more, which bear the figure of Christ.
"When you receive from the sons of Israel the tithes which I have given you as their firstfruits, offer them to the Lord." [26.] That which the Levites are to the people, the priest is to the Levites—the high priest, I mean, who bears the type of Christ. Likewise, according to Paul, he who receives tithes pays tithes. And yet at that time, of course, the figure referred to Melchizedek, but afterwards in the Law the same thing occurs: for they pay tithes to the prefect of the holy house, to the Holy of Holies, I mean, of the holy Church according to Daniel, for it sanctifies the saints. Likewise to the God of gods, to whom all fruit is owed, as it is written, since all from every quarter shall bring His gifts. Therefore, if He did not receive the firstfruits from the tithes of the Levites, He would not sanctify them either. And this is what He says: "And do not profane the holy things of the sons of Israel, lest you die." In this manner, indeed, as many of the saints as have known Christ to be established as the holy firstfruits for themselves, and to bear their sins, and who compose themselves in imitation of Christ, are foreigners among men, and in no way their companions. And that which Christ is to themselves, they themselves are to men: chosen indeed by Him as the firstfruits of the world, maintaining a mode of living truly above the common herd, because of the holiness which they offer through Christ. Wherefore Christ takes the loaves which He blesses into His hands, and hands them to the disciples. Nor should it be thought that He exceeds the common herd by natural reason; for although He is not from the world, yet according to the flesh He is from the world, B just as He had chosen His disciples from the world, just as the high priest chose the Levites from the people. To whom it was said: "Bring your brothers the sons of Levi to yourself, and let them be joined to you, and let them minister to you." Indeed, Moses could bear an even subtler type of Christ, who, being anointed by no human being, anoints Aaron, having a divine and invisible anointing. For it is not the custom that the inferior should sanctify the superior, but the greater, by divine anointing, anoints the lesser. Wherefore Christ says of Himself: "For Him God the Father has sealed."
This is the ceremony of the Law which the Lord commanded. [XIX, 2.] For in this mystery the whole force of the law is spiritually concluded. For that unblemished heifer is Christ, in whom the prince of this world found nothing of his own, who also said to the Jews: "Who will convict Me of sin?" But the same, as God, is also called the calf, and the guide of the universe. Now, indeed, although the heifer for the sake of the flesh is subject to command and exists under the Law, it is nonetheless free from the yoke; for it is subject to no one, but rather all things are subject to it. For He Himself, although He is under the Law, is nevertheless superior to all; although He is a prophet, yet He is the Lord of the prophets. And it was red, because the manner of domestic administration consisted in blood, and at the same time also on account of the flesh. For indeed the name of Adam signifies the red earth from which he was taken. It is led out outside the camp, because, according to the Apostle, He suffered outside the city. But the priest, meanwhile, was present while it was being slaughtered—who otherwise was forbidden to be defiled by the spectacle of a corpse—that he might bear witness to the purity of the victim. Which, among all other victims, was free, and not odious as those which are immolated for sins, since it was slaughtered for the purification of the unclean and the manumission of servants. Furthermore, in this the priest displayed a type of those anointed by the Holy Spirit. For it was said to the believers: "But you are a chosen race, a royal priesthood, a holy nation," to whom Christ has been given by God the Father, sanctification, the price of redemption, wisdom, savior, and justice. Whom it behooves to follow Himself, and to bear His reproach—that is, one's own cross. "For if anyone wishes to follow Me," He says, "let him deny himself, and take up his cross, and follow Me." And it is useful and necessary for them to keep the dead Christ before their eyes. C Furthermore, this is also signified by the fact that the priest was present at the slaughtering of the heifer, so that, as the Apostle interprets, they might no longer live for themselves, but for Him who died for them and rose again. "For that I might live to God," He says, "I have been crucified with Christ. But I live now, not I, but Christ lives in me," who sprinkles and waters the true Church, shadowed by the tabernacle, with His own blood, and cleanses it abundantly and perfectly, as is signified by the number seven. Furthermore, after the slaughter it is consumed by fire, for Christ was tried for us even unto death; for silver is tried by fire, as David says: "You have tested us, O God; You have led us through fire as silver is led." Thus, He speaks in a certain way to those justified by faith, for whom He died. And through Zechariah He says: "Pay my wages, thirty pieces of silver. And the Lord said to me: Cast it to the potter, and consider how magnificent that price is at which I was valued by them." Moreover, in the heifer there is nothing to be rejected. For Christ is entirely holy, both in flesh and in skin, as much in things hidden as in things manifest. But cedar wood hints at incorruptibility, for it flees putrefaction; or, as is the opinion of some, the cross, for just as that is devoid of rot, so this makes one a participant in life. Furthermore, hyssop denotes purification; for since it has the power of purging, it softens and cleanses the purity of the viscera.
A Or, because the wood of the cross, by its own fragrance, mitigated the stench of death that had proceeded from the tree of knowledge. Or, because it dissolved with vital heat the coldness inherent in death. The scarlet thread denotes the complexion of reason joined with flesh, through which, having suffered for us, he prepared for us a place of immortality. Also, the stain branded upon the innards is wiped away both by the saving tincture and by the power of faith; for the deposition of filth is not, he says, the removal of the flesh, but the interrogation of a good conscience through which there is remission of sins; since grace follows him who pursues it in faith. Furthermore, he who burns and he who gathers the ashes are unclean until evening. So too the priest who has mixed the cedar wood and hyssop with the ashes. Yet these, even when their garments are washed and they themselves are clean, are called unclean; for the Law reveals the weakness of human nature. So that no one of the saints is immune from defilement. So that no one is worthy of the Savior’s ministry, not even one, nor indeed capable of tasting or touching his mysteries. For the stars are not pure in his sight, he says. How much less any of those who are considered to be pure. Yet that purification which is performed by the ashes serves equally the Hebrew and the stranger. Since both circumcision and uncircumcision are justified by faith, with no respect being had to the fact that our nature is not free from sins. Also, those who work in the ministry of the purification of the unclean share in their uncleanness. This, indeed, happens in the very article of this life, in which princes are corrupted along with their subjects, just as Josiah was with his people. In which they also often make themselves partners in sins. Just as Moses, provoked by the faithlessness of the people, was led to the impiety of speech. As also happened to Peter, when he feared the men of the circumcision and at times separated the Jewish race from the Gentile. Which things will certainly not be so in the future judgment, when the bond of malice and sin is broken.
It was fitting, moreover, that the defiled person should be sprinkled or washed with the water of lustration on the third and seventh day. This water signifies the resurrection. Also the last time, into which the incarnation falls, and into which coincides the purification that consists through baptism, and it hints at the death of Christ, which is also indicated by the water mixed with ashes, and which washes away the stains contracted from corpses. Moreover, we are again the polluted house and vessels. The house is indeed the synagogue of those who killed the Lord. The vessels are each of us individually, whoever has a naked soul, open to any kind of defilement. The faithful, however, have a soul that is well fortified and slippery to those who would defile it. But he is unclean who, having been purified by the water of lustration, touches one who is wounded—that is, one whose heart is wounded by carnal affections—or touches the mouth of a corpse, that is, the remnants of impurity, or the monument of an unburied man—that is, one who in some way has polluted himself with dead impurity. For as long as we are in this life, it cannot be that some remnants of impurity do *not* cling to us, even if we are freed from diabolical wounds. For no one escapes affections entirely. Indeed, even if we have overcome them and buried them, we are nevertheless infected by a certain contagion of them. But the purification of all these things is Christ. For by his scar we have all been healed, who is our advocate before the Father. "For unless one is born again of water and the Spirit, he will by no means enter into the kingdom of heaven." This is the time for us after evening and the end of the Law. For the coming of Christ is like the dawn, since upon those who sat in the darkness and shadow of death, a great light has shone.
B *And the children of Israel came, the whole congregation, into the desert of Zin, in the first month.* [XX, 1.] Indefinitely he says, "in the first month," and did not add, "after they had gone out from the land of Egypt," although he had said above that the second year was at hand. Here, however, he mentions the first month of those forty years during which the Lord threatened they would be in the desert. For observe, they are returning again into the desert of Zin, whence he relates that they had moved, and, having been driven by long wanderings, had arrived at Cades, whither the spies have returned. C
As for the flowing of water from the rock, some claim it is the same as that in Exodus; others say it is a different one, since the times are different. Unless the former would say it is a repetition.
Those who assert it is another one, support the matter thus: that because the people had been walking backward through the desert, they suffered from thirst due to the despair they conceived regarding the promise of good things. Moreover, Moses again irrigates the desert for them through the rock, and teaches what the mystery of repentance is. For after they had tasted the rock, they once again turned their minds to Egyptian pleasures. Wherefore they are punished with hunger and a lack of things useful for life. But after repentance had been performed, it was permitted to them to find again that rock which they had abandoned. This, indeed, is what befalls them. Yet, since the Israelites were soft, and their spirit offended by some small discomfort, they immediately insult their leader and call those blessed who had perished on account of the gluttony of quails, not reflecting meanwhile that all most excellent gifts are always received after labors. Therefore, one must fight bravely against these darts of the passions. But this matter was to the detriment of men under the Law, so that those who act in Christ might discern what was prepared for them.
