Numbers 18

Those who are better always take upon themselves the faults and sins of their inferiors. For so also the Apostle says: "you who are stronger, bear the weaknesses of the weak." If an Israelite sins, that is, a layman, he cannot himself take away his own sin, but he requires a Levite, he needs a priest; nay rather, he seeks something still more eminent than these: he has need of a high priest, that he may be able to receive remission of his sins. But if a priest or a high priest offends, he can himself purge his own sin, provided nevertheless that he does not sin against God; for concerning sins of this kind we do not easily see any remission designated in the letter of the law. Now these things we have said on account of what has been read to us. And "the Lord," it says, "spoke to Aaron, saying: you and your sons and your father's house with you shall take upon yourselves the sins of the holy ones." This passage can indeed be expounded thus, that in reference to those things which the high priest offers for the sin of each person and by which he purifies the one for whom he has offered, it is written: "you and your sons with you shall take upon yourselves the sins of the holy ones." Yet to me it does not seem idle that it makes mention of the sins of the holy ones; for in many places of Scripture this saying is repeated. Whence it must be inquired how certain persons are called holy and yet it is written concerning their sins. For it is not, as some suppose, that as soon as anyone has begun to be holy he can no longer sin and is straightway to be thought without sin. For if the holy one did not sin, it surely would not have been written: "you shall take upon yourselves the sins of the holy ones." If the holy one were without sin, the Lord would not say through the prophet Ezekiel to the angels whom he was sending to punish sinners: "and you shall begin from my holy ones." For if the holy are without sin, how is it that they themselves first succumb in the punishments of sinners? If the holy were without sin, Scripture would never say that "the just man is his own accuser at the beginning of his speech." If the holy were without sin, the Apostle Paul would never say, writing to the Romans: "do not, for the sake of food, destroy the work of God," to whom at the beginning of the epistle he had written: "to all who are at Rome, beloved of God, called to be holy." And again the same Apostle, writing to the Corinthians, says: "Paul, called to be an apostle of Jesus Christ," and a little later: "to the church of God which is at Corinth, to those sanctified in Christ Jesus, called to be holy." These, then, whom he calls sanctified and holy, hear how great the sins are which he reprehends in them. For he says in what follows: "for since there are among you rivalries and contentions, are you not carnal and walking according to man?"; and again: "already you have become rich, you reign without us, and would that you did reign"; and again: "but as though I were not coming to you, some are puffed up"; and a little later: "it is altogether heard that there is fornication among you, and such fornication as is not even among the gentiles." And in what follows indeed: "and you," he says, "are puffed up, and have you not rather mourned?" In which he leaves surely no one exempt, since to some he ascribes the crime of fornication, to others that of being puffed up and of pride. He marks them also in the following passages concerning lawsuits, and says: "already indeed it is altogether a fault in you, that you have lawsuits among yourselves." He rebukes those whom he had called holy, also for this, that they eat things sacrificed to idols, and, as though pronouncing sentence among them, he says: "but thus sinning against your brethren and wounding their weak conscience, you sin against Christ." But also concerning this he nonetheless refutes them, that they presume to take not only what is sacrificed but also the cup of demons, and he says: "you cannot drink the cup of the Lord and the cup of demons, you cannot partake of the table of the Lord and of the table of demons." To them also he says this: "when you come together in the church, I hear that there are schisms"; and again: "for each one takes his own supper beforehand in the eating, and one indeed is hungry, but another is drunk." And for these faults he says: "for this reason among you many are weak and sick, and many sleep. But if we judged ourselves, we surely would not be judged." After these things, however, he now aggravates in them not moral faults but the crime of faith. For he says: "how do some among you say that there is no resurrection of the dead?"; and again: "but if Christ has not risen, your faith is vain, and you are still in your sins." It is, moreover, a long matter and not fitting for the present time, that we should bring forward very many testimonies concerning these things, by which it may be proved that those who are called holy are not to be understood as being straightway also without sin; but let those hold such opinions who attend to the divine Scriptures neither carefully nor diligently, in which it is taught that there are many differences among the holy, as has been said by us more fully in other treatises, and even now, so far as the passage requires, we shall speak. Those are called holy and likewise also sinners who have indeed devoted themselves to God, and have set apart their life from the manner of life of the common crowd for this end, that they may serve the Lord; such a man, therefore, according to this, that having cut off his other activities he has bound himself over to the Lord, is called holy; but it can come about that in this very thing, that he serves the Lord, he does not so do all things as it is fitting for them to be done, but offends in some points and sins. For just as one who sets himself apart and separates himself from all other occupations, in order, for example, to attain the discipline of medicine or of philosophy, will not surely, as soon as he has given himself over to disciplines of this kind, be so perfect that he is not found to sin in anything, but rather, offending in very many matters, will scarcely at some time arrive at perfection—and yet, as soon as he has given himself over to schools of this kind, it is certain that he is numbered either among the physicians or among the philosophers—so also concerning the holy it must be understood that straightway indeed, as soon as anyone binds himself over to the pursuits of holiness, according to that which he has purposed, he is called holy. But according to this, that it is necessary for him to offend in many things until by practice and discipline and diligence the habit of sinning is cut away from him, he will be called, as we said above, also a sinner. And I add moreover something further: that unless someone has a holy purpose and pursues the study of holiness, when he has sinned, he does not know how to feel penitence for his sin, he does not know how to seek a remedy for his fault. Those who are not holy die in their sins; those who are holy feel penitence for their sins, perceive their wounds, understand their lapses, seek out the priest, demand healing, seek purification through the high priest. Therefore, then, the word of the law designates cautiously and significantly that the high priests and priests take upon themselves the sins not of just anyone, but only of the holy; for he is holy who cures his sin through the high priest.

