Joshua 14

The whole account of the land of Judah and of the tribes is typical of the church in heaven. Let us read Joshua, the son of Nun, or the concluding portions of Ezekiel, and we shall see that the historical division of the land as related by the one finds a counterpart in the spiritual and heavenly promises of the other. What is the meaning of the seven and eight steps in the description of the temple? Or again, what significance attaches to the fact that in the Psalter, after being taught the mystic alphabet by the one hundred and eighteenth psalm we arrive by fifteen steps at the point where we can sing: "Behold, now bless the Lord, all you servants of the Lord: you who stand in the house of the Lord, in the courts of the house of our God." Why did two tribes and a half dwell on the other side of Jordan, a district abounding in cattle, while the remaining nine tribes and a half either drove out the old inhabitants from their possessions or dwelled with them? Why did the tribe of Levi receive no portion in the land but have the Lord for its portion? And how is it that of the priests and Levites, themselves, the high priest alone entered the Holy of Holies where were the cherubim and the mercy seat? Why did the other priests wear linen raiment only, and not have their clothing of wrought gold, blue, scarlet, purple and fine cloth? The priests and Levites of the lower order took care of the oxen and carts; those of the higher order carried the ark of the Lord on their shoulders. If you do away with the gradations of the tabernacle, the temple, the church, if, to use a common military phrase, all upon the right hand are to be "up to the same standard," bishops are to no purpose, priests in vain, deacons useless. Why do virgins persevere? Widows toil? Why do married women practice continence? Let us all sin, and when once we have repented, we shall be on the same footing as the apostles.

Let us learn from the law, which describes for us of necessity the division of the land, said to have been made first through Moses and secondly also through Jesus — not that we should keep both, but that, learning the meaning of each, we may hold only that one which is handed down by Jesus our Lord. Now that land which is "beyond the Jordan" Moses distributed; but this one, which is the "holy land" and the "good land," "Jesus and the princes of the tribes of Israel" distributed. You see, then, that when that true inheritance of the "holy land" begins to be distributed by the Savior, the "princes of the tribes" also of the true and spiritual "Israel" will be taken up. And whom do we suppose to be the "princes" of our tribes, or the princes of the church, if not the holy Apostles, to whom the Savior says: "you also shall sit upon twelve thrones, judging the twelve tribes of Israel"? Yet there is taken up for the division a priest as well, who is the hidden and mystical word of God; for so it says that "Jesus and Eleazar" came together to divide the land.

Just as those who receive the law — which is a "shadow" of that true law — serve "the shadow and copy of the heavenly things," so those who divide the inheritance of the land in Judaea follow "the copy and shadow" of the heavenly division. The truth, therefore, was in the heavens, but the "shadow and copy" of the truth was on the earth. And so long as this "shadow" stood firm on the earth, there was an earthly Jerusalem, there was a temple, there was an altar, there was also a visible cult, there were high priests and priests, there stood also the cities and villages of Judaea and all these things which are now recited as described in this book. But when, at the coming of our Savior, God descending from the heavens, "the truth arose from the earth, and righteousness looked down from heaven," the "shadow and copies" fell. For Jerusalem fell, the temple fell, the altar was taken away, so that now there is no place, either "on Mount Gerizim or in Jerusalem," where one ought to worship, but "the true worshippers, who worship the Father, worship in spirit and in truth." Thus, then, when the truth was present, "the type and shadow" ceased; and when that temple was present, which was fashioned in the womb of the virgin by "the Spirit of God and the power of the Most High," the temple built of stones was demolished. The high priest "of the good things to come" was present, and the high priests "of bulls and goats" ceased. "The Lamb of God came, who takes away the sin of the world," and the lamb taken from the flocks and slaughtered to no purpose through so many ages came to an end. Therefore, if all these things which had been given to the men of former times in a shadow ceased when the truth was present and standing by, it followed without doubt that, once the inheritance of the kingdom of heaven had been laid open, the earthly inheritance too should cease. And the reason why all these things should come to an end is this: "that every mouth may be stopped and the whole world become subject to God," lest perhaps some from the unbelieving people should take occasions for their unbelief and, holding the "shadows" handed down to them from ancient times — whether of the temple or the altar or the high priests or the priests — should seem to themselves, while the state of the ancient cult remained, to be transgressing the order of religion if they should pass over to the faith. For this reason, then, divine providence arranged that all these things which had of old been foreshadowed on the earth should be taken away, so that with the types ceasing they might in a certain way find a way of seeking the truth. If therefore, O Jew, coming to the earthly city Jerusalem you find it overthrown and reduced to ashes and cinders, do not weep, as you now do like "children in your understanding"; do not lament, but instead of the earthly one seek the heavenly. Look upward, and there you will find "the heavenly Jerusalem, which is the mother of all." If you see the altar abandoned, I do not wish you to be grieved; if you do not find a high priest, I do not wish you to despair: there is an altar in the heavens, and beside it stands the high priest "of the good things to come," "chosen by God according to the order of Melchizedech." Thus, then, by the piety and mercy of God even the earthly inheritance has been taken away from you, so that you may seek an inheritance in the heavens.