Furthermore, when God had known how sluggishly the people had acted in Exodus, and how quickly they were about to lapse in faith, He said: "Take to yourself some of the elders of the people; likewise the rod with which you struck the river, behold I stand there. Gather there also the assembly, you and Aaron," so that He might cover with shame those who were witnesses of their own weakness of spirit, and recall to memory the former virtue whereby He turned the water into blood; and finally, order them to be in good hope that a miracle was soon to be wrought. And so, at last, as if He Himself were performing the miracle, He says: "Shall we bring forth water for you out of this rock?" And he strikes the rock twice, as if nothing more were to happen than what his rod might extract by force, and as if it were not done by divine power, for the illustration of which a single blow sufficed. God grants the liquid, lest He be accused of weakness. Moses receives the punishment of infidelity. We have said, however, in the commentaries on Exodus, that Moses was to be taken to the Law, Aaron to the priesthood; and Mary to the cult of the Law. Wherefore, God says to Jerusalem through the prophet: "I sent before your face Moses and Aaron." Through the typical cult also, Israel obtained salvation. For whose sake Moses indeed composes an epinician song, but Mary begins it—she who yields to fate in the first month, in which the Pasch is accustomed to be immolated, in which also the people labored with thirst. For in the month of new fruits, the cult which consisted in types dies, but the word of God shines forth. Therefore He said: "I myself am present who speak as the dawn on the mountains, and as in the month of new fruits." In this manner He also calls the Church of the Gentiles, saying: "Arise, hasten, my friend, my beautiful dove, for behold the winter has now passed, and the rain has withdrawn and departed from itself. The flowers have appeared on the earth, the time of pruning has arrived." For we have reflourished in Christ to newness of life, when, the cult of the Law ceasing, Christ gave drink to the thirsty: "For they drank from the spiritual rock which followed, he says, and the rock was Christ." For the rock expresses the divine nature, on account of its firmness and solidity. But before the elders of Israel and the people, Moses strikes twice. For as they barked against Moses who is Christ, "Take, take, crucify him," and that not once—for they strike twice—for they not only killed, but also contended to hide his resurrection, and gave bribes to the soldiers for that reason. Yet, as much as they raged and raved, he brought forth a flow from the rock, and the land, previously a desert, he covered, by a beginning from Judaea. Wherefore He said through the prophets: "Behold I turn upon them like a river of peace, and like a torrent flooding the glory of the nations." Something of this kind He says also in David: "The rush of the river makes glad the city of God." And again elsewhere: "You will give them to drink from the torrent of your delights." But infidelity preceded the striking of the rock, for which they are rebuked, and a penalty is imposed, that they could not lead the people into the land; for the Law, which consists in types and figures, will not be able to lead us into the land of promise, nor will the weakness of the priesthood instituted according to it, but Jesus, the leader, leads us into the lot of the fathers.
"Thus says your brother Israel." For the Edomites, that is, the Idumeans, propagated from Esau, who was also named Edom. But this brother of Jacob, who B is Israel.
A And the appeal to family and kinship is used for greater persuasive efficacy. He also seeks to elicit pity by setting forth with words the evils endured beforehand, and hints at the divine zeal toward him, and his virtue. “We cried out to the Lord,” he says, “and He heard us, and having sent a messenger, He led us out of Egypt.” Such also is that which he cites as the word of the Lord saying: “I have descended to rescue them,” which Moses knows to have been done by an angel. But because the movements of armies are ruinous, he anticipates that he will pass through neither fields nor vineyards.
And because they had no water from the pits, “We will not drink,” he says, “from your cistern, for free,” clearly, as he added this same thing later. But he does not comply with them at all, and threatens war; yet if he distrusted them, there was need for them to be bound by an oath. But why is there need of words? He was wicked, and not unlike one envying their glory. For whether he says to his kinsman: “You have known the labor and the hardships that have come upon us.” Furthermore, I shall say again for them: “We will go up by the beaten path, and not through the fields,” signaling the road they call royal, signifying the public or military [road]. “From your water also we will not drink,” he says, since that water which is in the cisterns is the property of the laborers. And being about to indicate immunity during the transit, “We will pass by the mountain,” he says. But Israel turned aside from him, B and he respected the kinship, although he attained no reverence from him in return. For it is the will of God that the kin should not be disowned, even if he commits an injury. Since, therefore, we are all now brothers in love, we ought to overcome the memory of injuries, and we owe nothing to nature for what is done according to virtue; just as that is not to be credited to it if someone is not affected by the fear of death, which their pupils granted to their masters, when they could not fulfill what is according to nature. But God wishes both the living and those departing to recognize their own deficiency, and to ask for perfection from Him. For nature, having been made imperfect in the first man, lives imperfectly, and ends imperfectly, being in need of the Perfecter. The souls in Hades also longed for this, who even endured death in the recognition of their own needs. It is useful, therefore, to hear for what cause they do not reach the proposed goal. Just as Paul too knew, being worn down so as not to boast. C But the expression, “Let Aaron be gathered to his people,” declares the immortality of souls. For it indicates that their people are present, as those of the living. And the arrangement is according to the affinity of habits. For Lazarus also was in the bosom of Abraham; but the rich man was outside, even though he addressed Abraham as father.
“Let Aaron be gathered to his people.” [XX. 24] The friends of God depart, their own imperfection having been recognized; for to boast rightly and according to the perfection of virtue is the wisdom of the Greeks—of the Greeks, I say, who did not possess that virtue, according to which they appeared to act rightly, as perfect or pure. For that which is done according to virtue ought not to be referred to nature, any more than that if anyone is not struck by the fear of death, which their pupils granted to their masters, since they could not fulfill this by nature itself. But God wills that both the living and those about to die should recognize their own weakness, but should seek perfection from Him. For nature was made maimed and imperfect in the first man, and lives imperfectly, and ceases to be, and needs the help of Him who is perfect, whom these who were in the underworld sought after, who even died in the day of the recognition of their own need. Wherefore it is useful to hear for what cause they do not attain the goal set before them, just as Paul also confesses when he says that he is in this entirely so that he might check the boasting of himself. This expression also brings forward the immortality of souls: “Let him be gathered to his people.” For it is indicated by the familiar figure of speech of Scripture that the people exist and consist of those who are living. For Lazarus also is said to be in Abraham’s bosom. The rich man, however, is outside him, however much he might invoke Abraham as father.
He committed the succession to the elder of the lineage, for the elder is naturally more honorable, unless something prevents the natural dignity, as happened in the case of Esau and Manasseh, in whom the types of the peoples are appropriately prefigured. D Moreover, he committed the succession to the elder of the race, for nature is more excellent, that which is older in age, if something does not hinder the natural dignity, as happens in the case of Esau and Manasseh, in whom the types of the peoples are rendered by familiar usage.
A If, however, anything was produced for the sake of that which was to be later, is it also more excellent? Just as the world and the brute animals, which were before man? By no means; for those things are not more excellent than the things for whose sake they were made; rather, these later things are more venerable by nature, even if they are posterior.
Furthermore, the death of the priest A is not obscure, just as neither is the inauguration to the priesthood. For the priesthood is a glorious and venerable thing, in which God illuminates all things—the beginning, the end, and the success. For He says: “No one lights a lamp and places it in a hidden place, but upon a candlestick, that all who enter may see the light.” Likewise, it is said in Isaiah: “Go up onto the high mountain, you who bring glad tidings to Zion.” In this same manner, the Lord dealt with Himself when He willed to separate the spirit from the body.
Furthermore, since the prerogative of birth holds sway in the law of the flesh, the spirit also holds sway in spiritual worship; for similarity of character in birth is after a fashion, just as that which our father Abraham bears as a figure of this thing exists by likeness of faith. And this is both more just and more powerful, just as the health of the soul is more precious than that of the body.
A spiritual garment, stripping off the carnal one, suits a soul that is being separated from the body and from the weaknesses arising therefrom. B Therefore it also desires to put on the habitation from heaven, as the earthly tent is being destroyed; not that it should become naked of a body—as it seems to Paul—but that it should be freed from what weighs it down. Therefore, we also groan, being burdened. C But Moses and Aaron die on the mountain, and they indicate in a figure that souls are being drawn up to the heights. There is, however, a difference in this: that one dies further away, and the other closer to the holy land. For Moses was closer to virtue, although the guilt of the distrust committed over the water was equal for both. For the judgment ought not to be made according to a part, but according to the whole.
As for the lot of time in the judgment, it also falls in such a way that, in accordance with the dignity of each, death is brought upon them—first indeed to Mary, then to Aaron, and finally to Moses; since length of days, too, is established in the law as a reward of virtue. Therefore, she who had had more blame, because she had dared something against Moses, is the first to depart. For to be silent and to act with moderation befits a woman more than a man. Moreover, Aaron was clearly inferior to Moses, which is why he dies second by merit.
*And the Canaanite king Arad heard, etc.* [XXI, 1.] Why indeed does that people, who strive in an expedition against God, both wage war and win? Because trial, as it is commonly said, gives understanding, and afflictions turn them toward God, as is clear from the fact that they vow to God, and they become expectant of their vow, which was done because they wished to conquer the impious alone and were not seeking gain. Moreover, the term *Hærem* (anathema) consecrates this offering to perpetual memory. It is likewise a sign of divine justice and power, and of the piety of those who made the vow.
