LIBER NUMERI

• 379B

This book, both by the order of the history and by its mystery, is set in the fourth place in the law. By the order of the history, because in Leviticus, which is the third, there is treated of the furnishings of the tabernacle, and of the order of the Levites and of the sacrifice: but here there is treated of the dedication of the tabernacle, namely what the Levites, and what of the furnishings of the tabernacle, they ought to carry: by mystery this is shown. To keep watch about the tabernacle set down, as is said, by three tribes on each of the four sides: by which it is signified that the twelve apostles taught the faith of the holy Trinity throughout the fourfold world. But among figures too nothing is firmer than the square, and the perfection of a work of four is likewise commended. On the fourth day the lights were made (Gen. I), the fourth age under David was the most robust, 379Cthe fourth age of man too is the strongest, only four were received who wrote the Gospels. Among the gifts of the Holy Spirit, fortitude; and among the penitential psalms, Have mercy upon me, O God, is the fourth, in which there is treated of humility (through which we are strong). Among the names of the Lord the fourth is strong; there go before wonderful, counsellor, God; there follows Father of the world to come, prince of peace (Isa. IX), and the like. In this book too the fortitude of those who are numbered is shown, since those who by age and by strength are fit for war are commanded to be numbered.

It is called the book of Numbers, because in it the Israelites are numbered; partly from that, and partly because of the stations from Rameses as far as the Jordan. But because all these things happened to them in figure (I Cor. X), and the law was a shadow of things to come, 379Dthe history is so to be read that the allegory be not lost. The Israelites alone were numbered, not the proselytes and the strangers who were among them: yet not all of them, because neither boys nor women, but only the men who were fit for war. For indeed those estranged from God by the filthiness of the Gentiles, or by Jewish cruelty, or even Christians having a boyish levity or a womanish softness, are not numbered among the sons of God. They were not numbered in Egypt, but after they had passed the Red Sea, after the pillar of fire, in the station beside Mount Sinai: because those remaining in the darkness of sins are not God's, but those cleansed by baptism and armed by the imposition of the hand. 380BThe stations are with reason reckoned twelve, from the first, which was at Rameses, as far as the Jordan, that by this it may be signified that we ascend into heaven by as many steps of the virtues as the generations by which Christ came down from Abraham to Mary.

The intention of Moses in this work is to designate the Christian people and its advance, and its ascent from earth into heaven, by Israel and by the twelve stations. For by Israel the people of Christ is signified, by the progress of the stations the advance of the virtues.

The order of the book is this: first he places the leaders of the people, and the people numbered about the tabernacle, in a square. The Levites, exempted from the numbering, he appoints to the ministry of the tabernacle: then the tabernacle is dedicated, and the manner of the oblations, and the catalogue of the stations, 380Cis reckoned. Then the prophecy of Balaam is brought in by king Balac to curse the people of God. At the end six cities are appointed, three beyond and three on this side of the Jordan, to which he might flee who unwillingly shed the blood of his neighbour. The Levites, keeping watch between the tabernacle and the rest of the sons of Israel, divided into Amramites on the east, Caathites on the south, Gersonites on the west, and Merarites on the north, signify the prelates of the Church, who are in the middle between the ministers of the tabernacle, for whom they provide in temporal things, and the laity, over whom they preside in spiritual things. The Amramites, that is, Moses and Aaron and their sons, look upon and wrap up the more secret things of the tabernacle; and bringing in the Caathites, they give them the wrapped things to be carried on their own shoulders, that they may not die by seeing them. For the mysteries 380Dof the Church are not to be published abroad save to the chief men, that is, to Moses and Aaron, because the weak are scandalized thereby. Whence also the book of the Gospel is carried open for the priest and the deacon, but closed for the rest. But the Gersonites and the Merarites, who are less worthy than the Caathites, carry their burdens not on their own shoulders, but with oxen and waggons. Because he who will come after me, let him follow me, as it were through death (Luc. IX). And the more a man wills it, the greater the persecution.

You shall bless the children of Israel, and shall say, etc. From this place is taken the blessing which the bishop makes. The two fingers which are raised joined together signify the law and the priesthood, 381Awhich are understood by Moses and Aaron. The three verses which follow contain that threefold petition which is made in the words of the bishop. There is asked the grace of the Holy Spirit, true salvation, eternal peace. Then follows the distinction of the persons, always in these words: Which may he vouchsafe to grant who liveth with the Father and the Holy Spirit, etc. At the dedication of the tabernacle gifts were offered by the chief men for the use of the same and for the support of the Levites, which is done today when any church is dedicated. Just as also by the custom of laymen, when a woman is betrothed to a man, many gifts are offered: and the Lord granted vessels of silver to the children of Israel in Egypt on the day when he brought them out. And after the Red Sea he did not lead them at once by the straight way against their enemies, lest being terrified they should go back, but round about; then he commanded ne 381Btemporis re. p. t. All things were cautiously provided for. For to those entering into the Church her comeliness must first be shown, that she may be desired; not her wretchedness, that she may be feared.

(ORIG., hom. I in Num.) Not all are worthy of the divine numbers, etc., as far as he called the hairs of the head.

(ID.) Let us consider this also, etc., as far as and then at the command of God the people is brought to the number.

See therefore how much thou must pass through, how much thou must endure, with how many advances, how many temptations, how many battles thou must fight, how much thou must conquer, that thou mayest belong to the divine number, and be numbered among the holy tribes, and be able to be visited, and be enrolled in the censuses of the numbers by God's priests Aaron and Moses. Thou must first take up the law of God, the law of his Spirit; there must be offered 381Csacrifices, purifications must be fulfilled, all things must be performed which the spirit teaches.

(ORIG., ibid.) The reckoning also of the tribes, the distinction of the orders, the fellowship of the families, etc., as far as and there will be orders of this kind in the resurrection of the dead, which are figured in this book.

This also, that by a certain connection of the tribes the position of the camps and the order of the measuring out is described, signifies some state in the resurrection of the dead. That three are placed to the east, three to the west, three to the south, and the last three to the north, which is called a harsh wind (Eccli. XLIII); that also the tribe of Juda, which is the royal one (Eccli. XLIV), is set to the east, from which the Lord arose, I do not think idle: nor that Issachar is joined to it, and Zabulon, 381Dnor that this threefold number is arranged into four parts. Which, although they have diverse qualities of their positions, are yet all contained within the number of the Trinity: and what is gathered through all these four parts into one number is always the same Trinity, because, namely, under the one name of the Father, and of the Son, and of the Holy Spirit are reckoned all who, coming from the four parts of the world, call upon the name of the Lord, sitting down with Abraham, Isaac and Jacob in the kingdom of God (Matth. VIII). These things we have said in general, wishing briefly to comprehend the mystical content of this book: and, the occasion once taken up, let each one pursue in the rest a like image, or, if God reveal more to any, a higher one. For I 382Atruly judge myself unequal to the setting forth of the mysteries of the book of Numbers, and much more inferior to those which the volume of Deuteronomy concludes.

(RAB. in Num. ) The Fathers show the book of Numbers wrapped in a manifold obscurity of mysteries. For there the number of the children of Israel is mystically described, and the camps of the several tribes are placed about the tabernacle of the testimony after the form of the Church. There is the distribution of the Levites unto the ministry, and the oblation of the princes according to the fitness of the sacraments. At last the catalogue of all the stations from Egypt as far as the land of promise is numbered, that it may be shown how we, having gone forth from a spiritual Egypt, hasten through the Red Sea and the desert of the present world to the fatherland promised in the heavens.

382B(ID.) Near the end of Exodus it is written, etc., as far as because he gives the law for the instruction of believers, that is, of spiritual Israelites.

(ISID. in Num., tom. V.) It is called the book of Numbers, etc., as far as which the grace of the Holy Spirit, flowing with a full flood, has overflowed.

(ID.) The first station is, etc., as far as and holding staves in their hands.

(ID.) The second station, etc., as far as and that we must hasten to the holy land of the living.

(ID.) The third station, etc., as far as that with [such] leaders we may come to the land of promise.

(ID.) The fourth station, etc., as far as Mary leading the song upon timbrels.

(ID.) The fifth is, etc., as far as that sweetness may again 382Cbe made good.

(ID.) The sixth is a station, etc., as far as leaders of the sheep, teachers of the Gentiles.

(ID.) The seventh station is, etc., as far as and that past perils be set before the eyes.

(ID.) The eighth, etc., as far as we earn the great hatred of the enemy.

(ID.) The ninth, etc., as far as we begin to knock at the sacraments.

(ID.) The tenth, etc., as far as the bread of angels is eaten.

(ID.) The eleventh, etc., as far as The rest will be more fitly expounded in their own places.

• 382D

VERS. 3.-- Of all the men. (ORIG., hom. 1 in Num.) Otherwise the LXX: Every one who goeth forth in the strength of Israel, etc. He therefore who goeth forth, etc., as far as it is handed down by the evangelical and apostolic faith.

VERS. 4.-- The princes of the tribes, etc. (AUG., quaest. 1 in Num.) What is it that he commands single princes to be chosen out of the single tribes, etc., as far as that they be called χιλίαρχοι.

VERS. 5.-- Of the tribe of Ruben. (RAB. in Num., tom. II.) Morally, Ruben the firstborn of Israel, etc., as far as one heart and one soul.

(RAB., ibid.) The prince of the tribe of Ruben signifies them generally, etc., as far as bearing the care of the continent, of virgins, and of either sex.

383AVERS. 6.-- Of the tribe of Simeon. (RAB.) Simeon generally [signifies] all the obedient, etc., as far as saying: Unto thee have I lifted up mine eyes, who dwellest in the heavens (Psal. CXXII).