Nevertheless, let us see what it is that is described through the shadow, since in the shadow of the law the truth is outlined. There is reported, then, a first and a second division of the inheritance that was made — the first indeed through Moses, but the second, which is also the more powerful, is described as made through Jesus. And "Moses" decrees a possession "beyond the Jordan to the tribe of Reuben and to the tribe of Gad and to the half tribe of Manasseh," but all the rest receive their inheritance through Jesus. We have already spoken about these matters before — how those who "had pleased God" through the law, going before in time those who through faith in Jesus arrive at the things promised, do not yet obtain the things that are perfect, awaiting those who, later indeed in a different time but by one faith, will please God, as the Apostle says: "that they should not be made perfect without us." Meanwhile, neither Moses nor Jesus gave the Levites an inheritance, because "the Lord God himself is their inheritance." And in this matter what else is to be understood, except that there are in the Church of the Lord certain ones who by the virtue of their soul and the grace of their merits go before all the rest, of whom "the Lord himself" is said to be their "inheritance"? And if it is permitted to venture in such matters and to open up something of a hidden secret, let us see whether perhaps this is what the figure of the priests or the Levites secretly shows — that in the whole people (I mean of those who are saved) the greater and by far the more numerous part is without doubt of those who, simply believing in the fear of God, through good works, through honorable morals and commendable deeds, "please the Lord"; but few there are, and very rare, who, giving their effort to wisdom and knowledge and keeping their mind clean and pure and cultivating their souls with all illustrious virtues, illuminate for the rest of the simpler ones, through the grace of teaching, the road on which they walk and come to salvation. These perhaps are now designated under the name of the Levites and the priests, whose "inheritance is the Lord himself," who is the "wisdom" which they loved above all others. I find, however, a certain difference in the things which Moses distributed and in those which Jesus distributed. For Moses, "distributing the land beyond the Jordan to the two and a half tribes," did not give the Levites the portion of a dwelling that fell to them; but Jesus gave it not only in those tribes which he himself apportions, but also in those which had been settled by Moses beyond the Jordan. For dwellings are decreed for the Levites in each single tribe, so that through this we might recognize a much more magnificent mystery. For this Levitical or priestly order, which devotes its effort to the wisdom and knowledge of God, could not receive from Moses a lot of habitation, because Moses was not a minister of the truth, but "of the shadow and the copy." But Jesus our Lord, who was "the Wisdom of God," himself provides dwellings for the wise. For Moses could not say: "Go, sell all your things which you have, and give to the poor, and you shall have treasure in heaven, and come, follow me" — for this is to give a portion to the Levites — nor could Moses say: "Whoever does not renounce all that he possesses cannot be my disciple," nor could Moses say: "Everyone who does not hate father or mother and brothers and sisters and children, and moreover even his own soul, cannot be my disciple." This Moses could not say, and therefore he himself could not apportion the dwellings of the priests and Levites. Blessed, therefore, is he who shows himself to be such and is found to be perfect in all these things which Jesus commanded, so that from Jesus he may receive the lot of a heavenly dwelling in the world to come; of whom the Lord Jesus himself says: "Father, I will that where I am, these also may be with me," and: "as I in you and you in me are one, that these also may be one in us."