But let us return to our high priest, the great high priest who has penetrated the heavens, our Lord Jesus, and let us see how he together with his sons—the Apostles, namely, and the martyrs—takes upon himself the sins of the holy. And indeed that our Lord Jesus Christ came to take away the sin of the world and by his death blotted out our sins, no one who believes in Christ is ignorant. But how his sons also take away the sins of the holy, that is, the Apostles and martyrs, we shall attempt, if we can, to prove from the divine Scriptures. Hear first Paul saying: "for gladly," he says, "will I spend and be spent for your souls"; and in another place: "for I am already being sacrificed," he says, "and the time of my departure," or "of my dissolution, "is at hand." For those, then, to whom he was writing, the Apostle says that he is spent and sacrificed. But when a victim is sacrificed, it is sacrificed for this end, that the sins of those for whom it is slain may be purged. Now concerning the martyrs the Apostle John writes in the Apocalypse that the souls of those who were slain for the name of the Lord Jesus stand beside the altar; but he who stands beside the altar is shown to perform the office of a priest; and the office of the priest is to make supplication for the sins of the people. Whence I fear lest perhaps, from the fact that martyrs are not made and the victims of the holy are not offered for our sins, remission of our sins may not come about. And therefore I fear lest, with our sins remaining in us, there may befall us that which the Jews say concerning themselves: that having neither altar nor temple nor priesthood, and on this account not offering victims either, our sins, they say, remain in us and therefore no pardon follows. On the contrary we ought to say: because the victims of the martyrs are not offered for us, therefore our sins remain in us; for we do not deserve to suffer persecution for Christ nor to die for the name of the Son of God. And therefore also the devil, knowing that through the passion of martyrdom remission of sins comes about, does not wish to stir up against us the public persecutions of the gentiles; for he knows that, if we are brought before kings and governors for the name of Christ as a testimony to Jews and gentiles, it will be for us joy and exultation, because our reward is great in the heavens. This the enemy does not do, either because he himself envies our glory, or perhaps because he who foresees and foreknows all things knows that we are not fit to endure martyrdom. Yet the Lord knows who are his, and among those in whom it is not hoped for he has his treasures: for "God does not see as man sees." I do not doubt that in this assembly too there are some, known to him alone, who are already martyrs before him by the testimony of conscience, ready, if anyone should demand it, to pour out their blood for the name of our Lord Jesus Christ; I do not doubt that there are some who have taken up their cross and follow him. These things, although by a kind of digression, yet seem to have been said of necessity, that we might understand how through the high priest and the sons of the high priest remission of sins comes about among the holy.

There follows after these things: "and you," it says, "and your sons shall take upon yourselves the sins of your priesthood. And your brethren, the tribe of Levi, the people of your father, take to yourself, and let them be joined to you and minister to you, and you and your sons with you in the sight of the tabernacle of testimony shall keep your watches and the watches of the tabernacle." It befits those especially who glory in the priestly order to observe more diligently and to attend to these things which are written, that they may know what it is that the divine law prescribes to them to be observed. "You," it says, "and your sons with you in the sight of the tabernacle of testimony, keep your watches and those of the altar and of the tabernacle." The commands indeed are certain and evident, that we ought to keep the watches of the tabernacle and of the altar and of the priesthood; but who indeed it is that keeps and does those things which are commanded to the priests, and who it is that makes use indeed of the order and honor of the priesthood, but does not observe the work and ministry of the priesthood, he alone can know who searches hearts and reins. Now there are commanded to be observed not only those things which are without, but "those things," it says, that the priests should especially attend to, which are within the veil, as though it said: let it be the care of the priests both to fulfill the evident and manifest commands of the divine law, and to contemplate its mysteries, hidden and veiled, with all perspicacity. But if you wish to refer the tabernacle of testimony to man, since indeed Paul calls the body of man a tabernacle when he says: "for we who are in this tabernacle groan, being weighed down, in which we do not wish to be stripped, but to be clothed upon"—if, then, we refer the tabernacle to man, the interior parts of the veil, where inaccessible things are covered, we shall call the ruling part of the heart, which alone can receive the mysteries of truth and be capable of the secrets of God. But the two altars, that is, the interior and the exterior, since the altar is an indication of prayer, that one I think signifies what the Apostle says: "I will pray with the spirit, I will pray also with the mind." For when I have prayed in the heart, I enter to the interior altar, and this I think is also what the Lord says in the Gospels: "but you, when you pray, enter into your chamber, and shut your door, and pray to your Father in secret." He, therefore, who prays thus, as I have said, enters to the altar of incense, which is interior. But when someone with clear voice and with words uttered with sound, as though to edify the hearers, pours out prayer to God, this man prays with the spirit and seems to offer a victim on the altar which is outside, appointed for the burnt offerings of the people. It behooves the priests, therefore, especially to attend to and guard those things which are covered within the interior veil, that nothing there be found polluted, nothing be found unclean; that is, to attend to the interior man and the secrets of the heart, that there they may remain immaculate. By the cherubim and the propitiatory the knowledge of the Trinity is to be understood; for the interpretation of "cherubim" indicates a multitude, that is, a perfection, of knowledge; and what is other perfection of knowledge except to have known the Father and the Son and the Holy Spirit? These things, therefore, are to be attended to by the priests, that they may be kept uncontaminated and unharmed. But also the urn holding the heavenly food of manna is surely a treasure of the divine word. And the golden ark, in which are the tables of the testament, is, as I think, declared to be nothing other than our mind, in which we ought to have the law of God written. And this mind ought to be golden, that is, pure and precious, in which we may always have the law of God written, as the Apostle says: "written not with ink, but with the Spirit of the living God, not on tables of stone, but on the fleshly tables of the heart." For this is also what is said concerning certain persons: "who show the work of the law written in their hearts." But who has written in their hearts, except God with his finger? The natural law, surely, which God gave to the human race and wrote in the minds of all; whence we also take our beginnings and receive certain seeds for searching out the truth; which seeds, if we cultivate them well, will bring forth in us the fruit of life in Christ Jesus our Lord, to whom be glory unto the ages of ages. Amen.

