Achan And Corruption

Furatur interea de anathemate urbis Jericho Achan pallium, et linguam auream, pro quo, irascente Deo, perierunt quidam manu hostili ex populo. Jericho itaque, ut dictum est, mundi gerit figuram. De anathemate ergo ejus fraudans in tabernaculo suo abscondit, qui saeculares mores in secretis Ecclesiae inserit; qui, sub cultu Dei manens, solemnitates saeculi vel spectacula diligit; qui sortilegos, haruspices et augures inquirit, vel qui caeteros ritus persuadet, qui prius in Jericho, id est, in hoc saeculo habebantur; ipse ergo, quia post fidei indumentum conversationis saecularis cultum inducit, quasi pallium de anathemate tollit. Sed et ille de anathemate Jericho fraudat, qui in Ecclesia haereticorum infert dogmata, vel superstitiosa saecularium litterarum studia. Haec est enim lingua aurea luculento sermone aptate. Hanc furati sunt Arius, Marcion et Basilides. Furati sunt enim isti regulas aureas de Jericho, qui philosophorum sectam conati sunt in Ecclesiam introducere et maculare omnem Ecclesiam Domini, uta ut disperderentur multi per eos; ideoque abjecti sunt per anathema, et quasi acervo lapidum, ita multitudine peccatorum suorum oppressi atque exstincti sunt. Quorum errore perempto, rex Hai, hoc est, diabolus, qui per illorum impietatem fidelium quosdam evicerat, rursum superatus evincitur, atque a populo Dei suspensus, ligni crucis virtute necatur. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Josue, Caput VIII Source: Migne PL 83.374d-375b

Meanwhile Achan, despite the ban on the city of Jericho, plundered a cloak and a bar of gold, by which,  because of the anger of God, he perished by the hostile hands of the people. 1 Thus Jericho, as has been said, is a figure of the world, and against the ban he hides his deceit in his tent who brings worldly customs into the sanctuary of the Church, he who though he remains within the worship of God, loves the weighty things of the world and its amusements, who enquires of fortune tellers, haruspices, and augers, and persuades others to do such things which were once done in Jericho, that is, in this world. Therefore he who brings in the cult of worldly cares after putting on the clothing of faith is he who takes a cloak against the ban. And he also flouts the ban concerning Jericho who brings heretical teachings into the Church, or the superstitious studies of worldly letters, for this is the golden tongue which fair speech furnishes. Whence Arius and Marcion and Basilides are plunderers, since they are plunderers of the golden bars of Jericho who try to introduce the schools of the philosophers into the Church and sully the whole of the Church of the Lord so that they might ruin many by it, and thus they are cast down by the ban, and with the mass of their sins, as with a heap of stones, they are burdened and perish. And with their fatal error, because of the impiety of those who were faithful, king Ai, that is, the devil, conquered them, but he in turn is conquered, and by the people of God hung up, slain with the power of the wood of the cross. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Joshua, Chapter 8 1 Joshua 7

Dwellings Of The Levites

Quod vero habitacula Levitis a Jesu per omnes tribus decernuntur, significatur ut hi qui in Ecclesia Dei, scientiae operam dantes, doctinae gratiam administrant, rursum omnibus quibus dispensant divina terrena subsidia, quae non habent, recipiant, ut impleatur illud quod Apostolus praecepit, dicens: Si nos vobis spiritualia seminavimus, magnum est ut carnalia vestra metamus? Et merito isti in cunctis tribubus divisi dicuntur, quia dispensatione cunctorum vivunt. Quod autem quadraginta duas urbes accipiunt, indubitanter ipsa praedicatio sanctorum signatur; ipsi enim possident doctrinam, quae legis Decalogo constant, et quadrifido Evangelii numero, quasi quaterdenias urbes habentes. Quibus etiam duae adjiciuntur, quia nimirum cuncta quae praedicant, morali ac mystico sensu annuntiant. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Josue, Caput XVI-XVII Source: Migne PL 83.378c-379a

That the dwellings of the Levites were distributed by Joshua throughout all the tribes, 1 signifies those in the church of God who, attending to the work of knowledge, and administering the grace of teaching, are settled among all those who are given the promised land, so that they who do not have might receive. Thus is fulfilled what the Apostle exhorted, saying, 'If we have sowed spiritual things among you, is it too great a thing that we reap your material things?' 2 And with good reason they are said to be divided among every tribe, so that they might live for the guidance of all. And that they receive forty two cities is undoubtedly a sign of the preaching of the holy, for they indeed possess teaching, which is contained in the ten commandments and the fourfold Gospel, which being multiplied gives forty cities. To which two are then added, for certainly everything which they preach is spoken of in a moral and mystical sense. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Joshua, Chapters 16-17 1 Joshua 21 2. 1 Cor 9.11