But if, hearing that the inheritance of the perfect and the more eminent is called the Lord, you are ignorant and in doubt as to what that is which is designated under this name, hear that "the Lord is wisdom." He, therefore, to whom the Lord is said to be his inheritance, this one will take the inheritance of wisdom. The Lord is called "righteousness." He, therefore, whose inheritance is the Lord, this one will obtain the inheritance of righteousness. The Lord is "peace," the Lord is "redemption," the Lord is "salvation," in the Lord are "the treasures of wisdom and knowledge hidden." All these things he will receive in his inheritance, whose inheritance the Lord shall have been. Nevertheless, even these, to whom the "wisdom" of God and the "Word" of God and "truth" and "righteousness" is said to be their inheritance, meanwhile receive their dwelling together with those whose inheritance is held on the earth, so that from fellowship with them those who by themselves are not yet able may through them be made partakers of the "wisdom and knowledge" of God and of his "truth" and "Word." And thus the divine dispensation extends even to the very least, so that those who cannot in the first place exist as capable of divine grace may deserve to be illuminated from fellowship with these, and that may be fulfilled which is written: "he who had much did not abound; and he who had least was not diminished," but also that which the Apostle says to the Corinthians concerning the saints of Jerusalem: "that your abundance," he says, "may make up for their want, and their abundance may make up for your want." So therefore now too the Levite and the priest, who do not have land, are commanded to dwell together with the Israelite who has land, so that the priest and the Levite may receive from the Israelite the earthly things which they do not have, and again the Israelite may receive from the priest and the Levite the heavenly and divine things which he does not have. For the law of God has been committed to the priests and the Levites, that they may give their effort to this alone and be free for the word of God without any anxiety. But again, in order that they may be able to be free, they must make use of the ministries of the laity. For if the layman does not provide the things which are necessary to the priests and the Levites, they, being occupied in such things — that is, in bodily cares — will be less free for the law of God; and while they are not free and not giving their effort to the law of God, you are endangered. For the light of knowledge which is in them will be darkened, since you do not supply the oil for the lamp, and by your fault that will come to pass which the Lord said: "for a blind man offering guidance to a blind man, both will fall into the pit." But also that will be fulfilled in you which the Lord said: "for if the light which is in you is darkness, how great is that darkness itself!" Therefore, that the light of knowledge may shine in the priests and their lamp may be always lit, do you fulfill your office, complete the commandment of God with regard to the services due to the priests. But if perhaps, having received from you the things which are necessary and "so not as of covetousness, but as of a blessing," they neglect to give their effort to instruction and to be free for the word of God and to "meditate on the law of God day and night," they themselves will see how they render an account to the Lord for your souls. But rather let us pray for the mercy of God almighty, that by his own light, his own truth, his own splendor he may deign to illuminate us all and to give "his word as a lamp to our feet and a light to our paths," our Lord Jesus Christ himself, who is "the true light of the world," "to whom is glory and dominion unto the ages of ages. Amen!"

However, he [the Lord] said they should not come to that land which they had refused, as a penalty for their unbelief; but their children and wives, who had not murmured, and who, owing to their sex and age, were guiltless, should receive the promised inheritance of that land. So the bodies of those of twenty years old and upwards fell in the desert. The punishment of the rest was put aside. But they who had gone up with Joshua, and had thought fit to dissuade the people, died without delay of a great plague. Joshua and Caleb entered the land of promise together with those who were innocent by reason of age or sex. The better part, therefore, preferred glory to safety; the worse part safety to virtue. But the divine judgment approved those who thought virtue was above what is useful, while it condemned those who preferred what seemed more in accordance with safety than with what is virtuous.

And let us see who it is that first received an inheritance from Jesus. "Caleb," it says, "the son of Jephunneh." For he is the first to ask, and he asks with certain definite reasons and words, which are written down; and these words can also instruct us unto salvation. First of all, Caleb is interpreted as "heart." Who then is, as it were, a heart, if not the one who in all things devotes his effort to the understanding, who is said to be no other member of the body of the church than that which is more excellent in us, the heart — that is, one who conducts all things with reason and prudence, and so administers everything as though he were nothing other than a heart? Now Jephunneh, his father, is interpreted "conversion." This Caleb, then, is the son of conversion; and why, unless because, having been turned to God, he brings forth from himself such fruit that the heart begets a son? Everyone, therefore, who has leisure for divine perceptions and does all things prudently and rationally is a Caleb. He, first indeed instructed by Moses, but secondly by Jesus, whom he attended, says: "you know the word which the Lord spoke to Moses the man of God." "You know the word which the Lord spoke." For who else can "know the word which the Lord spoke to Moses" except Jesus alone? No one understood the law as Jesus taught it; for he himself taught and opened up all things, he himself revealed to Paul that "the law is spiritual." "As he spoke," it says, "concerning me and concerning you." "Concerning me," it says, "and concerning you Moses spoke." "Concerning you" — this is what the Lord said: "if you believed Moses, you would surely also believe me; for he wrote of me." But when he said "concerning me" — that is, concerning Caleb, who is the heart — it is certain that Moses wrote concerning the heart, seeing that he wrote everything prudently and wisely. He says therefore: "today I am as strong as I was strong then." For the holy man is likewise "strong" both in things present and in things past, both in the new and in the old, both in the gospels and in the law. This, then, is what he says, that "he is strong today" under Jesus "as he was then" under Moses, because in the mysteries of both testaments the watchful heart is strong.