He adds after these things: "And the Lord spoke to Aaron, saying: Behold, I have given to you, for keeping, the firstfruits." Although in some Latin copies it is written "for observing," yet it is more correct to read "for keeping." But it must be inquired how, according to the law, the firstfruits are kept. For the priests do not receive the firstfruits in order to keep them, but in order to consume them. How, then, does he say: "Behold, I have given to you the firstfruits for keeping"? Whence it is clear that this cannot be applied to the law of the letter, but to the law of the spirit. For those firstfruits which we expounded above spiritually can be kept; those others cannot. But also, if Christ is, according to the Apostle, firstfruits, truly these firstfruits have been given to us for keeping. For what is so blessed as that the soul which has received Christ should ever keep him and ever have him remaining in itself? And such a soul truly receives firstfruits for keeping. For those firstfruits which were offered in the law were consumed as food and, having entered into the belly, were digested, as the Gospel says, "into the draught." But whoever eats these firstfruits and tastes the bread "which came down from heaven, shall not die, but shall abide unto eternal life." For this is the bread which, though it be ever eaten, ever abides, nay rather ever increases. There is, therefore, as the Apostle also says, a "spiritual food" which, the more it is consumed, the more abundantly it grows. For the more you take of the word of God, the more earnestly you eat this food, the more plentifully will it abound in you. Let these things be said in regard to that which is written: "for keeping the firstfruits."

There follows: "of all the things that are sanctified to me by the sons of Israel." Neither is this said without a sacred meaning; for God does not will to receive firstfruits from anywhere except from the sanctified of Israel. For it might come to pass that even among the gentiles some works worthy of God should be found. For among them too some cultivated the virtues of the soul, and philosophy in some persons accomplished a little something; but he does not will these to be offered among the firstfruits. From those God wills to receive good deeds whose "mind sees God," and who have been sanctified to God through faith. But the gentile, even if he seem to have something honorable and praiseworthy in his morals, in this very thing that he does not ascribe the virtue of his soul to God but reckons it to his own boasting, such uprightness is not sanctified, and therefore it is not received among the firstfruits. But as far as pertains to the definition of the letter of the law, it seems also to exclude proselytes from a gift of this kind; for he wills only the sanctified of the sons of Israel to offer firstfruits. But I think that a man can be called an Israelite from the fact that it is permitted him to enter the church of God; for it is written: "You shall not abhor the Edomite, since he is your brother, nor the Egyptian, since you were a dweller in the land of Egypt. If sons be born to them, in the third generation they shall enter into the church of God." Until, therefore, the Egyptian or the Edomite bears fruit and has begotten sons of the first and second and third generation, he cannot enter into the church of the Lord; but the generation of sons makes them enter into the church of the Lord. Let him observe more diligently who reads the divine letters and does not, as he pleases, pass over the words of Scripture, but looks to each and every expression, how he did not say, "If sons or daughters be born to them," but, "If sons be born to them, in the third generation they shall enter into the church of the Lord." And consider, if you can, according to the mystical sense, why it is only sons, not also daughters, who cause the fathers to enter into the church of the Lord. Finally, you will find that even the saints, to whom an outstanding testimony is given by God, hardly begot daughters, but sons. Abraham did not beget daughters; Isaac neither did so himself; Jacob alone begot one, and she herself burdensome to her brothers and parents; for, defiled by Hamor, the son of Shechem, she stirred up reproach for her family and the fury of vengeance for her brothers. But also every male is commanded to appear before the Lord three times in the year; the female is not called to appear before the Lord. So, therefore, if anyone diligently attends to the divine Scriptures, he will find that it is not idle that in one place it names, together with sons, also daughters, but in another makes no mention of daughters. And here, therefore, the firstfruits which are offered are commanded to be offered by the sanctified sons of Israel, not also by the daughters; which things, however, according to the spiritual understanding, are to be referred not to sex, but to the distinction of souls. "To you," he says, "I have given them for a distinction, and to your sons after you, a perpetual ordinance." "To you," he says. To whom? "To Aaron," you will doubtless answer. But the discourse which follows persuades us rather to understand it of the true high priest, Christ, and of his sons, the Apostles and teachers of the churches. For he says: "a perpetual ordinance." How, then, can that be perpetual which is visible? Since the Apostle says: "For the things which are seen are temporal, but the things which are not seen are eternal." If, therefore, the firstfruits which are offered to Aaron are visible, the things which are visible cannot be called eternal. Likewise also visible circumcision, and visible unleavened bread, and visible Passover must necessarily be not eternal but temporal, because "the things which are seen are temporal." And again: if "the things which are not seen are eternal," then also the invisible circumcision, which is in secret, is eternal, and the unleavened bread of sincerity and truth, and it too, because it is of the things which are not seen, is eternal. In like manner, therefore, these things also are called perpetual ordinances not for him who is a Jew manifestly, but for him who is a Jew in secret, and who keeps the law by the spirit, not by the letter, according to the inner man. "And let this be to you, of the things which are sanctified, holy of holies."