Teaching And Judgement

Αὐτίκα γοῦν ὁ Μωσῆς, τῷ τελείῳ προφητικῶς παραχωρῶν παιδαγωγῷ τῷ λόγῳ, καὶ τὸ ὄνομα καὶ τὴν παιδαγωγίαν προθεσπίζει καὶ τῷ λαῷ παρατίθεται τὸν παιδαγωγόν, ἐντολὰς ὑπακοῆς ἐγχειρίσας· προφήτην ὑμῖν ἀναστήσει, φησίν, ὁ θεὸς ὡς ἐμὲ ἐκ τῶν ἀδελφῶν ὑμῶν, τὸν Ἰησοῦν τὸν τοῦ Ναυῆ αἰνιττόμενος τὸν Ἰησοῦν τὸν τοῦ θεοῦ υἱόν· σκιαγραφία γὰρ ἦν τοῦ κυρίου τὸ ὄνομα τὸ Ἰησοῦ προκηρυσσόμενον ἐν νόμῳ. Ἐπιφέρει γοῦν, τὸ λυσιτελὲς τῷ λαῷ συμβουλεύων, αὐτοῦ ἀκούσεσθε λέγων, καὶ ὁ ἄνθρωπος, ὃς ἂν μὴ ἀκούσῃ τοῦ προφήτου τούτου, τούτῳ ἀπειλεῖ. Τοιοῦτον ἡμῖν ὄνομα σωτηρίου προφητεύει παιδαγωγοῦ. Διὰ τοῦτο αὐτῷ ῥάβδον περιτίθησιν ἡ προφητεία, ῥάβδον παιδευτικήν, ἀρχικήν, κατεξουσιαστικήν, ἵν' οὓς ὁ λόγος ὁ πειθήνιος οὐκ ἰᾶται, ἀπειλὴ ἰάσεται, οὓς δὲ ἡ ἀπειλὴ οὐκ ἰᾶται, ἡ ῥάβδος ἰάσεται, οὓς δὲ ἡ ῥάβδος οὐκ ἰᾶται, τὸ πῦρ ἐπινέμεται. Ἐξελεύσεται, φησί, ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαί. Ὅρα καὶ τὴν ἐπιμέλειαν καὶ τὴν σοφίαν καὶ τὴν δύναμιν τοῦ παιδαγωγοῦ· οὐ κατὰ τὴν δόξαν, φησί, κρινεῖ, οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει, ἀλλὰ κρινεῖ ταπεινῷ κρίσιν καὶ ἐλέγξει τοὺς ἁμαρτωλοὺς τῆς γῆς. Καὶ διὰ Δαβίδ· Kύριος παιδεύων ἐπαίδευσέν με καὶ τῷ θανάτῳ οὐ παρέδωκέν με· τὸ γὰρ ὑπὸ κυρίου παιδευθῆναι καὶ παιδαγωγηθῆναι θανάτου ἐστὶν ἀπαλλαγή. Καὶ διὰ τοῦ αὐτοῦ προφήτου φησίν· ἐν ῥάβδῳ σιδηρᾷ ποιμανεῖς αὐτούς. Ταύτῃ καὶ ὁ ἀπόστολος κινηθεὶς ἐν τῇ πρὸς Κορινθίους τί θέλετε; φησίν, ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος; Ἀλλὰ καὶ "ῥάβδον δυνάμεως ἐξαποστελεῖ Kύριος ἐκ Σιὼν δι' ἄλλου προφήτου λέγει. Ἡ δὲ παιδαγωγικὴ αὕτη ἡ ῥάβδος σου καὶ ἡ βακτηρία σου παρεκάλεσάν με, εἶπέν τις ἕτερος. Αὕτη τοῦ παιδαγωγοῦ ἡ δύναμις ἡ σεμνή, ἡ παρακλητική, ἡ σωτήριος. Κλήμης ὁ Ἀλεξανδρεύς, Ὁ Παιδαγωγός, Λόγος Πρώτος, Κεφ Ζ’ Source: Migne PG 8.321c-324b

Now Moses, prophetically giving place to the perfect teacher, the Word, predicts both the name and the office of the Teacher, and giving to the people the commands of obedience, sets before them the Teacher. 'From among the brethren God will raise up a prophet for you like me,' pointing toward Jesus the Son of God by allusion to Jesus the son of Nun. For the name of Jesus predicted in the Law was a shadow of Christ. Then caring for the advantage of the people, he adds: 'You shall listen to him,' and he warns 'the man who will not hear this prophet.' 1 This name he predicts is that of the Teacher, the author of salvation. Whence prophecy equips Him with a rod, a rod of discipline and of rule and of authority, so that those whom the persuasive word does not heal, warnings may heal, and those whom warnings do not heal, the rod may heal, and those who the rod does not heal, fire shall devour. 'There shall come forth,' it is said, 'a rod out of the root of Jesse.' And then see the care and wisdom and power of the Teacher: 'He shall not judge according to opinion nor according to report, but He shall give judgement for the humble and reprove the sinners of the earth.' 2 And through David: 'The Lord in His teaching has instructed me and not given me over to death.' 3 For to be chastised by the Lord and instructed is deliverance from death. And through the same prophet He says: 'You shall rule them with a rod of iron.' 4 Thus also the Apostle, being troubled, in the Epistle to the Corinthians says, 'What do you wish? Shall I come to you with a rod, or in love with a spirit of meekness?' 5 And He says through another Prophet: 'The Lord shall send a rod of power from Sion,' And regarding this same rod of instruction, someone else said, 'Your rod and staff have comforted me.' 6 Such is the power of the Teacher, sacred, comforting, saving. Clement of Alexandria, The Teacher, Book 1, Chapter 7 1 Deut 18.15, 19 2 Isaiah 11.1-4 3 Ps 117.18 4 Ps 2.9 5 1 Cor 4.21 6 Ps 109.2, Ps 22.4

Death Of Body And Soul

Quod dicit Iesus de sua propinquante morte: Ego autem recurro viam, sicut et omnes qui super terram; in ea interpretatione quae est ex hebraeo invenimus, ingredior viam. Ita ergo accipiendum est quod Septuaginta dixerunt, recurro, sicut dictum est homini: Donec revertaris in terram unde sumptus es; ut secundum corpus dictum intellegatur. Secundum animam vero, si voluerimus ita accipere, quemadmodum in Ecclesiaste positum est: Et spiritus revertetur ad Deum qui dedit eum; non arbitror de omnibus posse dici, sed de iis qui sic vixerint, ut ad Deum redire mereantur, tamquam ad auctorem a quo creati sunt. Neque enim hoc et de illis recte intellegi potest, de quibus dicitur: Spiritus ambulans et non revertens. Sanctus Augustinus Hipponensi, Quaestionum In Heptateuchum, Liber VI Source: Migne PL 34.788d-789a

