Joshua 8

Joshua 8:2

Augustine of Hippo: Inasmuch as God ordered Joshua to plant an ambush in their rear, that is, to plant warriors in hiding to ambush the enemy, we can learn that such treachery is not unjustly carried out by those who wage a just war. Thus, a just man, if he wishes to undertake a just war, ought to think chiefly in these matters about nothing else than whether it is right for him to do so, for it is not lawful for everyone to wage war. However, once he has undertaken a just war, it makes no difference to the justice of the war whether he wins in open warfare or by treachery. However, those just wars ought to be defined as those which avenge injuries, if the tribe or state which is about to be sought in war, either neglected to punish a crime improperly committed by its own countrymen or neglected to repay what had been lost through those injuries. Moreover, without doubt that type of war is just which God commands, since there is no iniquity in him and he knows what ought to be done to each person. In this type of war the general of the army or the people themselves are not to be deemed so much the instigator of the war as much as its agent.Joshua sent thirty thousand warriors to vanquish Ai.… We must consider whether every attempt at deception ought to be reckoned as a lie and, if so, whether a lie can be just, when someone who should be deceived is deceived. And if not even this kind of a lie is found to be just, we must still relate what transpired with the ambush to the truth with some other meaning. — QUESTIONS ON Joshua 10-11

Augustine of Hippo: Because of what God commands Joshua, telling him to ambush behind the city, that is, ambush warriors to stalk enemies, we deduce that those who wage a just war do not act unjustly. And for that reason, a righteous man should not think about these matters any more important than making a just war, if it is lawful for him to do it. Because not everyone is lawful. If war is fair, it matters little to justice if it wins in open combat or by ambush. Fair wars are usually called those that come insults, in the event that a nation or a city, which must be attacked in war, has neglected to avenge what their own have done wrongfully or to return what has been taken away by means of insults. But without a doubt it is also just that war that God commands to do, he who has no iniquity (Cf Rm 9,14) and knows what should be given to each one. In this kind of war, the head of the army or the people themselves are not so much the author of the war as the servant of the war. — QUESTIONS ON JOSHUA, Q. 10 (tr. J. Litteral, draft)

Joshua 8:4

Augustine of Hippo: Joshua, when he sends to the conquest of Aye to thirty thousand men, says to them: You ambush behind the city, but do not be far from it and you will all be ready. I, on the other hand, and all the people who are with me, will approach the city. And it will happen that when those who live in Ay come to meet us, like the previous time, and we will flee and when they have left behind us, we will take them out of the city, and they will say: “These flee before us as before.” You will then leave the ambush and go to the city. You will do according to this order. See that I send it to you. One must ask whether every intention to deceive is to be considered a lie, and, if so, if the lie with which one is worthy to be deceived can be just. And if even this lie is not considered fair, then it remains to refer to the truth that has been said here about the ambushes, according to some special meaning. — QUESTIONS ON JOSHUA, Q. 11 (tr. J. Litteral, draft)

Joshua 8:12

Origen of Alexandria: When these things have been heard, it is likely that the hearers will say: what is this to me? What does it profit me if I come to know that those who inhabited Ai were conquered, as though similar or even more powerful wars had not been waged or are not being waged? Was this the care of the Holy Spirit, that, leaving aside the destructions of so many and so great and noble cities, the battle of the city of Ai should be written and consigned to the sacred volumes? Perhaps what we are doing is rash, in that we attempt to explain places of Holy Scripture so lofty and so difficult; but if you aid us with your prayers, we shall not only escape the fault of audacity, but also God the Father of the Word, embracing our devotion, “will give a word for the opening of our mouth,” whereby both you may be edified and we may appear not undevout. Praying, therefore, and attentive in mind, listen. First, because of our sins we were conquered, and those who inhabited Ai slew a great many of us. Ai is interpreted “Chaos.” But we know that Chaos is the place or dwelling of the contrary powers, whose king and prince is the devil. Coming against him, Jesus divides the people into two parts, and some indeed he stations in the front, others in the rear, who may come unexpectedly upon the backs of the enemy. And see whether that is not the first part of the people, of which he says: “I have not come except to the lost sheep of the house of Israel,” and of which the Apostle says: “but grace and peace to every man who works good, to the Jew first, then also to the Greek,” that is, to the Gentile who comes after. This, then, is the people who is stationed in front and, as it were, flees with Jesus. But the latter people is the one which is gathered from the nations, and which, coming unexpectedly — for who would have hoped that the nations would be saved? — cuts down the adversaries the more fiercely from behind; and thus each people lays low and conquers the throng of demons enclosed in the middle. — HOMILIES ON Joshua 8.2