*And the Lord sent serpents among the people.* [6.] They no longer contend toward the holy land, on account of the distrust for which they were condemned, but rather they wander about the Idumean region behind them. For all things that are established apart from God fall apart, just as life itself is also dissolved on account of distrust. And those who were previously grasping for good things, conquered by infirmity of soul, endure miseries. Just as Adam, too, when he had transgressed the command, was transferred from pleasure into labor. And yet it is necessary that those who act wickedly be humbled; for when they grumble against God, they bring punishment upon themselves. And if anyone seizes this for his own instruction, it can be for good, so that he may recognize that all blame resides in himself and none in God; and that God is indeed not the author of evil, but the fountain of all goodness. And these things to them...
have met with, because after so many experiments of benefits and the reception of divine nourishment, they sought after earthly things. Similar to these are all who are led by concupiscences, and call the things that fall under the intellect trivialities, wherefore punishment is inflicted upon them by serpents. Thus, Adam also, from the closest intimacy which he had with God, on account of a small and vile concupiscence by the counsel of the serpent was brought into death. Therefore, the bite of the serpent, which is death, which fell upon Adam, would rightly be termed that A which stood in need of a conversion acquired by many labors. Just as the people also of whom we are presently speaking, toward that messenger against whom they murmured, having become better after the plague, they throw themselves down and obtain medicine, a brazen serpent having been erected for them. But this is a figure of the things that relate to us. For just as they despised the good things with which they had been endowed by God, and held the pleasures of the flesh in much higher regard, so we all generally have stumbled against our Maker, and have fallen under the bites of spiritual serpents, abandoned by God to our own concupiscences, by which, wounded in our souls, we were slain by the works of the prince of the serpents, the apostate dragon, who destroyed Adam. And this evil flowed into his offspring as if from a root. But we have looked upon the serpent, that is, Christ. But how can He who is by nature (for He is God), being good, be called a serpent? Because He was made like unto us, not by the nature of evil things, but of those who by their own will have become wicked, so that it may be said to us: "If therefore you who are wicked," and what follows. He is a serpent, then, as far as the likeness of B wickedness is concerned, which He assumed when He became man. But if anyone contemplates Him with his mind, he shall be free from destruction. We shall look upon Christ, if we have rightly understood the mystery that is contained in Him, that while He was God by nature, He became man, keeping safe the goodness which He had: for He took on the habit of the wicked, not so that He Himself should become wicked, but so that He might make us good. And indeed, the symbol of Him was the serpent. For Christ was lifted up upon the cross, just as He predicted to the Jews: "For as Moses lifted up the serpent in the desert, so must the Son of man be lifted up, and then you shall know that I am." But the serpent was of brass, on account of the vocal nature of the evangelical preaching. Yet the death which returned from the bites is cured only, and the beasts themselves are not destroyed—by beasts I mean the concupiscences. For the death which comes to sinners who look upon the cross, however wicked it may be, has no power. But the concupiscence of the flesh which wars against the spirit is not entirely destroyed and extinguished. For in the faithful, the bites of concupiscence rouse themselves often, but when they remember Him who was crucified, they dilute the poison.
A "When they murmured, having departed from B the mountain, encompassing the land of Edom, in the chapter before this (72)." It appears they murmured four times (73) over water along the whole way: once, at Merrha, as in the twenty-seventh chapter of Exodus (74); a second time, at Raphidin, as in the thirty-second (75); a third time, in the desert of Cades, as in the thirty-second chapter of Numbers (76); which is the water of contradiction; a fourth time, at the present well. "Gather," he says, "and water to drink." For God wills that His wonderful works be remembered, so that not only those present might be helped by the sight, but also those who came after, by the hearing. As also John says: "These things," he says, "are written, that you may believe that Jesus is the Christ." For God grants not the memory of a vain history, but the benefit derived from it. Whence it is also vain to seek for signs always, and against the mind of God. Who wills...
Gather, he says, the people, and I will give them water to drink [XXI, 16]. For God wishes His wonderful B benefits to be celebrated, that they may help not only those present by the contemplation of Him, but also those who come after by the hearing and the report. As John says: "These things are written," he says, "that it may be believed that Jesus is the Christ." For God does not grant the mention of a vain narrative, but the utility drawn from it. Wherefore to always seek signs is vain, and [contrary] to the mind of God.
A Since he remembers the song sung over the water, he shows that it is necessary to offer bright thanks for benefits received. Now that song is: "Ascend to Beer," and so forth.
Arduous indeed is the work of digging wells, but when the will of God arrives, it becomes lighter than the labors of stonemasonry. The surrounding of the trenches, which the saints perform with their staves, is that which completes the entire work B.
Regarding that which is said, "in their kingdom," Aquila says, "with a staff"; Theodotion, however, "with their rods."
"From Arnon as far as Jazer, as far as the sons of Ammon." [24.] He excludes the Jazer which was of the Ammonites. For it was [in the possession] of those who sprang from Lot. Everywhere, indeed, he touches upon civil wars. This was indeed the boundary of the captive Amorites. Jazer, therefore, was a land that belonged to the Moabites from the beginning, which later became Sihon’s. But the Israelites take it away from those who committed injustice, those who had taken it from the original inhabitants.
And that city is Esebon of Sihon, that is, the metropolis.
Hence it happens that those who use proverbs say: [XXI, 27.] The justice of God, which is rendered in turn through the succession of families, is manifest for the overturning of the land which the Amorites had unjustly occupied, having caused a mournful shattering. So much so that the burning of the former inhabitants was sung of in the speeches of men. For [the Scripture] stirs up pity: "Woe to you, Moab, you have perished," and the rest. C For it indicates that the Moabites had been ruined, and their young men and maidens scattered, whom God has now avenged. For the sake of impiety and impurity, God delivered the indwelling nations entirely into the hands of the Israelites to be overturned.
"And Israel dwelt in all the cities of the Amorites." [32.] Wherefore David, when he had praised God in the Psalms in the name of power and justice, says: "He established the tribes of Israel in their tents." For when he speaks concerning D the extremity of the city of Jazer, he says: "They took it, and its villages, and they cast out the Amorite who inhabited those parts." This very thing, having happened to one or another nation under Moses, prophesies the future devastation of the entire land of the impious, and the colonization of the just. "For the good," he says, "will possess the land, and the holy will reside in it; but the iniquitous will be rooted out of it completely."
How could the knowledge of God not be salvific for the world? This is evident from the removal of the wicked. B
A double nation is troubled, both the Moabitic and the Madianitic. And having renounced their war, they turned to sorcery.
God dissolves their hopes, not even allowing a word to fall from Balaam. This is not because an unjust curse causes harm (for according to Solomon, "A vain curse will not befall anyone"), but because He wished to make His own protection manifest to the people, so that they might not waiver in their piety, and that the rest of the nations might also acknowledge God, as He says: "And my name shall be proclaimed in all the earth." For He was performing signs both for the sake of Israel and for the sake of the nations, that they might be converted. For many things are accomplished by God's providence that seem to depend upon only one affair. C
But Balak, moved not at all by the signs, summoned Balaam as one more powerful, to whom God indicates that, even if he has a hostile mind, he is nonetheless familiar, in that his own handiwork—even against his will—might speak the contrary. And Israel, understanding that he would slay them with his own sword, conceived a greater confidence. Moreover, he also showed Balak those whom he was trying to impede—namely, those from whom the star would arise that was to save the nations. "For I know that those whom you bless will be blessed" [XXII, 6]. The power of demons is effective toward those subject to them, but if God opposes them with His counsel, it is enervated, as is clear from how it was countered against Moses. And yet that power extends to a certain point, just as David says of the asp: "Being poisoned, it is stung by the wise one."
418 And I will report to you the words which the Lord may speak [8]. He professes divination through insomnia—which, indeed, he does not seek from the true God, although he names the Lord, but from a demon familiar to him and from the falsely-named gods, who now through dreams, now through auguries, now in one way and another, reveal their own things to men. Whence it follows thereafter: "Balaam did not go further according to his custom to meet the birds," when he saw that his endeavors were ineffectual, and that his tongue could not respond to his mind.
But God came to Balaam and said to him [20]. This signifies the coming of an angel, just as Scripture is accustomed to signify angels in the name of God. Just as it is said that one appeared to Laban to delay the battle with Jacob; and likewise to Abimelech through Abraham. But when Balak had sent a second embassy and invited him by promising golden mountains, he consulted his own demons again concerning this business, which he says he is doing toward God. Therefore, when the angel had appeared, he grants his permission to follow the messengers. But the journey itself is not at all better because of that permission; for when he had cast doubt on the things he had heard before, he asked a second time, meanwhile gaping after riches, wherefore He permitted him to his own disposition. Therefore, he immediately saddled the ass, fearing lest he be called back by God. For which reason He is indignant at him, as if at a sorcerer, even if He does not turn him back, lest He appear to be using force against him. But He is indeed the One who "comprehends and defeats the wise in their craftiness." For being Himself the creator of the tongue, He rules it according to His own will, even when it would not be useful for him to depart, for he perishes with Balak, and when he wishes to persuade the people of His providence.
And the angel stood to impede him [22]. When He had chastised him with words, and his mind to the divine pro-
-Aphetic task had been prepared by fear, He brought in the actual event. By this very thing, the Israelites might understand how great a treasure of God’s immense providence was stored up for them, and that prophecies concerning Christ were not centered in Israel alone. For fear drew him away from the study of magic, and in favor of Balak, he was made to rebel against God. Just as He appeared to Moses in the same manner, so that He might remove fear from him, lest he should tremble before Pharaoh and be disobedient to God. He instructs him, indeed, for the divine prophecy. For the appearance of the angel caused fear, which is indicated also by the fact that he called the vision *God* instead of an *angel*, for the sight of angels is indeed usually a very pleasant thing, but for enemies, it is very terrible. Moreover, the ass, perceiving their folly, rebukes them; for it is better to avoid evil than to admit it; at the same time, it indicates that if anyone is disobedient to God, the angel considers the matter no differently, and bears it no more equitably, than if he himself had been despised and neglected. That which is seen has a certain appearance of physical things, but in reality, it is nothing; for there is no sword or iron for angels in heaven; all things are indeed full of terror to him who needs fear, even the very voice of the ass. Furthermore, the vision itself is brought much more terribly to him who was about to gaze upon the angel—not with the goal of blocking his path through fear of him, since he was allowed to proceed, but so that he might be drawn away from his snares against whomever he was using as a pretext.
They translate that angel as Michael, he who is clearly appointed over Israel. As for “to hinder” (διαβαλεῖν), the Hebrew and Aquila have B *Satan*; Theodotion, *to oppose* (ἀντικεῖσθαι).
*And now if he had not turned aside from me.* [XXII, 33.] Her obedience became your salvation. Thus falls whatever is contrary to God, just as darkness is destroyed by light.
*For I did not know that you were standing against me.* [34.] But if he confesses the truth, when he had been proved to be an enemy of the truth, he testifies that he did not know God from the mere words spoken to him; wherefore the vision of the angel was necessary.