Concerning what Joshua says when he is near to dying, 'But I hurry back on the way like all those who are on the earth,' 1 in the translation made from the Hebrew we find: 'I enter on the way.' Thus the word 'I hurry back' which is used by the Septuagint should be received just as it was said to the man, 'Until you return to the earth from which you were taken,' 2 which is understood to refer to the body. But if we wish to refer to the soul, it is given in Ecclesiastes: 'And the spirit returns to God who gave it.' 3 Which I do not think it is possible to say of all men, but only about those who have lived in such a way that they deserve to return to God, as its owner, who has created them. For this cannot be correctly understood of those of whom it is said: 'A spirit going and not returning.' 4 Saint Augustine of Hippo, Questions on The Heptateuch, Book 6 1 Josh 23.14 2 Gen 3.19 3 Eccl 12.7 4 Ps 77.39

The Inheritors

Χεβρὼν συζυγὴ ἑρμηνεύεταυ. Διὰ τί δὲ συζυγὴ προσηγορεύθη ὁ τόπος; Ὅτι ἐκεῖ κατὰ συζυγίαν κεῖνται Ἀβραὰμ καὶ Σάῥῥα, Ἰσαὰκ καὶ Ῥεβέκκα, Ἰακὼβ καὶ Λία. Καλῶς τοίνυν ὁ θεοφιλὴς Χαλὲβ πολλῇ σπουδῇ καὶ πόνῳ, καὶ ἱδρῶτι ἔλαβε τὴν μνήμην τῶν ἀοιδίμων πατριαρχῶν, ἤτις μητρόπολις ὑπῆρχε τῶν Ἐνακὶμ, καταφρονεύσας τοὺς τῶν ὑπερηφάνων γιγάντων ἀσεβεῖς, καὶ φαύλους ἀπογόνους· καὶ γίνεται κλῆρος τοῦ Χαλὲβ πᾶσα ἡ γῆ, ἐν ᾑπερ ἐτύψχανον οἱ τάφοι τῶν μακαρίων ἐκείνων. Μη ἀθυμήσῃς· καὶ γὰρ καὶ σοὶ δέδοται πιστεύσαντι τῷ ἐκ σπέρματος Ἀβραὰμ γεγεννημένῳ Χριστῷ, κλῆρος νοητός. Θεὸς γάρ σου γέγονεν ὁ Θεὸς τῶν ἀειμνήστων πατριαρχῶν. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΟΒ' ΟΓ' Πομπηιῳ Διακονῳ Source: Migne PG 79.113c-d

Hebron is translated as union. And why is this place so called? For there lay the conjoined Abraham and Sarah, and Issac and Rebecca, and Jacob and Leah. Well, then, did the God loving Caleb with zeal and labour and sweat guard the memory of the celebrated Patriachs, which was the metropolis of the Anakim, those impious ones of great arrogance who were cut off with the inferior descendants, and this was the inheritance of Caleb, all that land, in which were the tombs of those blessed ones. 1 Do not despond, then, for to you who believe that Christ rose from the seed of Abraham is given a rational inheritance. For your God is the God of the Patriarchs of eternal memory. Saint Nilus of Sinai, Book 1, Letter 72-73 to Pompeius the Deacon 1 Joshua 14.13-15

Serving The Lord

Quid est, quod dixit Iesus ad populum: Non poteritis servire Domino, quia Deus sanctus est. An quia illius sanctitati perfecta servitute quodam modo contemperari, humanae fragilitati impossibile est? Quo audito, isti non solum eius eligere servitutem, sed etiam de adiutorio eius et misericordia praesumere debuerunt: quam ille intellexit, qui dicit in Psalmo: Ne intres in iudicium cum servo tuo; quoniam non iustificabitur in conspectu tuo omnis vivens. Isti autem de se potius praesumere delegerunt, quod Deo possent sine ulla offensione servire, ut iam tunc inciperent, quod de illis expressit Apostolus: Ignorantes enim Dei iustitiam, et suam volentes constituere iustitiae Dei non sunt subiecti. Ita eis iam Lex subintrabat, ut abundaret delictum, et postea superabundaret gratia per Dominum Christum, qui finis est Legis, ad iustitiam omni credenti. Sanctus Augustinus Hippoensis, Quaestiones In Iesum Nave, Liber VI Source: Migne PL 34.790

Why did Joshua say to the people: 'You cannot serve the Lord, because God is holy'? 1 Is it because that it is impossible that human frailty perfectly serve His holiness? Which hearing, they should have not only choosen His service, but also presumed His help and mercy, which he has understood, who says in the Psalm: 'Do not enter into judgment with your servant, for nothing living shall be justified in your sight.' 2 They, however, chose to presume concerning themselves, that they were able to serve God without any offence, so that then they began to do what the Apostle said about them: 'For ignoring the justice of God and wishing to establish their own, they did not submit to the righteousness of God.' 3 Thus the law was introduced for them, that sin would abound, and that after grace would abound even more through Christ the Lord, 4 who is the end of the law for the justification of every believer. 5 Saint Augustine of Hippo, Questions on Joshua, Book 6 1 Joshua 24.19 2 Ps 142.2 3 Rom 10.3 4 Rom 5.20 5 Rom 10.4

A Good Welcome

Ἐὰν τὴν στεφάνην ἐπιθῶμεν τῷ δώματι τῆς καλῆς πολιτείας, δυνήσόμεθα πάντως καθ' ὁμοίωσιν τῆς πιστοτάτης Ῥαὰβ, οὐχὶ κάτω που, ἀλλὰ ἄνω μᾶλλον ὑποδέξασθαι καὶ ξενίσαι τοὺς ἀγγέλους τοῦ Ἰησοῦ, ἀληθέστερον δὲ λέξω, αὐτὸν ξενοδοχῆσαι Ἰησουν Χριστὸν τὸν τῶν ἀγγέλων Δεσπότην. Ἅγιος Νειλος, Βιβλίον Πρῶτον, Ἐπιστολή ΞΑ' Μελετιῳ Καγκελλαριῳ Source: Migne PG 79.109-b-c

