Commentary on Joshua

and these are under you. But Christ is foreshadowed, ^A being the King of the people, just as it is said at the birth of the Savior by those Magi who had arrived, "Where is He who has been born King of the Jews?" And through Micah it is said, "Out of you shall come forth to me a ruler to be a prince for Israel." For it is evident that the things said concerning the one God have their light in the Son, while the Father is looked upon and glorified in Him.

From Araboth Moab. Aquila rendered that word "Araboth" as "from the plains," which is to say, from the level ground.

And the Lord showed him all the land of Gilead. [XXXIV, 1.] The word "Lord" is well added, for with bodily eyes it would have been impossible to see at once objects so far apart.

And he showed you with your eyes, but you shall not cross over to it. [4.] Which the divine Apostle also cites, writing to the Hebrews: "In faith all these died, not having received the promises, but saw them from afar and greeted them." [This is also what blessed Moses experienced.]

And Moses, the servant of God, died. [5.] Lest anyone should reproach the holy man as if he had fallen from the service of God on the grounds that he did not enter the land which he was leading Israel toward.

And they buried him near the house of Peor. [6.] Since he was near there, he would dissolve the imposture of the demon. Likewise, so that the inhabitants of Israel, by looking upon the lawgiver, might be instructed in piety.

And no one saw his sepulcher to this very day. ^B This also occurred by divine disposition, lest perhaps, admiring him too much, they should worship him. Indeed, the death of the saints is not even comprehended by men, since it is precious before the Lord. But some report that the body of Moses was even transformed by the Spirit. For how did he stand for forty days without eating, without drinking, without sleeping, if he remained a human being? And since his body was of such a kind, no one even knew his sepulcher.

But Joshua the son of Nun was filled with wisdom. [9.] For Moses laid his hands upon him. The legitimate laying on of hands confers the wisdom of the Spirit, and fills with divine gifts those whom God subjects to the people, just as David is ^C witness.

COMMENTARIES ON JOSHUA

Anger and distrust are something grave and dangerous; for they hinder a man from attaining the good end. Which is indeed what happened to Moses, who set forth the figure of the Law; for the Law itself, insofar as it begets anger and blocks the path to faith, is unable to lead one to the upper dwellings and the land of the meek. Concerning which David says: "I believe that I shall see the good things of the Lord in the land of the living." ^D To which the only true guide is Jesus, bringing those within, and giving the rest...

since the Law is able to lead only as far as the vestibule. ^A

"Moses my servant is dead. Now therefore arise, cross the Jordan." Moses has departed; the Law is dead, being named Moses, according to that word: "They have Moses and the prophets." In his place, He who abrogated the Law of commandments in ordinances leads us across the Jordan, as He says to Nicodemus: "Unless one be reborn of water and Spirit, he shall not enter into the kingdom of heaven," the baptism of which He Himself initiated—not needing it, but sanctifying the waters, He made it a beginning.

"Every place upon which you shall tread with the sole of your feet, I will give to you." The promise is great, but the struggle is difficult, to conquer the intelligible nations. And it is necessary here, having traversed so great a stadium, to attain the heavenly dwellings; or rather, before these, to reach virtue and truth, as Jesus leads us into the way of peace, He who also gave us to tread upon serpents and scorpions, and bestowed the inheritance of the Gentiles. Let us also step upon the Scriptural sayings, as we ought, and the meaning understood is ours. God, then, promised to give them the land as far as the Euphrates, but since they appeared unworthy, He did not fulfill the promise, but [gave it] only to David and Solomon, who proved worthy. ^B

"The desert and the Antilibanus." The Father subjected the desert to Christ, concerning which it is said: "Be glad, O thirsty desert." And: "The children of the desolate one are many, more than of her who has a husband." And He did not subject Lebanon to Joshua—meaning Israel, which has this name in the prophets, and which is called a beautiful olive tree—but the Gentiles, the Antilibanus, which were grafted into Israel and taken into their place.

"And as I was with Moses, so will I be with you." For not even Moses conquered his enemies by his own power. Of this kind also is that saying: "Behold, I am with you until the end of the world." "Be strong," He says, "and be of good courage." For I will strengthen you, bestowing patience and power, so that you may also distribute the land to those who shall come after. ^C

"But observe, and do according to all the law." He commands him those things which he also had to teach the people. "For whoever," He says, "shall do one of these least commandments, and teach men to do likewise, shall be called great in the kingdom of heaven." And Luke also says concerning the true Jesus: "Which He began both to do and to teach." For He fulfilled all righteousness, having become under the Law as a man. And whatever Moses commanded Him, He has done, that He might redeem those under the Law, and that we might receive the adoption of sons. He did not turn aside from them to the right or to the left, saying: "One iota or ^D

apex shall not pass away from the Law, until all be fulfilled." ^A Wherefore Isaiah also says concerning Him: "Behold, my servant shall understand, and he shall be exalted, and glorified, and lifted up exceedingly," doing and speaking all things with divinely-fitting wisdom.

Understanding is necessary for one who reads the Law, and before that, faith. "For if you do not believe," he says, "you shall not understand." Constant study is also required, which he who possesses is called blessed by David: "And all things that he does shall prosper." For, he says, "Thy law is a lamp to my feet, and a light to my paths." By which, strengthened, he casts out all cowardice and fear. ^B "Prepare yourselves provisions, for yet three days, and you shall cross this Jordan." [1, 11.] Jesus made these things known to the people through the scribes, whom Aquila calls *exactores* (taskmasters or tax-collectors), but Symmachus calls *epistatae* (prefects or overseers). They seem to be like the *exquisitores* (inquirers or inspectors) among the Romans, through whom princes make known their will to the people. And they are ordered to collect provisions from the manna, in addition to what sufficed for the day, for three days and what would suffice for the time of the crossing. For they could not gather it then, being occupied with the crossing. Therefore, along with the three days, they gathered as an addition the provisions for the day of the crossing. And after a little: And otherwise, he who is about to cross the Jordan needs provisions, and the works of repentance, as He Himself might say with Christ: "My food is to do the will of Him that sent me." And it is said to Elijah: "Arise, eat, for the way is long from thee." For the way of God requires the practice of virtue; and one must not act rashly, but must be cleansed beforehand by divine washing. Perhaps for this reason, in many Churches, the custom has prevailed for those undergoing instruction in the holy mysteries to be prepared on the fourth day of Holy Week, as if they were even now hearing: "Prepare yourselves provisions, for within three days you shall cross the Jordan"; ^C or that: "Not in rioting and drunkenness, not in chambering and wantonness, but let all things be done decently and in order." If you are crossing over into the kingdom of heaven, you have no need of sensible (corporeal) foods, by which the Bridegroom to whom you desire to be joined might partake of your provisions and the fruits which you bring. But how did the manna fail those who had crossed the Jordan? Because infants in Christ have everything accomplished through heavenly aid, but those who have advanced provide themselves with provisions through their own works as well. Concerning which it will be spoken of elsewhere.

^D And to Reuben, and to Gad, and to the half-tribe of Manasseh, Joshua spoke in these words. [1, 12.] These, according to the words of Moses,

^A had been allotted the land, since many before grace were perfected through the Law. And because Israel is called the firstborn, the firstborn received the shares through Moses: Reuben, and Gad, and Manasseh. These, however, cross over well-girded before the others. For those from among the Jews who had believed were the leaders of the salvation of the Gentiles. But why were there not two and a half tribes allotted under Moses, and nine and a half under Joshua? So that there might be a harmony of the two peoples signified by the tribe, which referred the maternal lineage to the Egyptians, but the paternal to Israel. Perhaps, they say, the former even touched upon the Trinity, but not indeed clearly. For thus the order of the dispensation was set, even if they proclaimed Christ, but they were adapted through that which was lacking, being made manifest through the half-tribe serving under Joshua. ^B And there was lacking to the nine and a half tribes, for the perfection of the ten, those from Israel to the Gentiles. When both were joined, the twelve tribes were in agreement, both those under Moses and those under Joshua.