*He brought him up into the high places of Baal.* [41.] The place of impious sacrifices is destined for machinations against Israel, as an argument for the weakness of the demons, the multitude of victims, and the artifice of Balaam, who had accomplished so many and such great things. For there is no power against the Lord. Indeed, Balaam even joins himself to the holy rites, and works at the same time, so that that weakness may be more evident.
*I will go, if perhaps the Lord may meet me.* [XXIII, 3.] He consults the demons familiar to him, for he was accustomed to use auguries. But it was permitted to none of them to appear. *But there came a messenger of God*, who said nothing indeed, but worked in him what he was about to say.
*He spoke, therefore,* is used for *he worked*; for words were not spoken to him, but his soul was prepared. Or rather, it must be understood that he did not use omens in his customary way, relying on the fact that He who said to him, “Whatever I say to you, that you shall speak,” would meet him.
*And he took up his parable.* [7.] The Scripture is accustomed to call wise discourse a "parable," according to the text: *I will open my mouth in a parable.*
*God is not as a man, that he might be deceived.* [19.] The others translated it, "that he might lie." But some interpreted it, "that he should be set aside and deceived." Thus the threat of the angel profited him. And yet, for the sake of His providence, the future is revealed even to the wicked and the faithless, as it was to Pharaoh, and Nebuchadnezzar, and to his son.
A *And the Spirit of God came upon him.* [XXIII, 8.] For no one can say "Lord" except in the Spirit of God, and for this reason Caiaphas also prophesied. For the light shines in darkness, and the darkness did not comprehend it. That the deed of the ass might not cause us less wonder, inasmuch as it was something greater, it was foreknown by divine ordination. For through these things, as if through an animal, God has spoken. But when Balaam had perceived the difference, he directed his mind toward that which he saw truly, and not, as a little before, deceptively. Hence also that saying: *His eyes were opened as if by a spyglass.* But some report that through the braying of the ass he was taught, from the study set before him, no differently than through the songs or chattering of birds, and that he consulted its sound—as he was accustomed to the voices of brute animals—by a certain power and demonic strength, just as Scripture has clearly narrated. But through those things which were a deception to him, he learned the firmness of divine virtue. And in a similar manner, indeed, the legion in the Gospels was prepared to resist divine power, but when He whose majesty and authority all things are subject to came near, it cried out that He was God, and confessed that He would be the judge. B *And I look at him from the hills.* [9.] For from the heights, Baal was looking down upon the summits of the people. *Behold, the people shall dwell alone.* For they were separated both by laws and by location. But to us, the spirit—that is, the fact that they had a location—is what matters, for location imparts little moment to the division of the mind, which also renders habit harmless. For we do not emulate the pursuits of the Gentiles, even if we move among them. *And who shall number the peoples of Israel?* In the name of both, honor returns to them: both of the private dwelling and of the vast multitude. *Let my soul die the death of the righteous, and let my last ends be like his.* [10.] He who had come for the sake of plotting prays to attain the fellowship of these men. So much do all things turn out for the good of those who love God. For here, that which he had conspired against the people provided a path for acknowledging the glory of God, with the weakness of the demons not even being able to gape against the counsel of God. Wherefore, even if what they do, they do not by their own strength, but by the permission of God, who always protects His own pious worshippers, according to that saying: *He who touches you touches the apple of my eye.*
Must I not observe what God has implanted? [12.] This is: "I cannot accomplish by my own art what I was accustomed to." To this, indeed, the mouth of all those who speak unjustly will give assent and be sealed. Otherwise, Balac believes that with the place changed, the divine mind will also change.
*The summit of the hill.* [14.] He now explored another place no less high. For upon these, they placed idols and performed sacred rites to them. Moreover, their counsel is to raise the humility of the places of idolatry with sublimity. *For the man fell, and the man cast himself down,* says the prophet, when he speaks about the worshippers of idols. And yet God does nothing that He does not do for the sake of Israel, even when He speaks through a magician. For whose sake Cyrus, however unworthy, attains the greatest empire, that he might free Israel, clearly, to whom He said: *For the sake of Israel my servant, I will call you by your name.*
*The insignia of princes in him.* [17.] Aquila, *The joyful cry of princes in him.* Symmachus has *a sign*. Theodotion, *a trumpet*. He indicates that he was about to go to the act for the sake of granting them impunity, were he not to desire to suffer the same things as those he plotted to inflict upon them. Although God had truly said, *Do not infest the Moabites,* because He had given that land to the sons of Lot, and thus they should not have been laid waste by the prerogative of their kin; yet they themselves, being the first authors of the injuries, have in turn suffered the same by the just judgment of God, who returns inequity upon the head of every man. But as for the signs, one must think that these were the trumpets, by which it was sounded for a sign and remembrance of the heavenly King, who with His promise restored will come from heaven with trumpets.
Some annoyance, therefore, was enjoined upon them by Balac. But that which he says, *I will bless him, and I will not speak against him*, is a clear prophecy about the holy Christians.
*His king will be exalted above Agag, and his kingdom will be magnified.* [XXIV, 7.] This is, above the kingdom of Gog. Thus Symmachus and Theodotion have expounded it.
*God brought him out of Egypt.* [8.] It is not human, he says, this journey, nor will it collapse; for God is its leader.
*His strength is as the unicorn's.* A unicorn is an animal which can be brought into servitude by no human strength. Therefore, by this example, the indomitable power of the people is indicated.
Balaam acknowledged that his arts were being overcome by those who did not practice them. But, he says, he was not therefore devoid of the foreknowledge of future things; but rather to be
A understood that they would hear of the future not without their own benefit. "In due time," he says, "it will be told to them what God will do." For the divinations of demons do not aim at what is useful. For Achab, being deceived by divinations, was frustrated of the true prophecy of Micheas; but David, having heard beforehand the outcomes of wars and the prediction, bestirred himself. So also Josaphat said: "Believe in God and in his prophet."
*Accubans dormivit ut leo.* [XXIV, 9.] For that which the lion has by its nature, it has from the God of Israel. In which Balaam confesses that he does not speak these things out of piety of mind, but against his will and unwillingly.
*If it please God*, Hieronym.: but the Lord deprived you of honor. [11.] Not that Balac knew God; for otherwise he would not have called the sorcerer, nor expected help through him. But he speaks according to the custom of the Greeks, who are said to be turned aside by sacrifices.
*His eyes were opened.* [15.] Others have explained it, as if they were closed in sleep, but it is established that they were indeed closed in such a way that they were devoid of sense. By revelation, however, he indicates their prophetic vision.
*How beautiful are your dwellings, Jacob.* [5.] He celebrates the fortune of Israel with a prophecy concerning him who was to rise from them. For according to Paul, "Salvation is from the Jews." Yet this same prophecy predicts what was to be accomplished in the latter times through Christ. He predicts also that the people of Israel will soon be enlarged on this journey, and in the heavenly king rising from them will arise as if irrigated. And in order that he may bring about a most illustrious end to the Gogic wars—that Gog who, in his final assault made against the saints of God, will be consumed by heavenly and divine fire with his army, according to the prophecy of Ezechiel. But in the place of what is said, "And a man shall go forth," Symmachus put "waters irrigating and aiding growth." For David says that the Lord will descend like rain upon the fleece. To these he joins the strength of the people, with which they will be able to prevail against the nations within a very short time.
But now all these things are more aptly understood of Christ. For whom Isaias calls the one entering Egypt and the one who will shake the tents of Egypt, him he indicates now here returning from it. Just as the Gospels bear witness that it was done. For when he had fled with his parents from Herod, Christ went into Egypt; but when he was dead, he returned again. He also, alone out of the seed of Israel, was made Lord of many nations, so that no one else besides him is designated by this prophecy. Under whose empire also the kingdom of Gog flourished, which according to the Hebrews signifies the empire of the Romans, under which Christ's doctrine also had its vigor. Whom Ezechiel names the prince of Rhos, and Mosoch, and Thobel. By Rhos, indeed, it is probable that he obscurely denotes the Roman empire, since it signifies both principate and head to the Hebrews. By Mosoch, Mysia, and the nations everywhere subject to the Romans. By Thobel, however, Iberia, as Josephus is the author. Nor, indeed, was Christ a participant in the glory of the Unicorn, in that the whole fullness of divinity resided in him bodily, as the Apostle says, and it was indicated by the single horn. And he, by spiritual weapons, routed Satan and his entire demonic cohort with his invincible power. And even now he rules over many nations, and pastures their grossness, that is, carnal senses, and renders them fit for the narrow way of eternal life. Who, furthermore (as he says), when he had lain down like a lion, rested—that is, he undertook his function (for this is what he meant by these words). By which, like some king, with no one forbidding him, he boldly hunted for his empire. Those who look upon him as God, and reverence his doctrine, reap the blessing of God not so much by words as by the things themselves, and daily grow, and are increased more truly and magnificently, according to that word: "Increase and multiply." Just as, on the contrary, it happened no less to the Jews when they had cursed him. Just as it happened also to this Balac, who, when he wished to devote Israel with curses, his magical expectation being turned against himself, he was made liable to an exsecration.
Moreover, this prophecy corresponds in all respects to the prophecy of Jacob, such as this: "From my germ, my son, you have ascended," and, "He shall go forth from his seed."