Concerning the sacrifices, several times running over these things with myself, I inquired what were "sanctified holy of holies," and it seems to me that it was as if for the distinction of those things which are holy not sanctified that here he said "sanctified holy." I think, therefore, that the Holy Spirit is so holy that he is not sanctified; for sanctification did not come to him from outside and from elsewhere, which had not been before, but he was always holy, nor did his holiness receive a beginning. And in like manner it is to be understood concerning the Father and the Son; for the substance of the Trinity alone is that which is holy not by a sanctification received from outside, but by its own nature. But every creature is called sanctified holy either by the favor of the Holy Spirit or by the reason of merits. So, then, we also read it written: "Be holy, for I also am holy, says the Lord God." A likeness of holiness is not straightway to be set down in God and in men; for of God it is said that he is holy, but men, as those who have not always been, are commanded to become holy. Finally, this expression in the Greek, where we have "Be holy," rather sounds thus: "Be made holy." But our translators indifferently put "be" for "be made." Each of us, therefore, from the time he comes to the fear of God and receives into himself the divine teaching, from the time he has given himself over to God — if indeed he has given himself over from the heart — from that time is made holy. But this one can be called a sanctified holy one; but truly and always holy is God alone. But do you wish me to open to you also from the divine Scriptures a distinction of this kind? Hear how Paul, writing to the Hebrews, says: "For both he who sanctifies and they who are sanctified are all of one." Who, then, sanctifies? Christ, without doubt. And who are sanctified? Those who believe in Christ. It is manifest, therefore, that he who sanctifies is holy, because he is always holy; but they who are sanctified are to be called not simply holy, but sanctified holy. Nor think that this is contrary to that sense which we read written of Christ: "whom the Father sanctified and sent into this world." For here he who is sanctified is Christ according to the flesh, not according to the spirit. For according to the spirit equally and according to the flesh Christ says: "I sanctify myself for them," so that he who sanctifies is understood according to the spirit, but he who is sanctified for the disciples according to the flesh, yet one and the same Christ, who now sanctifies in the spirit, now is sanctified in the flesh. From all the fruits, then, sanctified holy firstfruits are to be offered, but to the spiritual high priest. From what fruits, therefore, shall we offer spiritual firstfruits? Hear how many fruits the Apostle enumerates: "the fruit of the spirit," he says, "is love, joy, peace, patience," and the rest. What firstfruits, then, from the fruit of love, which is the first fruit of the spirit, shall I offer to the true high priest? Those I think are the firstfruits of love, that I should love the Lord my God with all my heart and with all my soul and with all my mind. These are the firstfruits. But what is it that from this fruit of love I ought to hold in the second place? That I should love my neighbor as myself. Those firstfruits of love, therefore, are offered to God through the high priest, but these, which are in the second place, are left for my own uses. I think there is still something from this fruit which is to be held in the third place: that I should love even my enemies. But see whether you can likewise find similar firstfruits also from the other fruits of the spirit. Joy is written as the fruit of the spirit in the second place. If, therefore, I rejoice in the Lord, and rejoice in hope, and if I rejoice for the name of the Lord when I have suffered injury, in all these and other things like them I have offered the firstfruits of joy to God through the true high priest. But also if I endure the plundering of my goods with joy, and if I bear tribulations, if poverty, if any kind of insult with rejoicing, I have also that fruit of joy in the second place from the fruits of the spirit. For if I rejoice over the things of the world, over honors, over riches, these are false joys, from the vanity of vanities. But if I rejoice in evils and exult over the ruins of others, these are now not only vain, but even diabolical joys — nay, they are not to be called joys at all. "For there is no rejoicing for the impious," says the Lord. I wish still to seek yet another fruit of joy, nay rather other firstfruits of joys. If I rejoice in the word of the Lord, if I rejoice in the knowledge of the mysteries of God, if I rejoice that I have been held worthy to know the secret and hidden things of the wisdom of God, if I rejoice that, having left all things which are in this world — not only the useless but also the useful, not only the vain but also the necessary — I have given myself over to the word of God alone and to his wisdom: in all these, enough, as I think, firstfruits of joy acceptable to God are offered. But concerning the other fruits of the spirit too, it will be permitted each one at leisure to fit the things that are suitable, lest we prolong the discourse further than is right.

"And from all their gifts," he says. Someone has offered a gift to God, and again from the gift firstfruits are to be offered to the high priest. This, in the allegorical exposition, I think can hold thus. If anyone either distributes to the needy or does some good work, according to the commandment he has offered a gift to God. But he will offer the firstfruits of this gift if he not only bestows food, for example, or money, but also has the disposition of pitying and of compassion. For this is what God requires from man, that the mind itself be filled and formed with pious and merciful dispositions. "And from all their immolations," he says. There is a spiritual immolation, that of which we read: "Immolate to God a sacrifice of praise, and render your vows to the Most High." To praise God, therefore, and to offer the vows of prayer is to immolate to God. But the firstfruits of an immolation of this kind will be offered through the high priest thus: if we pray not only with words and voice, but also with the mind and heart, according to that which the Apostle also admonishes: "I will pray with the spirit, I will pray also with the mind; I will say a psalm with the spirit, I will say a psalm also with the mind." For the angels of God, cultivators and husbandmen of our heart, stand by even now and inquire whether there is in any of us a mind so solicitous, so intent, which has received the word of God as a divine seed with all eagerness, whether it shows fruit immediately, as we rise to prayer — that is, whether with its senses collected and gathered within itself it prays to God, whether it does not wander in mind and fly off in thoughts, so that while the body is indeed bowed in prayer, the senses run about through various things. If anyone, I say, has felt his supplication to be intent and directed, and has understood himself to be standing in the very sight of God and before that ineffable light, and there has poured out his prayers and supplications and petitions and thanksgivings, solicited by no image of any external phantasy: let him know that he has offered, through the angel who stands by the altar, the firstfruits of his immolation to the great and true high priest, Christ Jesus our Lord, to whom be glory unto the ages of ages. Amen.

