Joshua 1

Joshua the son of Nun became so great, because his union with Moses was the means not only of instructing him in a knowledge of the law but also of sanctifying him to receive grace. When in his tabernacle the majesty of the Lord was seen to shine forth in its divine Presence, Joshua alone was in the tabernacle. When Moses spoke with God, Joshua too was covered by the sacred cloud. The priests and people stood below, and Joshua and Moses went up the mount to receive the law. All the people were within the camp; Joshua was without the camp in the tabernacle of witness. When the pillar of a cloud came down and God spoke with Moses, Joshua stood as a trusty servant beside him. He, a young man, did not go out of the tabernacle, though the old men who stood far off trembled at these divine wonders.

Having finally finished with the Pentateuch of Moses, as though freed for a great advantage, we set (our) hand to Jesus son of Nave, who the Hebrews call Joshua ben Nun, that is, Joshua son of Nun, and to the book of Judges, which they call Sopthim, to Ruth also and Esther, which they extol by the same names. And I admonish the reader, that he, being careful with Scripture, might preserve the forest of Hebrew names and (their) separations divided into parts, so that our work and his effort might not be wasted. And that in the first place, which I often testify, let him know me not to coin the new in rebuke of the old, as though my friends are accused, but rather to offer, for my part, to men of my language, those things of ours which still delight, like the copies of the Hexapla for the Greeks, which require great expense and work, so they might have our edition, and anywhere the readings of the ancient scrolls are doubtful, comparing this this to them, they might find what they seek, especially when among the Latins there are as many versions as there are books, and everyone has, according to his own judgment, either added or subtracted whatever seemed right to him, and he indeed may not have been able to be certain what differed. From which may scorpion cease to rise against me with bow-like wound, and poisoned tongue desist from slandering a holy work, either accepting, if it has pleased, or condemning, if it has displeased, and remember these verses: "Your mouth has abounded in malice, and your tongue constructed deceits; sitting, you have spoken against your brother, and against the son of your mother imposed a scandal. These things you have done and I was quiet; you wrongly thought that I might be like you: I will accuse you and stand before your face" [Psalm 49.19-21]. For what advantage is it to the listener for us to sweat at work and to work at criticizing others, for Jews to lament that the opportunity has been taken away from them for falsely accusing and insulting Christians, and for men of the Church to despise, indeed to tear apart, that from which enemies are tortured. If only what is old in the interpretation pleases them, which things are also not displeasing to me, and they think of receiving nothing further, why are they reading or not reading those things which are either added or cut out by the asterisks and obeli? For what reason have the churches accepted the translation of Daniel by Theodotion? Why are Origen and Eusebius Pamphilou admired for having treated entire editions similarly? Or what foolishness was it, after they had spoken true things, to set forth things which are false? And from where in the New Testament are they able to prove the received testimonies, which are not supported in the books of the Old (Testament)? Thus, we say, I may be seen to be not altogether quiet to accusers. Otherwise, after the falling asleep of Paula, whose life is an example of virtue, and these books, which I was not able to deny to Eustochium the virgin of Christ, we have decided "while spirit yet rules these limbs" to incline to the explanation of the Prophets, and to resume, in a kind of return home, a work long unfinished, especially when the admirable and holy man Pammachius demands the same in letters, and we, hurrying on to the homeland, need to pass by the deadly songs of the sirens with deaf ear.

The name of Joshua [Jesus] was a type. For this reason then, and because of the very name, the creation reverenced him. What then! Was no other person called Jesus? Yes; but this man was on this account so called in type; for he used to be called Hoshea. Therefore the name was changed: for it was a prediction and a prophecy. He brought in the people into the promised land, as Jesus [does] into heaven; not the Law; since neither did Moses [bring them in], but remained without. The Law has not power to bring in, but grace.