VERS. 7.-- Of the tribe of Juda. (ID.) There can be signified in Juda all who rightly call upon the name of the Lord, dissenting neither in sense nor in word from the rule of faith: of whom Naasson is with reason the prince, who, namely, not only instructs others by preaching, but also slays in himself the venomous darts of the vices by chastising his own body, according to that: I chastise my body and bring it into subjection, etc. (I Cor. IX).

Allegorically, Juda, from whom the kings come, who is interpreted confession or praise, here signifies the people of the Church, whose head is the lion of the tribe of Juda, that is, Christ. 383BFor truly the praise or confession of faith, that is, right preaching, is only in the Church. Naasson therefore, that is serpentine, or augury, the son of Aminadab, namely of a willing people, is understood as the Saviour, begotten of the patriarchs, servants devoted to God, who by his own death destroyed the devil. For in the serpent, whence first the cause of death, that is sin, proceeded, death is figured. Whence: As Moses lifted up the serpent in the desert, so must the Son of man be lifted up, etc. (Joan. III).

VERS. 8.-- Of the tribe of Issachar. (ID.) Issachar not unfittingly expresses the monks, who, having despised all the business of the world, by the gift of God, that is, with the Holy Spirit protecting them, seek the eternal reward by a strict life, pleasure being mortified, and trampling the pomp of the world 383Cunder foot, embracing lowly things, they desire to please God alone.

Nathanael the son of Suar. Of those who piously exercise themselves that they may receive a reward in the heavens, the prince is Nathanael, that is my God or the gift of God, the son of Suar, that is, of the little Christ, namely who appeared little among men: for he himself is both leader and reward.

VERS. 9.-- Of the tribe of Zabulon. (ID.) Zabulon figures the patient, etc., as far as namely against heretics and schismatics.

VERS. 10.-- Joseph. The same Joseph, the father of two tribes, signifies Christ, the Father of two peoples and the corner stone. Ephraim the younger, preferred to Manasse the firstborn, [signifies] the Gentile people 383Dpreferred to the Jewish. Whence: Amen I say to you, I have not found so great faith in Israel (Matth. VIII).

Elisama. Elisama signifies Christ, of whom it is said: He was made obedient to the Father even unto death, etc. (Philip. II) [Vulg. factus obediens usque ad mortem; the received text has no "to the Father"]. Who says of himself: The things which I have heard from him, these I speak in the world (Joan. VIII). This is the son of Ammiud, that is of a renowned people, namely of the stock of kings, of patriarchs and of prophets.

(RAB.) Elisama, the prince in the tribe of Ephraim, signifies those who attentively hear the word of God with a good and best heart, and bring forth fruit in patience.

Manasses, etc. Forgetful, namely those which are behind forgetting, and stretching himself forth unto the things before: that he may receive the crown of life, which God will repay to them that love him (Philip. III; Jac. I). [Vulg. quam repromisit Deus diligentibus se, "which God hath promised"]

384AGamaliel. Gamaliel, God hath rendered to me, the son of Phadassur, that is of a strong redemption, is the prince in the tribe of Manasse, which is interpreted forgotten, or forgetful: since Christ (whom the Father sent into the world to call the Jewish people) found in his kingdom a forgetful nation. For Israel has forgotten his creator. Yet not all have perished, but when the fulness of the Gentiles shall have come in, all Israel shall be saved (Rom. XI).

VERS. 11.-- Of the tribe of Benjamin. Benjamin signifies Jerusalem, which is in his own tribe: whose people, according to the prophecy of Rachel, was Bennoni, that is the son of sorrow, because it afflicted its mother with a heavy sorrow. For it shed the blood of the prophets, and conspiring in the slaying of Christ said: His blood be upon us and 384Bupon our children (Matth. XXVII). But in those that believe, according to the prophecy of his father, the son of the right hand. Benjamin also can signify the Gentile people, which was a son of sorrow by persecuting Christians. It can also be called the son of the right hand, because in the judgment it will be at the right hand of God, or because it does right-hand things, that is, good works. Of this people Abidan, that is my father, a judge, the son of Gedeon, who is interpreted the temptation of iniquity or of humility; is the prince: because Christ (whom the Jew despised as lowly and the devil wickedly tempted) is the head of believers, and the judge to come of the living and the dead. Morally, Benjamin, the son of the right hand, signifies those who fight bravely against their enemies, and bravely press down the goads of temptation, and permit nothing womanish or soft to have dominion in themselves.

384CVERS. 12.-- Of the tribe of Dan. Dan, judgment, or judging. These are they who do all things with discretion, who appoint for themselves as prince Abiezer, that is a helping brother: because they do all things according to the rule of the Fathers, or ascribe all their good things to God.

(RAB., ubi supra.) Dan, etc., as far as they are exhorted to the fellowship of spiritual grace.

VERS. 13.-- Of the tribe of Aser. (ID.) Aser, etc., as far as for it shall be repaid to them in the resurrection of the just.

VERS. 14.-- Of the tribe of Gad. (ID.) Allegorically, etc., as far as whence: A cock girded about the loins, and a ram, and there is no king that resisteth him (Prov. XXX).

VERS. 15.-- Of the tribe of Nephthali. Nephthali, etc., as far as whence: Now I will not call you servants, but friends, 384Detc. (Joan. XV).

VERS. 16.-- By their kindreds. (AUG., quaest. 2 in Num.) With reason it is asked why, etc., as far as and the new by the four Gospels.

VERS. 18.-- From the twentieth. (ISID.) From the twentieth year are they numbered who are chosen for war, because from this age the wars of the vices are born against every man. And therefore they are chosen for the battle, that they may fight against lust, lest they be overcome by luxury.

VERS. 37.-- Thirty-five thousand. Good married folk, because to signify the number of thirty the forefinger and the thumb are touched together in a gentle kiss. Whence one is thirtyfold, another sixtyfold, and another a hundredfold.

VERS. 39.-- Seven hundred. Those advanced by spiritual gifts, and to be placed at the right hand of God. For the centenary 385Anumber is the first reckoned upon the right hand, the thumb and the forefinger being bent into a crown; whence: Now the right hand counts the years.

(RAB. in Num., tom. II.) In the tribe of Levi, etc., as far as they carry the Church as it were upon the shoulders of labour and of patience.

VERS. 51.-- And when they must set forward, etc. That is, by word and by example they shall dispose how each one, humbled, may walk in the advance of the virtues.

Whosoever of strangers, etc. (AUG., quaest. 3.) Let the stranger who shall approach die. Here the stranger is to be understood also of those sons of Israel, etc., as far as that they be called allophyli, as it were men of other tribes.

385BAllegorically. He who approaches the sacred ministry unworthily does not escape the penalty of presumption: for no man ought to take the honour to himself, unless he be called by God, as Aaron was (Hebr. V). [Vulg. Nec quisquam sumit sibi honorem, sed qui vocatur a Deo, tamquam Aaron, "nor doth any man take the honour to himself, but he that is called"] Whence Ozias, who usurped the priesthood, was struck with leprosy.

VERS. 52.-- Every man by his troops, etc. (ORIG., hom. 2 in Num.) Every man according to his own standards, etc., as far as if nothing restless, nothing disordered, nothing dishonourable be found in us.

VERS. 1.-- And the Lord spoke. (ORIG., hom. 2 in Num.) A man according to his own order, etc., as far as and to do nothing according to order.

(ID.) Each one of us, etc., as far as lest 385Cbecause of him the name of God be blasphemed.

(ID.) According to their own standards, etc. By which, namely, the property of each one is designated, etc., as far as how much more do the rest of men bear their own standards in the motions of their minds and in the virtues of the soul?

VERS. 2.-- Round about the tabernacle, etc. (RAB. in Num.) About the tabernacle, etc., as far as by whose prayers and teaching the Church is fortified.

VERS. 9.-- All that were in the camp of Juda. Over these tribes Judas presides, namely the royal tribe, from which Christ arose, the king and saviour of the human race.

VERS. 10.-- On the south side shall be the prince. This signifies the ancient people of God, which, receiving the light of the Gospel or of the law, glowed with love of the Creator.

385DVERS. 17.-- But the tabernacle of the testimony shall be lifted up, etc. The raising or the setting down of the tabernacle signifies the condition of the Church, which is raised up in those who believe, is set down in those who deny, in some is exalted by sacred orders, in others is humbled by excommunication at the judgment of the priests.

They shall be on the west side, etc. (RAB. in Num., tom. II.) Let us say something further which may help the reader, etc., as far as that they may be able securely to fulfil the divine office.

VERS. 18.-- The west. This side, receiving into itself both walls of the tabernacle, completes them by joining them into itself, and signifies the consummation of the Church at the end of the world, when in the fruit of good works 386Athe elect shall be approved, the impious shall be delivered over to the oblivion of death, the just shall be placed at the right hand of God.

VERS. 25.-- On the north side the sons of Dan encamped. This side signifies the multitude of the Gentiles, torpid with the cold of unbelief until Christ, but, the Jews being cast off by the judgment of God, it awaits eternal blessedness, spread abroad in the Church.

VERS. 3.-- Of the priests that were anointed, etc. (RAB. in Num., tom. II.) The four sons of Aaron, etc., as far as they are consumed by the fire of divine vengeance.

VERS. 6.-- Bring the tribe. (AUG., quaest. 4 in Num.) Take the tribe of Levi, etc., as far as in the other camps round about of the children of Israel.

386BVERS. 10.-- The stranger. (ID.) The stranger that shall touch it shall die. It must be asked how he said it, etc., as far as for from hence he was speaking.