Joshua 8:14

Origen of Alexandria: We entreat you, O hearers of the sacred volumes, not to listen with weariness or distaste to the things that are read, on the ground that their narrative seems to be less delightful. For you ought to know that the things which are read are indeed worthy of the utterance of the Holy Spirit, but for explaining them we have need of that grace of the Holy Spirit of which the Apostle speaks: “to one, moreover, is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit.” We too, then, have need of these things in the present passages, in which it is related that Jesus succeeded Moses, and that he himself leads the people, and a certain such history is prefigured in the present reading. Those who inhabited the city of Ai at first seemed indeed to conquer and to turn back the sons of Israel because of the sin which they had committed. But afterward, when the evil had been removed from their midst, Jesus, the leader of the people, is commanded by God to divide the people into two parts, so that one part should feign flight, while the other part should lie waiting in ambush, by which Ai might be deceived when Jesus should give the command. When these things had been thus arranged, “the king of Ai, seeing” Jesus and the sons of Israel from afar, “is stirred up against them into battle.” And when the former feigned flight, the others pursue them the more fiercely, and, as though about to carry off spoils from the enemy, all together “go forth out of the city,” so that, as Scripture says, “they left the city empty.” But after they had advanced to the appointed place, Jesus turned and gave a signal that “those who were in the ambushes should rise up” and cut down the backs of the enemy; and thus those who were last and these who were first slay all the enemy enclosed in the middle. And in this manner, when those who inhabited Ai had been conquered, “they hanged” their “king upon a double wood.” — HOMILIES ON Joshua 8.1

Joshua 8:15

Origen of Alexandria: But perhaps you may say to me: how, then, is the former people set as though fleeing? And quite consistently. For those who follow Jesus were seen to flee from the legal burdens and precepts, from the observance of the sabbath, from the circumcision of the flesh, from the slaughter of victims. But again he who has followed Christ, the perfection and fullness of the law, does not flee. — HOMILIES ON Joshua 8.2

Origen of Alexandria: But something else also occurs to me as I consider in this place “Jesus fleeing from the face” of the army of Ai. What do you think it is that “Jesus fleeing” signified? Let us see whether perhaps there is something which we conquer by fleeing, and there is some perfect virtue in flight. Paul the Apostle teaches us, saying: “flee fornication.” You see, then, that there is a certain “spirit of fornication,” which we ought to flee, whoever of us wishes to remain chastely and piously and modestly in Christ. This flight, then, is the one which has salvation; this flight is of virtue; this flight confers blessedness. And not only is the spirit of fornication to be fled, but in like manner, just as it was said, “flee fornication,” let us hear it said to us: flee anger, flee avarice, flee envy and spite, flee detractions and evil-speakings. And yet I know not whether anyone escapes these, I know not whether anyone gets away. Such was that army of Ai, which Jesus taught his soldiers to flee, and concerning these perhaps he commands his disciples, saying: “if they persecute you in this city, flee into another; and if in another, flee into another.” For he wishes us to flee from enemies of this kind, he wishes us to be made far from evils of this kind; and if in the meanwhile we can escape the contagions of these evils by fleeing, then, seeing the devotion and the purpose of our mind, certain holy virtues — those perhaps of which the Apostle Paul says: “are they not all ministering spirits sent forth into ministry for the sake of those who shall receive the inheritance of salvation?” — who perhaps are the holy angels, who, seeing us suffer the pursuit of the demons, rise up against those who pursue us and, cutting them all down from behind, slay them. For Jesus is with those who suffer pursuit, rather than with those who persecute. And rightly, because Jesus delights to be with those who “flee fornication,” who flee pride, who flee deceit, and who flee falsehood. If, then, we thus understand the things which are written, the reading will perhaps seem worthy of the pen of the Holy Spirit. For what does it profit me if I know that “the king of Ai was hanged upon a double wood”? But if I know that the virtue of the cross is twofold, on which both Christ is hanged in the flesh and the devil with his army is triumphed over, from the understanding of the sacrament my soul will be edified. And still more perhaps, that we may extend the breadth of the mystery yet more loftily, in this wood is understood to be “the knowledge of good and evil,” on which both the good Christ and the evil devil hung, but the evil one indeed that he might perish, and the good one that he might live from power; as the Apostle also says concerning Christ, that “even if he was crucified from weakness, yet he lives from the power of God.” Nay, not only that he might live, but that he might give life, because he is “the last Adam unto a life-giving spirit.” But these things must be understood to be said figuratively; for Christ himself is called “the tree of life.” But just as in other passages he is shown to be both priest and victim and altar, and the one meaning is not hindered by the other, but each single thing is understood figuratively concerning him in its own places, so also now in the figures of the sacraments the diversity of persons taken up concerning one and the same thing will not hinder. — HOMILIES ON Joshua 8.6