For the prophet does not speak this way: "And the Lord said to me," but to Jesus [Joshua], in order to show that he was not speaking of himself but of Christ to whom God was then speaking. For that Jesus [Joshua] was a figure of Christ. Although he was first called Hoshea, Moses, foreseeing the future, ordered him to be called Joshua (or Jesus), so that, since he was selected leader of the soldiery against Amalek who was attacking the children of Israel, he might overcome the adversary through the figure of his name and lead the people into the land of promise. And for this reason also he succeeded Moses, to show that the new law given through Jesus Christ would succeed the old law which was given through Moses.

To what end, then, do all these things look for us? Surely to this, that this book does not so much set forth for us the deeds of the son of Nave as it depicts for us the mysteries of my Lord Jesus. For it is he who after the death of Moses took up the command, it is he who leads the army and "fights against Amalek"; and what was there foreshadowed on the mountain with hands stretched out, "he fastens to his cross, triumphing over the principalities and powers in himself." "Moses died," therefore; for the law ceased, since "the law and the prophets were until John." But do you wish me to bring forth proofs from the Scriptures that Moses is called the law? Hear what he says in the Gospel: "They have Moses and the prophets; let them hear them"—here without doubt naming the law "Moses." "Moses the servant of God died," therefore; for the law has died and the precepts of the law now cease. Or if it seems to you too little authority when these things are brought forward by me, follow the authority of the Apostle who says that "the woman is bound by the law while her husband lives, and she will be called an adulteress if she be with another man; but if her husband is dead, she is loosed from the law of her husband, so that she is no longer an adulteress if she be with another man"—without doubt naming as the "woman" the soul, which was held under the law of Moses, of which he says: "While her husband lives she is bound by the law." "But if her husband is dead"—without doubt the law—he says that soul is "freed" which seemed to be subject. Therefore, for this reason, it is necessary that the law die, so that those who believe in Jesus may in no way incur the charge of adultery.

"And the Lord said," he says, "to Jesus the son of Nave, the minister of Moses: Moses my servant is dead. Now therefore arise and cross over this Jordan, you and all this people, into the land which I give to you." You will perhaps ask how our Lord Jesus the Son of God was also the "minister" of Moses: because "when the fullness of times had come, God sent his Son, made of a woman, made under the law." By this therefore, that "he was made under the law," he was made "the minister of Moses." But God says that they are to "cross over into the land," not which Moses gave, but "which I," he says, "give to you." You see therefore that, Moses being dead, God gives the "land" to the people through Jesus. What "land"? That land without doubt of which the Lord says: "blessed are the meek, for they shall possess the land as their inheritance."

We must also give an account of the death of Moses; for unless we understand how Moses dies, we shall not be able to perceive how Jesus reigns. If therefore you consider Jerusalem overthrown, the altar abandoned, nowhere sacrifices nor victims nor drink offerings, nowhere priests, nowhere high priests, nowhere the ministries of the Levites: when you see all these things cease, say that "Moses the servant of God is dead." If you see no one "coming three times a year into the sight of the Lord," nor offering gifts in the temple, nor slaying the "Passover," nor "eating unleavened bread," nor offering "firstfruits," nor "consecrating the firstborn," when you see all these things not being celebrated, say that "Moses the servant of God is dead." But when you see the nations entering into the faith, churches being built, altars sprinkled not with the gore of beasts but consecrated with the "precious blood" of Christ, when you see priests and Levites ministering not "the blood of bulls and goats" but the word of God through the grace of the Holy Spirit, then say that Jesus after Moses has taken up and obtained the leadership — not that "Jesus the son of Nave," but Jesus the Son of God. When you see that "Christ our Passover has been sacrificed" and we eat "the unleavened bread of sincerity and truth," when you see the fruits of the good land in the church "thirtyfold and sixtyfold and a hundredfold," widows, virgins, and martyrs, when you see the seed of Israel multiplied from those who were "born not of blood, nor of the will of man, nor of the will of the flesh, but of God," and when you see "the sons of God who were scattered gathered into one," when you see "the people of God keeping the Sabbath," not keeping leisure from common intercourse, but keeping leisure from the working of sin, when you see all these things, say that "Moses the servant of God is dead" and Jesus the Son of God obtains the leadership. Finally, in a certain little book too — in which, although it is not held in the canon, nevertheless the figure of this mystery is described — it is related that two Moseses were seen: one alive in spirit and another dead in body. In which without doubt this is what was foreshadowed: that if you gaze upon the letter of the law as empty and void of all those things which we have mentioned above, that itself is the Moses dead in body. But if you are able to "remove the veil" of the law and to understand that "the law is spiritual," this is the Moses who lives in spirit.