If we would put on the crown in the house of good living, we are certainly able to do so in the likeness of the most faithful Rahab, who did not receive the messengers of Joshua in any place below, but in the heights, 1 and so, I speak truly, we welcome Christ the Lord of the angels. Saint Nilus of Sinai, Book 1, Letter 61, To Meletius the Cancellarius 1 Joshua 2.1-6

Adding The Nations

Ἀλλὰ Ζαχαρίᾳ, ἐν παραβολῇ δεικνύντι τὸ μυστήριον τοῦ Χριστοῦ καὶ ἀποκεκρυμμένως κηρύσσοντι, πιστεῦσαι ὀφείλετε. Ἔστι δὲ τὰ λεγόμενα ταῦτα· Χαῖρε καὶ εὐφραίνου, θύγατερ Σιών, ὅτι ἰδοὺ ἐγὼ ἔρχομαι καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει Κύριος. Καὶ προστεθήσονται ἔθνη πολλὰ πρὸς Κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ἔσονταί μοι εἰς λαόν· καὶ κατασκηνώσω ἐν μέσῳ σου, καὶ γνώσονται ὅτι Κύριος τῶν δυνάμεων ἀπέσταλκέ με πρός σε. Kαὶ κατακληρονομήσει Kύριος τὸν Ἰούδαν τὴν μερίδα αὐτοῦ ἐπὶ τὴν γῆν τὴν ἁγίαν, καὶ ἐκλέξεται ἔτι τὴν Ἰερουσαλήμ. Εὐλαβείσθω πᾶσα σὰρξ ἀπὸ προσώπου Kυρίου, ὅτι ἐξεγήγερται ἐκ νεφελῶν ἁγίων αὐτοῦ. Καὶ ἔδειξέ μοι Ἰησοῦν, τὸν ἱερέα τὸν μέγαν, ἑστῶτα πρὸ προσώπου ἀγγέλου Kυρίου· καὶ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ, τοῦ ἀντικεῖσθαι αὐτῷ. Kαὶ εἶπε Kύριος πρὸς τὸν διάβολον· Ἐπιτιμήσαι Kύριος ἐν σοί, ὁ ἐκλεξάμενος τὴν Ἰερουσαλήμ. οὐχὶ ἰδοὺ τοῦτο δαλὸς ἐξεσπασμένος ἐκ πυρός; Μέλλοντί τε τῷ Τρύφωνι ἀποκρίνεσθαι καὶ ἀντιλέγειν μοι ἔφην· Πρῶτον ἀνάμεινον καὶ ἄκουσον ἃ λέγω. οὐ γὰρ ἣν ὑπολαμβάνεις ἐξήγησιν ποιεῖσθαι μέλλω, ὡς μὴ γεγενημένου ἱερέως τινὸς Ἰησοῦ ὀνόματι ἐν τῇ Βαβυλωνίᾳ γῇ, ὅπου αἰχμάλωτος ὁ λαὸς ὑμῶν. Ὅπερ εἰ καὶ ἐποίουν, ἀπέδειξα ὅτι ἦν μὲν Ἰησοῦς ἱερεὺς ἐν τῷ γένει ὑμῶν· τοῦτον δὲ αὐτὸν οὐκ ἐν τῇ ἀποκαλύψει αὐτοῦ ἑωράκει ὁ προφήτης, ὥσπερ οὐδὲ τὸν διάβολον καὶ τὸν τοῦ Kυρίου ἄγγελον οὐκ αὐτοψίᾳ, ἐν καταστάσει ὤν, ἑωράκει, ἀλλ' ἐν ἐκστάσει, ἀποκαλύψεως αὐτῷ γεγενημένης. Νῦν δὲ λέγω ὅτι, ὅνπερ τρόπον διὰ τοῦ Ἰησοῦ ὀνόματος τῷ Ναυῆ υἱῷ καὶ δυνάμεις καὶ πράξεις τινὰς προκηρυσούσας τὰ ὑπὸ τοῦ ἡμετέρου Kυρίου μέλλοντα γίνεσθαι πεποιηκέναι ἔφη, οὕτω καὶ τὴν ἐπὶ τοῦ ἐν Βαβυλῶνι Ἰησοῦ ἱερέως γενομένου ἐν τῷ λαῷ ὑμῶν ἀποκάλυψιν ἔρχομαι νῦν ἀποδεῖξαι προκήρυξιν εἶναι τῶν ὑπὸ τοῦ ἡμετέρου ἱερέως καὶ θεοῦ καὶ Χριστοῦ, υἱοῦ τοῦ πατρὸς τῶν ὅλων, γίνεσθαι μελλόντων. Ἤδη μέντοι ἐθαύμαζον, ἔφην, διὰ τί καὶ πρὸ μικροῦ ἡσυχίαν ἠγάγετε ἐμοῦ λέγοντος, ἢ πῶς οὐκ ἐπελάβεσθέ μου εἰπόντος ὅτι ὁ τοῦ Ναυῆ υἱὸς τῶν ἐξελθόντων ἀπ' Αἰγύπτου ὁμηλίκων