The law commands that the firstfruits of all crops and of all cattle be offered to the priests, in such a way that everyone who possesses a field or a vineyard or an olive grove or even a garden, and whatever is cultivated in the ground, and likewise anyone who raises herds of any kind of livestock, should offer to God from these everything that is first — that is, should bring it to the priests. For he says that what is given to the priests is offered to God. And this is what we are taught by the law: that no one lawfully or legitimately makes use of the fruits which the earth has produced, nor of the animals which the offspring of the herds has brought forth, unless from each and every one the firstfruits are offered to God, that is, to the priests. This law, therefore, I think it necessary to observe even according to the letter, as also some others; for there are certain commandments of the law which even the disciples of the New Testament keep with necessary observance. And if it seems good, let discourse first be raised about these very things which are indeed written in the law but are to be observed as in the Gospels, and when these have been made clear, then we shall at last inquire what in these also ought to be understood spiritually. For there are those who say that, if anything at all is to be observed according to the letter, why should not all things be kept? But if the things which the law contains are to be referred to a spiritual understanding, then nothing at all ought to be observed according to the letter, but all things should be discerned spiritually. But we, tempering the presumption of both assertions, shall attempt to bring forward from the authority of the divine Scriptures what rule ought to be observed in discourses of this kind about the law. It is written in the eighteenth psalm: "The law of the Lord is blameless, converting souls; the testimony of the Lord is faithful, giving wisdom to little ones; the precept of the Lord is clear, enlightening the eyes. The fear of the Lord is chaste, enduring for ever and ever; the judgments of righteousness of the Lord are upright, gladdening hearts; the judgments of the Lord are true, justified in themselves, desirable above gold and precious stone exceedingly, and sweeter than honey and the honeycomb." Unless, therefore, each of these were different from one another, the divine Scripture would surely never have assigned proper distinctions to each, so as to say one thing about the law of the Lord, another about the commandment, another about the justifications, another about the judgments. There is, then, as we have shown from these, one thing that is law, another that is precept, another that is testimony, another that is justification, another that is judgment. But even in the law itself a more evident distinction of these is marked out, where it is said: "These are the law and the commandments and the justifications and the precepts and the testimonies and the judgments, which the Lord commanded Moses." Since, therefore, these things are so, and it is proved by the testimonies of the law itself that they differ from one another by these distinctions, we ought to attend more diligently to the things which are recited from the law, because, wherever it is written, for example, that this is a commandment, the law is not straightway to be taken as a commandment; or wherever it is written, "These are the justifications," they are not straightway to be thought justifications or law or commandment; and likewise wherever testimony or judgments are written, one is not to be confusedly understood from the others, but each is to be understood as distinct from the rest. If, therefore, we read it written that "the law has a shadow of the good things to come," the commandment or the justices or the judgments, about which this is not written, are not straightway to be believed to be shadows of the good things to come. Finally, that we may set down one example out of many, it is not written, "This is the commandment of the Passover," but, "This is the law of the Passover." And because "the law is a shadow of the good things to come," without doubt the law of the Passover is a shadow of the good things to come. When, therefore, I come to that passage which is written concerning the Passover, in that bodily sheep I ought to understand that there is a shadow of the good to come, and to perceive this: that "Christ our Passover has been sacrificed." In like manner you will find it written also concerning the unleavened bread and the other observances of festal days. Since, therefore, all these are written in the law under the title of "law," necessarily, because the law by the present shadow designates the good things to come, I ought to inquire what is the unleavened bread of the good things to come, and I find the Apostle saying to me: "that we may keep the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth." But concerning circumcision also it is written: "This is the law of circumcision." Since, therefore, circumcision too is reckoned under the title of "law," and the law is a shadow, I ask what shadow of the good things to come circumcision contains, lest perhaps Paul, being placed in the shadow of circumcision, should say to me: that "if you are circumcised, Christ will profit you nothing," and, "for it is not that circumcision which is manifest in the flesh that is circumcision; neither is he a Jew who is one manifestly in the flesh, but he who is a Jew in secret, and circumcision of the heart in the spirit, not in the letter, whose praise is not from men but from God." These several things, therefore, which the Apostle says are by no means to be observed strictly according to the letter, you will find almost all of them designated in Moses under the title of "law." But now, where he says, "You shall not kill, you shall not commit adultery, you shall not steal," and the rest of this kind, we do not find that he has prefixed the title of "law" to these, but rather these seem to be commandments; and therefore this Scripture is not emptied out among the disciples of the Gospel, but is fulfilled, because, as I have said, it is not the commandment but the law that is said to have "a shadow of the good things to come"; and therefore these things are to be kept by us according to the letter. Likewise elsewhere: "justly," he says, "pursue what is just." What need is there to seek allegory in these things, when even the letter edifies? We have shown, therefore, that there are certain things which are by no means to be observed according to the letter of the law, and that there are certain things which allegory ought not to alter at all, but which are to be observed altogether just as the Scriptures contain concerning them; now I inquire whether there are certain things which can indeed stand according to the letter, yet in which allegory must nonetheless of necessity be sought. And see whether we can fortify these things by apostolic and evangelical authority. It is written in the law: "For this reason a man shall leave his father and mother, and shall cleave to his wife, and the two shall be in one flesh." That these things contain allegorical mysteries, Paul, when he had set down this very example in his epistle, declares, saying: "This is a great mystery, but I speak in Christ and in the Church." But that this ought also to be kept according to the letter, the Lord and Savior himself teaches, saying: "It is written: For this reason a man shall leave his father and mother, and shall cleave to his wife, and the two shall be in one flesh. What therefore God has joined, let not man separate." And he certainly shows that these things are to be observed also according to the letter, when he adds: "What therefore God has joined, let not man separate." But also in other places, where the Apostle says that "Abraham had two sons, one of the handmaid and one of the free woman," who doubts that these things ought to stand according to the letter? For it is certain that both Isaac was Abraham's son by Sarah and Ishmael by Hagar. Yet the Apostle adds to these and says: "But these things are allegorical," and he turns them into the two testaments, and calls the offspring of Sarah, as it were, the children of the new testament that begets unto liberty, but Hagar, as begetting unto servitude, he named the children of the earthly Jerusalem. We have shown, as I think, by the authority of divine Scripture, that of the things written in the law some are utterly to be shunned and guarded against, lest they be observed according to the letter by the disciples of the Gospel; some indeed are to be held in every way, just as they are written; and others do have their truth even according to the letter, yet also usefully and necessarily admit an allegorical sense.