VERS. 12.-- I have taken the Levites. (ID., quaest. 6.) What is it that the Levites, etc., as far as nor are the descendants of the Levites or of their cattle reckoned for these.

(ORIG. hom. 3 in Num.) I have taken the Levites from the midst of the children of Israel for every firstborn, etc. The Levites are taken for the firstborn, etc., as far as so that it is more to be taken for a firstborn than to be born a firstborn.

LXX: From the midst of the children of Israel, etc. Levi is the third among the sons of Israel; from what midst therefore are the Levites taken? I find the Sunamite answering the king of Israel confidently: In the midst of my people I dwell 386C(IV Reg. IV). And John saying of Christ: There standeth one in the midst of you, whom you know not. [Vulg. medius autem vestrum stetit, "hath stood"; the gloss below turns upon the present tense] I think therefore that he who has never turned aside to the right hand or to the left can be said to stand in the midst, who did no sin, neither was guile found in his mouth (Isa. LIII). And because he always stands, he is said to stand in the midst. But he who is his imitator, like the Sunamite, is indeed not said to stand, because sometimes he leans either to the right or to the left, for no one is clean from filth, not even if his life were of one day (Job XV): yet he is said to dwell in the midst of the people. The Levites therefore are taken from the midst of the children of Israel. For the Levites are they who did not know their own right hand and left, but, following Moses, that is, the law of God, did not spare father or mother. And thou therefore, if, when temptation comes and 386Dthe wrath of sin, thou neither lean to the right hand nor to the left, nor transgress the law of God, but stand in the midst fixed and stable, nor bend thy knees to sin, nor follow the head of a beast, that is, the image of folly: thou shalt be taken from the midst of the children of Israel, and shalt be placed in the number of the firstborn.

He openeth. Not everyone who has opened the womb is worthy of the primacy, whence: The wicked are alienated from the womb, they have gone astray from the belly, they have spoken false things (Psal. LVII). For how could anyone go astray from the way of God as soon as he came forth from his mother's womb? Or how could a boy but lately brought forth speak false things? It is necessary therefore to seek such a belly and womb as this may fit: The wicked are alienated from the womb, etc. And that will be the 387Awomb which every firstborn opens who is sanctified to the Lord. The Lord opened the womb of Lia, which was closed, and she bore the patriarchs; and likewise Rachel's, that she too might bear, whose sight was keen and her aspect comely (Gen. XXIX, XXX). But in many places of Scripture thou wilt find wombs opened, of which, if thou consider each according to its place, thou wilt find how sinners go astray from the womb, and others opening the womb are sanctified in the order of the firstborn.

From which. (ORIG.) Because the firstborn of Israel were not sanctified before, etc., as far as and might place him in the order of the firstborn.

VERS. 15.-- Number the sons of Levi. (ID.) Let us review more attentively, etc., as far as and with perpetual watches they celebrate the divine ministries.

387BVERS. 17.-- Levi by their names. Levi, added or taken up. This is the order of the doctors, which, chosen out of the world by the grace of God for the divine service, is united to the companies of the angels. Whence: I have chosen you out of the world (Joan. XV). And elsewhere: But they are as the angels of God in heaven (Matth. XXII). [Vulg. erunt sicut angeli Dei in caelo, "shall be as the angels"]

Gerson and Caath and Merari. The three sons of Levi signify the preachers of the holy Trinity, notable in confession, wonderful in faith, hope and charity. Nor does the interpretation of their names in any way conflict with this exposition, but greatly agrees with it. For Gerson is interpreted a stranger, Caath patience, or grinding teeth. Merari bitter things, or bitterness; for the minister of God knows himself a stranger and a pilgrim in the world, and 387Cis patient. He grinds the word of God with the tooth of discretion, according to the capacities of his hearers; and showing the world bitter to himself, he calls others back from pleasures. These are numbered from one month old, because they ought to consecrate the beginning of life to God, lest, promoted after many crimes, they cause the name of God to be blasphemed, whence: A bishop must be blameless, etc. (I Tim. III.)

VERS. 23.-- These shall pitch behind the tabernacle. A fitting order of the sons of Levi is shown, namely where those who are first in order should keep the east side, Moses and Aaron with their sons having the custody of the sanctuary in the midst of the children of Israel. Let the Caathites, from whom Moses and Aaron sprang, hold the south side, under the care of Eleazar the priest, who is the elder among the sons of Aaron. After these the Gersonites to the western 387Dside, under the care of Eliasaph. Last the Merarites to the northern side, under the guardianship of Ithamar the younger son of Aaron. But in these it is morally expressed that the ministers of the church ought diligently to keep their own order, and not to seek greater things than their proper place demands.

VERS. 24.-- On the west, under the prince Eliasaph the son of Lael. Where the day is shut up, the stars set. In these it is signified that the ministers of the tabernacle ought to flee concupiscence, to mortify carnal desires by God's help, to await the last day and the end of labour, so that, dead to the world and living to God, they may be able to say that: But God forbid that I should glory, save in the cross of our Lord Jesus Christ (Gal. VI).

388AVERS. 29.-- To the south. This signifies that, after the light of knowledge has been received, the preacher ought with discretion to bestow the word of patience and of consolation upon his neighbours. Under Eleazar, that is, by the help of God, according to that: Unless the Lord build the house, they have laboured in vain that build it.

VERS. 35.-- On the side. The last, the Merarites under Ithamar (who is interpreted bitter, or where the palm is), obtained by lot the north side, where an icy dread endures. In which the ministers of the Church are warned not to grow torpid through security; because although they have already entered the Church by the door of faith, have received the light of knowledge, have mortified the desires of the flesh, yet they have not yet come to perfect sweetness, that is, to eternal blessedness. Something bitter remains; 388Bone must contend with him who directs his throne to the north, whose hardness it is impossible to soften; whence: His heart shall be hardened as a stone, etc. (Isa. XIV; Job XXI). But when he shall be overcome, the palm being obtained, one must exult and rejoice.

VERS. 38.-- To the east side. The east side signifies the rising of faith, where Moses, who is interpreted taken up out of the water, and Aaron, a mountain of strength, encamp with their sons. For they who preside in the Church, to whom the keys of the heavenly kingdom have been committed (Matth. VI), ought to know the order of entrance, and to preach it to others. Because everyone must enter into the light of faith through the gate of confession to the water of baptism, that, taken up out of the water, he may be a son of adoption; and, begetting by the strength of constancy sons of good 388Cwork, may diligently guard the entrance of faith by which he entered the Church, lest, idle and useless, he be cast away.

VERS. 39.-- Twenty-two thousand. Fitly are the Levites entitled by the number of twenty-two. For by this number the Hebrew letters are comprehended, and, according to some, the books of the Old Testament. God's ministers are warned by this prescription to live and to teach according to the law of God, and in no way to go beyond it.

(ORIG., hom. 4 in Num.) Many are the differences of numbers, etc. as far as the mystery also of human generation is expounded.

VERS. 47.-- Five sicles. Mystically, whoever wishes to consecrate to God the beginning of his conversation and of his will ought diligently to guard the five senses of the body, 388Dlest through wantonness he slip away into error or unclean desires. But according to the sicle of the sanctuary, which is 20 oboli, that is, according to the doctrine of the decalogue, which consists in the two precepts of charity, let him refer all his works to the house of the high priest and of his sons.

VERS. 2.-- Take the sum. (ORIG.) Since the sons of Levi are divided into three orders, etc., as far as and we declare them by purer senses, and by such as are free from worldly things.

(ID.) Another reading, etc., as far as that he may do the works in the tabernacle of the testimony.

VERS. 3.-- In the tabernacle. (ID.) The tabernacle of the testimony, etc., as far as not by the Israelites but by the Levites. 389AAnd they shall wrap the ark therein. Lest perchance some see it naked and die. For he is cut off who touches the ineffable sacraments, unless he has been promoted to the degree of the priesthood by merits and by knowledge.

(ORIG., hom. 4 in Num.) Certain seven kinds are numbered, etc., as far as but let others see these things covered, nay rather carry them veiled upon their shoulders.

VERS. 6.-- And they shall cover. The sons of Aaron, the priests, to whom it is granted to see all things naked and open.

VERS. 7.-- The loaves always. (AUG., quaest. 7 in Num.) And the loaves which shall be always upon it. Not indeed the same ones always, but ones like them, because those were taken away, and fresh ones were set out daily, yet so that the table was not left without loaves. Therefore he said, which shall be always upon it, that is, because there are always 389Bloaves, not because those same ones are always there.

VERS. 11.-- And likewise the altar. Another reading: and over the golden altar they shall spread a violet cloth: and they shall cover it with a covering of violet skins. This expression, which the Latin translators chose to render as though absurd and not entire, that is, over the golden altar they shall spread a violet cloth, might seem as though it ought to have been said, and they shall cover the golden altar with a violet cloth: not, they shall cover the violet cloth. This seems to signify that the violet cloth itself was covered from elsewhere. But to me it seems to be not so much a manner of speech as a somewhat obscure sense; for this can be understood: over the golden altar they shall spread a violet cloth, so that he commanded the violet cloth itself 389Cto be covered with another thing, which cloth was already upon the altar, as if he briefly comprehended both, that the altar was to be covered with a violet cloth, and the violet cloth to be covered with another covering. He subjoined at last from what he would have the violet cloth covered, when he added: and they shall cover it with a covering of violet skins.

VERS. 15.-- Then shall the sons of Caath enter. (ORIG., hom. 4.) Who, although they are not priests, etc., as far as whose inheritance our Lord Jesus Christ will bestow upon us.

VERS. 18.-- Destroy not. (ORIG.) Do not cut off the people of Caath, etc. Understand first the placing of the tabernacle, etc., as far as but the shoulders 389Dsignify works.