μόνος εἰσῆλθεν εἰς τὴν ἁγίαν γῆν καὶ οἱ γεγραμμένοι ἀφήλικες τῆς γενεᾶς ἐκείνης. Ὥσπερ γὰρ αἱ μυῖαι ἐπὶ τὰ ἕλκη προστρέχετε καὶ ἐφίπτασθε. Kἂν γὰρ μύρια τις εἴπῃ καλῶς, ἓν δὲ μικρὸν ὁτιοῦν εἴη μὴ εὐάρεστον ὑμῖν ἢ μὴ νοούμενον ἢ μὴ πρὸς τὸ ἀκριβές, τῶν μὲν πολλῶν καλῶν οὐ πεφροντίκατε, τοῦ δὲ μικροῦ ῥηματίου ἐπιλαμβάνεσθε καὶ κατασκευάζειν αὐτὸ ὡς ἀσέβημα καὶ ἀδίκημα σπουδάζετε, ἵνα τῇ αὐτῇ ὁμοίᾳ κρίσει ὑπὸ τοῦ θεοῦ κρινόμενοι πολὺ μᾶλλον ὑπὲρ τῶν μεγάλων τολμημάτων, εἴτε κακῶν πράξεων εἴτε φαύλων ἐξηγήσεων, ἃς παραποιοῦντες ἐξηγεῖσθε, λόγον δώσετε. Ὃ γὰρ κρίμα κρίνετε, δίκαιόν ἐστιν ὑμᾶς κριθῆναι. Ἀλλ' ἵνα τὸν λόγον τὸν περὶ τῆς ἀποκαλύψεως Ἰησοῦ Χριστοῦ τοῦ ἁγίου ἀποδιδῶ ὑμῖν, ἀναλαμβάνω τὸν λόγον καί φημι κἀκείνην τὴν ἀποκάλυψιν εἰς ἡμᾶς τοὺς ἐπὶ τὸν Χριστὸν ἀρχιερέα τοῦτον τὸν σταυρωθέντα πιστεύοντας γεγενῆσθαι· οἵτινες, ἐν πορνείαις καὶ ἁπλῶς πάσῃ ῥυπαρᾷ πράξει ὑπάρχοντες, διὰ τῆς παρὰ τοῦ ἡμετέρου Ἰησοῦ κατὰ τὸ θέλημα τοῦ πατρὸς αὐτοῦ χάριτος τὰ ῥυπαρὰ πάντα, ἃ ἠμφιέσμεθα, κακὰ ἀπεδυσάμεθα, οἷς ὁ διάβολος ἐφέστηκεν ἀεὶ ἀντικείμενος καὶ πρὸς ἑαυτὸν ἕλκειν πάντας βουλόμενος, καὶ ὁ ἄγγελος τοῦ θεοῦ, τοῦτ' ἔστιν ἡ δύναμις τοῦ θεοῦ ἡ πεμφθεῖσα ἡμῖν διὰ Ἰησοῦ Χριστοῦ, ἐπιτιμᾷ αὐτῷ καὶ ἀφίσταται ἀφ' ἡμῶν. Καὶ ὥσπερ ἀπὸ πυρὸς ἐξεσπασμένοι ἐσμέν, ἀπὸ μὲν τῶν ἁμαρτιῶν τῶν προτέρων καθαρισθέντες, ἀπὸ δὲ τῆς θλίψεως καὶ τῆς πυρώσεως, ἣν πυροῦσιν ἡμᾶς ὅ τε διάβολος καὶ οἱ αὐτοῦ ὑπηρέται πάντες, ἐξ ὧν καὶ πάλιν ἀποσπᾷ ἡμᾶς Ἰησοῦς ὁ υἱὸς τοῦ θεοῦ· ἐνδῦσαι ἡμᾶς τὰ ἡτοιμασμένα ἐνδύματα, ἐὰν πράξωμεν αὐτοῦ τὰς ἐντολάς, ὑπέσχετο, καὶ αἰώνιον βασιλείαν προνοῆσαι ἐπήγγελται. Ὃν γὰρ τρόπον Ἰησοῦς ἐκεῖνος, ὁ λεγόμενος ὑπὸ τοῦ προφήτου ἱερεύς, ῥυπαρὰ ἱμάτια ἐφάνη φορῶν διὰ τὸ γυναῖκα πόρνην λελέχθαι εἰληφέναι αὐτόν, καὶ δαλὸς ἐξεσπασμένος ἐκ πυρὸς ἐκλήθη διὰ τὸ ἄφεσιν ἁμαρτιῶν εἰληφέναι, ἐπιτιμηθέντος καὶ τοῦ ἀντικειμένου αὐτῷ διαβόλου, οὕτως ἡμεῖς, οἱ διὰ τοῦ Ἰησοῦ ὀνόματος ὡς εἷς ἄνθρωπος πιστεύσαντες εἰς τὸν ποιητὴν τῶν ὅλων θεόν, διὰ τοῦ ὀνόματος τοῦ πρωτοτόκου αὐτοῦ υἱοῦ τὰ ῥυπαρὰ ἱμάτια τοῦτ' ἔστι τὰς ἁμαρτίας, ἀπημφιεσμένοι, πυρωθέντες διὰ τοῦ λόγου τῆς κλήσεως αὐτοῦ, ἀρχιερατικὸν τὸ ἀληθινὸν γένος ἐσμὲν τοῦ θεοῦ, ὡς καὶ αὐτὸς ὁ θεὸς μαρτυρεῖ, εἰπὼν ὅτι ἐν παντὶ τόπῳ ἐν τοῖς ἔθνεσι θυσίας εὐαρέστους αὐτῷ καὶ καθαρὰς προσφέροντες. Οὐ δέχεται δὲ παρ' οὐδενὸς θυσίας ὁ θεός, εἰ μὴ διὰ τῶν ἱερέων αὐτοῦ. Ἅγιος Ἰουστίνος Μάρτυς, Πρὸς Τρύφωνα Ἰουδαῖον Διάλογος Source: Migne PG 6.741a-745a