A ...and to the words, "He shall be the expectation of the nations," that is: "And shall rule over many nations." And to the words, "Your hands shall be over your enemies," that is: "And he shall devour the nations of his enemies." And: "With his arrows he shall pierce the enemy." And to the words: "The lion's whelp is Judah," and what follows, the things here [are] again as of a lion. B "Which this people shall do to your people, in the latter days." But he does not speak only of the Moabites, but of all men, taking the present instance as a face, yet in it foreshadowing the whole scheme. But he says that at the rising of the star there would be a crushing of Moab—whom he named separately as those then antagonistic to Israel, and because the people, having followed their idols, were brought to completion by Peor, the god of Moab. Wherefore he also revealed their leaders, the demons worshiped by them, when they also committed fornication with the Moabite women. Therefore he prophesies the reversal of things to the contrary, showing that the demons of the Moabites, who once boasted against Israel, were to suffer a crushing at the arrival of the future star. In these [terms] he indicated the sons of Seth and Edom and Esau, and all the nations manifested through them—or rather, he indicated all men through the sons of Seth, but specifically the Idumaeans, since they behaved in the same way toward Israel. Everyone, therefore, he says, shall cease from their own superstition.
He also mentions Amalek, as having come against Israel before, and having been defeated by the stretching forth of the hands of Moses.
"He extended his tent unto Baseon C which is by Kadesh." For he held a part of the holy land, and extended it to a great distance. Therefore he says concerning him, "Strong is your dwelling." "And there shall arise one from Jacob." Who is this but the Word of God, who is being prophesied? [Who also destroyed that which was being saved from the city.] But I think that Jerusalem is being hinted at (82), from which everyone being saved perished; or else the entire polity of their nation.
D Wherefore he shall arise from them, and it shall be taken away. Who is this? The aforementioned Word of God, which destroyed that which escaped from the city, tacitly hinting at Jerusalem, from which whoever escaped, perished. Although whatever is of their race is a city.
But let us examine the mystery of the star more accurately. Moses hands down that all stars were placed for signs and seasons. For they are brought forth, fleeing the expectation of men, with the shining brilliance of stars, which they call comets, beams, and beards, and the like. And yet the Savior’s star existed as something newer than all of these. In truth, it demonstrates a great and spiritual luminary sent down from heaven, illuminating the whole world. For what has been done among men so magnificent and so wondrous? It is customary, however, for Holy Scripture always to preserve the sign that appears along with the announcement issued about it, and also the spiritual meaning for whose sake the sign exists, so as to aid the certainty of the narrative as much as possible. Thus, both are preserved here concerning the star that appeared, which signified God illuminating from heaven, whom prophecy also calls man because of His ministry. For according to His divinity, it calls Him the rising one, and light, and the Sun of justice, as He who illuminates every man who comes into the world. Whence, in the present place also, the word "rising" is used. But as for the human part, because of the afflictions which befell it, it says that it will arise as if fallen. In this manner Isaiah also says: “And there shall be a root of Jesse, and he who shall arise to rule over the Gentiles, in him shall the Gentiles hope.” For from Jacob, that is to say, from the people of the circumcision, He shone forth for all: to whom it is said, “Behold, I have set thee as a covenant of the people, as a light of the Gentiles.”
Moreover, regarding that which is said, “I will show him, but not now,” A Aquila indeed says, “I will see”; Symmachus, “I see”; meaning that these things were to receive their event only after long periods of time had passed. For two thousand years intervened in this prophecy.
Wherefore, in the aforesaid trepidation of the nations against one another, just as also that one who was ejected from the land unjustly seized by him shall be transferred to Assyria, there is foretold that which Zechariah also predicted, and the Savior in the Gospel. After which, when He wishes to indicate how horrible the thing will be at the end, He says: “Woe to him who shall live when God does these things,” when, that is to say, that shall have been fulfilled which was promulgated through Zechariah: “Therefore I will no longer spare the inhabitants of the land.” And, “Behold, I deliver everyone into the hand of his king, and they shall lay waste the land, and I will not deliver out of their hand,” the covenant then ceasing which was established with the nations in the advent of Christ. When also judgment shall be leveled against the infidels, just as Zechariah says: “I will take my rod which is called Beauty, and I will cut it off, that I may make void my covenant which I made with all peoples, and it shall be dissipated in that day.” Many evils, indeed, shall remain at the end of the times, as many as he predicts: that Siim and those from the part of Cethiim shall afflict the Assyrians, and shall afflict Heber. And furthermore, Siim himself also shall perish.
And when Balaam had arisen, he retraced his steps to his own place. [XXIV, 25.] He does not mean his fatherland, but that station from which he had set out to Balac, in the city of the suburbs, as mentioned above. For even he himself, with Balac, is slaughtered by the Israelites, as he will indicate a little later.
423 And the people were polluted by fornicating. [XXV, 1.] There is no power against a man, unless he brings harm upon himself first. Just as these, who, seized by lust, consigned the Lord to oblivion; just as later also Solomon, who for the sake of women built temples to idols. Wherefore, since the sloth and laziness of this people was known to God, He forbade them those foreign wives. But to us who walk in faith, He permitted us to associate with them through Paul. For He knows that we are more capable of persuading them to useful things than of obeying their harmful ones. Moreover, they hand down that the idol Beelphegor is a corpse of Phogor, for its worshippers, he says: “Ate of the sacrifices of the dead. And they provoked God by their deeds.”
Furthermore, the Moabites, having learned that the Israelites could be overcome by no other snares than by the offense of God, at the dictation of Balaam extended a snare for them through women. B For the women said to those entering in unto them: “Unless you adore our god,” and the rest; the god, I say, whom he calls Beelphegor and Phogor.
Take all the princes of the people and make an example of them. [4.] Hail to the greatest kindness and leniency, which is content with the punishment of a few, which all had deserved. According to that saying: “The Lord has chastised me in chastising.” For by the example of these, the rest are taught to be wise, just as those also who had been slaughtered by Pilate and buried, of whom the Savior says: “Except you do penance, you shall all likewise perish.”
Furthermore, He entrusted the punishment to the princes, to whom it is easy to apprehend the evildoers, and to hang... [index: entries preserved]
them against the sun’s rays, so that they might inspire fear by their appearance. This the Greeks consider an abomination: if a dead corpse is exposed to the sun; being ignorant, clearly, that iniquity alone is the cause of defilement, and not the punishment, which is a useful work and suited to instruction.
“He brought his brother unto the Madianitess.” [6] It is uncertain whether he indicated this by way of accusation, or if he prostituted the woman to his brother. B It is certain, however, from the history, that by the enormity of his shamelessness he provoked the just wrath of Phinees. For he exercised his lust in the sight of Moses and the princes, fearing nothing, not even the tears of those who poured them out before the tabernacle. For Paul also judges that sinners are to be mourned and wept over; but now, indeed, the delay of punishment invites them to repentance, while sometimes there is zeal for the sake of correction. Hence that saying: “The law worketh wrath.” Wherefore Phinees’ soul was boiling to such a degree that he neither asked the prince nor waited for counsel. For he was a champion of piety, and he punished impiety where it was, and each of those who had committed the crime of lust. Aquila, indeed, calls the covering “a roof,” but Symmachus “a brothel.” Moreover, since he was a minister of Providence, by his singular deed he extinguished the universal plague. For it was a cause of terror indeed to those removed, but he himself actually diminished their number. And yet, that zeal which is said to have been extinguished is the justice which burns against all. Furthermore, by this unique deed of his, and because he was moved by the zeal of God, he obtained the divine will, and gained, I say, the very priesthood of sacrificing. For the shedding of the blood of the one who was executed was free from abomination. Nay, that which was done by him rightly, merited honor. And because the slain were notable and illustrious, so much the more notable were their punishments.
“Take the sum of all the congregation.” [XXVI, 2.] After he had indicated that the people had arrived beyond the limit set by God, he now again inquires into the number of those fit for military service; for since the fathers previously counted had fallen, their sons are called to the reckoning. And this, surely, is that which David says the Lord said: “If they shall enter into my rest,” and what follows thereafter. Their children, at any rate, bore the form of the faithful people, which received Christ, the end of the law. Also the spiritual ablution which, according to Paul, is circumcision: “For we,” he says, “are the circumcision, who in spirit serve God.” And again: “You are circumcised without the ministry of hands.” A type of whom Josue bears, who circumcised their descendants. But because that was not the true circumcision, it is said elsewhere: “Break up the hardness of your heart.” He counts, therefore, the sons of those who have died, but not in the way he had employed before—by numbering first the tribes which consisted of the free-born, then those who came from bondwomen; for he has no account of both classes. And first, indeed, he reads from the most chosen tribe of Levi the five sons of Lia, because it was to have its own proper order, namely, of the sacred ministry. Then Gad and Aser, the sons of the handmaid. Then the three sons of the free woman Rachel, from whom he first reads the sons of Joseph, according to the order of generation, Manasse and Ephraim. Then the last son of Rachel, Benjamin. To whom he again subjoins the sons of the handmaid, Dan and Nephthali. Now this signaled the union of the Israel which was led by the spirit of bondage, and our own which has been called by adoption in the spirit of liberty. Whence, surely, is that saying of Moses: “The nations are glad with this people.” Likewise that of the Savior: “There shall be one fold, and one shepherd.” Moreover, as the number of the remaining tribes was diminished from the former census, so the number of the Levitical tribe was increased. For the elect race always increases when the one hostile to it is diminished.
“By lot shall the land be divided.” [55.] To remove strife, and to retain greater certainty and evidence, the lot is cast. And its author is the counsel of God. For things are not committed by pious men to blind fortune. Which Paul indicates when he says: “In whom we have been gathered by lot, predestinated according to the purpose of Him who worketh all things according to the counsel of His will,” the lot making manifest the grace, since it is also done according to the word of faith. The Apostles also imply the same when they say: “Lord, who knowest the hearts, show which of these two Thou hast chosen.” It is clear, therefore, that the lot does not happen by chance, but rests under the arbitration of God. Therefore, that which is said now—whatever the lot shall define—is spoken of the divine lot, not a fortuitous one, according to which those who said that commands happen by chance among the Greeks did not escape rebuke. But parts of the holy land are attributed to those counted across the Jordan. For the free-born youths, baptized, have been described, who also hold the seats of Israel signified through Caleb and Josue. Moreover, by “sons” he understands the youths, and those who have grown out of their adolescence, and are instructed in the dark powers of the soul for battle, even though they had never attempted the hazard of war. And by the sons indeed of those who were under the law, the new people were implied, who are judged worthy to be inscribed in the book of life, of whom each is described according to the ratio of their virtues, and they enjoy the land of the meek, unless it might perhaps be seen in a more ample measure.