What is the special excellence of Joshua? His generalship, and the distribution of the inheritance, and the taking possession of the Holy Land.

But let us also see this: what it is that Jesus promises to his soldiers. "Every place," he says, "whatsoever you shall put under the treading of your feet, shall be yours." He had said this to those who then existed, concerning the regions of the "Canaanites," the "Perizzites," the "Jebusites," and the other nations, whose regions, when the unworthy inhabitants had been driven out, they themselves took as an inheritance; but let us see what is promised to us in these words. There are certain nations of adversary powers, diabolical, against whom battle is waged for us and contests are toiled at in this life. Therefore however many nations of these we shall "put under our feet," however many we shall conquer in the contest, we shall take their regions, their provinces and kingdoms, with Jesus our Lord apportioning them to us. For they were once angels, they were "magnificent" in the kingdom of God. Or do we not read what Isaiah says concerning one of them: "How has Lucifer fallen, who rose in the morning?" This Lucifer without doubt had his seat in the heavens; but after he became an apostate angel, if I am able to conquer him and "put him under my feet," if I am granted that the Lord Jesus "may crush Satan under my feet," I shall consequently be granted to receive the place of Lucifer in the heavens. Thus, therefore, we understand that it is promised to us by Jesus our Lord that "every place which we shall put under the treading of our feet shall be ours." But let us not suppose that we can enter into this inheritance through idleness and negligence, yawning and dozing. Wrath has an angel of its own kind; unless you conquer this within yourself and cut away from yourself all the motions of anger and fury, you will not be able to take, in the inheritance, the place which that angel once held, for the reason that by your slothfulness you have in no way driven him out of the land of promise. Likewise also of pride and jealousy and avarice and lust there are certain instigating angels and inciters of these evils, whose vices unless you conquer within yourself and exterminate them from your land, which has now been sanctified through the grace of baptism, in no way will you receive the fullness of the promised inheritance.

"Every place," he says, "whatever you shall ascend upon with the tread of your feet, I will give it to you." What are the places which "we ascend upon with the tread of our feet"? The letter of the law is set upon the ground and lies below. Nowhere therefore does he ascend who follows the letter of the law. But if you are able to ascend from the letter to the spirit and to climb up from the history to a loftier understanding, then you have truly ascended to a high and lofty place, which you will receive from God as an inheritance. For if in those things which are written you understand types and perceive them to be forms of things heavenly, and if in mind and thought you "seek the things which are above, where Christ is seated at the right hand of God," then you will also receive that place as an inheritance, as our Lord and Savior says: "where I am, there shall my minister also be." If therefore you attain even to "Christ seated at the right hand of God" by faith, life, purity, and virtue, and if with those "treads of your feet" which Jesus washed you walk into that "place," God will give it to you; then you will be made not only "an heir of God," but also "a co-heir of Christ."