VERS. 20.-- Others with no curiosity, etc. (ORIG.) In ecclesiastical observances also, etc., as far as and reason shall have demanded that it be brought forth into work.

VERS. 23.-- From thirty. The number of thirty, which is composed of ten multiplied thrice, signifies the integrity of faith and the perfection of work, without which no one ought to approach the divine ministries. Joseph at thirty took up the government of Egypt (Gen. XI), and David the kingdom, which at seventy, that is, being worthy of perpetual rest, he completed (III Reg. II). And Ezechiel earned the gifts of prophecy (Ezech. I). And because through faith adversities ought to be borne with long-suffering, and rewards hoped for on high, the height of the ark or of the temple, and the 390Alength of the tabernacle, are measured by thirty cubits.

Fifty, etc. (ORIG.) In this book also, concerning the spoils of the enemy, etc., as far as and to deliver to the sons of Caath the things to be carried upon the shoulders and borne in the hands.

All that go in, etc. (ORIG., hom. 5 in Num.) It is said of the Levites, etc., as far as who, his senses being on every side multiplied and purified, is found perfect.

VERS. 35.-- Unto the fiftieth year. (ORIG.) But the fiftieth year signifies remission and indulgence, etc., as far as if the completion of one decade be added, they make five hundred.

VERS. 2.-- Every leper. The lepers are the heretics, defiled with the various stains of errors, not having 390Ba uniform colour of doctrine or of faith: nor do they hide their ignorance, but display it. But there is no false doctrine which does not sometimes mingle in some true things. True things therefore mingled with false in the disputation or narration of any man, appearing as it were in the colour of one body, signify leprosy, which varies human bodies as it were by true and false places of colour.

VERS. 6.-- A man or a woman. (RAB. in Num.) By this chapter we are admonished that, if we offend in anything through negligence, we should wash it away by confession and by penance, and restore the loss. But if we have brought a loss upon our neighbour, let us repent before him, and restore the loss. But if he does not survive, let us satisfy the Lord by confessing, by repenting, and by bestowing alms.

390C(AUG., etc., quaest. 9 in Num.) Another reading as far as which was taken away by the offence.

VERS. 7.-- They shall restore it. (AUG., quaest. 10 in Num.) It is asked how it is read in Exodus, etc., as far as with which a thief apprehended or convicted ought to be punished.

VERS. 8.-- Except the ram. The oblation of the ram signifies the passion of Christ, in which we chiefly trust, because without him we can do nothing. He himself is the priest who reconciles us to the Father through the oblation of his own flesh (Job XV): therefore we offer him our gifts, by whose intercession we may obtain pardon.

VERS. 9. To the priest. Namely Christ, to whom it is said: Thou art a priest for ever according to the order 390Dof Melchisedech (Psal. CIX). Reserving all things, namely, to his judgment, lest perchance he judge an uncertain matter, whence: Judge not before the time, until the Lord come, etc.

(RAB. in Num.) Barley meal signifies the knowledge of the old law, etc., as far as she is reserved either to be condemned or to be set free.

VERS. 15.-- He shall not pour. It is not fitting that the impenitent be anointed with the oil of flattery or of indiscreet mercy, nor with the incense of superfluous praise or of disordered prayer, but that vice be pursued instantly and orderly with the zeal of justice according to the precept of the Lord.

VERS. 17.-- Holy water. (ID.) To this water the priest mixes a little earth from the pavement of the tabernacle, 391Awhen, together with the decree of Christ, the commemoration of the patriarchs, of the prophets and of the apostles is found brought in.

VERS. 23.-- And the priest shall write in a little book, etc. Because, namely, the punishment of sins is set forth in Holy Scripture. But whoever shall drink it piously and faithfully, dreading the punishments of sinners which are narrated in it and abstaining from sins, to him the most bitter water shall become unto salvation. But he who shall despise it, his belly swelling, his thigh shall rot, and he shall be for a curse and for an example, because he shall be punished by the just judgment of God, and his own desires and deeds shall be to him for a reproach.

VERS. 24.-- He shall give her to drink, that her sin may be made manifest, either here unto correction, or in the future 391Bunto damnation. For nothing is hidden which shall not be revealed (Matt. X). Hence the Lord says: The word which I have spoken to you, that shall judge you in the last day (Joan XII). [Vulg. sermo quem locutus sum, ille judicabit eum in novissimo die, "shall judge him"]

VERS. 3.-- From wine and from everything that can intoxicate, (RAB. in Num.) At the twelfth station, etc., as far as and they take delight in the corruption of the old wickedness.

VERS. 5.-- The razor shall not pass. (ID.) That is, he shall keep neither guile nor malice in his mind, lest, namely, the hair of the head, that is, the thought of the mind, be defiled. But let him hold innocence unto the end of life. For otherwise the vow will not be acceptable. But he that shall have persevered shall be saved (Matth. X) [Vulg. qui autem perseveraverit usque in finem, hic salvus erit, "he that shall persevere unto the end, he shall be saved"].

391CVERS. 6.-- He shall not go in over the dead. (ID.) That is, he shall not imitate one dead in sins, nor shall he enter upon the life of his iniquity, lest he lose his labour. For not he that beginneth, but he that finisheth, shall be crowned (II Tim. II) [Vulg. at 2 Tim 2:5 Nam et qui certat in agone, non coronatur nisi legitime certaverit, "he that striveth is not crowned unless he strive lawfully"].

VERS. 7.-- Nor over his father (ID.) That is, let no carnal affection draw him back, every person, every dignity, every kinship is to be set after the service of Christ.

The consecration of God. (ID.) That is, the grace of the Holy Spirit has been poured out in his heart, whence: Grieve not the Holy Spirit, in whom you are all sealed (Ephes. IV) [Vulg. Spiritum Sanctum Dei … in quo signati estis in diem redemptionis, "the Holy Spirit of God … wherein you are sealed unto the day of redemption"].

VERS. 8.-- All the days of separation. That is, let him persevere unto the end without the contamination of sin and of offence.

391DVERS. 9.-- But if one shall have died. (ID.) That is, if he shall have wished to imitate one polluted by mortal sin, and shall have gone down as far as consent, let him know that of necessity his continence has been polluted, and his head must be shaved, that is, his mind must be purged of depraved thought and hurtful delight.

He shall shave forthwith. (ID.) At the time, namely, of compunction, when he knows that he has offended, let him study to amend himself at once, and let him always fear a like ruin.

VERS. 10.-- Two turtledoves. (ID.) Turtledoves signify chastity, young pigeons simplicity. He therefore who wishes to come to the resurrection of the good, let him offer to the true priest, that is, to Christ, chastity of mind and of body, and simplicity in the catholic faith, 392Athrough which he enters into the Church, that by the help of so great a pontiff he may be expiated.

VERS. 11.-- And he shall pray. (ID.) Whence: Our advocate with the Father (Joan. I.) Or because he will make us pray, according to that: The Spirit asketh for us with unspeakable groanings (Rom. VIII).

VERS. 12.-- That the former days. Let him presume nothing of his former manner of life, but let him trust in the grace of God alone, by whose gift he receives pardon and everlasting rest.

The sanctification is defiled, whence: When the just man shall have turned away from his justice and shall have done iniquity, all his justices shall be delivered to oblivion (Ezech. XVIII) [Vulg. Si autem averterit se justus a justitia sua … Omnes justitiae ejus quas fecerat, non recordabuntur, "all his justices which he had done shall not be remembered"].

This is the law of consecration. After the lawgiver has instructed the Nazarite how he is to be cleansed, if his consecration be defiled over a dead body, he adds how, 392Bthe vow being completed, he is to present himself to the Lord, about to render thanks with an oblation, intimating mystically that the life of the continent man, with the oblation of work and cleanness of heart, will please the Lord in a good end.

VERS. 14.-- A lamb of a year old. He offers this who places all his hope in his immolation, of whom it is said: Behold the Lamb of God, behold him who taketh away the sins of the world (Joan. I.) [Vulg. peccatum mundi, "the sin of the world"] He offers him in holocaust when, for love of him, mortifying the flesh, he consecrates to the Lord his whole life kindled with the ardour of charity.

(AUG., quaest. 12 in Num.) Another reading, etc., as far as and this sacrifice of the peace offering, which he had said before, into a peace offering.

(RAB.) He offers a lamb in holocaust who shows forth to God simplicity of heart with the devotion of charity; 392Ca sheep, which displays an example of innocence; but a ram as a peace offering, when he rules himself well in the way of God, and subjects the rebellious flesh to the command of the soul.

And a sheep. He offers a sheep for sin who faithfully believes that Christ the innocent was offered for the sin of the human race.

And a ram. This is done when he trusts that he himself is the one who through the dispensation of the flesh pacified things heavenly and earthly, emptying out every principality and power; whom God exalted, and gave him the name which is above every name, etc.

VERS. 15.-- And wafers: the old law, dictated and tempered by the Holy Spirit for human profit.

Without leaven: because spiritual grace lies open, in the law and in the Gospel, to those who understand rightly.

392DVERS. 16.-- Which he shall offer. Presenting in the sight of God, for reward, the merit and the labour, the meditation of each man, and the observance of the law, he brings him, namely, to the entrance of the heavenly life, the contest of good work being accomplished.

VERS. 17.-- But the ram: showing him worthy, namely, of the reward of perpetual quiet, as a prince of himself or of others; and a most excellent leader, who has ruled himself well and led himself in the path of the commandments of God, according to the doctrine of the Scriptures and the grace of spiritual charisms.

(GREG., lib. II, Moral., cap. 39.) What is it that the Nazarites nourish their hair? etc., as far as he may consume it in the perfection of devotion.