A And after parents, and daughters, and brothers, and uncles, the fifth rank is the kinsfolk.
Ascend into Mount Abarim. [12.] Moses is superior to Aaron, and therefore he sees the land, and learns the reason for which he was deemed unworthy to enter, and also hears of his own death, and indeed even that of Aaron, who attained the honor of none of the things mentioned. Thus also Paul learns the reason why he did not obtain grace as a remedy: “But in this, indeed, the cause was profit, for my power is made perfect in infirmity [*].” But in Moses, there is the justice: “Because you have transgressed my word,” which certainly in its sense looks toward the Law, which cannot make one perfect, nor restore the promise: “Because the just shall live by faith [*].” And it is no small part of honor to have the foreknowledge of the things that have been foretold.
B Moses, being now about to die, does not forget compassion; he takes care for the people, and deigns to appoint a successor. There is no doubt, therefore, that the Lord accommodates His will to those who fear Him, just as He says: “Ask, and you shall receive [*].” For when God had assented to him, He brings forward Joshua, already indeed initiated by the custom of Moses, but destined to receive from him a royal spirit, so that his domestic administration
might be able to reach its goal. Just as John, being intent upon performing works equal to his own, was present in the spirit of Elias to go before the Lord and instruct the people, so too must the same works be performed by the same spirit. Moreover, this indicates that the care of the prince over the people ought to be no less than that of a shepherd over his sheep. Hence, Christ says in truth to Peter: "Feed my sheep." A
Just as the apostles, when they possessed the life-giving Spirit by the inspiration of Christ, had not received some other skill for governing sent from heaven, but rather a different efficacy through the same Spirit, as Paul bears witness, so now too the same Spirit is present to the ministry of the priest as a mediator between God, the priest, and the people, so that through the prince an entrance may be opened to the people for those things which the priest reports from God. Indeed, this signifies Christ, who was made both at the same time, both king and priest.
"And thou shalt put some of thine honour upon him." [XXVII, 20.] For he does not abandon the giver of what is given. Yet he does not give by inspiring as Christ does, since the Spirit has no fountain. For which reason he did not inspire the elders either, but rather, what was taken from Moses on the spot, he distributed to the seventy men. And here God who gave says: "Lay your hands upon him, and I will bless him."
"That the children of Israel may be obedient to him." [20.] For he who is not born a prince—that is, who is not endowed with the Holy Spirit—cannot command. "Without me," he says, "you can do nothing." Likewise, the Apostle: "By whom we have received grace and apostleship, for obedience to the faith." B From this it results that while every wisest and most powerful man was unequal to true government, on the contrary, the apostles, destitute of all human things, knew how to rule, and brought the whole world under subjection.
"And they shall ask counsel for him after the judgment of visions before the Lord." [21.] He commands the people to consult the prince, but the latter to consult the priest, and then finally God through him. It is also commanded that the people obey the dictates of the prince. "In his own time," he says, "it shall be told to Israel what the Lord is about to do." And this is the joining together of separate functions. Christ, however, since he is both at once, brings forth everything from himself, and takes nothing from outside.
He repeats once again the law concerning the daily sacrifices, the Sabbath, and the New Moons—and he does this often, showing the importance of the law-giving, and now, as it were, handing over the succession of worship to the newly appointed prince. C
The continuity of worship does not allow piety to grow cold. Hence Paul also says: "Fervent in spirit, serving the Lord."
On the fifteenth day, that is, on the feast of Tabernacles. For on the first day he appoints thirteen bullocks for sacrifice; on the second, twelve. And thus, decreasing by one each day until the eighth day—which he calls a solemn assembly, having no departure, but a complete [rest]—a sign of the perfect and permanent establishment that is to be in God.
Furthermore, on the eighth day he appoints one bullock, although on the other days several bullocks, and likewise two goats, were offered, and he also commands that seven lambs be brought for the seventeen other days. And indeed that one bullock, slaughtered in place of the many, and the one ram in place of two, undoubtedly portend the union of each people that is to occur in the final times, just as the Lord also feels, saying: "That they all may be one, as thou, Father, art in me, and I in thee." Seven lambs...
A signify the perfection of the saints. To these individual gifts, the life of the saint corresponds in sweetness and joy; for this is what is again signified by the fine flour kneaded with wine and oil. The goat, however, adumbrates the saving passion of Christ, by whose grace alone every victim was acceptable to the Father. "For without me," he says, "you can do nothing." Wherefore this victim is always joined to the others. Further, the day of the seventh month signifies the final trumpet, at whose sounding the dead shall rise. The fasting of the tenth day of this month denotes the slaughtering of the passions. Next, he enumerates the victims of the fifteenth day, which was the seventh of the feast. And although the diversities of the victims are established by the modulation of the law, the various gifts—highest, middle, and lowest—are not inappropriately figured in accordance with the excellence or the weakness of the animals. B Indeed, there is a twofold time for those who have followed the guidance of the law: one part of which extends as far as John the Baptist; the other extends further, a time in which it is evident that others also have shone forth, such as Zechariah and Elizabeth. But the number of the bullocks gradually diminishes, undoubtedly because the elect keep failing by degrees, laboring throughout all time for their lack until the seventh day, that is, until the advent of our Savior, at which time, with sin ceasing and the present age already inclining toward its end, there will be a true sabbath. Whence he named the eighth day of the procession, when by the resurrection the worship of the law passed away, through which the new people were adumbrated, who would possess strength, integrity, and sincerity. Finally, by the bullock, and the ram, and the lambs—which consist of the most perfect number, namely seven—and the goat, the victim of Christ is signified.
"He shall not make his word void." [Num. XXX, 3.] For if it is a grave matter for a man to lie, how much more so for God, whose majesty, when he had declared it, he said: "For God is in heaven above, and you are upon the earth, below." But this is said in imitation of God, who says: "I will not make my covenant void."
Regarding the matter of her own soul, that is, if one should vow abstinence from foods, or shearing, whether she should offer a lamb or a calf.
Where Malachi commands that all the best be brought: "Accursed," he says, "he who has a male in his flock, and making a vow, sacrifices that which is rejected to the Lord." Indeed, the daughter of Jephthah herself preferred to undergo death rather than that her father’s vow should become vain and deceitful, even though she was ignorant that she was fulfilling the type of the saving victim, figured through herself. Therefore, this act was free from reproach, nor does it have any precedent, because it is not the law, but was granted once for the sake of a sign, especially since God has set aside human victims.
The vow should not be taken in the sense of one made by children to the dishonor of their parents, according to the wicked teachers who say, "Be strengthened, whatever you might have profited from me, Corban," when God has ordered one to honor father and mother above all. He also renders invalid the vow of a young woman if the father has not consented; and again, of a married woman if the husband has not approved. For that which had been falsely sworn under a greater authority does not make one liable, even if she later becomes a widow, he says, or is separated from her husband. But by these things, that which was from the beginning is confirmed: that woman was made because of man, and it is fitting that she be obedient, and according to Paul, who says that the woman should fear her husband.
C However, the name of a vow is not deserved by that which is undertaken by children to the dishonor of parents, contrary to the wicked doctors and masters who suborn them to say, "Let it be Corban, whatsoever you might have been helped by me." For God has ordered that one should honor father and mother in general. He also infringes upon the vow of a new bride that is made without the father's approval, as well as one made by a married woman without her husband's consent. For that which was falsely done under a greater authority does not make one guilty. But if she should be widowed, or even separated from her husband, the vow is in its own state. By this, indeed, the original institution of God is confirmed, that woman was made for man's sake, and it is right that she should be subject. Likewise also that saying of Paul, that the woman should fear her husband. D
A "To afflict the soul" is to fast or to exercise some other discipline. Hence also concerning the month of the fast [Scripture] says: "In it you shall afflict your souls."
"Take vengeance for the vengeance of the children of Israel" [Num. XXXI, 2]. God enjoins this final act upon Moses; for the Midianites had treasured up for themselves the wrath of God. And it is a good command, to do some great thing before death as a viaticum for the departure. That this is pleasing to God is shown by the fact that He orders the battle line to be drawn up before the Lord against the Midianites. For those wars that are waged according to God for the extirpation of the wicked are purificatory of the earth, even if those who say that wickedness is self-subsistent should blaspheme.
And this very fact is argued by the priest who went out alongside and carried away the sacred vessels, an argument clearly that military matters are quite similar to sacred matters. For every equity and justice appears pure and clean to God. Furthermore, from the survivors whom Moses ordered to remain, one may estimate the number of those who had fallen. Every male is indeed put to death as an enemy, if he had reached his age, being about to be an Israelite, and likewise every female who had experienced intercourse, on account of the fornication committed and perhaps to be committed. For it is par to expect the end of sinners to arrive with a train of evils, according to Isaiah who says, that those who escape are [like] the remnants of a harvest or vintage. But Scripture is accustomed to call the overflowing of evils upon malice the wrath of God—not indeed that affection to which men are subject, but that without which the goodness of God would be inert and would despise sins. The same choice of those who were victors, as if all had fought among them with praise, is what that [text] of Paul inspires: "If one member suffers, all the members suffer together," just as they also participate in the same honor. But Christ the great priest fights along with the saints, and the throng of angels is represented by the sacred vessels. For these are sent as a help to us by God, in the opinion of theologians. The sermons of masters and teachers are indicated by the trumpets and signals. For thus we shall easily escape those who are hostile to us and to Christ, if we have cried out according to David: "In You we shall push back our enemies," whose captivity was referred to Eleazar and the Synagogue. For the virtues of the saints are sacred to Christ, nor are they obscure to the peoples. "For there is nothing hidden," He says, "that shall not be made manifest."