Joshua 8:22

Origen of Alexandria: But let us see what is also written in what follows: “and they struck them,” he says, “with the edge of the sword, until there was not left of them one who might be saved, nor who might escape.” When the Jews read these things, they become cruel and thirst for human blood, thinking that the saints too struck those who inhabited Ai, so that “there should not be left of them one who might be saved, nor who might escape,” not understanding that in these words mysteries are foreshadowed, and that this is rather indicated to us, that of these whose dwelling is chaos and who reigned in the abyss, of the demons, we ought to leave none at all, but to slay them all. But we slay the demons not by destroying their very substance; but because their work and their zeal is this, to make men sin, and this is their life, if we sin, without doubt it is their destruction, if we do not sin. Therefore the saints slay the inhabitants of Ai and destroy them and do not let go one of them — those, without doubt, who with all diligence guard their heart, lest “evil thoughts proceed” from it; but also those who watch over their mouth, so that “every evil word may not proceed from” their “mouth”: this is “to leave none who might escape,” when no evil word escapes them either. Come, then, you too, let us prepare ourselves for battles of this kind, let us strike Ai “with the edge of the sword” and extinguish all who inhabit chaos, all the contrary powers. Would that I too, even now, while I speak the word of God to you, might be able to strike the heart of the sinner! For if I do so, it is certain that with the “sword of my mouth” I shall strike fornication, I shall strike malice, I shall repress fury and, if there are any other evils, “with the edge of the sword,” that is, with the speech of my mouth, I shall quench them and “shall not leave of them one who might be saved, nor who might escape.” For if we extinguish all these enemies of ours, then we shall truly celebrate a feast day to God and, our adversaries being vanquished, we shall rejoice with glad solemnity. Some such thing seems to me to be signified also by the holy prophet in the psalms, where he says of himself that “in the mornings I slew all the sinners of the earth, that I might destroy from the city of the Lord all who work iniquity.” For whether “the city of the Lord” is taken to be the church of the living God, the teachers cast out from the church and slay those “who work iniquity,” the contrary demons and the adversary powers, who compel men to sin by teaching, by instructing, and by unlocking the mysteries hidden in the divine letters from such places as those in which we now are; or whether by “the city of the Lord” we understand the soul of each one of us, which is built by the Lord from “living stones,” that is, from various and diverse virtues: from that city too every holy and diligent man casts out “the sinners,” that is, “slays in the morning” the worst thoughts and depraved desires. For the just man says: “in the mornings I meditated on you, because you were my helper.” What is this “morning,” except our Lord Jesus Christ, who is “the true light” and “rising in our hearts” and illuminating the darkness of our ignorance and revealing to us mysteries of this kind, makes us “see light in his light”? If ever, then, you read in the holy scriptures of the battles of the just, the slaughters and the massacres of the slain, and that the saints spare none at all of the enemy — nay rather, that even if they had spared, “it is reckoned to them as sin,” just as “it was reckoned” to Saul, who “had preserved alive Agag king of Amalek” — understand the wars of the just in this manner in which we have expounded above, because these wars are waged by them against sin. But how will the just remain, if they have reserved even some little of sin in themselves? And therefore it is said of these that “they left not even one who might be saved or escape.” Perhaps you may not believe me that a battle is enjoined upon us against sin; believe Paul, who says: “you have not yet resisted unto blood against sin.” You see that a battle “against sin” is set before you, and that this fight is to be consummated “unto the shedding of blood”? Or does not the divine Scripture indicate these things evidently, in those places too where it is its custom to say: “sanctify a war” and: “you shall fight the fight of the Lord”? For what else is it “to sanctify a war,” except, when all the enemies of our soul, which are the vices of sins, have been slain, and “the members which are upon the earth having been mortified” and all evil desires cut off, to be made “holy in body and spirit” and, acting bravely, to come to the sight of the living God and to be crowned by Christ Jesus our Lord for the palm of the victory of virtue by merit? “To whom is glory and dominion unto the ages of ages. Amen!” — HOMILIES ON Joshua 8.7

Joshua 8:28

Origen of Alexandria: But let us see what follows in the sequel: “and Jesus burned Ai,” he says, “and it was made a wasteland, that it should not be inhabited forever.” You see that these things which follow pertain more to the truth of the mystery than of the history. For that place of earth is not so much uninhabitable forever as the place of the demons will then be uninhabitable, when now no one will sin, “neither will sin reign” in anyone, when the devil and his angels will be delivered to eternal fire, our Lord Jesus Christ sitting as king and judge and saying to those who conquered, both the first and the last: “come, blessed of my Father, receive the kingdom which has been prepared for you by my Father.” But to the others he will say: “go into the eternal fire, which God has prepared for the devil and his angels,” until he takes counsel with remedies for every soul, for those whom he himself knows, and “all Israel is made safe.” — HOMILIES ON Joshua 8.5