393AVERS. 19.-- And the boiled shoulder of the ram, and a cake. The strength, namely, of work, boiled and proved by the fire of tribulation, the high priest causes his holy one to offer to God the Father.

And a wafer, namely, the knowledge of the law, helping by the gift of the Holy Spirit to complete it in work.

VERS. 20.-- He shall lift up: he will present to the Father the good things, namely, which the continent man works, and will cause them to be repaid with perpetual reward.

Of the priest, because whatever the Nazarite has well willed and has completed in work pertains to his glory: For it is he that worketh in us both to will and to accomplish (Philip. II) [Vulg. Deus est enim, qui operatur in vobis, "God … who worketh in you"].

After these things, that is, after right intention, discreet promise, perfection of work, and 393Bthe repayment of reward.

To drink: to draw fully and freely the spiritual gift, whence: Thou shalt make them drink of the torrent of thy pleasure (Psal. XXXV).

VERS. 22.-- And he spoke. Moses signifies the law, Aaron the priesthood, and his sons the order of the Church. The Lord therefore teaches through the law the order of the priests, how they may build up the people by preaching, and confirm them by frequent prayer and blessing.

(RAB., ubi supra. ) Moses has a manifold signification, etc., as far as while he completes, raises and anoints the tabernacle.

VERS. 24.-- May he bless. (ID.) It is to be noted that in this blessing the name of the Lord is brought in three times, that the holy Trinity may be understood, from whom and through whom and in whom all good things are to be sought and obtained, because 393Cof him and through him and in him are all things.

And may he keep. (ID.) May he preserve by his grace the blessing which thou hast received: Unless the Lord keep the city, he watcheth in vain that keepeth it (Psal. CXXVI).

VERS. 25.-- May he show. The showing of the face of God is propitiation, and the showing of true salvation; whence: Show thy face, and we shall be saved (Psal. LXXVII).

VERS. 26.-- May he turn, etc. The turning of the face signifies mercy, the turning away, wrath; whence: Look upon me and have mercy on me (Psal. CXVIII). And elsewhere: Why turnest thou away thy face, and forgettest our want? (Psal. XLIII.) We must pray therefore that he whose help we turn away from us by sinning may through his own goodness vouchsafe to make his face shine upon us, so that, rescuing us from 393Dour enemies, he may grant perpetual peace.

VERS. 27.-- They shall invoke. (ID.) It belongs to the priests to invoke the name of the Lord: but to the Lord, to accomplish what is asked. Let no one therefore ascribe to himself what the Trinity alone bestows on whom it wills.

VERS. 1.-- It came to pass moreover, etc., the tabernacle. (RAB. in Num., tom. II.) The Church, or the perfect, in whom the spices of the virtues and of prayers are burned, or the humanity of Christ: in which he presented to the Father the victim of our redemption. For he himself is priest, he himself victim and altar; because, holding death in his power, he took it upon himself by his own will. Whence: No man taketh 394Amy life from me, but I lay it down, and I take it up again (Joan. X) [Vulg. Nemo tollit eam a me: sed ego pono eam a meipso, et potestatem habeo ponendi eam, et potestatem habeo iterum sumendi eam, "No man taketh it from me, but I lay it down of myself"].

VERS. 2.-- The princes of Israel and the heads, etc. (RAB. in Num.) The patriarchs, the prophets and the apostles, etc., as far as it shall be done for them by my Father.

VERS. 3.-- Six wagons. (RAB.) The wagons which the children of Israel offered to the Levites for the carriage of the tabernacle signify temporal comforts, which devout peoples repay to their preachers, so that without care and hindrance they may have leisure for the divine service. And so that they also who announce the Gospel may live by the Gospel: For if they sow spiritual things, it is no great matter if they reap temporal things (I Cor. IX) [Vulg. Si nos vobis spiritualia seminavimus, magnum est si nos carnalia vestra metamus?, "If we have sown unto you spiritual things, is it a great matter if we reap your carnal things?"].

The wagons rightly adorned with faith and with the affection of mercy, that they may be acceptable to God, are twelve oxen: for they who 394Blabour in the service of the saints under the yoke of apostolic doctrine do all things honestly and in order. Or by oxen we understand teachers, who work worthily in the field of the Lord. Of whom it is said: Thou shalt not muzzle the mouth of the ox that treadeth out the corn (Deut. XXV; I Tim. V). For they who by living and by preaching keep the apostolic rule are to be honoured with double honour.

One ox, etc. (ID.) Because the unity of faith, etc., as far as that they ought to hasten to the tabernacle of God with due obedience.

VERS. 9.-- But to the sons of Caath. (RAB.) It is written above, etc., as far as nor do they themselves who seem to have something of exercise and of learning.

VERS. 10.-- The princes offered for the dedication of the altar on the day whereon. Each one according to his power ought to offer faith, 394Cdoctrine, and good work to the profit and honour of the Church.

It was anointed, his oblation before the altar. At the time of the incarnation, when after the resurrection and the ascension the disciples received the outpouring of the Holy Spirit (Act. II).

VERS. 11.-- Let the princes offer gifts on each several day. The preachers are the leaders of the right way, who, although they offer the same doctrine of faith and the same examples of good work, yet distribute their oblations according to the diversity of place and of time.

VERS. 13.-- A silver dish. These have a narrow mouth, and signify the narrowness of the letter of the law and the obscurity of the prophets.

The various vessels made for offering libations are the various 394Ddistinctions of the word according to the various capacity of the hearers. For the wise are to be taught in one way, the unwise in another; the rich in one way, the poor in another; the whole in one way, the sick in another; in one way the rude people of the Jews under the shadow of the law, in another the Christian, beholding in the truth of the Gospel the mysteries of the law laid open, who is to be nourished unto a perfect man.

VERS. 19.-- A silver bowl having seventy sicles, etc. Spiritual knowledge is in the law and in the Gospel, which by the ministry of spiritual grace was written and set forth for the salvation of men, hence the sacrifice is duly made, because nothing is so acceptable to God as the meditation of the law with the execution of the work.

(RAB., in Num., tom. II.) The bowl, first made of glass, 395Aetc., as far as in the New Testament it was more manifestly given.

VERS. 20.-- A little mortar. (RAB.) The heart of the elect, full of divine wisdom, containing the spices of the virtues, whence it is said: Because the multitude of believers had one heart and one soul (Act. IV).

Of ten sicles, etc. (ID.) Because with the fulfilling of the ten commandments they send forth the odour of doctrine and of prayer, that they may deserve to receive the penny of eternal life.

VERS. 21.-- An ox of the herd, etc. (ID.) These, various persons, etc., as far as we might strive always to reform our life into better things.

He offers an ox who spends useful labour upon his neighbours in the Church of God; a ram, who directs himself and others in the way 395Bof justice; a lamb of a year old, who is simple and innocent. All these in holocaust, for the love of God alone and the desire of eternal life. He offers a he-goat for sin who does not cease to repent and to pray for his sins. In the sacrifice of peace offerings he offers two oxen, who with good works fulfils the two precepts of charity, namely, the love of God, by keeping his commandments; and of his neighbour, by taking thought for his necessities, on which the whole law hangs, and the prophets. And he offers five rams, five he-goats, five lambs of a year old, because he strongly leads the five senses of the body in the way of truth, and restrains them from sins, and sets forth a pattern of simplicity.

VERS. 85.-- Two thousand, etc. (RAB.) In the silver vessels, etc., as far as thither one does not come.

395CVERS. 86.-- Twelve golden mortars. (ID.) Of which each severally has ten sicles, and all together a hundred and twenty sicles of gold, signify that the hearts of the elect keep the knowledge of the law in all things according to the apostolic doctrine. For twelve times ten make a hundred and twenty, at which number the primitive Church in Jerusalem received the Paraclete Spirit (Act. II). Whence it is added:

In weight, etc. (ID.) For the sanctuary is the Church, whose rule of faith and of understanding we follow, believing that all things which are written in the law and the prophets are wholesome for us. But whatever is held and understood or observed outside the unity of the Church begets the damnation of the soul.

VERS. 87.-- Oxen, etc. (ID.) Oxen, rams and 395Dlambs, comprehended in the number of twelve, signify those who, whether in the office of teacher, or in the headship of some honour, or living simply, strive to do all things according to the apostolic and prophetic doctrine.

He-goats, etc. (ID.) These are they who strive to accomplish penance according to the rule of the apostolic faith.

VERS. 88.-- Oxen, etc. (ID.) In these is signified spiritual knowledge with the perfection of good works, because the course of the day is accomplished in twenty-four hours: they signify that the light of knowledge and of faith is necessary to every Christian.

Sixty. Sixty, that is, six times ten, shows the perfection of the commandments. For it is necessary 396Athat prelates, subjects, and penitents do all things according to the doctrine of the Church, so that their oblation may hold the rite and order of peace offerings, that they may deserve the grace of God, and not his offence.

VERS. 89.-- And when, etc. (GREG., lib. XXXIII Moral., cap. 21, tom. II.) What is it that Moses, etc., as far as and how kindly he descends to the lowest, and mightily runs back to the highest.

From the propitiatory. Because through the grace of the divine propitiation God opened to us, after the fault of transgression, the way of truth.

Between the two cherubim. Because through an angelic vision, not in his own substance, God appeared to Moses; whence: The law ordained by angels in the hand of a mediator (Gal. III). Or because through both Testaments with a harmonious 396Bvoice he instructs us unto the faith of the truth; or because through the Son, who appeared in the flesh in the midst of the two Testaments, the Father spoke to the human race.