B Moses was going out to meet the commanders; and this was for the sake of honor. But he was reproving them concerning the captives whom they had kept alive. And justly so: "No one is pure from every stain." Item: "Cleanse me from secret faults." Item: "Lord, if You should mark iniquities, Lord, who shall be able to stand?" And: "Who can understand his sins?" since "all our righteousness is as the rags of a menstruous woman." But when Paul says: "I am conscious of nothing, yet I am not justified by this," he adds [more]. But in truth, that reproof did not concern everyone, but the leaders of the forces; for the powerful will be examined efficiently. For: "To whom they have entrusted much," he says, "from him they will also require much"; whence also that [saying]: "My brethren, be not many masters, knowing that we shall receive a greater judgment." For he who obeys sober leaders attains great praise. Therefore, he says, "Obey your leaders, for they watch over your souls as those who are to render an account for us." He orders them to sanctify themselves on the third day, as if polluted for the reason I have mentioned, which clearly represents the third age of Christ after the Law and the prophets, or the day on which He rose from the dead. The seventh day likewise denotes the end of the present age, when sin will entirely vanish, and the holy people will enter into the holy tent, which will happen in the thousandth week of years. But purification proceeds the communion or participation, for although the slaughter was just, yet it is an effusion of fraternal blood, and the murder of a man is displeasing to God; for He founded him for life, not for death. Therefore, the building of the temple was forbidden to David by Him. Thus, the work of war holds the second, not the first place, by the judgment of God, although He Himself supplies the plan for it; wherefore the king is inferior to the priest, for he has obtained the more august ministry. Whence the Law also commands the homicide to be cut off; for slaughter was not free from the beginning, but was made such by dispensation, just as the putting away of wives [was permitted] on account of the hardness of heart.
Furthermore, that they might in no way be contaminated, He introduced moreover a purification of the vessels by fire and water. For Eleazar added this to the instruction of Moses, having learned it from God in accordance with that which was passed over in silence, just as Moses also added to the ordinances of the Passover the instruction concerning the hyssop, and that one should not go out the door until morning. A Yet the purification of vessels most especially intends that which befits human beings, which the law indeed proclaims and makes distinct by times. But Christ introduces the mode, He who speaks not of time; for He Himself was the time, who baptized us with the Holy Spirit and with fire. For unless one is born again through water and the spirit, he shall not be able to see the kingdom of God. For thus He cleanses the vessels which He had plundered from the house of the strong man. After which purification, at the final time of exact purification, the entrance into the tent is opened. For then, He says, it shall be called a pure way, and a holy way. Nor shall any unclean person pass through it. Truly, those washed through Christ shall enter into it. Moreover, they hand down that the fire is a symbol of those who, according to Paul, shall be saved through fire. But the water [is a symbol] of Him of whom this word stands: "A fountain shall be opened to the house of David, and to the inhabitants of Jerusalem for the washing of the sinner and the menstruous woman." B But the work of each one can also represent a vessel. "Yet the fire itself shall test what sort the work of each one is." We are indeed tested also through water: "For Thou hast tested us, O God," He says; "Thou hast refined us by fire, just as silver is refined; we have passed through fire and water, and Thou hast brought us into a place of refreshment." Moreover, water is applied to the fire secondly, so that the fire might mitigate a more violent purification, although He prevents us by His aid that we might escape it, since God has given us water.
Recount the number of the spoils of the captivity. [XXXI, 26.] He divides the spoils both among those who were a part of the war and among those who remained at home. For the parts require mutual deeds; just as David also later says that those who guard their homes are not inferior to those who fight. And just as he said: "The splendor of one part becomes common to all," C so among us too there is a mingling of the two orders: both of him who remains in the world, and of him who fights against the devil. For the same glory awaits those who are more illustrious and those who are joined to them by a small link. Indeed, Paul also, having spoken concerning the approved ones, says: "And all these did not receive the promises, so that they might not be perfected without us." Such also is that word: "I would that you had obtained the kingdom, so that we also might have reigned together with you." Likewise this from the Psalms: "The Lord has blessed those who fear Him, both small and great." For perhaps they have the same blessing who, though lacking in the works of virtue, are endowed with an equal faith. Furthermore, Christ, who distributes the rewards, is prefigured in the high priest and lawgiver, to whom angels are present, stationed for the protection of the faithful, whom He now signified through the princes. For He shall come from heaven, who distributes His rewards for virtues in just reason and measure. Of this kind is that word of Isaiah: "He shall rule over many, and shall divide the spoils of the strong." Wherefore, although the first and second exist as sharers of the reward, yet the lot shall be determined for each by a certain reason. For from each tribe the thousand who fought receive an equal portion. D They surely offer the five-hundredth part to the high priest. The first fruits of the people, that is, of the women and of all others, the whole assembly exhibits as a fiftieth part to the Levites. For the high priest himself is one, but the Levites are many. But it is wont to happen otherwise, that the powerful among the faithful assist God a little, but the second ones more: "For many are called, few are chosen." Likewise, to whom many things are left, he will love more. And those, meanwhile, with no one taking anything away, offer to Christ the high priest and great judge. Which the disciples did, and as many as are today leaders of the peoples ought to do, that they may consecrate the labors of evangelical preaching to God, and by these may please the Judge. But the remaining assembly offers first fruits, indeed, but only through the intercession of the sacred ministers, just as at that time through the holy tribe of the Levites. For it was said, a chosen race and a royal priesthood. But they offer fruits, yet they do not specifically make them fruits of the person of Christ. Such were some who conferred collections in the name of the saints who were in Jerusalem. Those who offer even greater things, as they are those who might also be in need of a greater purification. "For he who is washed," says the Lord, "has no need further than to wash his feet, for he is clean." For although there is a need for the smallest purification for the holy ones, there is some nonetheless, since no one is devoid of sin. And yet the variety of the rewards is indicated also by this, that one is said to be set over five cities, another over ten.
We, Thy servants, have recounted the number of the fighters. [49.] They offered as many as had been commanded. But they freely pay just thank-offerings for the safety of their subjects, because none of them had died in the conflict. For the princes of the peoples are wont to venerate God for their own sake and for that of the people with more majestic gifts, always adding something in abundance, and exceeding the commands. Such was Paul, who, beyond the law and the command of Christ, was receiving no carnal reward from the disciples of his Gospel, and was putting aside the Gospel beyond his expenses, however much Christ had commanded those announcing the Gospel to live from the Gospel. Also, when he did not have an edict of Christ concerning virgins, he introduced that which those who mortify the flesh,
in order to offer a splendid and magnificent gift in Christ. A And just as gifts offered were stored in the tabernacle, so the riches of the Churches—the glories of the saints—obtain perpetual memory before God, and by divine care they render themselves worthy of the saints. For this is what it means when it is said that they were placed before the Lord.
As for gold, the matter itself is of the world, but its use is spiritual; just as the matter of the gifts is also golden, but the form which it has acquired from art is not material, but a fruit of the mind.
The gifts are described; for whatever are the virtues through which we bear fruit, through these same we are remembered by God. For a plant is not honorable by any other means than through its fruit. Such was the fruit of the apostles, as it says somewhere: "That the offering of the Gentiles might be acceptable, being sanctified by the Holy Spirit."
"And the children of Reuben had a great multitude of cattle." [XXXII, 1.] He prefaces the reason for which they sought the land on this side of the Jordan: that they had not, specifically, induced themselves in their mind to abandon the other tribes. But Moses humanly did not know their intention. For not all things are revealed to prophets, but they are sometimes ignorant, not without some profit. Whence he rebuked them commandingly, and reminded them of the state of those who had previously refused to enter into the land of promise, and indicated how much they had suffered. B But when he had known the matter more deeply, by the pledge of military alliance demanded by them, he consented to their vows. Which surely proves that he was ignorant for the sake of utility. Yet he directed all things to God, and calls their defection a sin against the Lord, and says that the possession to be given to them was to be given before the Lord. For as he is a master of piety and religion, he directs all his soul’s powers everywhere toward God, and reforms the people into harmony. Therefore, when they saw that their matter had been advanced, they promise to cross the Jordan in battle array, and indicate that this war will be in the eyes of the Lord and under His auspices. Moreover, he instructed Joshua and the high priest concerning them, acting the part of a good leader, who does not look only C to himself and his own affairs.
But some hold that because of the portion that fell to them—insofar as it seemed suitable for the pastures of the cattle, and for their wives and children—they would by no means have crossed the Jordan, nor even to the extent as to be able to behold the war and battle, when they had already stood in the fellowship of the glory of the others. But they obeyed Moses because he was threatening that they would be partakers of the war, yet not participants in the holy land. There are some like them, who, conquered by the cares of this life, grow languid in their zeal toward God: "For many are called, but few are chosen." Although they have been called to the faith, they refuse to persist in the number of the righteous because of the pleasures there. And indeed they approach the grace of baptism with a slow step, and with how much slower a step toward persecution, if it should sometimes have to be endured with the other saints! But, spurred on by the censures of divine law at least, and sometimes terrified by divine wrath, they touch upon moderate and light labors, they perhaps fast with the nobles, sometimes they emulate those who have sought ecclesiastical wars, but they are never yet persuaded to despise the things of this world, but soon return to their riches, and embrace earthly pleasures and delights. Wherefore Christ commands His disciples: "Take heed lest your hearts be burdened with the cares and distresses of this life." And Ruben and Gad offer a type of these: the one indeed the firstborn, but the latter the son of the handmaid Zilpah. For these are the firstborn through faith; for the Church is the assembly of the firstborn who are enrolled in the heavens, who have won an excellent lot before God, insofar as it pertains to grace, but they are not free-born nor lovers of liberty, since they are enslaved to their affections. Here one might object that even the firstborn of Israel, a pastoral, rude, and unrefined race, preferred to be divided and separated by the river Jordan, and not to participate in the land in which the house and worship of God were, even though they had been called to it, and at the same time had led away those who believed the words of the law. But they were delayed, one saying, "I have bought a field," another, "I have married a wife," and what follows. Wherefore they do not arrive at the friendship of the Lord, who says: "The servant does not know what his master is doing, but you I have called friends; all things that I have heard from my Father I have made known to you."