But Zechariah who shows in parable the mystery of Christ, and announces it obscurely, you should believe. This is what he says: ''Rejoice, and be glad, O daughter of Zion, for, behold, I come, and I shall dwell in the midst of you, says the Lord. And many nations shall be added to the Lord in that day, and they shall be my people, and I will dwell in the midst of you, and they shall know that the Lord of hosts has sent me to you. And the Lord shall inherit Judah his portion in the holy land, and He shall choose Jerusalem again. Let all flesh fear before the Lord, for He is raised up out of His holy clouds. And He showed me Jesus (Joshua) the high priest standing before the angel of the Lord, and the devil stood at his right hand to resist him. And the Lord said to the devil, 'The Lord who has chosen Jerusalem rebuke you.' Behold, is this not a brand plucked out of the fire?' 1 As Trypho was about to reply and contradict me, I said: 'First wait and hear what I say, for I am not to give the explanation which you presume, that there had been no priest named Joshua (Jesus) in the land of Babylon, where your people were captive. But even if I did, I have shown that if there was a priest named Joshua (Jesus) among your people, yet the prophet did not see him in his revelation, just as he did not see the devil or the angel of the Lord, with his own eye, while awake, but in an ecstasy, at the time of the revelation. But now I say that as Scripture says that the Son of Nave (Nun) by the name Jesus (Joshua) wrought powerful works and exploits which foretold what would be performed by our Lord, so I proceed now to show that the revelation made among your people in Babylon in the days of Jesus (Joshua) the priest, was a foretelling of the things to be accomplished by our Priest, who is God, and Christ, the Son of God the Father of all. Indeed, I was surprised, I say, why a little time ago you kept silence while I was speaking and did not interrupt me when I said that the son of Nave (Nun) was the only one of his contemporaries who came out of Egypt, who entered the Holy Land, along with the men described as being younger than that generation. For you swarm about and fix on sores like flies. For though one should speak ten thousand words well, if there be one little word that is not pleasing to you, either because it is not intelligible or precise, you care not for the many good words, but seize on the little word, and are most zealous in setting it up as something impious and criminal, so that when you are judged with the same judgment by God, you have much more to answer for because of your great audacities, whether evil deeds, or flawed interpretations which you draw forth by error. For with what judgment you judge, it is righteous that you be judged. But to give you the account of the revelation of the holy Jesus Christ, I take up again the discourse and say that that revelation was made for us who believe in Christ the High Priest, the crucified One, we who though we lived in fornication and all kinds of foul deeds, have by the grace of our Jesus, according to the will of His Father, stripped ourselves of all those filthy wickednesses with which we were imbued. And though the devil is always near to resist us, and wishes  to draw everyone to himself, yet the Angel of God, that is, the Power of God sent to us through Jesus Christ, rebukes him, and he departs from us. And we are as if drawn out from the fire when purified from our former sins, and saved from the affliction and from the fire by which the devil and all his helpers scorch us, from which Jesus the Son of God is again to deliver us, and clothe us with prepared garments, if we perform His commandments, for which He has promised to provide an eternal kingdom. For just as that Jesus (Joshua), who was called by the prophet a priest, evidently wore filthy garments because he is said to have taken a harlot for a wife, and is called a brand plucked from the fire because he had received forgiveness of sins when the devil that opposed him was rebuked, so we, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first begotten Son, of the filthy garments, that is, of our sins, and being inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself gives witness, saying that in every place among the Gentiles sacrifices are offered to Him well pleasing and pure. And God does not receive sacrifices from anyone, except through His priests. Saint Justin Martyr, Dialogue With Trypho, 115-116 1 Zech 2.10-13, 3.1-2

The Gibeonites and Salvation

'In domo Patris mei mansiones multae sunt'  Dicit Verbum Dei. Sed et resurrectio mortuorum non habebit aequalem resurgentium gloriam, sed alia caro volucrum, alia pecorum, alia vero piscium: et corpora coelestia, et corpora terrestia, sed alia quidem coelestium gloria, alia vero terrestrium. Alia gloria solis, alia gloria lunae, alia gloria stellarum. Stella ab stella differt in gloria, ita et resurrectio mortuorum. Multae ergo eorum qui ad salutem veniunt differentiae designantur. Unde et nunc Gabaonitas istos, quorum historia recitata est, arbitror part unculam quamdam esse eorum, qui salvandi sunt, ita tamen ut non absque alicujus notae inustione slaventur. Vides namque quomodo ligni caesores, vel aquae gestatores fiant et condemnentur ad obsequium populi, et aharis Dei ministerium, quoniam quidem cum dolo et caliditate accesserunt ad filios Israel, pannis calceamentisque veteribus induti, et cibum vetusti panis ferentes. Isti ergo veniunt ad jesum cum omnibus vetustatibus suis, et orant ab eo hoc tantum ut salventur. In quorum figura tale mihi aliquid videtur ostendi. Sunt quidam in Ecclesia credentes quidem et habentes fidem in Deum, et acquiescentes omnibus divinis praeceptis: quique etiam erga servos Dei religisoi sunt, et servire cupiunt, sed et ad ornatum Ecclesiae, vel ministerium satis prompti paratique sunt, in actibus vero suis et conversatione propria, obscenditatibus et vitiis involuti, nec omnino depontes veterem hominem cum actibus suis, sed involuti vetustis vitiis et obscenditatibus suis, sicut et isti pannis et calceamentis veteribus obtecti, praeter hoc quod in Deum credunt, et erga servos Dei vel Ecclesiae cultum videntur esse devoti, nihil adhibent emendationis vel innovationis in moribus. Istis ergo Jesus Dominus noster salutem quidem concedit, sed quodammodo salus ipsa eorum notam non evadit infamiae. Origenes, Homilia X In Librum Jesu Nave, Interprete Rufino Aquileiense Source: Migne PG 12.879c-880b