"Just as," he says, "I said to Moses, this wilderness and Antilibanus, as far as the great river, the river Euphrates." God placed the "wilderness" under Jesus, that is, the desert places. What desert places? Of which the prophet says: "rejoice, O thirsting wilderness," and: "many are the children of the desolate one, more than of her who has a husband." And again he did not say Lebanon, but "Antilibanus," which Jesus received from God. Now "Antilibanus" is so called as it were in place of Lebanon. If therefore you see that former people according to the flesh, Israel, who was "the true olive," understand that this itself was the true Lebanon; but when you see that on account of its unbelief "the kingdom is taken away from it and given to a nation producing its fruit," perceive that this people, which is brought into the kingdom in place of that expelled one, is the "Antilibanus," which is "the church of the living God" gathered from the nations through Jesus Christ our Lord, "to whom is glory and dominion unto ages of ages. Amen!"

Pay attention to what comes next: "Without love, a measure of money is sufficient for present needs," because he himself said, " 'I will not forsake you, I will not desert you.' You were afraid of I don't know what evils, for that reason you were saving up money; count me as your guarantor." That's what God says to you. It isn't a man, not your equal or you yourself, but God who says to you, "I will not forsake you, I will not desert you." If a man made such a promise, you would trust him; God makes it, and you hesitate? He made the promise, put it in writing, made out the bond; you needn't worry at all. Read what you've got in your hand, you're holding God's bond; as your debtor you hold the one whom you have asked to cancel your debts.

The fifth kindness follows, which is bestowed with true certainty on every really staunch Catholic. He means: "Even if I were to walk among heretics and schismatics" (they are rightly called the shadow of death since they have the form of death as they lead us to hell) "I will not fear their foul enticements, for you defend me with the protection of your presence." In the prophet's words: I will not leave you or forsake you; for in this world the church walks among the wicked, until he who separates the good from the evil shall come on judgment day.

We must join in disciplining ourselves to beware of all that is subject to the passions. We must, like true philosophers, escape from any foods that arouse sexual desire, from a dissolute relaxation in bed, from luxury and all the passions that make for luxury. We realize that others find this a grievous struggle. It is no longer so for us, since self-discipline is God's greatest gift. "He has said, 'I will never forsake you or abandon you,' " who has judged you worthy by a decision that is wholly genuine. In this way, as we carefully strive to go to him, the Lord's "easy yoke" will receive us.

Let brotherly love continue. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. [Joshua 1:5] So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

Nevertheless, I say, fear not. Paul comforteth you, saying, "God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make the way of escape, that ye may be able to bear it." He indeed Himself hath said. "I will never leave thee, nor forsake thee." For had He resolved to punish us in deed, and in actual endurance, He would not have given us over to terror during so many days. For when He would not punish, He affrights; since if He were intending to punish, fear would be superfluous, and threatening superfluous. But now, we have sustained a life more grievous than countless deaths; fearing and trembling during so many days, and being suspicious of our very shadows; and paying the punishment of Cain; and in the midst of our sleep, starting up, through constant agony of mind. So that if we have kindled God's wrath, we have appeased Him in the endurance of such a punishment. For if we have not paid the satisfaction due to our sins, yet it hath been enough to satisfy the mercy of God.

Still, toss all pride far from your side, and be valiant. Look: when Joshua [son] of Nun was valiant, God delivered his enemies into his hands. If you are fainthearted, you become a stranger to the law of God. Faintheartedness fills you with pretexts for laziness, mistrust and negligence, until you are destroyed.

"Do not turn aside from the law; so that you may understand all that you do." Prudential understanding teaches what is to be carried out, namely every good, according to the way of interior thought and exterior action. God wills that we do all things reasonably. And blessed Ambrose says that we ought neither to do nor to speak anything about that for which we cannot give a reason.

You should not be like a wanderer, rambling about the streets, without just cause, to spy out those who live wickedly. But by minding your own trade and employment, endeavor to do what is acceptable to God. And keeping in mind the oracles of Christ, meditate in the same continually. For so the Scripture says to you: "You shall meditate in his law day and night; when you walk in the field, and when you sit in your house, and when you lie down, and when you rise up, that you may have understanding in all things." No, although you are rich and so do not want a trade for your maintenance, don't be one that wonders and walks around at random; but either go to some that are believers, and of the same religion, and confer and discourse with them about the lively oracles of God. Or if you stay at home, read the books of the Law, of the Kings, with the Prophets; sing the hymns of David; and peruse diligently the gospel, which is the completion of the other.