"All that you shall command us we will do, and whithersoever you shall send us we will go." [1, 16] These are almost the words of the disciples of Christ, by whose works the Gentiles were brought to the faith. Such was Paul, who, when he had renounced the authority of the Law, which was gain for him even by his own words, "I count all things as loss for Christ," he says. ^C

Having crossed the Jordan, they retreated. And one might suggest, according to a particular interpretation, that these are similar to those who, after grace, introduce the Law. But according to the aforementioned allegory, those of the former people do not become partakers of the promises apart from us, God having foreseen something better concerning us, that they might not be perfected without us. For their wives and children rested alone before the Jordan; but they themselves lead the people, having girded their loins in truth. For even after this life, they struggle together with the faithful, as many as have become men, having put away the things of the infant—such as Paul calls the Ephesians, while he names the Corinthians virgins. For there is a difference among those who are saved.

"And whoever shall not hear your words." [18] Such also are the disciples of Christ, such as this: "The times of ignorance God having overlooked," and what follows. And Christ also says: "Amen I say to you, if you do not believe, you shall die in your sins." ^D

And Joshua the son of Nun sent from Shittim (32) two men to spy out the land. He proposes the former life of the harlot, so that you might the more admire her transformation from that state. For the receiving of the men...

^A is nothing to be wondered at, for that is the work of an innkeeper; but the work of her faith excels. For she confesses the Lord as God, according to the passage: "The Lord your God, the Lord is one" (Deut. 6:4). This is what the Israelites, from the time they heard the Lord who appeared to them on Mount Sinai and spoke to them from the midst of the fire, immediately transgressed by making a calf and saying, "These are your gods, O Israel" (Exod. 32:4). But she, like some pearl hidden in the mud, does not ascribe the exodus of Israel to gods, but says: "We have heard what the Lord your God did to the Egyptians." And what she did not receive by hearsay, she seized by faith from God.

She is truly a type of the Church, which formerly was given over to the fornication of demons, in accordance with the text: "For we ourselves were once foolish and disobedient" (Tit. 3:3). And she received the spies—the apostles of Christ—who were preparing a people ready for the Lord, and she brought them up to the roof. For no spy of Jesus can be on the ground, nor remain below. And if we intend to receive them, a perfect house must be built, possessing a roof and a parapet, ^B so that we might be able to receive them and lift them up on high.

She became a prophetess instead of a harlot, saying: "I know that the Lord your God has given this land to you." She advised things worthy of the divine Spirit: "Go into the hill country." Therefore, Paul, admiring her, says: "By faith Rahab the harlot did not perish with those who were disobedient, because she had received the spies" (Hebr. 11:31), and he includes her in the number of all the saints.

And what wisdom, too, shines forth in her! Being questioned by those who were seeking them, she does not deny the entrance of the spies. For an utter lie is unconvincing; but by saying "Yes," she has made her deception credible. ^C For she added: "They have gone away by this way," for a denial made at the beginning would have prompted a search.

She received the reward of salvation with her whole family, having believed in the sign of the scarlet rope, which signifies the blood of Christ. To the Pharisees, who refused to receive Him, He says: "The tax collectors and harlots will enter the kingdom of heaven before you" (Matt. 21:31). And this scarlet rope seems to resemble that which was bound to the hand... (33).

"And the men said to her, 'Our life for yours even to death'" (Josh. 2:14). So too, when the jailer had received Paul and Silas, in whom he believed, and had brought them out, he said: "What must I do to be saved?" (Acts 16:30). And they said to him: "Believe in the Lord Jesus Christ, and you and your whole house will be saved" (Acts 16:31). ^D And immediately, having bowed their heads to the holy washing, they truly received the sign, that is to say, the scarlet blood of Christ offered for us. Moreover, they were also adjured by the faithful Thessalonians.

^A And she let them down by a rope through the window; for her house was on the wall, and she sat upon the wall. The wall of Jericho was the bulwark of its impiety, upon which Rahab dwelt; but having believed, she proved its bulwark to be easily vulnerable. The scarlet rope, moreover, shall not be broken, through which the spies also escaped. Through this rope they also drew up Joseph from the pit, as well as Jeremiah and Daniel; through it David also fled, having been let down through a window, and Paul through a basket in Damascus; and all the patriarchs through this drew up the living water from the wells.

Go away into the mountain. For, having been helped, she supposed they should pursue the high things, having abandoned the low doctrines of impiety. And David also says, “I lifted up my eyes to the mountains, whence my help shall come.” And Isaiah says, “Get thee up into the high mountain, thou that bringest glad tidings to Zion; lift up your voice, fear not.” ^B It is not, however, to one mountain that we must flee, but to all the holy prophets and apostles, lest the princes of the king of Jericho of this world should meet us. Therefore, we must flee to the mountain, keeping all things above. Those who persecute us do not know this way. For the God of Israel is a God of mountains, and not of valleys. Whence they will not ascend into the mountains, but will return to their former error. And thus he says, “Go you your way,” to the one who said: “I am the way,” ^C through whom anyone who journeys shall behold the Holy Trinity.

We are innocent of this thy oath. Similar things Moses also commanded: to smear the doorposts and lintels with blood, and that no one should go out from the door, so that they might escape the destroyer. For there too he was prefiguring the Church, just as here also through the house of Rahab, in which, as in a figure, the Egyptian lamb was sacrificed, and now the confession of faith is signified by the rope. Every believer, therefore, should remain in the sheepfold, being sealed with the sign of Christ. For anyone who goes out becomes guilty to himself. Such things also Paul says to the elders of Ephesus at Miletus: “Wherefore I testify to you this day, that I am pure from the blood of all,” ^D and so forth.

But if anyone should wrong us, or disclose these words of ours, we shall be innocent of this oath. For the teachers of the Church are wronged when disciples divulge the secret mysteries of their doctrines. For they cast pearls before swine. Wherefore also writing to Timothy, Paul says in the second [epistle]: “What... [alt-version omitted]

you have heard from me before many witnesses, entrust to faithful men,” that is, to those who, through habit, have their senses exercised to discern both good and evil. ^A

Having confirmed these things with Rahab, the spies returned and reported to Joshua all that had happened, just as Paul and Barnabas, when they had come to Antioch, reported everything to the brothers, and [specifically] how God had opened the door of faith to the Gentiles.

“That you may know," it says, "the way by which you must go.” [III, 4.] He gives the reason why they should not move forward immediately or in a crowded order, but wait until the Ark had passed through and opened a way for them, as the water was being divided. For when Moses led them through the sea, which was salt water, there was no such orderly procession as we see now, with Joshua leading and the Lord fulfilling the symbol.