Joshua 8:29

Origen of Alexandria: But after all things, even “the king of Ai” is said “to be hanged upon a double wood.” In this place a mystery is concealed which lies hidden from very many, but, with you praying, we shall attempt to open these things not by our own opinions, but by the testimonies of divine Scripture. In the foregoing we said that the king of Ai may be compared to the devil; here it is worth the effort to know how “he is crucified upon a double wood.” The cross of our Lord Jesus Christ was double. Perhaps what I say seems to you a strange and novel saying: that the cross was double, that is, it consists of a twofold and double reasoning; because visibly indeed the Son of God was crucified in the flesh, but invisibly upon that cross the devil with “his principalities and powers was affixed to the cross.” Will this not seem true to you if I produce for you the Apostle Paul as witness of these things? Hear, then, what he himself declares concerning these things: “that which was,” he says, “contrary to us, he took it away out of the midst, affixing it to his cross, and stripping the principalities and powers he displayed them openly, triumphing over them on the wood of the cross” — although in other copies it is found: “triumphing over them in himself,” but among the Greeks it is found “on the wood.” Therefore the reasoning of the Lord’s cross is twofold: one, that by which the Apostle Peter says that “Christ, crucified, left us an example,” and this second, by which that “cross” was a trophy over the devil, “on which he was both crucified and triumphed over.” Therefore, finally, the Apostle Paul also said: “but far be it from me to glory except in the cross of my Lord Jesus Christ, through whom the world is crucified to me and I to the world.” You see that here too the Apostle has set forth a twofold reasoning of the cross. For he says that two things contrary to each other were crucified, himself holy and the world sinful, after that likeness, without doubt, which we spoke of above, of Christ and the devil. For we are “crucified to the world” then, when “the prince of this world, coming, finds nothing in us”; and “the world is crucified to us,” when we do not receive the concupiscences of sin. — HOMILIES ON Joshua 8.3

Origen of Alexandria: But if perchance there is some more attentive hearer, he can say: the form of the things done seems indeed to be fitting, but this still troubles me, that the devil and his army, as far as is shown by the figure of the history, was destroyed; and how do we still see both the devil and the contrary powers to prevail so greatly against the servants of God, that even the Apostle Peter with great caution forewarns and says that it must be observed that “our adversary the devil goes about like a roaring lion, seeking whom he may devour”? Let us see, therefore, whether in this too we can find something worthy of the utterances of the Holy Spirit. One coming of Christ was accomplished in lowliness, but another is hoped for in glory; and this first coming in the flesh is, by a certain mystical manner of speech, in the holy scriptures called his “shadow,” just as the prophet Jeremiah also announces, saying: “the spirit of our countenance, Christ the Lord, of whom we said: in his shadow we shall live among the nations.” But Gabriel too, when he brought Mary the good tidings concerning his nativity, says: “the power of the Most High shall overshadow you.” Wherefore we understand that very many things are foreshadowed at this first coming of his, whose fulfillment and perfection is consummated at the second coming. And the Apostle Paul says that “he raised us up together with him, and made us sit together in the heavenly places.” And yet we do not yet see believers either already “raised up” or “seated together in the heavenly places,” but these things are indeed now foreshadowed through faith, because in mind and hope we are lifted up from earthly and dead works and we raise our heart to heavenly and eternal things; yet this will be fulfilled at his second coming, so that the things which we now have anticipated by faith and hope, we may then also hold bodily by the actual accomplishment. So, then, concerning the devil also it must be understood that he was indeed conquered and crucified, but for those who have been crucified with Christ; but for all believers and for all the peoples alike he will then be crucified, when that shall be fulfilled which the Apostle says, that “as in Adam all die, so also in Christ shall all be made alive.” There is therefore in this also the mystery of the future resurrection. For then too the people will be divided into two parts, there will then also be some first and others last, who, when they have conspired together into one under Jesus, then already the devil shall no longer be at all, because “there shall no more be death.” Do you wish that we prove these things to you also by divine testimonies? Hear the Apostle saying: “for this we say to you in the word of the Lord, that we who live, who are left, at the coming of the Lord shall not precede those who have fallen asleep, because the Lord himself, at the command, at the voice of the archangel and at the trumpet of God, shall descend from heaven, and the dead who are in Christ shall rise first, then we who live, who are left, shall be caught up together with them in the clouds to meet Christ in the air; and so we shall always be with the Lord.” And speaking about the devil he says: “the last enemy that is destroyed is death,” because then death is truly “conquered,” when “this mortal is swallowed up by life.” — HOMILIES ON Joshua 8.4