'In the house of my father there are many mansions' 1 Says the Word of God. But even the resurrection of the dead will not exhibit an equal glory of those who rise, but there is one flesh of birds, another of cattle, another again of fish; there are celestial bodies and there are terrestrial bodies, but the glory of the celestial is one thing and that of terrestrial things another; there is a glory of the sun, another glory of the moon, another glory of the stars; star and star differs in glory, and so it is with the resurrection of the dead. 2 Thus are the many differences of those who come to salvation depicted, whence even now I think that the Gibeonites, whose history has been told, are a certain small part of those who will be saved, but in such a way that they are not saved without the branding of some sort of mark. For you see how they are condemned to be 'hewers of wood' or 'bearers of water' for the service of the people and for the ministry of the altar of God, because they indeed approached the sons of Israel with deceit and cunning, 'clothed in old garments and shoes' and 'carrying for food old bread'. So these folk come to Joshua with all their old things and beg him that they might be saved. 3 Something such as this seems to me to be shown in their figure. There are in the church certain folk who believe in God, have faith in God, and accede to all the Divine commands. Furthermore they are conscientious toward the servants of God and desire to serve them, and are fully ready and prepared for the furnishing of the Church or for ministry. But in their actions and their conduct, they are wrapped up in vices, not wholly 'putting away the old man with his acts,' 4 but they are enveloped in ancient vices and offensive faults, just as those folk were covered with old garments and shoes. Apart from the fact they they believe in God and seem to be conscientious towards the servants of God, or the worship of the Church, they make no effort to correct or be renewed in their habits. For these, then, our Lord Jesus allows a certain salvation, but their salvation, in a certain measure, does not escape a note of infamy. Origen, from Homily 10 on the Book of Joshua, Translated by Rufinus of Aquileia 1 Jn 14.2 2 1 Cor 15.39-41 3 Joshua 9 4 Ephes 4.22

Judges And Apostles

Historia Judicum non parva mysteriorum indicat sacramenta. Primum, quod est Josue succedunt Judices, sicut et post Christum succedunt Apostoli, et Ecclesiarum rectores ad gubernandos et regendos fideles, quos ipse ad spem aeternae repromissionis perducit. Per omnia autem in hoc volumine delicta Judaici populi, et servitutes, clamor quoque eorum, et miserationes Dei describuntur. Sanctus Isidorus Hispalensis, Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Librum Judicum, Cap I Source: Migne PL 83.379c

The history of the Judges does not speak of a trivial sacred matter of the mysteries. First, Joshua being succeeded by the Judges is as the succession of the Apostles after Christ, they becoming faithful leaders of the Churches for guidance and rule, those whom He led to the hope of the eternal promise. So all through this book is described the errors of the people, their falling into servitude and their crying out, and the mercy of God. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On The Book of Judges, Chap 1

Keeping The Spies

Haec quae prius idolis prostituta fuit meretrix impia, suscipens exploratores Jesu, facta est fidelis et casta: quos custodiens a persequentibus inimicis, non in inferioribus depositos obruit, sed in solario domus suae levatos latenter abscondit. Solarium vere propterea dicitur, eo quod solis lumine perfundatur. Quis est autem sol humani cordis, nisi ille de quo dictum est per prophetam: Timentibus autem nomen meum orietur sol justitiae, et sanitas in pennis ejus . De ispo sole oriente Zacharias in Evangelio sic prophetat: Quia visitavit nos oriens ex alto, illuminare his qui in tenebris et in umbra mortis sedent. Nam et Abacuc prophet Christi ascensionem et ordinis ecclesiastici firmitatem sub nomine solis lunaeque sic praedicat: Elevatus est sol, et luna stetit in ordine suo.  Cor ego uniuscujusque fidelis non incongrue spiritale solarium dicitur, quod solis illius superni radiis salubriter illustratur. Raab itaque meretrix quos exploratores Jesu in solario suae domus abscondit, utique in superioribus, hoc est spiritali scientia illuminati cordis intima dilectione continuit, ut propheticum illud eloquium operis veritate cantaret: In corde meo abscondi eloquia tua, ut non peccem tibi. Vera itaque fides, quae divinis eloquiis intimatur, tunc persequentibis non traditur, tunc in corde fidelium inviolata et incolumis custoditur, si non terrenis, et caducis, atque carnalibus, sed coelestibus et spiritalibus promissis animus perserveret affixus, nec contempletur quae videntur, sed quae non videntur: Quae enim videntur temporalia sunt, sicut ait Apostolus: quae autem non videntur, aeterna sunt. Caeterum quisquis propterea Christianam fidem tenet, ut res terrenas et transitorias acquirat, iste exploratores Jesu, non in superioribus domus suae, sed in inferioribus collocat; ubi cum fuerint positi, facilius et inveriri possunt ab inimicis et perimi. Omnis enim persecutor et inimicus Ecclesiae illos spiritaliter interimit, et ipsis ingerit aeternae mortis interitum, quorum cor invenerit terrenis et caducis rebus innexum. Sanctus Fulgentius Ruspensis, De Remissione Peccatorum, Lib I, Cap XXI Source: Migne 65 544d-545b

This woman who was an impious prostitute among idols, taking in the spies of Joshua, was made faithful and chaste, guarding them from the enemy who sought them, not driving them down into a room below, but sending them up to a high chamber of her house to hide them there. 1And indeed such a place is named a solarium because it is lit by the light of the sun. And what is the sun of the human heart, unless that concerning which it is said through the Prophet: 'On those who fear my name the sun of righteousness shall rise and healing is in its wings.'  2 And concerning the same rising sun Zachariah makes prophecy in the Gospel: 'For he has visited us rising from the height, to illuminate those who are sat in darkness and in the shadow of death.' 3 And the prophet Habakkuk speaks of the Ascension of Christ and the firmness of the ecclesiastical order under the name of the sun and moon: 'Elevated is the sun and the moon stands in its circuit.' 4 Thus it is not unreasonable to speak of the heart of one faithful as being spiritually lit by the sun, enlightened with the wholesome rays of the supernal sun. The whore Rahab thus hid the spies of Joshua in the sun room of her house, that is, in the high place, that is, the chambers of her heart were with spiritual illumination continually lit, that she might in truth have sung that prophetical verse: 'In my heart I have hidden your words, that I might not sin against you.' 5 Thus true faith, which the inspired speech intimates, is not then given over to persecutors, but is guarded in the heart of the faithful inviolate and unharmed, if the soul is firmly fastened not to worldly things, to fallen things, to flesh, but to heavenly and spiritual promises, not contemplating what is seen, but what is not seen, for what is seen is transient, says the Apostle, and what is not is eternal. 6 Whoever therefore holding the Christian faith, would acquire things worldly and transient, he sends the spies of Joshua not into the heights of his house but into the depths, where being placed, they are easily found by the enemy and seized. For every persecutor of the Church seeks to kill them spiritually, and to bring them into eternal death, which is found in the heart bound to worldly and fallen things. Saint Fulgentius of Ruspe, On the Forgiveness of Sins, Book 1, Chap 21 1 Joshua 2. 1-6 2 Malac 4.2 3 Luc 1.78-79 4 Habac 3.11 LXX 5 Ps 118.11 6 2 Cor 4.18