For the water, being divided equally, stood like a wall, even where the letters or tables of the Lord were present. For He who made both one, and broke down the middle wall of separation, knows how two may, in a sense, come together into one. But behold how the water, as if reverencing the Ark, gives way. And it led across those same priests endowed with the same mysteries, who were carrying it. For it contained the tables, and the jar of manna, and the horn of oil, and the rod of Aaron that was still budding. Which, indeed, the soul of the priest also contains, having received power from God to perform such offices, and to sanctify all things through divine invocation. For just as the Ark contains the tables, so his soul bears the divinely inspired dictates. If, therefore, anyone wishes to cross the Jordan, let him not advance rashly, but await the preparation of the priests, who by the setting down of the Ark sanctify the waters and provide safety for the transit; which those who traveled this way were ignorant of, for they were ignorant of the laws of the Church, which they ought to have learned beforehand. ^B

They say that two thousand cubits signify two periods: one of instruction, and the other of anointing, by which they are anointed against every opposing power, making the water fordable for them. ^C But it may also signify the number of years, approximately two thousand, until the mystery of Christ was manifested, having appeared to us in the flesh. Which He also presented by the binary number, [though] as something more material and impure.

“Sanctify yourselves for tomorrow, for tomorrow the Lord will perform wonders among you.” [5.] For it is necessary that those who are about to behold the wonders of God should first be initiated and purified. For how is it not a wonder to put off the old man with all his deeds and desires, and to put on the new man, formed according to God, and to see the enemies ^D

^A invisibly submerged in the water; and in place of disgrace to receive beauty, and having abandoned all earthly wisdom, to gain wings like an eagle, and to be renewed after growing old in sins, and having fallen to the earth, to be enrolled as citizens of heaven, and being enemies, to be deemed worthy of adoption? The true physician of souls, Jesus, displayed such miracles, when He crushed the heads of the dragon upon the water, and regenerated us with water and fire.

*And the Lord said to Josue: This day I begin to exalt thee, etc.* [III, 7]. For the Lord Himself, our Jesus Christ, is no less exalted in His humanity; for in His divinity He surpasses all exaltation. In the Jordan the Father exalted Him, when He said: *This is my beloved Son, in whom I am well pleased* [Matt. III, 17]. Item: *Because He humbled Himself, becoming obedient unto the Father even to death, the death, I say, of the cross, God hath exalted Him* [Phil. II, 8, 9]. First, however, in our own souls the passage through the Jordan is exalted at this time. And lest it seem to anyone that there is a different God of the Old and New Church, he joins Josue with Moses, that he might demonstrate the care of the one God for both. Wherefore Paul also says to the Hebrews: *And Moses indeed was faithful in all His house as a servant, but Christ as a Son* [Hebr. III, 5]. The manner of both therefore varies, yet not in every respect is the appearance of similarity avoided.

^B *When you shall come to the part of the waters of the Jordan, and shall stand in the Jordan* [8]. Let those who have been initiated look upon the patterns that give birth to the truth.

*And destroying, He shall destroy from before you the Chanaanite*. The passage of the ark, he says, let it be to you a sign of the destruction of the nations. In the same way, as regards us and the opposing powers, if the ark of God, containing within itself the mysteries of faith, be in the Jordan, having departed from the earthly tabernacle according to the Israelites, and having become aloft in thought, with priests holding it, and them leading the way in the pattern of deeds, and washing their feet in the water. *For he that is washed, needeth not to wash, but is clean wholly; but only to wash his feet* [John XIII, 10]. And the bride also says: *I have washed my feet, how shall I defile them?* [Cant. V, 3]. ^C And just as to the sinner the whole of creation acts as an enemy, as was done in the case of the Egyptians, so everything becomes fordable to the just man, whether he crosses the Red Sea, or the vast desert, to whom also nourishment is supplied from heaven. And even the air is a ford to him, according to that which is written: *We shall be caught up in the clouds into the air* [I Thess. IV, 16]. In general, for he heard, not to fear: *If thou pass through the fire, the flame shall not burn thee* [Isa. XLIII, 2].

And perhaps, as long as you are near Egypt, you cross the sea, when the ark is not yet there, nor priests guiding you, nor Levites; but when you come to the borders of the holy land, and Jesus receives you, and He Himself becomes your guide, then the Jordan stands still for you. For if you truly adhere to Jesus, the water of the Jordan will be turned back, ^D and will retreat backwards; but the other water will go away into the sea of salt. For the water of the Jordan of those who perish after baptism flows into the sea of salt. But the rest of the water is the sole defense of the just, which corresponds to the bread which has fallen from heaven and has been solidified. For because you also worship the one

God. For having been united to God, you shall stand by the bulwark. And blessed are those who were able not to be far from the ark. For the rest of Israel, even if they are saved, yet they are far from the ark by two thousand cubits. ^A

On the twelve men taken from the people

Others, however, place twelve at the crossing point, signifying the firm faith of those who have crossed, according to the Apostle who says: "I can do all things in Christ who strengthens me."

The priests bearing the ark of the covenant stood in the midst of the Jordan [10]. This demonstrates that those who so desire cross through the agency of the priests, and that this is the time for sacred instruction. For they announced, he says, to the people that there is a need for alacrity ^B for the one who is to cross. For he says: "And the people hastened," just as it is also said: "And you shall eat the Passover in haste." For cursed is he who does the work of the Lord negligently.

"And the stones before them," etc. [11]. Other interpreters have rendered "priests," for the holy are also called stones. "For holy stones," he says, "are rolled upon the earth." And Peter also says: "As living stones, grow into a spiritual house, a holy priesthood, to offer up spiritual sacrifices." But the one stone can also be signified by these—He who was indeed rejected by men, but is chosen and precious in the sight of God. In his likeness, the holy ones are also called stones. ^C

Forty thousand ready for battle, etc. [13]. The quaternary number combined with unity, with a hundred, or even with a greater number, is a number of ill omen in Scripture.

"On that day the Lord made Joshua glorious," etc. [14]. He made Him glorious with virtues which most become a spiritual age. But they feared the son of Nave with the fear ^D

which we are accustomed to from the law, and which suits servants. But we fear our Jesus with a pure fear, and one that abides for ever and ever.

When they had passed over, the water returned into its ancient channel and filled the whole basin, as the season then required. For the mystical Jordan also increases when the number of the faithful is great, according to the saying, "Lift up your eyes, and see that the fields are white already unto harvest." And again, "The harvest truly is great, but the laborers are few." He does not ^A say harvest simply, but "of wheat," according to the Seventy, which is a symbol of rational nourishment.

They cross the Jordan on the tenth day of the first month, on which the Passover also occurs, and the great plague of the Egyptians. He sets up the twelve stones both as a memorial for the sons and as a terror to the nations, and as a teaching that God is one; for this is not for the sake of a display of God, but for the salvation of those who see and hear.

When the miracle was noised abroad, all those who were hardened in the ancient impiety were disheartened. And although they ought to have laid down their arms, acknowledged God, and sought for peace, they were stubborn once again. Nevertheless, that which was prophesied by Moses proved true, he saying, "All the inhabitants of Chanaan were disheartened."

"Make for yourself knives of sharp stone, and let the sons of Israel be circumcised again." [V, 2]. Joshua circumcised them with stone knives. The stone was Christ. But he circumcised them a second time, the second signifying a spiritual and better one. Concerning this, Paul indicates that it is not made with hands, ^B which cleanses our old man: "For we are the circumcision," he says, "which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." But he denotes the putting off of sins through the holy washing. For Paul says, "In whom ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ." It is appropriate for those who crossed the Jordan to have this kind of circumcision. Wherefore, since the former generation was not circumcised, it was a token of the impurity of their own heart, concerning which he says, "Circumcise the foreskin of your heart." Likewise, the Jews are to be cautioned as to how the difference of punishment was maintained: those who were not circumcised perished in the desert, while those who were circumcised were saved and received the promise of God. Furthermore, Moses made mention of fleshly circumcision in his own son, for his wife circumcised him upon seeing an angel.