The man who 'pores upon' the Law is obeying Joshua's command (Josh. 1:8), 'the book of the Law shall not depart out of thy mouth; but thou shalt meditate therein day and night.' This means, among other things, that the Law was a study or, as we should say, a 'subject'; a thing on which there would be commentaries, lectures, and examinations. There were. Thus part (religiously, the least important part) of what an ancient Jew meant when he said he 'delighted in the Law' was very like what one of us would mean if he said that somebody 'loved' history, or physics, or archaeology. This might imply a wholly innocent—though, of course, merely natural—delight in one's favourite subject; or, on the other hand, the pleasures of conceit, pride in one's own learning and consequent contempt for the outsiders who don't share it.

Next, on what subjects and to what extent may we philosophize? On matters within our reach, and to such an extent as the mental power and grasp of our audience may extend. No further, lest, as excessively loud sounds injure the hearing, or excess of food the body, or, if you will, as excessive burdens beyond the strength injure those who bear them, or excessive rains the earth; so these too, being pressed down and overweighted by the stiffness, if I may use the expression, of the arguments should suffer loss even in respect of the strength they originally possessed. Now, I am not saying that it is not needful to remember God at all times; ... I must not be misunderstood, or I shall be having these nimble and quick people down upon me again. For we ought to think of God even more often than we draw our breath; and if the expression is permissible, we ought to do nothing else. Yea, I am one of those who entirely approve that Word which bids us meditate day and night, and tell at eventide and morning and noon day, and praise the Lord at every time; or, to use Moses' words, whether a man lie down, or rise up, or walk by the way, or whatever else he be doing -and by this recollection we are to be moulded to purity. So that it is not the continual remembrance of God that I would hinder, but only the talking about God; nor even that as in itself wrong, but only when unseasonable; nor all teaching, but only want of moderation. As of even honey repletion and satiety, though it be of honey, produce vomiting; and, as Solomon says and I think, there is a time for every thing, and that which is good ceases to be good if it be not done in a good way; just as a flower is quite out of season in winter, and just as a man's dress does not become a woman, nor a woman's a man; and as geometry is out of place in mourning, or tears at a carousal; shall we in this instance alone disregard the proper time, in a matter in which most of all due season should be respected?

But I fear lest, through excessive negligence and dullness of heart, the divine volumes be for us not only veiled but even sealed, so that, "if a book to be read is given into the hands of a man who does not know letters, he says: I do not know letters; if it is given into the hands of a man who knows letters, he says: it is sealed." Whence it is shown that we must not only apply zeal to learning the sacred letters, but must also entreat the Lord and "day and night" beseech him, that the Lamb "from the tribe of Judah" may come and himself, taking the "sealed book," may deign to open it.

At the death of Moses, Joshua received the rule; and when the law ended, our true Lord Jesus obtained the rule of the whole world. Therefore, Joshua who typified the Lord said to the people when he came to the Jordan: "Prepare your provisions until the third day." The third day, dearly beloved, we recognize as the mystery of the Trinity. What food should we prepare so that we may come to the third day? It seems to me that this food should be understood as faith; for Christians it is by faith that they believe in the Trinity and arrive at the sacrament of baptism. Therefore, what Joshua then told his people, the true Joshua or Jesus now tells the Christian people through his ministers. Indeed, what else does this mean: "Prepare your provisions until the third day," except to receive the mystery of the Trinity? After this the Jordan was crossed just as if the mystery of baptism were completed, and the people of Israel entered the promised land. It is true, brothers; unless a person crosses through the sacrament of baptism, he will not see the land of true promise, that is, eternal beatitude.