Rahab And The Spies

Iste Jesus filius Nun mittit duos exploratores ad Jericho urbem, qui suscipiuntur a meretrice Raab. Jesus iste dux populi in sememtipso Dominum Jesum Christum et vocabulo ostendit et facto. Jericho autem civitas mundus iste est, ad quem Dominus Jesus Christus ad perscrutandos mores hominum duo Testamenta direxit. Nam in eum, ut credentium fidem, aut rebellium pervicaciam plenius comprobaret, ante adventum judicii sui, quasi exploratores duos, legem et Evangelium destinavit. Raab vero typum tenet Ecclesiae, quae de extraneis atque alienis gentibus congregate est, quae antea vivens in desideriis carnis, fornicabatur in idolis. De talibus ait Dominus quod praecedent vos in regno coelorum.  Haec igitur Testamenta Domini sola suscepit, et eadem fideliter conservat, inimicis omnino non tradidit, ipsa potis periclitari optans, dummodo illaesa ac salva servaret. Haec casurum mundum, sicut illam civitatem, firmiter credidit. Haec pro se ac suorum omnium salute pactum cum Testamentis Domini fecit. Haec in domo sua coccum, id est, sanguinis signum posuit. Extra hanc si quis inventus fuerit, ruinam saeculi atque incendium mundi nulla ratione vitabit. Sanctus Isidorus Hispalensis,Mysticorum Expositiones Sacramentorum Seu Quaestiones In Vetus Testamentum, In Josue, Caput II Source: Migne PL 83.371

This Joshua son of Nun sent two spies to the city of Jericho who were taken in by the harlot Rahab. 1 And that this Joshua leader of the people is our Lord Jesus Christ is shown in the name and the deed. 2 The city of Jericho is the world, to which the Lord Jesus Christ sends the two testaments for the scrutinizing of the ways of men. For thus, that the faith of believers, or the rebelliousness of the obstinate He fully prove, before the coming of His judgement, so he sends these two spies, the Law and the Gospel. Rahab is a type of the Church whom from an exterior and alien people is gathered, who before were living in the flesh and fornicating with idols. And concerning such the Lord says that 'They shall proceed you into the kingdom of heaven.' 3 She alone takes up the testaments of the Lord and faithfully guards them, not giving them to the enemy but desiring to risk danger while she protects inviolate and secure what she has. She among the events of the world, that city, firmly believes. She makes the way with the testaments of the Lord for her salvation and all belonging to her. She has placed in her house the scarlet, that is the sign of blood. And if someone is found without this he will on no account escape the ruin and the burning of the world. Saint Isidore of Seville, Expositions of Sacred Mysteries or Questions on the Old Testament, On Joshua, Chap 2 1 Joshua 2.1 2 Jesus is a form of the name Joshua 3 Mt 21.31

Four Kinds Of Apostles

Quatuor autem genera apostolorum sunt. Unum, quod neque ab hominibus est, neque per hominem, sed per Jesum Christum, et Deum Patrem; aliud, quod a Deo quidem est sed per hominem; tertium, quod ab homine, non a Deo; quartum, quod neque a Deo, neque per hominem, neque ab homine, sed a semetipso. De primo genere potest esse Isais, caeterique prophetae, et ipse apostolus Paulus, qui neque ab hominibus, neque per hominem, sed a Deo Patre et Christo missus est. De secduno, Jesus filius Nave, qui a Deo quidem est apostolus constitutus, sed per hominem, Moysen. Tertium genus est, cum hominum favore et studio aliquis ordinatur. Ut nunc videmus plurimos non Dei judicio, sed redempto favore vulgi in sacerdotium subrogari. Quartum est pseudoprophetarum et pseudoapostolorum, de quibus apostolus: 'Istiusmodi, inquit, pseudoapostolorum, operarii iniquitatis, transfigurantes se in apostolos Christi, qui dicunt: Haec dicit Dominus: et Dominus non misit eos.' Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber Primus Source: Migne PL 26.312

There are four kinds of Apostles. The first is the one who is sent not by men nor through men but through Jesus Christ and God the Father. 1 The second is from God but through man. The third is sent by man but not by God. The fourth is sent not by God, nor by man, nor from men, but from the man himself. Of the first type are Isaiah, the other Prophets, and the Apostle Paul himself, who was sent not by man nor through men but by God the Father and Christ. Of the second type are Joshua son of Nun, he who was made an apostle of God but through the man Moses. The third type is when someone is ordained because of the favour and support of the people, as now we see many appointed to the priesthood not because God has deemed them worthy but because they have gained the favour of a mob. The fourth type is of false Prophets and false Apostles, about whom the Apostle says, 'False prophets like these are workers of iniquity, transforming themselves into Apostles of Christ, those who say that the Lord said these things, and the Lord has not sent them.' 2 Saint Jerome, from the Commentary on the Letter of St Paul To The Galatians, Book 1 1 Galat 1.1  2 2 Cor 10.13