"This day I have taken away the reproach of Egypt from you," etc. [9]. By the name of reproach he hints at servitude. For now it is lawful for you to be circumcised freely, not as in Egypt with slavish fear. And from the completed circumcision they imposed the name Galgal upon the place. For Galgala is "revolving." And that place is famous by a double name, on the one hand because of Jericho, and now also because of the twelve stones.

Moses brought the people out of Egypt. But he did not hear, "This day I have taken away the reproach of Egypt from you." For it is Jesus who purifies them and makes them worthy of the holy land. ^C It is not a thing unworthy of wonder whether Jesus circumcised so many thousands in three days, or whether many circumcised, as is likely, because stone knives are spoken of in the plural, so that they were able to celebrate the Passover on the third day, or truly on the day after that, when the pain was most intense, as the Scripture says regarding the Sichemites. Whether, therefore, the work...

^A has brought us to the mystery of baptism, or because they have prolonged the time, both lead us to the mystery of baptism.

"And they ate of the corn of the land of that year, and the day after the Passover, unleavened bread, and new ears, etc." [V, 11]. For after the figure of the sacred dipping, it was necessary for the mystical table also to be presented. And just as Christ, when he had eaten the legal Passover with his disciples, and between the bread of the Eucharist had blessed also the cup, abrogated the legal Passover, as the new and spiritual victim took the beginning and the passage of the new and intellectual sacrifice; so too when the son of Nave ^B, as in a figure, had made the Passover with unleavened bread kneaded from the new corn, the old food, the manna, yielded and disappeared on that very day.

"He saw a man standing against him, and his sword drawn in his hand" [13]. After faith in Christ has been conceived, there remains the struggle with the enemies, and therefore it is necessary to be instructed with spiritual arms, and to lean firmly upon the promises of God. But it was probable that Joshua, being a man and surrounded on all sides by enemies, would be shaken by fear. Wherefore God indicates to him that He is an invisible power fighting for them; for He appeared in the habit of an armed man. ^C So also to Moses descending to Pharaoh, a vision appeared for the sake of confidence; so also to Jacob concerning Esau; so also to the servant of Elisha, a multitude of chariots was shown. Yet Joshua, although he attributed faith to him, was doubtful. For it was not such a phantom as those by which the eyes are crazed. He conceived confidence in him as if in a familiar whom he had just encountered, for he considered that otherwise he would not have dared to take the name of the Lord upon his lips. For when anyone else says it, the demons dissipate like smoke. Wherefore he also offered reverence at the name of God. For the saints do not worship the creation. Therefore, he did not say to the one appearing, "Master," nor did he say, "What do you command your servant?" ^D as if prompt to seize authority, but he uttered these words according to that saying: "My heart is ready, O God" [Psal. cvii, 2]. For this is the disposition of God’s ministers.

And therefore we will not accept any kind of argument before we have recognized whence it has proceeded. Joshua is promised security, just as Moses was, and the disciples likewise with these words: "Do not take a staff, nor a wallet, nor shoes" [Matth. x, 10]. He gives them power to tread upon serpents and scorpions [Luc. x, 19].

"Loose your sandal," etc. [16]. But some assert that this, "Loose your sandal," signifies: "Move your foot against your enemies," such as that is: "Over Idumea I will stretch out my sandal" [Psal. Lix, 10], that is, "I will trample it." But the cause forbids it, saying, "For..."

^A the place on which you stand is holy" [Exod. III, 5]. Therefore, since God is at work, it behooves us not at all to loosen the serpent that bites, while we consider that we shall also cast away the deadness resulting from sins.

But on the seventh day you shall encompass the city seven times, etc. [VI, 4]. He who perfected the whole structure of the world in six days approaches the overthrow of a single city slowly, being held back by His goodness. For the prophet testifies that it was not done through human weakness, saying to Him: "If you open the heaven, trembling will seize the mountains" [Isa. LXIV, 1]. But just as He gave Nineveh three days of repentance, so also [He gave] seven to these. And just as they had Jonah as a herald, so these have Rahab. Moreover, they had heard with their own ears all the wonders that the Lord had designated. But the same One who says, "You shall not commit adultery" [Exod. XX, 14], says through Joshua: "Let Rahab the harlot live." Who also says: "Harlots and publicans will precede you into the kingdom of heaven" [Matth. XXI, 31]. He commands those fit for battle, and those dispersed through the mountains, to go forth to meet the Lord in the siege. Just as we too are commanded by Christ through His leaders to fight against the powers, the principalities, and the law raging in the flesh. When we also shall be in the eyes of God, instructed not by carnal arms, but by justice.

But why did He command the sounding of the trumpet with ^B cornet and jubilee horns? Because to animals with horns, the horns serve in the place of weapons and a wall. And so the Lord ought to be to us in the place of a horn, according to that: "My protector and the horn of my salvation" [Psal. XVII, 3]. "For by you," he says, "we shall strike our enemies with horns" [cf. Psal. XLIII, 6]. It is for the brave, not for the cowardly, to capture Jericho. For the trumpets stir up the former, but terrify those who have carnal weapons. Such are the walls of Jericho, and they fall at the sound of the trumpet. And the camp of Midian was defeated by the trumpeters. But the trumpets themselves are a sign of the final trumpet. For the Lord Himself will descend from heaven with the exhortation and voice of the archangel and with the trumpet [1 Thess. IV, 16]. Concerning which Zechariah also says: "The Lord Almighty will sound the trumpet" [Zach. IX, 14]. On six days the priests sound the trumpet, for all the saints throughout the age of six days proclaim the remission of sins; for this is what the trumpets of the Year of Jubilee signified, in which a universal remission takes place, and the restoration of each to his own rightful place. The trumpets therefore bear witness: "Repent, for the kingdom of heaven is at hand" [Matth. III, 2]. Concerning which He says to the people: "Listen to the voice of the trumpet; and they said, We will not listen" [Jerem. VI, 17]. And it is said in Isaiah: "Lift up your voice like a trumpet, and announce to the people their sins" [Isa. LVIII, 1]. And previously, the saints encompassed [the city] once a day, preaching to all the knowledge of piety; but on the seventh day, that is, at the consummation of the age, they encompassed it seven times, that is, many times—the apostles and disciples of the Lord, and all the teachers of the Church in succession—preaching repentance and remission to the people, to whom those who do not yield will perish ^D just like the city of Jericho, which is a type of the consummation.

The shouting of the people indicates that those who herald the saints rejoice, and recount the greatness of God, and the victory against the enemies.

The advancing of the warriors before the Ark shows readiness and the eagerness of the saints; and that the rearguard follows, [shows] that no one ought to be left behind from the

^A divine battle, but that all must resist the opposing powers to the best of their ability, whether they be drawn up in battle order or follow those who are contending. That nothing living is to be captured indicates the total destruction of the impious.

"In his firstborn he shall lay the foundation of it, and in his youngest he shall set up its gates" [VI, 26]. This means that if one begins to bury his children while the foundation is being laid, at the end he will also bury the last of them. Moreover, in the place of the one that had been razed, Hiel the Bethelite, of the tribe of Ephraim, raised up another root, which the Lord Jesus Christ deigned [to visit] with His presence. But this one too having been cast down by the Romans because of their unbelief, it arose a third time.