For this reason Joshua said to the people, "Prepare your provisions for the journey." Today, if you willingly listen, Christ our Lord says to you, "If you will follow me, prepare food for the journey." This food is good works which accompany us like faithful food for the journey to future bliss. Therefore, consider, brothers, that if each one does not prepare food for himself, he cannot follow Joshua when he enters the land of promise.

Then here he says: "Prepare for yourselves provisions for the way." And today, if you would hear, Jesus says to you: if you follow me, "prepare for yourself provisions for the way." For the provisions are the works which accompany us to the way that is to come, like a faithful viaticum. Let us see, however—since it is not fitting to read the divine writings carelessly and as it were in passing—whence he bids them "prepare provisions" who have no grain: for manna was their food. But when we have now crossed the banks of this river, "the manna ceases"; and therefore, unless each one "prepares" for himself "provisions," he will not be able to follow Jesus as he enters the land of promise.

Moses distributed the inheritance of the land across the Jordan to two and a half tribes, that is, to "the tribe of Reuben" and "the tribe of Gad" and "the half-tribe of Manasseh." But to the remaining tribes it was not Moses but Jesus who divided the land. Nevertheless a covenant was struck with those "two and a half tribes" who had received land across the Jordan, that, leaving their "women" and their "little ones" in that land across the Jordan, they themselves should fight alongside their brothers until they too should obtain their inheritance. It was necessary, therefore, after the death of Moses, who had entered into this covenant, that Jesus should demand what was promised and remind them to bring aid to their brothers who were about to fight. This indeed the text of the narrative sets forth; but since we "have now turned to the Lord," who "takes away the veil from the reading of the Old Testament" and grants to his servants who believe in him that "with unveiled face they may behold the glory of the Lord," let us perceive that all these things, which "happened to them in a figure, were written for our sake," "upon whom the ends of the ages have come." And therefore, as we have already said before, let us attempt to ascend from the letter to the spirit, from the figures to the truth, and let us consider what pattern these "two and a half tribes" hold, which receive the land of inheritance through Moses, and what pattern the remaining "nine and a half tribes" hold, which receive the promise of the holy land through Jesus. And first of all I think that it could not have happened by chance that those who receive their portion through Moses were all firstborn. For Reuben is the firstborn from Leah, Gad the firstborn from Zilpah, and Manasseh the firstborn from Asenath the Egyptian, "the daughter of Potiphar the priest of Heliopolis," whom Joseph took to wife. I can never persuade myself that it happened by chance that all those were firstborn to whom the inheritance was decreed through Moses, but rather I judge that in these there was even then foreshadowed the pattern of two peoples: of the one, indeed, which would appear to be firstborn according to the order of nature, and of the other, which through faith and grace would receive the blessing of the inheritance.

Nor is rest given to those who receive the inheritance through Moses, that is, who pleased God through the law, before they help their brothers in battle. Only the "women" and the "little ones" receive rest through Moses; but the rest do not rest, but go out to the aid of their brothers. See how today, as I labor in the contest of this life and have a struggle against enemies, that is, against the hostile powers, they come to my aid who before the coming of my Lord Jesus Christ were justified under the law. See how Isaiah furnishes me aid, when he illuminates me with the words of his reading. See Jeremiah coming girded and ready to our aid and, with the javelins of his volume, putting to flight our most fierce enemies, the darkness of my heart. Daniel too is girded for our aid, when he instructs and forewarns us concerning the presence and kingdom of Christ and concerning the future deceit of the Antichrist. Ezekiel too is present, marking for us the heavenly mysteries in the fourfold circuits of the wheels and "enclosing a wheel within a wheel." Hosea too leads the twice-six squadrons of the prophetic host, and they all march out "with their loins girded in the truth" which they preach to the aid of their brothers, so that, instructed by their volumes, we may not be ignorant of the devil's cunning. These, therefore, who are strong men, armed and "girded about the loins with truth," go out to our aid and fight alongside us. But the "little ones" and the "women" do not go out to our battle. And no wonder; for he is called an infant who does not speak. What help, then, could that one have given me who has spoken nothing? in whom I find nothing that I may read? whose word does not instruct me? But the Apostle says that "the woman" is "the weaker vessel." Hence, consequently, "the weaker vessel" does not come to the conflict, lest it be shattered and perish; for so it is said of the Lord Jesus in the Gospels that "he did not break the bruised reed." Since therefore "women" are commanded to be taught at home by their husbands and are placed rather in the person of disciples than of teachers, he does not come to my aid who cannot teach me and in whom I find nothing that I ought to imitate or hold fast.