It will therefore now belong to the wise scribe, instructed concerning the kingdom of God, who knows how "to bring forth from these treasures new things and old," to know how in each and every passage of Scripture he should either utterly reject the letter that kills and seek the spirit that gives life, or altogether confirm and prove the teaching of the letter to be useful and necessary, or, while the history remains, opportunely and fittingly introduce also the mystical sense. Just as in this discourse too, which we have in hand, I think it fitting; for it is fitting and useful that firstfruits be offered also to the priests of the Gospel. For thus the Lord also ordained, that "they who announce the Gospel should live of the Gospel," and "they who serve the altar should partake of the altar." And just as this is worthy and fitting, so on the contrary it is both unfitting and unworthy, nay rather impious, that he who worships God and enters the church of God, who knows that priests and ministers stand by the altar and serve either the word of God or the ministry of the church, should not offer firstfruits to the priests from the fruits of the earth which God gave by bringing forth his sun and ministering his rains. Such a soul does not seem to me to have any memory of God, nor to consider or believe that God gave the fruits which he received; which he stores away as though they were alien from God. For if he believed them given to him by God, he would surely know how, by rewarding the priests, to honor God from his gifts and endowments. And that these things ought to be observed even according to the letter may be taught still more fully by the very words of the Lord, we will add these also. The Lord says in the Gospels: "Woe to you, scribes and Pharisees, hypocrites, who tithe" — that is, give tithes — "of mint and cummin and dill, and pass over the weightier matters of the law; hypocrites, these things ought to be done, and those not to be omitted." See then more diligently how the word of the Lord wills that the weightier matters of the law be by all means done, yet that these too, which are designated according to the letter, not be omitted. But if you say that he was saying these things to the Pharisees, not to the disciples, hear him again saying to the disciples: "Unless your righteousness abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven." What therefore he wills to be done by the Pharisees, much more and with greater abundance he wills to be fulfilled by the disciples; but what he does not will to be done by the disciples, neither does he command the Pharisees to do. And how he wills more to be done by the disciples than the Pharisees do, he declares also in this, where he says: "It was said to the ancients: You shall not kill." This the Pharisees also observe; but to the disciples he says: "But I say to you that if anyone is angry with his brother, he shall be liable to judgment." Likewise also concerning that which is written, "You shall not commit adultery," he wills the righteousness of his disciples to abound more in this, that they should not even look at a woman to lust after her. Therefore from these few things which we have brought forward, those who are diligent in the divine Scriptures will be able very easily to gather the distinctions of the rest as well. "For if a wise man hear," it says, "a word, he will not only praise it, but will add to it." What will he add? That he may examine and discern in each and every chapter of the law where the letter of the law is to be fled, where to be embraced, where also the narrative of the history agrees with the mystical exposition. For "Christ redeemed us from the curse of the law"; he did not redeem us from the curse of the commandment, nor from the curse of the testimony, nor from the curse of the judgments, but from the curse of the law — that is, that we should not be subject to circumcision of the flesh, nor to the observance of sabbaths and other things like these, which are to be said to be contained not in the commandments but in the law. How, then, does our righteousness abound more than that of the scribes and Pharisees, if they do not dare to taste of the fruits of their earth before they offer firstfruits to the priests and separate tithes for the Levites, and I, doing none of these things, so misuse the fruits of the earth that the priest does not know it, the Levite is unaware, the divine altar does not perceive it? This assuredly must be pointed out of necessity: that "law" is spoken of in two ways; for generally all these things — that is, commandment, justifications, precepts, testimonies, judgments — are called "law," but specially some particular part of the things written in the law is called "law," such as those about which we discoursed above. But the general law is signified, for example, when it is said of the Savior that "he came not to loose the law, but to fulfill it"; and again elsewhere: "The fullness of the law, therefore, is love." In which he certainly named all together the things written in the law "law." These things we have said in asserting that the commandment concerning the firstfruits of crops or cattle ought to stand also according to the letter.

But now let us see how it also receives an allegorical, that is, a spiritual understanding. Let us inquire, therefore, whether anywhere in the Scriptures, besides these things of which we have spoken above, we find firstfruits named; for here he said: "all the firstfruits of oil and wine and grain, the firstfruits of all these which have been offered to God, I have given them to you." I inquire therefore now, where besides these firstfruits may be named. For if all firstfruits pertain to the high priest, then of necessity a high priest also must be sought by us, to whom ought to pertain also those firstfruits which we find set forth in other passages of Scripture. And first of all, indeed, we read it written of the Lord Christ himself that he is "the firstfruits of the dead"; he too, therefore, is in some part firstfruits. And again we find it said by the Apostle of certain persons that they are "the firstfruits of Asia," and others "the firstfruits of Achaia." Whence it follows that throughout the several churches some of the believers — those, however, whom the apostolic spirit has approved — are named firstfruits. Among whom I think is also that Cornelius, who, together with those with whom he merited to receive the Holy Spirit, is deservedly called the firstfruits of the church of Caesarea. And not only of this church, but perhaps Cornelius is to be called the firstfruits of all the nations; for he first believed from among the nations, and was first filled with the Holy Spirit, and therefore he will rightly be called the firstfruits of the nations. But you may perhaps ask who offers these firstfruits to God, or who is the high priest to whose account these fall. I think that, according to the Lord's word, "the field" is here called "this world"; but by "field" is understood not only the earth, but the hearts of men, which field the angels of God have undertaken to cultivate. The fruits of their cultivation they indeed possess and have — namely those who live under stewards and overseers and have not yet come to the height of perfection. But whose hearts have been diligently cultivated and brought to perfection, these, as chosen and outstanding beyond the rest, they offer as firstfruits to the great high priest. Finally, we find that Cornelius himself, before he received from Peter the teaching of the word of God or the grace of baptism, heard from an angel that "his prayers and alms had ascended up to God," whence through the angel himself Cornelius seems to have been offered to God as firstfruits. We can say also of Peter and Paul that they too offer through themselves the firstfruits of the believers, as the Apostle says that "from Jerusalem round about unto Illyricum he had filled with the Gospel of Christ," and had so preached the Gospel "not where Christ had been named, lest he should build upon another man's foundation." Behold, then, Paul offering as his own fruits all those whom he taught, to whom he preached, who through him advanced in the faith, and seeking daily new fields to cultivate, and new lands to sow, and for this reason saying to certain persons: "For I desire to come to you, that I may have some fruit among you also, as also among the rest of the nations." Behold him, I say, marking out from all these fruits certain choice ones and saying of some, as we said above, that they are "the firstfruits of Asia" and others "the firstfruits of Achaia," and choosing the firstfruits of each and every one of the churches and offering them to God. But perhaps he has also some who are firstborn. And I believe that he has also some inferior to these, whom he can offer neither for firstfruits nor for firstborn, but for tithes. But also every teacher, I think, in respect of that which he teaches and preaches and instructs his hearers, may be seen to cultivate the field of that church which he teaches — that is, the hearts of the believers. He too, therefore, has the fruit of his cultivation, and among those fruits he doubtless finds some chosen and outstanding one, whom he may offer as firstfruits, and finds also those whom he offers for firstborn and others for tithes. But if it does not seem rash to venture in such matters, perhaps those men may be called firstborn of whom it is written that "they did not defile themselves with women, for they remained virgins"; or it may seem to be said also of the martyrs. And no less can the virgins of the church be understood as firstfruits, and as tithes those who after marriage have lived continently and chastely.