You shall interpret the meaning of these things thus: they say that Jericho is interpreted as "moon," but it signifies the prince of darkness, the devil. He, building up impiety, scatters his firstborn thoughts through the entrances of that structure, and these are themselves understood as firstborn. For just as a serpent seeks a starting point for intrusion with its head, and the rest of the body easily follows even to the narrowest tip of the tail, so does he who has received this [malice] and completed the wickedness, set up gates for this city. Wherefore Adam was ordered to watch his head, since that one watches his heel. ^B For he only desires a beginning and seeds, from which the one who receives them travails with injustice, and having conceived toil, brings forth lawlessness, until he becomes a prey in the end. "For the foolish man changes as the moon" [Eccli. XXVII, 12]. Concerning which David also says in prophecy concerning Christ: "In His days shall righteousness arise, and an abundance of peace, until the moon be removed" [Ps. LXXI, 7]. Whose firstborn and heads are likewise commemorated. Concerning whom He says: "He shall crush the heads of his enemies, the crown of the hair of them that go on in their sins" [Ps. LXVII, 22]. And again: "You have crushed the heads of the dragon upon the waters" [Ps. LXXIII, 14].

Jeremiah is commanded to tear down the constructions arising from such things, and those situated upon them. Concerning whom David also says: "Thou shalt destroy them, and shalt no more build them" [Ps. XXVII, 5]. And: "The hostile swords have failed, and thou hast destroyed cities" [Ps. IX, 6]. There are as many cities as there are ways of life, habits, and policies, according to the differences of the forms of wickedness which the Lord has destroyed. Of this kind also were the firstborn of the Egyptians, whom God wiped out; upon whom all Egypt had founded the dogmas of her impiety, wherefore they also lamented them immoderately. ^D

"But the children of Israel acted unfaithfully against the unfaithful act," etc. [VII, 1]. For it is not fitting for the men of God to be desirous of riches, or glory, or power, or secular wisdom. Now gold is a figure or image of riches. Silver, by its splendor, represents glory and the excellence of dignity. Bronze, by its sonority, [represents] the loquacity of Greek wisdom. Finally, iron [represents] strength and power. But why are these offered to the Lord? Because all things whatsoever mentioned belong properly to the Lord, to Him indeed who created them, and therefore they are holily and justly consecrated to Him. That we may understand that spiritual riches, glory, strength, and intelligence are to be drawn from the treasury of the Lord. For to seek them from the world is an abomination itself.

^A And with all his kin and possessions they destroyed him, leading him—he says—to Emec-Achor, which Theodotion and Symmachus rendered as the valley of Achor. It lies to the north of Jericho, and even today it is called by this name by the inhabitants. Now, Achor is interpreted as "perversity." But He who renders to each according to his works—and who, for this very reason, shall return to the earth—will cast the perverse and those who disobey the divine commandments down into the pit of Hades and destroy them miserably. God, by both honoring the good and punishing the wicked, urges all men forward through the example of both. He destroyed those belonging to Achar as being privy to his deed. And when God commanded that he be burned, he is stoned by the sheer vehemence of the people, who could not wait to learn the manner of his death, thus demonstrating that they themselves were strangers to his crime. ^B But while he pays the penalty, the assembly is rendered more secure in its piety, fearing sacrilege as a pestilential thing. To the enemies, meanwhile, this provided no great advantage, even though they slaughtered thirty-six men—men who, since they were perchance worse than others, opportunely suffered the punishment for their own sins. And so, although God did not cast them off, nor did He cast them into the risk of death, He nevertheless denied them His customary aid by a sure design, without having completely abandoned all care for them; for otherwise, they would not have perished in such small numbers. Moreover, the brute beasts were also destroyed along with the inanimate objects, because they too were defiled by the theft, and because none of them should have been participants in it; and finally, so that the magnitude of the impiety might be made the more manifest, and that spectators of the event might the more vehemently fear the wrath of God, which had crept even to these things. But since all the goods of Jericho were consecrated to God, for what reason were even those things which the theft had defiled offered to Him? Yet God was again instituting another lesson through these things. For when the walls of Jericho had fallen of their own accord, the inhabitants of Palestine either remained inside the walls, expecting that same outcome for themselves, or—how tiresome and burdensome it was for any city to adopt such a way! Or if they had bound themselves to servitude as suppliants in order to be saved, like the Gibeonites, there was the danger that, through proximity, they might communicate their own impiety—into which they were willfully collapsing—to the people of God. Into which, even with no one deceiving them, they were sliding. Now, however, having become bold because of the defeat, the foreigners—attributing what had happened to some sort of chance or falsehood—went out from all sides in full force and perished, thereby relieving Joshua of a long and tedious war. For the Maker of the sun even made the sun stand still for him, bestowing an end upon his victory. If, therefore, ^D the flight of the few Israelites punished the sacrilegious man and those who were privy to his deed,

and removed men of a deplorable life, and terrified a great number of the Jews, and brought a timely end to the entire war, then the counsels of God are truly wonderful; but no less wonderful is his goodness in bearing with those who blaspheme. For this reason, the divine Apostle also seems to say: "Remove the evil from among you." ^A

Bethel and matters concerning the Javelin

Their servitude, which consisted in matters pertaining to the sacred service, brought to its fulfillment the prophecy of Noah, who said: "Cursed be Chanaan, he shall be a servant to his brothers."

Gabaon is the metropolis and royal city of the Hivites, and it became part of the lot of Benjamin. Now it is a village still bearing that name, near Bethel toward the west, about four miles away; it is situated near Rama. It was also set apart for the Levites near Remmon, where Solomon performed sacrifices and was deemed worthy of the oracle. Moreover, the village of Bethor is now near Aelia for those descending to Nicopolis at the seventh milestone. ^C

Furthermore, Hebron is near Chermel to the north, where soldiers' camps have been built. Jerimuth is about fourteen milestones from Eleutheropolis, near the village of Esthaol and Odollam. Finally, Lachis is a village at this time that is seven milestones from Eleutheropolis for those going south toward Daron.

"Is it not written in the book of the Just?" The writer says: "I am not the first to relate this miracle. For the book exists which teaches the miracle of the event. But Moses did not say, 'Let the sun stand still.' He did not look up to heaven, he did not show a heavenly sign. But Joshua says, 'Let the sun stand still.' And the Scripture is a witness, to no one ^D

^A, by comparison, has God ever listened in such a way. Therefore, my Joshua also made the sun stand still, and by his presence he caused the day to be longer for me against my enemies, so that, being led as a soldier by Joshua, I might put my adversaries to flight.

In the cave at Makkedah. [X, 16.] This is situated to the east of Eleutheropolis, at the eighth milestone. There Joshua enclosed the five kings, who bear the figure of the demons that attack us through the five senses. Concerning whom Peter says: 'For if God did not spare the angels who sinned, but committed them to pits of hell, delivered them into chains of darkness, to be reserved for judgment.' But in the Gospels they begged the Lord not to send them into the abyss. And he gave us the opportunity to tread upon their necks, having subjected to us peoples and nations under our feet; encouraging us, 'You shall tread upon the asp and the basilisk.' But that no one uttered a word with their tongue among the children of Israel, so as not to murmur at all as if at some injury, is in accordance with: 'Do all things without murmurings and disputings.'

Do not fear them, [25.] nor be dismayed. So also the commander of the spiritual war, Paul, ^B says: 'Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil; for we do not wrestle against flesh and blood,' and what follows.

Until evening. [26.] That is, until the consummation of the age. For the coming age is night to sinners. Concerning whom the prophet says: 'Why do you desire the day of the Lord? This is night to you, and not day.' [Indeed, the Lord said to the Jews: 'While you have the light, walk in the light, lest darkness overtake you.' But after the end, they will be condemned to the outer darkness.]

Libnah is at this time a village of Eleutheropolis, which became priestly after the captivity. And Lachish is a village of the same city. And he utterly destroyed everything. For the sins of the Amorites were already full.