VERS. 2.-- Seven lamps. The seven gifts of the Holy Spirit, which always remained in Christ, and are distributed in the members according to his will.

(BEDA, in Num.) The table and the candlestick, etc., as far as forbidding him testimony.

VERS. 3.-- Upon the candlestick. Christ, namely, the firstborn from the root of Jesse, upon whom rested the spirit of wisdom and understanding, the spirit of counsel and of fortitude (Isa. XI) [Vulg. Et requiescet super eum spiritus Domini: spiritus sapientiae et intellectus, "And the spirit of the Lord shall rest upon him: the spirit of wisdom"].

VERS. 4.-- Of gold. Because Christ is specially 396Cfree from sin, and eminent in works of justice, and his members imitate his innocence and justice as far as they are able, and in the time to come shall be made perfect.

Beaten work. Because Christ from his conception and nativity stood forth perfect God and man, endured the pains of the passion (II Tim. III), and so came to the glory of the resurrection, and all who wish to live godly in him, as metal spread out by beating, come through the reproaches of the passion to the grace of immortality.

The shaft. Christ, namely, from whom the branches proceed, because from him the just receive whatever of good they have; whence: Without me you can do nothing (Joan. XV).

VERS. 6.-- Take the Levites from me. [Vulg. Tolle Levitas de medio filiorum Israel, "Take the Levites from the midst of the children of Israel"] Mystically. He instructs the ecclesiastical order, how one is duly advanced to 396Dthe dignity of the priesthood.

VERS. 7.-- The hairs of their flesh. (GREG., lib. V Moral., cap. 23.) The hairs of the flesh are whatever things are superfluous to human flesh, etc., as far as when we penetrate the heights of contemplation.

They shall wash. They shall cleanse, namely, their works, so that in the sight of God their conversation may be clean, and before men blameless.

VERS. 8.-- An ox. The mediator of God and of men, by whose immolation our sins have been blotted out. In both oxen his incarnation is signified. For the passion of Christ is one, but it obtained two things for us: expiation, namely, from sins, and sanctification, that he might offer us to God put to death indeed in the flesh, but quickened 397Ain the spirit. [Vulg. mortificatus … vivificatus, of Christ himself, "being put to death indeed in the flesh, but enlivened in the spirit"] Whence Paul: But you are washed, but you are sanctified in the name of the Lord Jesus (I Cor. VI) [Vulg. adds a third member, sed justificati estis, "but you are justified", and reads Domini nostri Jesu Christi]. Now by these two oxen, of which one is offered for sin, the other in holocaust, two kinds of action may be expressed, by the one of which we wash away, by the lamentation of penance, the things we have done ill; by the other we earn the grace of God and the reward of blessedness by the fruits of good works and of virtues.

A libation. The sacrament of the passion, which, understood and handled with spiritual knowledge, is most wholesome to the faithful and most acceptable to God. If, however, for the receiving of such mysteries the minister of the Lord has shown himself clean and worthy within and without.

VERS. 9.-- And thou shalt bring. The Levites are brought before the tabernacle of the covenant when the elect are led to the office of the altar 397Baccording to apostolic doctrine: by which one enters into the true tabernacle (I Tim. III), if according to the doctrine and the examples of the saints they have begun well, and have persevered unto the end.

VERS. 10.-- The sons shall put. Because they ought to give the assent of their devotion to the election, and at their bidding to press on in good works.

VERS. 11.-- From the children of Israel. (BED.) The election is to be made, namely, under the testimony and knowledge of many, that a worthy examination may be held, so that no one may be able to reprove it. For they ought to have a good testimony even from those who are without.

VERS. 12.-- The Levites also, etc. Because the ministers of the Lord hasten to consecrate to the Lord by their own labour the beginnings of good works, so that whether penance is to be done, or the pursuits of the virtues to be exercised, 397Cthey may effectually accomplish them.

VERS. 14.-- Thou shalt separate. The minister of the Lord ought not to be content with the common discipline: he ought to be set apart and notable in manners and in doctrine.

VERS. 17.-- Every firstborn in the land. (RAB.) The firstborn of the Egyptians, etc., as far as and that a true Levite may worthily be fitted to the divine mysteries.

VERS. 19.-- That they may serve. Let the ministers of the Lord see how necessary it is for them to keep the rights of their office; and not to gape after earthly gains or pleasures, whose proper work it is to serve the tabernacle and to pray for the people, lest there be among them a destroying plague: otherwise they cast down both themselves and the people into perdition, and it is said to them: I will not receive a gift from your hand. 397D(Malach. I).

VERS. 24.-- From five and twenty. (ISID., quaest. in Num. tom. V.) From the twenty-fifth year the Levites are commanded, etc., as far as in them it is utterly extinguished, so that they do not subsist.

VERS. 12.-- Let the children of Israel keep the phase in its own season, on the fourteenth day of this month, etc. (RAB.-BED.) Since in the Old Testament, etc., as far as And: Behold, I make all things new (Apoc. XXI)

(BED.) Then the third week, etc., as far as he enlightened the last by himself with spiritual grace.

(ID.) The very turning of the moon also, etc., as far as 398Ahe commanded them to be witnesses of his dispensation unto the uttermost part of the earth (Act. I).

(ID.) But well the moon, etc., as far as deservedly the fifteenth is fitted to the paschal joy.

(ID.) These signs of the pasch or phase being taken from the law, we the heirs of the New Testament add also the Lord's day, because it excels both in the condition of the first light and in the triumph of the Lord's resurrection.

(ID.) The seven days also of the moon, as far as as it were: What I say to one, I say to all (Marc. XIII) [Vulg. Quod autem vobis dico, omnibus dico, "what I say to you, I say to all"].

(ID.) In the name also of the pasch, etc., as far as through each several degree of the spiritual passage let us render our part to the giver of it.

(ID.) Or in the moon waxing toward men, etc., 398Bas far as to be fitly understood.

VERS. 6.-- But behold certain men unclean upon the soul of a man, etc. (AUG., quaest. 15 in Num.) And when at the time of the pasch certain men were unclean upon the soul of a man, etc., as far as or perhaps, if they had not kept the pasch, it would not have pertained to guilt.

VERS. 8.-- Stand, that I may consult. (GREG., lib. XXXIII Moral., cap. 21, tom. II.) Moses, leaving the crowds, often runs back to the tabernacle in doubtful matters, etc., as far as while in the meditation of the mind they are drawn away from carnal senses.

VERS. 10.-- The man that shall be unclean upon a soul, etc. (ISID.) It is commanded that they who dwelt further off, or had been unclean in soul, should keep the pasch in the second month, because the Gentiles, having committed fornication with all 398Cthe demons, were unclean and removed from God. But, cleansed by wholesome confession, they are commanded to pass over to the nativity of Christ as to a second month.

(RAB.) He is unclean in soul, etc., as far as at the evening of the world he eats the lamb with unleavened bread and wild lettuce.

VERS. 11.-- With unleavened bread. (RAB.) He eats unleavened bread who does right works without the corruption of vain glory, and the commandments of mercy without the admixture of sin.

Wild. Because when we receive the body of Christ we ought to be pricked with compunction for our sins, so that the bitterness of penance may wipe away the love of a perverse life.

VERS. 12.-- Every rite. Whatever is commanded historically in the law, the Church observes spiritually in the celebration of the pasch 398D.

They shall observe. Because his sayings are to be carefully examined, so that in the present life they may be penetrated by understanding and by working.

VERS. 13.-- He shall be cut off. He instructs by threatening those who were under the law, lest they neglect to observe the time of the pasch. He admonishes us also that we keep our spiritual pasch in its own season, of which Paul says: Behold, now is the acceptable time, etc. (II Cor. VI). Because whosoever shall not have celebrated with worthy faith the redemption of the human race, which was made by the immolation of the true Lamb, and shall not have turned his life to better things, and shall not have passed over from vices to virtues in the time of this mortality: he shall not attain to the glory of the resurrection to be bestowed at the end 399Aupon the true worshippers of Christ, but shall be cut off from the fellowship of the saints.

VERS. 14.-- The stranger also and the sojourner, if they shall be with you, etc. (RAB.) He shows that there is no distinction of persons with God. For whosoever, converted to the catholic faith and washed with the baptism of Christ, shall have entered into the unity of the Church, will be able to be made partaker of the ecclesiastical mysteries.

VERS. 15.-- A cloud. (ISID.) Christ is the pillar, who is upright and firm, who, upholding our infirmity, shining by night, not shining by day, that they who see not may see, and they who see may become blind. The sacrament of Christ also is manifest as in the day, in the flesh, as it were in a cloud: but in the judgment as in the terror of the night. Because then there shall be great tribulation 399Bas fire, and it shall give light to the just, and shall burn the unjust (Exod. XII).

Mystically, the incarnation of Christ, whose clemency protects the tabernacle of the Church, whose goodness orders its state, whose prudence directs its passage in the way of this world.

(GREG., hom. 21 in Evang., tom. III.) In fire, terror, etc., as far as he shone with the fire of his love upon those who acknowledge the darkness of their sins.

VERS. 23.-- At the word of the Lord they pitched their tents. By the signification of the cloud, which was the sign of the divine will, as the voice of one speaking.

399CVERS. 2.-- Make thee two trumpets of silver, etc. (ISID., in Num.) By the two trumpets the army is led, etc., as far as the minds of the hearers are more ardently stirred up to the contests of temptations.

VERS. 4.-- If thou shalt sound but once. (RAB., in Num.) To sound the trumpets once, etc., as far as and that all should say the same thing in the same sense and in the same knowledge.