Let us see, then, what those who come from that land which Moses distributed say to Jesus: "as we obeyed Moses," they say, "so will we obey you also." Nothing is so true as that everyone who "obeys Moses obeys" also Jesus our Lord. "For of" Jesus "he wrote." Hence the Lord too in the Gospel, reproving them because, from the fact that they do not believe him, they do not believe Moses either, says: "if you believed Moses, you would surely believe me also; for of me he wrote." Yet to me this too does not seem idle, that these tribes which are dispensed through Moses are not three whole tribes, and those which obtain the inheritance through Jesus are not nine whole ones, but "two and a half" here and "nine and a half" there, and that one tribe is divided into two parts, whereby neither here is the third number filled up whole, nor there is the tenth perfectly and wholly completed. In which I judge this to be indicated: that even those former ones, who were governed under the law, did indeed touch upon the knowledge of the Trinity, yet not wholly and perfectly, but "in part." For there was lacking to them, within the Trinity, the knowledge also concerning the incarnation of the Only-begotten. For although they believed concerning his coming and concerning the rest of his dispensations not only believed but even preached, yet they could not also see and attain the things which they had believed; just as the Lord too says to his disciples concerning these: "many prophets and righteous men desired to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them." For their faith was not whole, inasmuch as the dispensation of the flesh had not yet been fulfilled in Christ; and what we now already believe to have been done and fulfilled, they believed only as yet to come. Therefore, then, those tribes are neither two, lest the fathers should be outside the faith and salvation of the Trinity, nor three whole and perfect, lest the mystery of the blessed Trinity should already seem to have been fulfilled in them. But they did indeed touch upon the third number and, as the Lord said, "desired to see the things which we see, and to hear the things which we hear," but they were by no means able, because the Son of Man had not yet been "lifted up," nor had "the fullness of the times" yet come. Here something more even moves me. I think that perhaps not even in the coming of Jesus and his incarnation do we yet learn that which is perfect and whole; nor even if he be led to the cross and be consummated in all things, nor even if he rise from the dead, will he lay open to us through himself all the things that are perfect. We still have need of another, who may open and reveal to us all things. Hear the Lord himself saying in the Gospels: "I have yet many things which I would say to you, but you cannot bear them now. But the Spirit of truth, who proceeds from the Father, will come, and he will receive of mine: and he will show you all things." You see that not only is that third number not shown to be fulfilled in Moses, but even Jesus still says to his disciples: "you cannot yet hear," unless that Paraclete come, "the Spirit of truth," because through him and in him the perfection of the Trinity is fulfilled. For also as to the fact that it is "nine and a half tribes" which act under Jesus as leader, and not ten whole ones — which number is said to be in all things consummate and perfect —, the same reasoning is without doubt found, so that this, which is said to be reserved by the Lord Jesus for the Holy Spirit, may appear half-full and midway. For although through the Lord and Savior repentance is preached, and conversion from evils to good things, and remission of sins is given to all believers, and all the things which seem to tend toward the perfection of the decade are completed, nevertheless the perfection and sum of all good things consists in this, if after all these things one should merit to receive the grace of the Holy Spirit. Otherwise nothing will be thought perfect in him to whom the Holy Spirit is lacking, through whom the mystery of the blessed Trinity is fulfilled.