From Kadesh Barnea. [40.] It is a desert near the city of Petra in Arabia. There Miriam also died, and Moses, having doubted, strikes the rock.

Merom is a village of Sebaste, twelve miles distant from it.

It is commanded that the horses of those who had joined together from the north be hamstrung. 'For the law says,' he says, 'You shall not multiply horses for yourself, and burn the chariots,' just as those of the Egyptians became submerged.

Having won, he pursued them as far as Misrephoth-maim. ^D Which

^A the rest have expounded: "as far as the waters of the sea, and as far as Massepha." ^B This is the city in which Jephthah dwelt, near to Kiriath-jearim, in which place the Ark was also at one time, and where Samuel taught. It is situated between Aelia and Diospolis, placed on the road at the ninth milestone, is Kiriath-jearim, to which Massepha is a neighbor. ^B Seir is the place where Esau dwelt. Balgaad lies in the plain of Lebanon, under Mount Aermon, or Hermon. Enakim is a mountain city, located under Hebron. But it is stated disjointedly, "From all the mountains of Judah," for Judah did not yet possess it. The writer distinguishes between Judah and Israel, as he is later; for afterward Judah was the two tribes, while Israel was the name given to the ten tribes during the time of Rehoboam, son of Solomon. This is a sign of the nations and heresies among the believers, and that through them those who have sinned, being instructed, might turn back to God. Asdod is Azotus.

"And Joshua was old, advanced in days." And the Lord said to Joshua, "You are advanced in years." In Scripture, those who are long-lived are not simply called elders, ^C but those whose character is worthy of heavenly honor. Therefore, Scripture has not called Adam, nor Methuselah, nor even Noah an elder, although it would have been more appropriate to do so; but it first called the long-lived Abraham an elder. Furthermore, the Lord says to Moses: "Choose for yourself elders from all the people, whom you yourself know to be truly elders." But if ever Scripture attributes this name to sinners, it is not without censure, as in that word of the Lord Himself: "He will come into judgment with the elders and the princes of the people." In the same way, regarding the saints, it says of being "advanced in years": "For no one who turns back is advanced; but if anyone stretches forward to the things that are before, forgetting those that are behind."

"And there remains still very much land to be possessed." Although it said above, "And the land ceased from war," and that Joshua took all the land. Consider, therefore, the first conquest of the Lord Jesus, when He sowed His word throughout the whole world. For in that He overcame the demons in every nation, and having driven them out, sowed His word ^D through the Churches, this constitutes the one and first victory of Jesus. But look with me also to the second after that, when He will conquer all things, though many portions of the earth still remain. Wherefore, to the former, "ceased from war" is appropriate, but to the second, "very much." Nevertheless, blessed are all those who have been conquered by the first manifestation. For they have this grace, that while many are still resisting, they are being subdued; for those in the second, by necessity, shall be

^A of the Lord, they already enjoy. Others, whom the second will overtake, will be subdued by the violence of necessity, so that not even the last enemy, death, will be able to escape it. But first, according to the opinion of the prophets, all nations from the ends of the earth will be subjected to the Lord.

When the names of many of the subjected nations are brought forward, He says of the Sidonians alone, "I will cut them off from before the children of Israel," whether He is using this in a general sense for all, or because Sidonians are commonly interpreted as "hunters." For He will cut off every hand that hunts the souls of men. And then, there being no one hunting, "everyone shall rest under his vine and under his fig tree." ^B

"Give from among you three men tribe by tribe." It is clear that these must be skilled in geometry and capable of comparing the quality of the land with its quantity. And Jesus [Joshua] allotted the shares according to the size of each tribe. But it is open to anyone who wishes to turn to the fifth book of the Antiquities of Josephus for a clearer account concerning the description of the allotments.

He calls the torrent of Egypt the Rhinocorura. But He counted the allotments in a different order. And it must be noted that the areas around Sidon, and the Arkians, and the Amathites, and the Aradians were unorganized, perhaps because Joshua was hindered by old age, and those leaders after him acted more sluggishly.

In general, to speak mystically about what has been said: those who served according to the law were a shadow and image of heavenly things. And as Jerusalem, the temple, the altar, the high priest, and the priests themselves were a type or figure, so too were the cities and villages of Judea. But He who sets aside these types, and brings forth true worship and inheritance, has already appeared in the world. ^C

Of the inheritances, some were distributed by Moses and some by Joshua. But neither gave an inheritance to the Levites, for the Lord God Himself is their inheritance. Yet there is a difference. For Moses, when he divided the land on this side of the Jordan, did not give the portion due there to the Levites; but Joshua provided for them both there and across the Jordan. For it is clear that the truly priestly order, being sown among others, is distributed by Jesus Christ, both to the first, that they might be sanctified, and to the second, that they might be blessed. Of those who do not receive an inheritance, some do not obtain these lots because they are unworthy, and others because they are worthy of a greater inheritance. And what is this inheritance greater than that of the Levites and priests? The Lord Himself, who became for us wisdom, and righteousness, and sanctification, and peace, and truth. ^D Yet he who inherits these things lives as a sojourner among those who inherit the land, so that they too might participate in the better inheritance—not, indeed, primarily, but so that it might come to pass that "he who gathered much had nothing left over, and he who gathered little had no lack." Paul also says: "Your

abundance at the present time should supply their want, that their abundance may also supply your want." For the priest is also a sojourner or an inhabitant among the tribes, and he receives land which he does not possess, and bestowing the Lord upon those who do not have him, a good intermingling takes place.

Moses distributes lots, but on this side of the Jordan. Joshua, however, distributes them with the princes of the tribes: thus Jesus Christ, who distributes true lots to us, assumes the princes of the spiritual Israel, the apostles, to whom he said: "You will sit on twelve thrones, judging the twelve tribes of Israel." Eleazar is also taken along, being of one mind with Joshua, each of the two bearing the figure of the pontiff and of the prince, the Son of God. ^B

Caleb was the first rightfully to obtain his lot. This name, if you interpret it, is "as the heart." And he is one who strives for prudence in all things; who, among all the members which he has ordered to be strong, takes his name from the heart, and thus he is wholly referred to the prince. His father is Jephonne, which is, if you interpret it, "son of care." He is the master of Moses, and then also of Joshua, to whom he says: "Do you not know the word which the Lord spoke to Moses?" For who knows the law as well as Jesus Christ? He who precisely fulfilled it for us. But he said: "The Lord spoke to Moses concerning me and you." For Moses prophesies concerning both Jesus and Caleb, that is to say, "as the heart."

He says that he is "of the same strength today" as he was at that time. For the holy man has his power in both languages, that is, books—in the Old and in the New, in Moses and in Joshua. He asks for a low-lying mountain, and he does not desire any that has great and fortified cities, for he knew that he had to fight against the Anakim. Concerning these, Scripture indicates that "a wise man scales the fortified cities, and he destroys the stronghold in which the impious have placed their confidence." For Solomon also says: "A wise man strengthened cities, and destroyed the fortifications." Doubtless [he refers to] those words which, possessing the power of persuasion, are posed for the purpose of deceiving, which he indicates by the name of the mountain; since they are like heights raised up against the knowledge of God. Caleb declares himself able to destroy these. ^C For this very reason, Joshua blessed him.

Hebron may be interpreted as "the conjugation," because the bones of the fathers are deposited there in pairs, or conjugally—Abraham and Sarah, Isaac and Rebecca, Jacob and Leah. With the name and honor of the fathers, he adorns Caleb.