A Likewise, the fact that those who received the land outside the Jordan by lot are inferior in status, is consistent with the Israelite portion; for the greater part is of those who are from Christ, just as God said to Moses: "I will make you and your father's house a great nation, and much greater than this."
And the half-tribe of Manasseh. [XXXII, 33.] It mentions these now, which it did not indicate before. They are located, moreover, in the Samaritan territory, as may be estimated from the aforementioned. Some indeed suggest it is likely that Reuben and Gad had discussed this matter from the beginning. Yet, in the distribution of the lot, the half-tribe of Manasseh was added, and thus it was finally counted in the distribution—it was not numbered before—the half-tribe of Manasseh.
He also enumerates the cities that were built; for a pious nation succeeds into the seat of the impious. A So that the righteous might dwell apart in peace, according to David and Solomon. Finally, even the devil, the leader of malice, is cast out, and the discord between evil and good is dissolved—that discord which certain demented Greek philosophers used to babble was indissoluble.
To Machir son of Manasseh. [40.] That is, the son born from Machir.
And Moses described their stations and camps by the command of the Lord. [XXXIII, 2.] For God does not desire that anything which is done according to God should be either idle or obscure, and neither do others. B Therefore, they ascribe both the months and the days of the oracles made to them by God. For although it is difficult to grasp the ways and reasons according to which God does anything, yet it is necessary to know and remember how things are administered and done by Him.
Just as the evangelists describe the journeys, comings, and returnings made by the Lord.
Moreover, they are said to have gone out "in the sight of the Egyptians," because they did not do this in the manner of runaways, since they were sent forth by the Lord through His uplifted hand rather than being restrained. So too, the Lord, although He often made withdrawals, giving a pattern of gentleness, yet He made His powers manifest, showing that the withdrawal was without fear; just as He raised Lazarus before the multitude after His withdrawal.
And the Egyptians were burying their dead. [4.] For the plague impending restrained their audacity, and made them ready to send them away, lest they all perish utterly. So illustrious is the victory of the saints. C For if there has been enough of exercise: "God of vengeance," says David, "the Lord has used His right and freedom of vengeance." God, therefore, is hidden for the sake of the benefit of His own, just as the same David testifies: "How great is the abundance of thy goodness, O Lord, which thou hast hidden for those who fear thee!"
The Lord took vengeance upon them as well. In the victory gained over the impious, all the gods of the nations are rooted out, according to that prophetic word: "I will cut off the names of the idols, and there shall be no more remembrance of them." Moreover, He destroyed the firstborn of the cattle, which the Egyptians held in place of gods, along with their other firstborn, as an argument for the future excision of idols. Furthermore, they are commanded to destroy all the Canaanites, so that they might not be a hindrance to the future inhabitants, and that no remnants of impiety might remain.
This is equivalent to saying: "The wicked shall not dwell with you; nor shall iniquitous things remain before your eyes." And He deigns that those who have crossed the Jordan should pull down their idols and altars, a duty which remains today for those who have obtained grace through baptism. According to the saying: "You shall not adore their gods, nor worship them. You shall not do according to their works, but by overturning, you shall overturn, and by breaking, you shall break to pieces their statues."
For I have allotted the land to you by lot. [XXXIII, 54.]
"I will give it to you," He says to Abraham, "and to your seed." Thus, it is not unworthy of God to grant the land to those not good, even before they were seen, because of the patriarch, clearly demonstrating that the saints shall inherit the future land.Divide the possession according to your tribes and families.
Not indiscriminately, but so that order is strictly observed, and every tribe may obtain its own certain seat.A He threatens them gravely if, having set aside divine law, they spare some out of human kindness. For the holy by no means agrees with the defiled or profane. And to those whom one pleases against the will of God, to their hands one is also delivered. Just as the Jews were delivered to the Roman Emperor, having chosen him as king rather than Christ the Savior. For having been captured by the Romans, they perished.
Prophetically, Moses predicts the boundaries of the land. For there was no intermingling to allow for declaration or knowledge. And he makes mention of the two and a half tribes, so that they might not later lay claim to the land within, in which are the planting of trees and the worship according to the law.
Eleazar sacerdos et Josue filius Nave. [XXXIV, 17.]
He places the priest before the leader, because he approaches closer to God.And they shall give to the Levites from their allotments. [35:2.]
To the holy ones He grants a sufficient possession, not by lot, but by dedication, so that they might not be severely pressed by want, nor grow soft through abundance. "Having food and clothing," He says, "with these we shall be content." For He consecrated them to the worship of God, not to fields. Wherefore Paul says that piety with frugality is a great gain. He disperses them among the tribes, so that by the excellence of their holiness they might render all holy. Thus also the Savior sends forth the apostles into the midst of the nations, not as masters of the earth: for they themselves did not receive any portion of the earth in ownership. But while the others received land and cities at the beginning, these received souls, accepting from their listeners only as much as pertained to the necessity of their livelihood, and being sent forth primarily with these, who were therefore also holier. For the poverty of those who live for others is sublimity in spiritual things. For those who did not have a seat of their own have the whole earth in its place.It is commanded, however, that cities of refuge be granted to the Levites. Because this class of men is exposed to many labors and dangers, and stands in need of help both in word and deed. God, therefore, assists the ministers of holy things and the Word with His own care, and does not abandon them to exile. This is signified to the Churches as an example, that they should care for the imprisoned: "Remember the prisoners," He says, "as if imprisoned with them, and those who are struggling as if you yourselves were dwelling in the body." For to the rejected, this is the refuge and the hope of returning to God—the ministers of God’s religion here. He separates three cities on each side of the Jordan for their refuge, who committed murder without intent, observing a number not far removed from that of the Trinity.
He further selects forty other cities for the Levites from all the tribes, more from those that had received a larger portion, and fewer from those that had received a smaller one, thus maintaining an exact equity in the definitions. Moreover, He opens the asylums equally to the native and the stranger, already then a small intimation of that equality which the nations
with Israel are to inhabit, providing for them. Yet the multitude of the asylums has this end proposed, that in the length of the journeys it might relieve the manslayers, lest they fall into the hands of kinsmen; as is clearly set forth in Deuteronomy. But in truth He distinguished, by note and sign, the involuntary slaying from the voluntary, that it might not be for everyone to say, "I did it against my will," whereby He also soothes the excessive passions of men, over which they mourn the snares of slaughters. For if the weapon that was cast was suitable for slaughter, this is a voluntary slaughter. But it will not be absurd if we think that they are also slayers of their own soul who make themselves subject to sins, bringing themselves into offenses against God against the instinct of the mind, and this partly through the vice of our nature, which from immediate childhood rules and governs the mind of man with the laws of concupiscences. Therefore, the miserable soul of man suffers the punishment of flight from the world and the body, which it makes into the city of refuge, as when it has inhabited long times hidden in death, at length barely liberated by the death of Christ the great priest. Who, when He was below, sent forth, saying: “Go forth,” and to those who were in darkness, “Show yourselves.” He who in reality is the great high priest, according to that saying: “He himself will be great, and the Son of the Highest he shall be called.” For otherwise it is contrary to reason that the guilty should not be dismissed unless he be dead in whose power it is to intercede, for it is more convenient that he should live and pray. But this very release is not equal, for one fled long ago, and another recently, just as the underworld also held some for a longer and others for a shorter time. But the power of Christ comes to the aid of them all, and has liberated them from bonds. For that intercession was most great which was made for the salvation of the exiles, when, to wit, Christ came from paradise and led back the exile from death. He does not permit, however, that gifts be taken, neither for the dismissal of the guilty nor for the flight of the involuntary manslayer. For the intention is the same: because it behooves him to die, and because it is not permitted for the other to escape on account of gifts.
It is written, however, in some copies, “not” to escape, that the sense may be: that gifts are not to be accepted, so that it is granted to dwell in one's own land, and not to flee. And you shall not pollute the land by slaughter. [Num. XXXV, 33.] For the pollution of the land is injustice, but purification is justice. For that which is said, that the land is obnoxious to unjust slaughters, and stands in need of expiation which consists in just punishment, implies that the land is not in fault, but in the condition of pollution. “For you shall not pollute the land,” He says, “upon which you dwell.” But whence such honor and reverence for the land? “Upon which I will pitch my tent among you.” For by no reason is one land separated from another, except by that purity and holiness with which the present God is received.
[891-892] And to our Lord the Lord commanded to give the inheritance of Zelpaad to his daughters. [Num. XXVII, 2.] From a peculiar affair, a general law is again derived. Not that God had been ignorant of what was necessary beforehand, but because He awaited the opportunity of time. Just as also in the matter of the blasphemer, and of him who had not observed the Sabbath, and in this very matter of the daughters of Zelpaad. But at that time their fellow-tribesmen indeed kept silent in their piety, fearing, to wit, to question, lest they might seem to be an impediment to the command; but now they bring forward this question with providence for the future, lest it might become a pretext for the confusion of the tribes if daughters inheriting were not to marry those of the same tribe, when the rotation of inheritances from the Jubilee had no place. Therefore God enacts the law, although He had long since foreseen the need of the law. Thus Christ also, being called to the daughter of Jairus, does not foretell her death, which He healed after it had happened; for the things of God are not prepared for human display. But He preserves decorum, now indeed going humanely to her, as if inspecting her, now raising her who is deceased. But He commands now