VERS. 5.-- The first. Because, namely, the light of faith first shone forth. When therefore the preachers of the Gospel had been ordained, it was first said to them: Go ye not into the way of the Gentiles, but go to the sheep that are lost of the house of Israel (Matth. X) [Vulg. In viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis: sed potius ite ad oves quae perierunt domus Israel, "and into the cities of the Samaritans enter ye not: but go rather to the sheep"]: to whom Christ himself, present in person, preached the Gospel. But after the resurrection, appearing to the disciples, he said: Going, teach ye all nations, etc. (Matth. XVIII). The tribe of Juda therefore, with the others which 399Ddwelt with it toward the east, first moved the camp: then the rest according to their own order. Because it behoved that the primitive Church should first be built in Judaea, and afterwards that the Gentiles from all the nations of the world be called to the faith.

VERS. 7.-- But when they are to be gathered together. (RAB.) In the calling together of the people, etc., as far as for we seek nothing but that what is closed may lie open.

VERS. 8.-- And the sons. The preachers, namely, preach the word of God, and show the way of justice to their hearers, that they may set the step of good work in the path of the commandments of God, and flee the way of the wicked.

They shall sound the trumpets. Rousing their subjects, namely, to penance and to the compunction of tears, and 400Aprovoking the hearts of the hearers to implore the mercy of God.

VERS. 10.-- If at any time you shall have a banquet. (RAB.) Note that in adversities, etc., as far as and elsewhere: Preach the word, be instant in season, out of season, etc. (I Tim. IV).

VERS. 11.-- In the second year. (HIERON., epist. ad Fabiolam, tom. I.) At the twelfth station the children of Israel came into the desert of Sinai, etc., as far as but within they are full of dead men's bones, and of all filthiness.

(GREG., Pastoralis parte III, admon. 18.) For the most part we might better persuade the elated of profitable things, etc., as far as he would thence be bent by the words of one exhorting him.

VERS. 23.-- And the ark of the covenant. (RAB.) The ark of the covenant 400Bof the Lord, etc., as far as it shows the path of truth and of justice to those who follow.

VERS. 34.-- The cloud also. The divine protection, which by the grace of the Holy Spirit has defended the elect from the beginning of the world, and keeps them for the quiet that is to come.

VERS. 35.-- And when it was lifted up. By the example of Moses the rulers of the people are stirred up, that, always solicitous, they may commend to the Lord the flock committed to them, at the beginning of the work and at its completion, so that he may protect his own sheep and drive off their enemies.

VERS. 1.-- In the meantime there arose a murmuring. (RAB., in Num., tom. II.) The kindled fire of the Lord devours the murmuring people, etc., as far as he shall be burned with perpetual punishment as much in soul 400Cas in body.

VERS. 5.-- The melons and the leeks. (GREG., lib. XX Moral., cap. 19.) The minds of carnal men, for the love of the world, etc., as far as where they may groan carnally.

VERS. 16.-- Gather unto me seventy. (GREG., lib. XXIX Moral., cap. 13.) As for the most part young men are called, etc., as far as it is plain that the old age of the mind, not of the body, is to be chosen.

VERS. 17.-- That I may come down. (ISID.) At the thirteenth station, etc., as far as what once had been in Moses and in the prophets.

And I will take of thy spirit, and will deliver to them, that they may sustain, etc. (AUG., quaest. 18 in Num.) Another reading, etc., as far as not that Moses should therefore have the less.

400DVERS. 21.-- There are six hundred thousand footmen of this people. (AUG., quaest. 19.) It is asked: did Moses say this out of distrust or out of inquiry? etc., as far as when the sentence of God which followed was not one to punish, but rather one to teach.

VERS. 24.-- Moses therefore came, and told the people the words of the Lord, gathering them. (ORIG., Hom. 6 in Num.) Another reading: Moses went out, he says, etc., as far as and the like, etc.

VERS. 25.-- Taking away of the spirit. (ID.) It is not to be understood, etc., as far as and its origin received no loss from the derivation.

Had rested. (ID.) And the spirit rested upon them, and they all prophesied, etc. It is not read that the spirit rested, etc., as far as 401Ahe set forth the praise of their life and their virtues.

(ORIG.) And the spirit rested in them, and they prophesied, etc. The spirit works continually, etc., as far as nor is it fitting that the presence of the Holy Spirit be there.

VERS. 26.-- But there remained in the camp. Not by negligence did the Lord command, but by the devotion of humility, judging themselves unworthy of the receiving of so great a gift: therefore God, the judge of hearts, judged them worthy, and showed it.

VERS. 29.-- Why, saith he, art thou jealous. (GREG., lib. XXIII Moral., cap. 24.) The devout mind of pastors, etc., as far as who did not envy the good that he had.

A multitude of quails, who a little, etc. (RAB. in Num. ) The carnal people of the Jews, etc., as far as 401BBut our conversation is in heaven (II Cor. X).

VERS. 34.-- The graves of lust. (ISID., in Num., tom. V.) The thirteenth station is at the graves of lust, etc., as far as within they are full of dead men's bones and of all filthiness.

They came, etc. (HIERON., epist. ad Fabiolam.) The fourteenth station, etc., as far as who says by the prophet: Shall he that falleth not add that he should rise again? (Jer. VIII.) [Vulg. Numquid qui cadit non resurget?, "Shall not he that falleth rise again?"]

(ISID.) The fourteenth station, etc., as far as he brought it back to pardon.

VERS. 1.-- And Mary spoke, etc. (ORIG., hom. 7 in Num.) Mary is the Jewish people; Moses is the law of the Lord 401C, etc., as far as when there shall be one flock and one shepherd (Joan. X).

(ID.) Because Aaron and Mary detracted from Moses, they were rebuked, etc., as far as for leprosy follows detractors and evil-speakers.

(ID.) Everyone also who ill understands the writings of Moses, and receives the spiritual law carnally, detracts from him, because he thinks carnally of the words of the spirit.

Mystically, not only Jews, heretics, who do not receive the law and the prophets, detract from Moses. They also cast it in his teeth that he was a homicide, because he killed the Egyptian, and with blasphemous mouth they frame many other things besides against other prophets: therefore they are leprous in soul, and are cast out from the Church of God. Or, heretics, who detract from their neighbours.

401DThe Ethiopian woman. (AUG., quae est. 20.) Of the wife of Moses, etc., as far as as the names of places and of nations are wont for the most part to be changed by age.

VERS. 6.-- If any. (ORIG., ubi supra. ) Hear how much benefit detractors confer, etc., as far as or God speaks not to him in a riddle, but in open form.

VERS. 8.-- The Lord. (ID.) Another reading: And he seeth the glory of the Lord. Moses saw the glory of the Lord when the Lord was transfigured on the mountain, and Moses was present with him together with Elias, and was speaking with him (Luc. IX). Therefore he rightly adds:

Why therefore. (ID.) What is said to them, etc., as far as but let us glorify him for the greatness of the meanings.

402AVERS. 10.-- The cloud also departed. (ID.) And the cloud departed from the tabernacle, etc. First the cloud departed, etc., as far as and the leprosy of sin appear in us.

And when he had looked. (ORIG., ubi supra. ) Another reading: And Aaron looked upon Mary, and behold Mary was leprous. He wishes in this to show, etc., as far as the Apostle calls them back to the ordinances of a perfect nativity: My little children, of whom I am in labour again, until Christ be formed in you, etc. (Gal. IV.)

VERS.-- And Moses cried to the Lord, saying: O God, I beseech thee, heal her. To whom the Lord answered. (ID.) Another reading: And Moses cried out to the Lord, saying: O Lord, I pray thee, heal her, etc. Whom did it behove to pray for the health of his people, if not Moses? Perhaps this was what he was speaking of with the Lord on 402Bthe mount when he was transfigured (Matth. XVII), asking that, when the fulness of the Gentiles had come in, all Israel might be saved (Rom. XI).

VERS. 14.-- Had spit in her face, ought she not at the least, etc. It is a sign of repudiation to be spit upon in the face. Whence the next of kin who repudiates a marriage is unshod and spit upon in the face. Hence Isaias: All nations are as a drop of a bucket, and are reputed as spittle (Isa. XL, secundum LXX). It is shown therefore that that people also, like the other nations which are reputed as spittle, has been cast off. For if thou shouldst consider their former honour, the pontifical order, the insignia of the priests, the Levitical ministries, the majesty of the temple, and that they had fellowship on earth with the heavenly ones, what was that honour, what the glory? (Rom. V.) But now 402Cthey shudder with much dishonour, without temple, without altar, without sacrifice, without prophet, without priesthood, and without heavenly visitation. Whence it is plain that the Father, spitting, has covered their faces with ignominy. For seven days therefore they are separated outside the camp, that is, through the seventh age of this world; and in the week of days the substances of the whole visible creation are seen to have been brought forth; for then the things which were not were made. Into the week of the whole world are unfolded certain secrets, known to God alone, which were then brought forth by dispensation: in this week (because Mary is set apart) the camp of the children of Israel is not moved, but they stand shut up in one place, and none of them set out, until Mary was cleansed of her leprosy.

For seven days: and the people was not moved out of that 402Dplace. (ORIG.) Mary indeed is cured on the seventh day, Aaron the pontiff interceding. But we detractors shall remain leprous until the end of the week of the world, that is, until the resurrection, unless, while there is time for repenting, we be corrected, turned to Jesus and beseeching him by penance.

VERS. 4.-- Pharan. (RAB. in Num.) It is to be noted that Pharan is not the special name of a station, etc., as far as these things are contained up to the thirty-second.

Pharan is interpreted a visible mouth, in which may be understood that the Word was made flesh; and the invisible was made visible. And it can be signified from this, that after the end and the perfection of all the things which were to be done toward that 403Apeople had come, then he passed over, and came to him whom he had not before believed to be the Word made flesh.