"And the land had rest from wars." [XI, 23.] For what man could receive a place from Joshua, unless he had first settled the war within himself? ^D Since there are four general regions or tracts of the lands, when he had made mention of the south and the east in the borders of Judah, he left the other two silent. For after the southern ones, he says, of Judah...

which is interpreted as "earthly"—the borders of Judah follow. He also speaks of the desert of Sin; which is interpreted as "temptations." After these is the inheritance of Judah. And regarding these, in the southern parts of the tribe's borders, no region is named except for the South, or the West, or the valley of Egypt. This is so that one might pass through these and the temptations, and be able to receive borders in the royal tribe; regarding which it is written: for it is evident that the Lord has arisen from Judah.

And one must ascend the pass of Acrabbim. It is interpreted as "scorpions," against which we have received from Christ the power to tread, as also against serpents. But you must ascend, that is, you must overcome the scorpions that oppose those who wish to inherit the land of Judah. ^B And Ezekiel says: "The righteous man dwells in the midst of scorpions." And the borders extend as far as Kadesh. Which is interpreted as "holy" and "sanctification."

Let us also see the mysteries regarding the eastern borders, not thinking of a mere list of names. It is said, therefore, that within these is the fountain of Heliopolis, the Heliopolis of letters, which he who receives becomes blessed and happy. But who in Judah is the fountain of the sun? And of what sun? It is clear that it is he of whom it is written: "But to you who fear my name, the sun of righteousness shall arise." This fountain the Lord grants to his disciples, so that a fountain of water springing up into eternal life might be in them. There is also, in Egypt, a city of the sun, signifying the conspicuous and glorious things of this world. For the glorious things according to God are in the inheritance of the royal tribe of Judah, and in the holy land.

Before the portion which the tribe received, Caleb receives a share without casting lots, by the command of God. For what city was it fitting that he who alone was saved with Joshua, apart from the six hundred thousand, should take, if not the metropolis of the Anakim, Hebron? Having taken it, he ascended against those dwelling in Debir; which was previously called the city of Letters. And he proclaims that to the one who captures it, he will give his daughter Achsah; whom Othniel, son of Kenaz, the younger brother of Caleb—clearly from a different father, according to the account of the letter—captured. And Achsah, according to her request, receives from her father the upper springs and the lower springs of the inheritance of Judah. But what is the metropolis? Since there are many cities in the holy inheritance, and different orders, it is necessary that there also be a supreme order that is comprehensive and primary, and as it were a metropolis, which some receive ^C and others others. For the Scripture speaks of many metropolises, as in Isaiah: "Faithful metropolis, Sion." Of which Caleb receives the first, being that of the Anakim, which is interpreted as "vain humility," or "vain answer." He receives, therefore, as a metropolis, one of vain

^A humility. For there are two kinds of humility: one empty and one full. The former is praiseworthy, concerning which the Savior says: "Learn from me, for I am meek and humble in heart," and, "Everyone who humbles himself will be exalted," and Paul says, "Humble yourselves therefore under the mighty hand of God." But the blameable one is that in which a sinner humbles himself, and it is spoken of in Scripture concerning him who had illicit relations with a woman: "He humbled her." This humility, called Anak, Caleb destroyed. Now the sons of Anak are Susi, which, if interpreted, sounds "outside of me"—for the son of empty humility is outside of God and the holy—and Ahiman, which is "my brother without counsel"—for while we are all brothers, the sinner is a servant, a brother deprived of counsel—and Thalamin, which is interpreted as "suspension," someone lofty but not established. Caleb having slain these, he ascends against the inhabitants of Debir, which was once the city of letters, a name which is interpreted as "discourse." We must understand this to be the ancient Scripture—what is called "the letter" becomes "discourse" when it attains a prudent interpretation. He promises his own daughter to the one who takes the Scriptures; and Othniel takes the city, which is interpreted as "Answer of God." When God answers me, I have become an answer of God. And I cut off the letters, being the younger brother of Caleb, that is, one belonging to the Church. For I am no longer circumcised according to the letter, nor do I observe Passover, nor do I eat unleavened bread, nor do I keep the Sabbath. I take the offspring of my elder brother, he who became the son of Kenaz, which is interpreted as "contempt," [the state] in which we who are from the Gentiles found ourselves, while the elder brother was not such a one. For he was the son of Jephunneh, the one of "turning back," who gives me his daughter according to what is written: ^B "The kingdom of God will be taken away from you, and it will be given to a nation producing its fruits." This daughter, cast out from her father's house, I convey upon the donkey which the disciples untied, and from her petition she has received a paternal blessing. And she takes the lower Gothoniel; for she inherits in the present life also [the ability] to devote herself to God, and the upper Gothoniel; for happiness according to God has the promise of life, both of the present and of the future. She sought this, so that, as one sent to the southern region, she might be illumined by the light from there and be served by the answer of God and the time of His presence. For Gothoniel is "Answer of God" or "Time of God for me." And they become participants in the blessing, responding readily to the One who calls. The Bride in the Song of Songs desired this south wind to breathe upon her garden, saying, "Awake, O north wind, and come, O south, and blow upon my garden." And Habakkuk also says that God will come from there, as if from the southern light. For when he says, "God shall come from Teman," others have interpreted it as "from the south." ^D

^A And the Jebusite dwelt in Jerusalem, and the sons of Judah could not exterminate them; but the Jebusite dwelt with the sons of Judah in Jerusalem until this day [XV, 63].

Masters of letters in every respect ought to be consulted as to the reasoning by which it says, "until this day." For by this form of expression, Scripture signifies the consummation of this present age, according to that which is said: "This is the father of the Moabites until this day." And again: "Do not depart from the Lord in these present days," in place of, "so long as the name 'today' lasts." Since, therefore, the sons of Judah no longer dwell in Jerusalem, how does the Jebusite dwell with them? Therefore, let us have recourse to a comparable intelligible meaning, having taken the parable concerning the tares, which He allowed to grow together with the wheat, lest the wheat be uprooted along with them. For in the Church there are Jebusites being trodden underfoot—that is to say, sinners and those who are alien to the faith. Nor will the Church ever cease in the present life from ^B having such persons, nor will it consist solely of saints. For in what place would it put doubtful sinners, even if it were to banish the manifest ones? The same thing Scripture also asserts concerning Ephraim: "And Ephraim did not destroy the Canaanite who dwells in Gazer." It says: "And the Canaanite dwelt in Ephraim until this day." But Ephraim is interpreted as "fruitfulness." Therefore, a fruitful soul cannot cast out the Canaanite, that alien and execrated seed, from its region until that day—a point which we have already made concerning the Church. And in another way: a soul in the present life cannot become a "Jerusalem" that is pure, the sort which looks only to peace and commits no sin, gazing upon Christ, the peace of God, and bearing fruit at all times. For no one is pure from filth and alien thoughts, so that a Jebusite and a Canaanite is always to be found in Jerusalem, although one must strive with the invocation of divine help—which alone has the power—to have them cast out.