Joshua 8:30

Origen of Alexandria: After Jesus had overthrown Ai, that is, chaos, and had removed all its inhabitants, it was fitting that he should offer to God, the Most High over all, some gift worthy of so great and mighty a victory. Let us see, then, what this is that he does after the victory: “Jesus,” it says, “built an altar to the Lord God of Israel on Mount Ebal, and he made it just as Moses the servant of the Lord commanded the children of Israel. Now it is written in the law of Moses that the altar should be made of whole stones, on which no iron has been laid.” And after “Jesus made the altar,” he placed “there whole burnt offerings to the Lord and offered a sacrifice of salvation,” and after the sacrifice “Jesus wrote upon the stones the Deuteronomy, the law of Moses, and he wrote it in the presence of the children of Israel. And all the elders of Israel and the judges and their scribes went before, on this side and on that, the ark of the covenant of the Lord.” Let us see, then, what is indicated in all these things, and what edification the present reading may gain for us. All of us who believe in Christ Jesus are called “living stones,” according to what Scripture declares, saying: “But you are living stones, built up into a spiritual house in a holy priesthood, that you may offer spiritual victims, acceptable to God through Jesus Christ.” Now, just as we know it is observed among these earthly stones that those stones which are stronger and more powerful are laid first in the foundations, so that the weight of the whole building may be entrusted to them and set upon them, while others which follow, that is, a little inferior to those, are arranged next to those which are in the foundation; and those which are still lower are set a little above the foundations, and then in turn those which are weaker, in comparison to those stones, are placed in the upper parts and now near the very peaks of the roof — so now understand also concerning the “living stones,” that some of them are in the foundations of this spiritual building. But who are these that are placed in the foundations? “The apostles and prophets.” For thus Paul speaks, teaching this very thing: “built,” he says, “upon the foundation of the apostles and prophets, Christ Jesus our Lord himself being the cornerstone.” But that you may prepare yourself more readily, O hearer, for the construction of this building, so that you may be found some stone nearer to the foundation, learn that Christ himself is also the foundation of this building which we are now describing. For thus says the Apostle Paul: “For no one can lay another foundation besides that which has been laid, which is Christ Jesus.” Blessed, therefore, are those who build religious and holy edifices upon that so noble a foundation. But in this building of the Church there must also be an altar. Hence I judge that whoever among you “living stones” are fit for this and ready, so as to devote themselves to prayers, so as to offer supplications to God day and night and to sacrifice the victims of entreaties — these are the very ones from whom “Jesus builds an altar.” — HOMILIES ON Joshua 9.1

Joshua 8:31

Origen of Alexandria: But observe what praise is ascribed to those very stones of the altar. “Just as,” it says, “the lawgiver Moses said, that the altar should be built of whole stones, on which no iron has been laid.” Who do you think are these “whole stones”? The conscience of each one knows who is whole, who is uncorrupted, unpolluted, unstained in flesh and in spirit, who is that one on whom “no iron has been laid,” that is, who has not received “the flaming darts of the evil one” of concupiscence, but has “quenched” them with “the shield of faith” and driven them back; or who is that one who has never received the iron of strife, the iron of war, the iron of quarrels, but has always been peaceable, always quiet and gentle, formed by the humility of Christ. These, then, are the “living stones” from which Jesus our Lord “built an altar of whole stones, on which no iron has been laid,” that he might offer upon them “whole burnt offerings and a sacrifice of salvation.” I think that perhaps such “whole” and uncontaminated stones as these may be the holy apostles, all together making one altar because of their unanimity and concord. For thus they are reported all together, unanimously “praying” and opening their mouth to have “said”: “You, Lord, who know the hearts of all.” These, then, who were able unanimously, with one voice and one spirit, to pray, are perhaps themselves worthy, who ought all together to “build one altar,” upon which Jesus may offer “a sacrifice” to the Father. Yet let us too try to give diligence, “that we may all say the same thing,” “unanimous, of one mind, doing nothing through contention or through vainglory,” but “remaining in one perception and in the same judgment,” if perhaps we too may be made stones fit for the altar. For Jesus our Lord does not desert us, but although we, devoting ourselves to prayer, “know not what we should pray for as we ought, yet the Spirit himself intercedes for us with unspeakable groanings.” “Now the Lord is a Spirit.” If, then, the “Spirit” aids our prayers and offers them to the Father, the God of all, with “groanings” which we cannot express, it is certain that he also carefully requires of us the construction of an altar. — HOMILIES ON Joshua 9.2