A brother asked John, 'What shall I do? A brother keeps coming and taking me away to help with the work which he is doing: but I am poor and ill, and too weak to do it. How can I obey God's commandment?' He answered him, 'Caleb the son of Jephunneh said to Joshua the son of Nun, "I was forty years old when Moses the servant of the Lord sent me with you to that country and now I am eighty-five. Then I was strong: and I am still just as capable of beginning and ending a battle" (cf. Josh. 14:6, 10–11). So go with him and see if you finish the work as well as you begin it. If you can't, sit in your cell and lament your sins. If they find you weeping when they come, they will not force you to go with them.'

But let us also see his petition, which "Caleb, the son of Jephunneh," asked first from Jesus. "I ask of you," he says, "this mountain, as the Lord said in that day." The holy man seeks nothing lowly or base, nothing that lies in sunken valleys, but he seeks a lofty "mountain," and a "mountain" in which there are "great and fortified cities." For it is written: "there are the Anakim, cities great and fortified." And he was asking for these things because he knew how to wage war, as it is written: "the wise man occupied fortified cities and destroyed the stronghold in which the impious trusted." Do you suppose that, when Solomon said these things, he wished to teach us this — that "the wise man captured cities and destroyed strongholds" built of stones? Or does it rather indicate that the city and the walls are the dogmas of the impious and the syllogisms of the philosophers, by which they construct all manner of impious things contrary to the divine law, which are observed among the pagans or the barbarians? But those things too must be reckoned among these, and to be "fortified cities" and set upon mountains, which the heretics place in their assertions from the Scriptures as though upon high mountains. These "cities," then, every "wise man" who preaches the word of truth "has destroyed," and he has overthrown the cities of falsehood with the battering-ram of truth, just as the Apostle Paul also said: "destroying reasonings and every height that exalts itself against the knowledge of God." So then even now this most wise Caleb stands before Jesus and promises that "he is strong for war and ready for battle," and therefore he begs that there be permitted to him, as it were, the faculty of disputation, so that he may contend with the dialecticians of the world, with those who confirm falsehoods in place of truths, that he may refute and overcome them and overthrow all the things which they have constructed with their false assertions. And so at last, seeing his eagerness, "Jesus," it says, "blesses him" — namely, because he asks for and dares such things. But you too, if you are willing to give effort to your studies and to meditate prudently upon the law of God and to become a heart in the law of God, are able to overthrow those great and fortified cities, that is, the assertions of falsehood, so that you too may deserve to be blessed by Jesus and to receive Hebron from him.

Now Hebron is interpreted "conjunction" or "wedlock." By this can perhaps be shown that thing — that the double cave purchased by the patriarch Abraham is there, in which the marriages of the fathers and their remains lie, that is, Abraham with Sarah, Isaac with Rebecca, Jacob with Leah. Caleb, therefore, deserved to receive the remains of the fathers in his inheritance, without doubt because through the wisdom which was in him, by which he flourished both under Moses and under Jesus, he had understood the meaning of that very conjunction and had perceived what the cause was that with Abraham only Sarah lay there, and that neither Hagar nor Keturah deserved to be joined to him; or what the cause was that with Jacob only Leah seemed to lie, and neither Rachel, who had been more greatly beloved, nor any of the concubines had been united to him in the tomb. He himself, therefore, the prudent and wise Caleb, takes his inheritance among the memorials of the fathers. To him "Jesus assigned Hebron, the mother-city of the nation of the Anakim, and it becomes his lot unto this present day." Would that to me too there might be given the lot of Abraham and Isaac and Jacob, and that my God might become mine, as he became "the God of Abraham and the God of Isaac and the God of Jacob," in Christ Jesus our Lord, "to whom is glory and dominion unto the ages of ages. Amen!"

Moses distributed the inheritance, and Jesus too distributed the inheritance. But it is not written in the distribution of Moses's inheritance that "the land rested from wars," whereas in the distribution of Jesus the very preface of the word begins thus: "and the land," it says, "rested from wars." If, then, you too wish to be made worthy to obtain an inheritance from Jesus, and to receive a portion from him, you must first bring all your wars to an end and stand fast in peace, so that of the land of your flesh also it may be said that "the land rested from wars."