The Scripture says for a third time that the Canaanite is with the sons of Ephraim, not proposing a bare history, but certain mysteries. For once it was said, "Ephraim did not destroy the Canaanite," and what follows up to, ^D "And Pharaoh gave her as a dowry to his daughter." Second, it came to pass when the sons of Israel grew strong and made the Canaanites subject. Third, when the Ephraimites seek a greater portion from Joshua, they are commanded to exterminate the Canaanite, so that by ascending into the forest, they might prepare a place for themselves. Therefore, first, the Canaanite is with us, having no power against us whatsoever; and he is subject to tribute, yet not a servant or a subject. For it is to this second state that affairs eventually return. For when the body has been subjected to the soul, he is not only with us, but also a servant. But the third, if it were brought to completion—

would be utterly cut off, as the earthly members are deadened. Thus the catechumen knows how to advance, having taken up the Israelite logic; for he dwells with the Canaanite, ^A while his flesh is in discord, then it is deadened in every member—fornication, adultery, impurity. "And he dwelt," it says, "with them, until Pharaoh king of Egypt came up." At that time, even Gazer, the place of the Canaanite, is given as a dowry to the daughter of Pharaoh. Now Gazer may be interpreted as "contention." For when the flesh in us is in a certain way united and extended with the spirit, we are together in Gazer, both the Canaanite and the son of Ephraim, who is fruitful. And such a one, as if blessed by the Lord, claims a greater lot, and having received a forest of fruitless trees and a place sterile, he will ^B root it out, by the labor of Joshua, that it may become fruitful land, with the Perizzites and Rephaim being purged within it. "Perizzites" signifies a fruitfulness that we have begun... to worship, we bear an impure fruit, one having mixed sins, and in need of cleansing; "Rephaim," [those who] cover the wombs, denotes this, so that we may establish a strong and vigorous fruitfulness of the soul. These things are said to the sons of Joseph, whose name is interpreted as "addition of God."

Regarding those who say that "the chosen cavalry and the iron in every Canaanite" [are formidable], the cavalry is deceptive for salvation—such as is not found in Israel, nor are the weapons. To them it is not inaptly said, "When you have extirpated the Canaanite." For if he remains, he translates the Israelite who is among us, from the seed of Judah, into a Canaanite. Concerning him, he says, "Does the appearance deceive you?" But let this be far from us, and let us be children conformed ^C to Abraham and the elect fathers, and above all to Christ.

"And the whole congregation of the sons of Israel was assembled in Shiloh," and what follows. The lot, of which the Scripture speaks, is not fortuitous as are those of the common sort, just as when it says, "The lot of God," and "the lot of separation of evils." Likewise, Moses [distributed] the land on this side of the Jordan by lots, and Joshua distributed it beyond. Who also says, "I will cast a lot," and, "I will bring forth the lot before the Lord." Therefore, it did not happen by chance. For the tribe of Benjamin receives by lot first, where Jerusalem was, and then the others in order. Among which the three [tribes] born of the handmaids of Jacob obtain the last parts ^D of the allotment. Among the others born of the wives, Dan is listed last. Solomon says in the Proverbs, "A lot stills contention," and he says that there is no contention among princes when a lot is present. Moreover, the heathens also use lots, but not in the same way, as the sailors did over Jonah. Furthermore, in the New Testament you will find the apostles also appointing Matthias in place of Judas by lots, with prayer having caused the lot to fall upon him. You will find this extending even to Christ, and the mysteries of the Church upon those who are saved. He

^A For it is said to the Ephesians regarding Christ: “In whom also we have been allotted, being predestined according to the purpose of Him who works all things according to the counsel of His name, that we should be to the praise of His glory, who first trusted in Christ.” And to the Colossians: “Giving thanks to the Father, who has made us fit for the portion of the inheritance of the saints in light.” Might they say, then, that just as lots happen among men, so too do they happen among powers? Since, therefore, it is not permitted that the distribution of the land should happen for the sake of favor, Jesus entrusts it to God by means of lots. One might say that such were the lots during the division of the nations, when the Most High was dividing the nations. For the angels did not take on the care of these things by chance, as they did not even that of the soul of each one, but by a more divine lot, and one above man. But the lots concerning the land signify the economy of the future inheritance. For the old things hold a shadow of the good things to come. And if it is possible to have approached Mount Sion, and the city of the living God, the heavenly Jerusalem, why, just as Jerusalem became the lot of Benjamin, and in each tribe there might be analogous places—Bethlehem, perhaps, and Hebron—heavenly in accord with the land of the meek, does it not fall to others, insofar as they contain the reason for the land of the meek of the heavenly dwellings?

^B See how extremely gentle Jesus is, and how worthy of the name of the Savior. For after everyone, he receives the lot, not having chosen it himself, but the sons of Israel having given it to him. And this, when Caleb, who was saved with him, had received his lot first. And he who led them in, who distributed, the first of all, receives it last; so that he might truly become first. Such is the [scripture]: “Humble yourself before the Lord, and you will find grace.” And that: “If you are set as a leader, do not be puffed up. Be among them as one of them.” Having taken a portion, he builds up the place which he has received, adorning it, so that he might make it a lot worthy of a portion of God. And all the true people give to the true Jesus a place of habitation with Him. Which, having received, He builds up and adorns, making each place of His own better than it was when He received it.

“And the Amorite endured to dwell in Ailon, and in Salamin; and the hand of Ephraim was heavy upon them.” ^C Amorite is interpreted as “the talkative,” or “the one who irritates.” It is clear that most men speak of the powers of darkness, but nothing of God. These are they who also irritate; who also endure to dwell in the [places of] rams, which Ailon signifies, and in the peaceful places, which Salem signifies, with the worse of the powers being signified by the Amorites. And since...

He endured, this denotes labor, and He adds the cause, saying: *And the hand of Ephraim was heavy upon them.* For good deeds are very heavy to wicked powers that desire to harass us; and they render them tributary, as much as they are able to prevail.

And the heads of the families of the sons of Levi approached, etc. These are contented with God as their inheritance, and they receive the tithes of the land, as also of all other things. It was necessary, however, that these also should divide what was allotted by lots, so that equality might be preserved in the division partly toward all, and partly according to dignity, with the lots referring to divine judgment by their own masters, and with parts being offered to the princes by the first-born, and then to the others in succession, just as in Numbers, the sons of Caath, Gerson, and Merari also encamped in a certain order around the tabernacle. ^B

And now it is worth while to consider the unequal equality and proportion, and the mixing of the priests and others with the tribes. For since there are four regions of the sky, and the tribes are divided according to them, Caath is allotted those in the east and the first ones, where also Judah, the most honorable of all the tribes, takes the first place, and in the holy land she received her portion first from Josue without lot. But Gerson was allotted the second part of the east, so that indeed Caath might not occupy the whole east, but there might be a certain exchange of the Levitical and Israelite orders. For if Caath had received the whole east, an injury would have been done to the others. Therefore divine justice, governing the lots, allotted the eastern tribes—Judas, Isachar, Zabulon—to the first sons of Levi, Caath, Gerson, and Merari. But those who are in the south—Ruben, Simeon, and Gad—to the sons of Caath, from the second place, that of Simeon. From the first, Merari [takes] the part of Ruben. Again, Merari [takes] the third tribe of the east, Zabulon, just as it is in Numbers; ^C by which divine justice mystically signifies the future division of the next age by lots. Again, from those who are near the sea—Ephraim, Benjamin, and Manasse—Caath is allotted the second, Benjamin. But the rest of the Caath family [takes] Ephraim. Then half the tribe of Manasse, of that which is in the holy land. Furthermore, Gerson [takes] the remaining half of the tribe of Manasse. Since, however, it was necessary for the northern places of Israel also to be honored by the priestly orders, lest there be any fraud toward the later northern orders—Dan, Nephthalim, Aser—the rest of the sons of Caath, not the sons of the priest, received the first and more honorable of the northern tribes, Dan. But Gerson [received] the other, Aser. Who also obtained the third, Nephtalim. If, however, the variety of the narrative overcomes the mind and memory, what is to be said concerning the future disposition or administration of things? ^D

*Then Josue called the sons of Ruben.* [XXII, 1.] The tribes that received an inheritance across the Jordan are sent away. For when we who serve under Josue,