Joshua 8:32

Origen of Alexandria: But the adornment of the altar is not yet complete, even if it be built “of whole stones,” even if “iron” and “the dart of the evil one” be not found “laid” upon them, but there is still something lacking, and there is still what Jesus may add to all these. What is it? “Jesus wrote,” it says, “upon the stones of the altar the Deuteronomy, the law of Moses, and he wrote it in the sight of the children of Israel.” As for the “writing” — however the son of Nave was then able to inscribe “the law upon the stones of the altar,” and, as far as he was able, to sketch out the types: let us for our part see how our Jesus “wrote the Deuteronomy on the living and whole stones.” Deuteronomy is so called as it were a second legislation. If, then, you wish to see how, the first law having been weakened, Jesus writes a second law, hear him saying in the Gospels: “It was said to the men of old: You shall not kill. But I say to you that everyone who is angry with his brother is a murderer”; and again: “It was said to the men of old: You shall not commit adultery. But I say to you, if anyone looks upon a woman to lust after her, he has already committed adultery with her in his heart”; and “It was said to the men of old: You shall not swear falsely. But I say to you: Do not swear at all.” You see the “Deuteronomy” which “Jesus wrote on the living and whole stones,” “not on tablets of stone, but on the fleshly tablets of the heart, not with ink, but with the Spirit of the living God.” But if you wish to know more clearly on which hearts “Jesus has written the law” and on which he has not written it, this too I will make plain to you from the authority of the Scriptures, that you who have been called from the Gentiles may take consolation, and may not fear the boasting of those who glory that they have received the law of Moses written on tablets or “little scrolls.” Hear, then, in whose hearts the Lord Jesus has written the law. Paul says: “For when the Gentiles, who do not have the law, do by nature the things which are of the law, these, not having the law, are a law unto themselves. They show the work of the law written in their hearts, their conscience bearing witness to them.” If, then, you see Gentiles coming to Jesus and believing in him and fulfilling the work of the law, which those who had received the law cannot fulfill, do not hesitate to say of them that “Jesus has written the Deuteronomy on those whole stones.” — HOMILIES ON Joshua 9.3

Origen of Alexandria: I am indeed moved by what Scripture added in what follows. “And Jesus wrote,” it says, “upon the stones the Deuteronomy in the presence of the children of Israel.” How he could have “inscribed” so great a book while the “children of Israel” were standing by and remaining there, so that they did not depart until the writing of so many lines was finished, or even how the stones of the altar could have borne the contents of so great a book — let these Jewish defenders of the letter, who are ignorant of the spirit of the law, tell me. How is the truth of the history demonstrated in this? But among them “to this very day, when Moses is read, a veil is placed over their heart.” But for us, “having turned to the Lord” Jesus, “the veil is taken away,” because “where the Spirit of the Lord is, there is liberty” of understanding. Our Lord Jesus, then, does not need much time to write the Deuteronomy, to fix the second law in the hearts of believers, and to seal the law of the spirit in the minds of those who are worthy to be chosen for the construction of the altar. For as soon as anyone has believed in Jesus Christ, the law of the Gospel is inscribed in his heart, and inscribed “in the sight of the children of Israel.” For there were present, when the sacrament of faith was being handed over to you, the heavenly powers, the ministries of angels, “the church of the firstborn.” For if we rightly understand Israel to mean “a mind seeing God,” this is most rightly said rather of the ministering angels, according to the saying of the Lord, who says of the little ones — and you too were a little one in baptism — that “their angels always see the face of my Father who is in heaven.” “In the presence,” therefore, of these “children of Israel,” who were present at that time when the sacraments of faith were being handed over to you, “seeing the face of God,” “Jesus wrote the Deuteronomy” in your heart. Do you wish that we prove this to you still more clearly from the holy Scriptures, that “in the presence of the children of Israel Jesus wrote the second law”? The Apostle to the Hebrews plainly designates it, saying: “For you have not come to the sound of the trumpet and the burning mountain, but you have come to Mount Zion and the city of the living God, the heavenly Jerusalem, and the church of the firstborn enrolled in heaven, and a multitude of angels praising God together.” You see, then, that in the presence of all these, who from this — that they always see God — are deservedly called “children of Israel,” “Jesus wrote his law” in the hearts of believers. But even now, through these things which we speak, “Jesus writes the Deuteronomy” in the hearts of those who with whole faith and whole soul receive the things that are said, who with whole hearing and whole heart, and with a sense not corrupt nor reprobate concerning the faith, hear and retain the things that are said, because it is necessary that “the Deuteronomy be written on whole stones.” — HOMILIES ON Joshua 9.4

Joshua 8:33

Origen of Alexandria: After these things it says: “and all Israel,” it says, “and the presbyters and the judges and the scribes went before, on this side and on that, the ark of the covenant of the Lord.” “The ark of the covenant of the Lord” is that in which the tablets of the law, written by the hand of God, are kept. And around this “ark of the covenant” everyone who is “truly Israel” walks and is not far from it; but the Levites and priests even carry it upon their shoulders. For whoever live in priestly religion and holiness — not only those who seem to sit in the priestly assembly, but rather those who act in a priestly manner, whose “portion is the Lord” and who hold no share on earth — these are truly the priests and Levites of the Lord, who carry the law of God upon their shoulders, that is, by doing and fulfilling through their work the things that are written in the law. — HOMILIES ON Joshua 9.5