But since the discourse took its beginning from the firstfruits of the angels, which we had said were offered by them from the cultivation of the human race, and we have been led on in the following place to the Apostles and thence to each and every teacher, let us return to the origin of the things which we had begun to examine. Therefore each and every one of the angels will be present at the judgment in the consummation of the age, leading with him those over whom he presided, whom he aided, whom he instructed, for whom he ever "saw the face of the Father who is in heaven." And I think that there too there will be an inquiry, whether the angel was wanting to the cultivation of men, or whether human sluggishness by no means responded worthily to the angelic cultivation. There will therefore be in this also a judgment of God, whether by some negligence of the ministering spirits, "who are sent for ministry and help for the sake of those who obtain the inheritance of salvation," or by the sloth of those who are helped by them, so many lapses of human life arise. But if this is so, there will therefore be a judgment of God even between angels and men, and perhaps some will be judged with Paul, and will be compared with his labors and fruits, which come from the multitude of believers; and perhaps he will be found in labors superior even to some angels, and therefore doubtless he said: "Or do you not know that we shall judge angels?" — not that Paul himself judges angels, but that Paul's work, which he did in the Gospel and toward the souls of believers, will judge some — not all, but some of the angels. And perhaps therefore Peter too, looking to these things, said: "upon whom the angels also desire to look." Although the Apostles themselves also use angels as helpers to fulfill the office of their preaching and to accomplish the work of the Gospel; for so it was said in the Acts of the Apostles that "it was Peter's angel who knocked at the door." Likewise, therefore, it is understood that there is also another angel of Paul, as there is of Peter, and another of each other Apostle, and of each in order or according to their merits, who surely must have the chief parts in the labors and teaching, whether of the Apostles or of the other teachers after them, and, together with those through whom they have worked, must carry to the threshing-floor of the Lord the fruit of the souls that through them advanced. There will therefore be, in the gathering of the fruits — that is, in the choosing of the believers — that one, for example, who was the outstanding and eminent one of that church, as firstfruits; and that one also, superior to him, of that church, as firstborn, offered by that angel, for example. And thus all this, which is foreshadowed in the law — since "the law has a shadow of the good things to come" — will in some such manner, through the ministries of the angels, be fulfilled in the truth of the good things to come, so that the things which were prefigured in that Israel which is called Israel according to the flesh may be fulfilled in the true and heavenly Israelites. For the name of Israel reaches even to the angelic orders, since indeed those will be called Israel much more truly, inasmuch as they more truly are "a mind seeing God"; for this is what "Israel" is interpreted to mean. For I think that, just as we see certain names of nations or of princes set down in the Scriptures which without any doubt are to be referred to evil angels and to contrary powers — as, for example, Pharaoh king of Egypt, and Nebuchadnezzar the Babylonian or Assyrian — so also the things which are written of holy men and of a religious nation we ought to refer to holy angels and to benevolent powers. But that the king of an impious nation is referred by Scripture to some malignant power, hear how Isaiah says of Nebuchadnezzar: "And I will bring," he says, "a sword upon the great nation, upon the prince of the Assyrians." For he says: "By my power I will do it, and by the wisdom of my understanding I will destroy the borders of the nations, and I will plunder their strength." And again elsewhere, speaking as it were of the prince of a certain nation, he says: "How did Lucifer fall from heaven, who rose in the morning?" If, therefore, the reason of truth compels all these things to be referred to certain angels of malignant power, will not by the same consequence the things also which are written of good princes or nations be referred to the angels and ministers of good powers, as we said above? But that also which we read written in Genesis, that God, without doubt speaking to the angels, says: "Come, let us confound their tongues" — what else is to be thought, except that different angels have wrought different tongues and speech among men? So that, for example, there was some one who then impressed the Babylonian tongue upon one man, and another who impressed the Egyptian upon another, and another the Greek; and thus perhaps those very ones were the princes of the different nations who also seemed to be the authors of the tongues and speech; but the tongue first given through Adam — the Hebrew, as we suppose — remained in that portion of men which was not made the part of any angel or prince, but which remained the portion of God. Meanwhile, as we had begun to say, the angels too offer firstfruits, each, I believe, of his own nation, and again each of his own church. To which angels John too in the Apocalypse seems to write — for example, to the angel of the church of the Ephesians, or of the Smyrnaeans, or of the Laodiceans, and of the others which are written. Each of the angels, therefore, offers the firstfruits either of his church or of his nation, which has been committed to him to administer; or perhaps there are also other angels from outside, who gather the faithful from all nations. And let us consider whether perhaps, just as in some city, for example, where there are not yet Christians, if someone comes and begins to teach, labors, instructs, brings men to the faith, and he himself afterwards becomes the prince and bishop of those whom he taught, so also the holy angels of those whom they have gathered from the various nations and caused to advance by their labor and ministry, may themselves also in the future become the princes of them — so that Christ is called not so much king as "King of kings," and not so much Lord as "Lord of those that rule." For if these become the kings of those whom they rule and cause to advance, they themselves therefore offer some indeed to the high priest, but some to the sons of the high priest — that is, to the higher powers and archangels — and some also to the Levites, that is, to those a little lower, if indeed it seems consequent that by some such kind the angelic orders too, as are the Israelite ones, are distinguished, since indeed the Israelites are said "to serve a shadow and copy of the heavenly things." We can therefore say that perhaps in the future, when all the fruits shall be gathered to the threshing-floor, there will be some who are the portion of the high priest — but of that true high priest, Christ. There will be others, the portion of the Levites, as we have already said above, set apart either to the angels or to other heavenly powers. But I think that there will be some who are the portion even of men — of those, at least, who in this life were prudent and faithful dispensers of the word of God. For this I think is designated by the Lord in the Gospels, where he says to him to whom he had entrusted five minas, and who had made of them ten: "Be thou having power over ten cities"; but to him to whom he had entrusted one, and who had made of it five: "Be thou having power over five cities." For what power over cities is here to be understood except the governance of souls? Whence also it seems to me that not without cause even among the angels themselves some bear power and principality over others, while others are subject and obey the power. Just as not even that one to whom power over ten cities, or that one to whom power over five cities is given, comes to such power without merit, in that he multiplied the money entrusted to him. For all things with God are done by reason and judgment, and not according to favor, but according to merit is one set to be prince of many, another to be subject to the principality. Perhaps we may seem to have wandered off in too lengthy a digression, but for those expounding the firstfruits it was necessary to examine these things also, since indeed this name is held in such great honor in the divine Scriptures that Christ himself is named firstfruits, and "the firstfruits of them that sleep." And just as Christ is "King of kings" and "Lord of lords" and shepherd of shepherds and high priest of high priests, so consequently he will also be called firstfruits of firstfruits. Which firstfruits are now offered not to a high priest, but to God, according to this: that he offered himself as a victim to God and, rising from the dead, sits at the right hand of God. But he is himself called both firstfruits and "firstborn of all creation" — which, whether it ought to be understood in such a manner throughout each and every creature, as among men he is called and understood "the firstfruits of them that sleep," or by some loftier and more divine understanding, it is not of the present time to pursue.