Origen of Alexandria: “But both the proselyte,” it says, “and the native-born together, and half were beside Mount Gerizim and half beside Mount Ebal.” How shall we explain these things also? Truly there is need of the help of God, that we may be able with our words to expound and set forth the divine words: who are the “half” who walked “beside Gerizim,” and who are the “half” who, although they too are saved, could nevertheless not walk “beside Mount Gerizim,” but walk “beside Mount Ebal.” “Mount Gerizim” holds the blessings, but “Mount Ebal” the curses which threaten sinners. For “they appointed,” as it is written in Deuteronomy, six tribes “for blessing on Mount Gerizim” — and these the tribes which are more noble and choice, that is, “Simeon, Levi, Judah, Issachar, Joseph, and Benjamin” — but the other six, more ignoble ones, “for cursing,” among which was also “Reuben,” who “went up to his father’s bed and defiled his father’s couch,” and “Zebulun,” who is the last son of Leah. — HOMILIES ON Joshua 9.6

Origen of Alexandria: These things indeed the histories of the ancients relate as deeds done; but how shall we refer this narration of the history to a mystical understanding, so as to show who these are who walk “beside Mount Gerizim” and who these are who walk “beside Mount Ebal”? I see it thus, that there are two kinds of those who through faith hasten and press on toward salvation: one kind of those who, kindled by desire for the heavenly promises, strive with the utmost zeal and diligence, lest even the least beatitude should pass them by, having a longing not only to receive the blessing and “to be made a part of the lot of the saints,” but also to stand in the sight of God and to be always with the Lord. But there are others who also themselves press toward salvation, but are not so much inflamed with love of the blessings or with desires for the promises as they rather hold this before their view, saying: it is enough for me not to go into Gehenna, it is enough for me not to be sent into the eternal fire, it is enough for me not to be cast out into the “outer darkness.” Since, then, in each of the faithful there is such a variety of purpose, this seems to me to be signified in this place: that those “half” who walk “beside Mount Gerizim,” which was chosen for the blessings, figuratively indicate those who come to salvation not from fear of punishment, but from desire of the blessings and the promises; while those “half” who walk “beside Mount Ebal,” on which the curses were pronounced, indicate those others who, fulfilling from fear of evils and dread of punishments the things that are written in the law, arrive at salvation. Here now it belongs to God alone to know, out of all of us children of Israel, who is the one who, kindled with the desire of the good itself, does what is good, and who among us tends toward the good from fear of Gehenna and dread of the eternal fire, and is zealous and hastens to fulfill the things that are written. For it is certain that those are more noble who do what is good from desire of the good itself and from love of the blessings, than those who pursue the good for fear of evil. Jesus alone, therefore, is the one who can discern out of the whole people minds and spirits of this kind, and can set some indeed “on Mount Gerizim for the blessings,” but others “set on Mount Ebal for the curses” — not that they may receive curses, but that, beholding the curses prescribed and the punishments appointed for sinners, they may take care to avoid them. — HOMILIES ON Joshua 9.7

Joshua 8:34

Origen of Alexandria: “After these things” it is related that “Jesus read all the words of the law, the blessings and the curses, according to all that is written in the book of the law; nor was there any word out of all that Moses commanded which Jesus did not read in the presence of the whole assembly of the children of Israel.” Easy indeed is the explanation of the history, how the son of Nave “read all the words of the law which Moses wrote, in the presence of the whole assembly of the children of Israel”; but how our Lord Jesus does this for his people, it does not seem to me idle to show. And I for my part judge that, “whenever Moses is read” to us and, through the grace of the Lord, “the veil of the letter is removed” and we begin to understand that “the law is spiritual,” and that, for example, the law when it says “you shall not muzzle the mouth of the ox that treads out the grain” said this not about oxen, but about the apostles, and again, when it is said in the law “that Abraham had two sons, one of the handmaid and one of the free woman,” I understand in these that there are two testaments and two peoples: this law, which is thus understood — which Paul names “spiritual” — “Jesus” the Lord “reads,” and it is he who recites these things in the ears of the whole people, charging us not to follow “the letter that kills,” but to hold to “the spirit that gives life.” “Jesus,” then, “reads” the law to us, when he reveals to us the hidden things of the law. For we who are of the catholic Church do not despise the law of Moses, but receive it, provided that “Jesus reads” it to us. For thus we shall be able rightly to understand the law, if “Jesus reads” it to us, so that, with him reading it, we may grasp its sense and understanding. Or is it not to be thought that he had conceived his understanding from thence, he who said: “But we have the mind of Christ, that we may know the things that have been given to us by God, which things also we speak,” and those who said: “Was not our heart burning within us, when he opened the scriptures to us on the way?” — when, “beginning from the law of Moses down to the prophets, he read to them all things, and revealed the things that were written concerning himself”? Yet a marvelous figure of speech is shown in these things which are written, when it says: “There was not a word out of all that Moses commanded which Jesus did not read in the ears of the whole assembly of Israel.” And first, let us see what “he read in the ears” indicates. I fear lest perhaps our word may offend some of the hearers, but nevertheless it must be said, since we teach what is written, that this word convicts us that not all of us who hear the law are of the “assembly of the children of Israel”; yet it is not the case that immediately, if there is some difference between the hearers of the law and the “assembly of the children of Israel,” the hearer is excluded from salvation. — HOMILIES ON Joshua 9.8

Joshua 8:35

Origen of Alexandria: Attend, therefore, more diligently to the words of Scripture, which says: “There was not any word out of all that Moses commanded which Jesus did not read in the ears of the whole assembly of the children of Israel.” And it adds also: “to the women and the children and the proselytes.” Our Lord Jesus knows that there are other ears besides these fleshly ones, which he requires for the hearing of his words and for the hearing of the law. Hence also in the Gospel, after he had instructed them about the individual things that were needful, he adds and says: “He who has ears to hear, let him hear!” And surely, if he had said this of fleshly ears, it would seem superfluous; for no one who did not have ears had assembled to hear his words. But since he knew that the things which were said ought to be received in the ears of the inner man, that is, in the understanding of the heart — for what does it profit to hear the word, if it is not retained and kept in the heart? — therefore he demanded ears of the hearers. This, then, even now, whether when the Scriptures are read in the church, or when the word of explanation is delivered to the people, following the authority of Scripture we say: see, the words of the law are indeed read by Jesus, but for very many they are not read; because Jesus reads the law to those “who have ears to hear.” But as for what he joined to the church of the Lord — also “the women and the children and the proselytes” — if indeed we understand “the women and the children and the proselytes” separately and consider them to be as it were a kind of appendage of the church, since “in a great house there are not only vessels of gold and silver, but also of wood and of clay,” we say that to the strong men strong food is handed over, namely to those of whom the Apostle says: “But solid food is for the perfect,” from whom he prepares for himself “a church not having spot, or wrinkle, or any of these things”; but those whom he separates out under the name of “women” or “children” or “proselytes,” let us understand to be those who “still need milk” or who, as it were “weak,” as “women” are, “feed on vegetables.” But if the whole church be taken together, then “the men” are understood to be those who “in all things, being perfect, know how to stand armed against the wiles of the devil”; while the “women” are those who do not yet of themselves perform the things that are useful, but by imitating the men and following their examples. From whom they are also said to have a “head”: for “the head of the woman is the man.” But the children will be those who, having recently taken up the faith, are nourished with the evangelical “milk.” And the proselytes will seem to be the catechumens, or those who are now eager to be joined to the faithful. Concerning these individually, John also, thinking similar things, writes in his epistle, and to each of the several ages assigns the deeds proper to each. Nevertheless, with Jesus reciting the law to you and revealing to your hearts the spiritual understanding: neither do you, proselytes, that is, catechumens, remain catechumens any longer, but hasten to receive the grace of God, that you too may be numbered in the assembly of the children of Israel; and you, “children,” “do not become boys in your understanding, but in malice be little ones, yet in your understanding be perfect,” as the Apostle too says to the Hebrews: “leaving the word of the beginning of Christ, let us be borne on to perfection”; but you also, who under the name of “women” are weak and slack and languid, be admonished, so that you may “raise up the slackened hands and the loosened knees,” that is, so that you may rouse your negligent and slothful minds and take up a manly constancy in fulfilling the precepts of the law and the Gospel, and may quickly press on to the perfection of strong men. For the divine Scripture does not know how to make a separation of men and women according to sex. For indeed with God there is no distinction of sex, but according to the diversity of the soul one is designated either man or woman. How many of the female sex are counted among the strong men before God, and how many of the men are reckoned among the slack and languid women? Or does not that man seem to you to be reckoned among the women, who says: I cannot observe the things that are written: “to sell what I have and give to the poor” I cannot, “to offer the other cheek to him who strikes the jaw” I cannot, “to bless him who curses” I cannot, “when blasphemed to entreat” I cannot, “to suffer and endure persecution” I cannot; and the other similar things which are commanded, which he says I cannot fulfill — what else does he seem to you than to be numbered among the women, who can do nothing manly? — HOMILIES ON Joshua 9.9