Let us return, then, to the account of the firstfruits, which we said are offered through the angels, which are gathered from the fields of this world. But the fields of the angels are our hearts. Each of them, therefore, from the field which he cultivates, offers firstfruits to God. And if I were worthy today to bring forth some great sense, worthy of the high priest, so that from all these things which we speak and teach there should be something excellent which ought to please the high priest, it might perhaps come to pass that the angel who presides over the church would choose something from all our words and, in place of firstfruits, would offer it to the Lord from the little field of my heart. But I know that I am not worthy, nor am I conscious to myself that any such sense is found in me which the angel who cultivates us would judge worthy to offer for firstfruits or for firstborn to the Lord. And would that what we speak and teach be such that we should not deserve to be condemned for our words; this grace would suffice for us. The angels, therefore, offer firstfruits from us, and each cultivates those whom by his zeal and diligence he has converted from the errors of the nations to God; and each is in the portion or care of this or that angel. And just as from the beginning of this age, when God scattered the sons of Adam, "he set the bounds of the nations according to the number of the angels of God," and each nation was made under this or that angel, but one nation, Israel, was chosen, which was "the portion of the Lord" and "the cord of his inheritance," so I believe that also at the end of this world and the beginning of another age it will come to pass that the Most High will again divide the sons of Adam; and those who could not be so clean of heart as to see God himself and be "the portion of the Lord," may see at least the holy angels and be "according to the number of the angels of God." But blessed is he who shall be worthy in that life to be "the portion of the Lord" and "his people Jacob and the cord of his inheritance, Israel." It is therefore to be desired, as we have said, that each one so advance that he may deserve to be chosen among the firstfruits or firstborn and to be offered to God and to be a part of the Lord. But if less than this, at least that he may deserve to be a part of the holy angels — only that he be not found among those of whom it is written: "They shall enter into the lower parts of the earth, they shall be delivered into the hands of the sword, they shall be portions of foxes." You see, then, that at the time of the resurrection, when the Most High shall begin to divide the nations and to scatter the sons of Adam according to their merits, there will be some who enter into the lower parts of the earth and become the portions of foxes — that is, the portions of demons. For these are the foxes that lay waste the vineyards, of which sort was also Herod, of whom it is said: "Go, tell that fox." Let us flee, therefore, from earthly deeds and earthly understanding, lest, weighed down by earthly senses, we be said to enter into the lower parts of the earth and to become the portions of foxes. For those too enter into the lower parts of the earth who receive the law of God and the good things of the promises with an understanding of earthly thought, and do not rouse the souls of their hearers to the expectation of heavenly things and the contemplation of things above, whereas the Apostle plainly says: "If you have risen with Christ, seek the things that are above, where Christ is at the right hand of God, not the things that are upon the earth" — which he was certainly saying to those who with earthly observance said, "Touch not, taste not, handle not," to which he adds: "which things are all unto corruption by the very use, according to the commandments and doctrines of men."

Every only child is a firstborn child; but not every firstborn is an only child. A firstborn child is not only one after whom other children are also born but also one before whom no other child is born. "All that opens the womb," says the Lord to Aaron, "of all flesh that are offered to the Lord, of men and beasts, shall belong to you; only the firstborn of men shall be redeemed with a price and the firstborn of beasts that are unclean." The Word of God defined what was meant by a "firstborn." "All," it says, "that opens the womb." Otherwise, if no child is a firstborn child but only one who subsequently has brothers, the firstborn are not due the priests until others are also born, lest perchance a child be an only child and not the firstborn child, in the event that no other child shall be born subsequently.

For all this people had twelve tribes after the number of the twelve sons of Jacob. What we call tribes are as it were distinct houses and congregations of people. This people, I say, had twelve tribes, out of which twelve tribes one tribe was Judah, out of which came the kings. There was another tribe, Levi, out of which came the priests. To the priests serving the temple no land was allotted. So it was necessary that among twelve tribes all the land of promise should be shared. Having separated one tribe of higher dignity, the tribe of Levi, which was of the priests, there would have remained eleven, unless by the adoption of the two sons of Joseph the number twelve were completed.

Finally, do you wish to know what is the difference between the priests of God and the priests of Pharaoh? Pharaoh grants lands to his priests; but the Lord grants his priests no portion in the land, but says to them: "I am your portion." Observe therefore, you who read these things, all you priests of the Lord, and see what the difference of priests is, lest perchance those who have a portion in the land and are occupied with earthly cultivations and pursuits should seem to be priests not so much of the Lord as of Pharaoh. For it is he who wishes his priests to have possessions of lands and to exercise the cultivation of the field, not of the soul, to give their labor to the country and not to the law; but let us hear what Christ our Lord enjoins upon his priests. "He who does not," he says, "renounce all that he possesses cannot be my disciple."