Send men who, etc. (RAB.) Twelve spies are sent to the holy land, etc., as far as and its ashes are an expiatory sprinkling.

VERS. 18.-- Go up to the south side. (AUG., quaest. 21.) Another reading, etc., as far as and there was there a certain lower place, from which valley the cluster was taken.

VERS. 24.-- Which they carried, etc. (ISID. in Num., tom. V.) Two men carry the cluster on a staff from the land of promise, etc., as far as because neither can Christ be without the law, nor the law without Christ.

VERS. 24.-- Of the pomegranates also and of the figs, 403Betc. Which signify the law, because neither is Christ without the law, nor the law without Christ.

VERS. 26.-- The spies of the land after forty days, etc. (ISID., ibid.) The spies who, sent to a fertile land, terrified the people, etc., as far as and melons rotting with the corruption of vices and of lusts.

VERS. 27.-- Into the desert of Pharan, which is in Cades. (RAB.) The wilderness of Pharan contains eighteen stations, etc., as far as and they are forbidden to pass over the Jordan.

VERS. 7.-- The land, etc. (ORIG., hom. 7 in Num.) What is this land, holy indeed and good, but inhabited by 403Cthe ungodly? etc., as far as that as we enter in they may be driven out, and as we go up they may fall.

VERS. 9.-- Neither fear ye the people of this land, because as bread so we are able. (AUG., quaest. 23 in Num.) Caleb and Josue the son of Nun, speaking to the people, etc., as far as these men the Lord, the creator of times, and the orderer, and the dispenser of all things.

VERS. 12.-- I will strike them therefore. (ORIG., hom. 8 in Num.) This threat is not one of anger, but prophetic, etc., as far as therefore he entreats with many words for that people.

(ID.) I will strike them therefore. This threat is made by the Lord, etc., as far as that he may raise up another people, this one being cast off.

VERS. 31.-- The little ones (ORIG., hom. 8.) But their sons 403Dwho are here with me, whosoever know not good or evil, etc. Our fathers were that former people, etc., as far as if thou shalt remain in goodness, etc.

VERS. 34.-- A year for a day. (ID.) As it were a year for a day, etc., as far as save him to whom the Father hath given all judgment (Joan. V).

(ID.) Someone will perhaps deny that it befits the goodness of God, etc., as far as but he does not suffer the soul to be wounded further by sin.

(ID.) I will add another thing, etc., as far as that we may much more trust that our advocate Jesus will obtain pardon for us from the Father.

VERS. 40.-- We are ready. (RAB., in Num. ) O wondrous 404Awantonness of the human mind, etc., as far as so we shall receive the joys of the heavenly country which have been promised to us.

VERS. 4.-- A sacrifice, etc. The faith of the incarnation of Christ, which is most fully commended in the law, or the observance of the Decalogue.

(RAB., in Num. ) The law commands, in private and in public sacrifices, etc., as far as because it is the sixth part of a congius.

(ID.) Therefore it is commanded, for the several kinds of animals, etc., as far as all folly and craftiness is abominable to God.

VERS. 6.-- And rams. (ID.) In the oblation of a ram 404Btwo tenths of fine flour are offered; of oil and of wine, the third part of a hin. Because the ram signifies the order of rulers, it is fittingly offered with two tenths, since anyone who holds the Decalogue of the law by understanding and by working is appointed to the office of a ruler: but the third part of a hin of oil and of wine is presented, when by him charity and mercy, and the grace of spiritual teaching, is bestowed upon those set under him.

VERS. 8.-- But when thou shalt make a holocaust of oxen, etc. (ID.) In the oblation of an ox three tenths of fine flour and the half of a hin in oil or in wine, etc., as far as they may hope for it to be perfected in themselves in the heavenly beatitude through the grace of God.

When you shall come into the land, etc. (RAB.) When anyone enters the present Church by faith, etc., as far 404Cas from whom the supplement of perfection is hoped for.

VERS. 22.-- But if through ignorance. (AUG., quaest. 24.) That which is commanded, how sins are to be expiated, etc., as far as which are distinguished from the sins of them that sin willingly.

VERS. 24.-- He shall offer a calf. (RAB.) The children of Israel offer a calf of the herd for a holocaust, etc., as far as he was heard for his reverence.

VERS. 28.-- The priest. Christ, who by his own blood entered in once into the holies, having obtained eternal redemption (Hebr. V).

VERS. 30.-- But the soul, etc. (AUG., quaest. 25 in Num.) Another reading: Whatsoever soul shall have sinned, etc., as far as whereon it were now long to dispute.

(ISID., in Num., tom. V.) The ungodly cavil that he is so cruelly slain by all the people at the command of God, 404Dwho gathered sticks on the sabbath, etc., as far as because he is judged by them that are spiritual.

VERS. 38.-- Fringes. (ID., ibid.) The children of Israel are commanded, in the four corners, etc., as far as let us do all things unto the glory of God.

VERS. 12-- That he should call Dathan? (AUG., quaest. 26 in Num.) What is this, that Dathan and Abiron, called by Moses in the sedition, etc., as far as so that they said not, We will not go up, but, We do not go up, by a certain manner of speech.

VERS. 26.-- Depart from the tents. (AUG., quaest. 27.) Another reading, etc., as far as the just may shine as the sun in the kingdom of their Father (Matth. XIII).

405A(ISID.) in Num., tom. V.) By Dathan, and Abiron, and Core, etc., as far as they shall perish in eternal fire, the vengeance being made ready.

And they went down. (AUG., quaest. 29.) Another reading, etc., as far as to be reserved for punishment as it were in the prisons of hell.

VERS. 37-- Command Eleazar. (ID., quaest. 30.) Another reading, etc., as far, as because by them an example was given to the rest, what they should fear.

Let him take up the censers. (ORIG., hom. 9 in Num.) Core holds the figure of those who rise up against the faith of the Church and the doctrine of the truth, etc., as far as: for they are sanctified and offered to the Lord.

(ID.) It can also be understood in another way, etc., as far as for the virtue of their mind would not have shone forth so magnificently, 405Bhad not the fear of the cowardice of the rest lain open.

VERS. 38.-- Forasmuch as. (AUG., quaest. 30 in Num.) But the setting round about the altar, etc., as far as who attend less diligently, the things done being in the same order in which they are narrated.

VERS. 39.-- He took. (ORIG., hom. 9 in Num.) With God nothing is idle, etc., as far as when they were perishing with the ashes of them all?

VERS. 40.-- As he suffered. (ID.) To those that come after also an example is given, that no one should by the presumption of a proud spirit seize upon the office of the high priesthood not given to him by God; but let him yield to that man whom no human ambition, no corrupt favour, nor any damnable largess has brought in.

405CVERS. 43.-- Moses and Aaron. (ID.) In Sodom indeed, etc., as far as through whom we are able to escape destruction.

The cloud covered. (ID.) For we do not read before this that a cloud covered the tabernacle, etc., as far as and perils of the sea and of rivers, etc. (II Cor. XI).

VERS. 41.-- Depart ye. (ID.) Moses therefore and Aaron are commanded, etc., as far as for they are dead who are sent into eternal fire, but they are alive who are sent unto the kingdom.

VERS. 48.-- And standing between. (GREG.) Aaron, that he might appease the wrath of God, took the censer and stood between the living and the dead, because it is the priest's business to pour out prayer to God, both for the just that they fall not and for sinners that they may rise again, whence: Let my prayer 405Denter in, as incense in thy sight (Psal. LXXXVII). [Vulg. Ps 140:2 reads Dirigatur, "let it be directed"; and at Ps 87:3 the words stand in another order]

(ISID.) Aaron, taking the censer, ran to meet the shattering, and standing in the midst of the living and the dead, shut out the deadly stroke by his own interposing, as it were a kind of wall. This priest is Christ, who, beholding the ruin of death in the world, ran from the height of heaven, and came to meet it as a giant to run the way, and stood between the living and the dead, because he was born and died, and so, taking the censer of his passion, and holding it forth for an odour of sweetness, he stayed the destruction of eternal fire, and bore the death that was his enemy.

And the plague ceased. (ORIG.) Another reading, etc., as far as for a muddy and earthly sense does not take in the mysteries.

406AOur body also is called an earthen vessel, or the letter of the law, in that the Apostle says: Having this treasure in earthen vessels (II Cor. IV): [Vulg. 2 Cor 4:7 Habemus autem thesaurum istum, "But we have this treasure"] because to those set in the body the Lord bestows the treasure of grace through the Holy Spirit; and in the words of the law which are despised, because they seem set forth with no art of grammar, there lies hidden the treasure of the wisdom and knowledge of God.

VERS. 1.-- From all the princes. Every prince has a rod, because without it he cannot rule the people. Whence Paul, because he was a prince of the people, said. What will you, shall I come to you with a rod, or in charity? (I Cor. IV.)

406B(ORIG.) It is necessary that all the princes of the tribes should have rods, etc., as far as and with the nuts to have found an abundance of priestly fruits.

VERS. 5.-- The rod shall blossom. (ORIG., ubi supra.) God promised one fruit in the rod and gave many, etc., as far as but those things which are contained in wisdom alone.

VERS. 8.-- He found that the rod had blossomed, etc. (ORIG., ubi supra.) When the priesthood of Aaron, etc., as far as, but our bodies as yet differ from the glory of the resurrection until the end of the world.

(ID.) The dry rod blossoms, etc., as far as shall blossom in the resurrection of the body.

The rod, (GREG., lib. IV Moral., cap. 29.) The flesh of Christ, which, cut down and mortified from the root of Jesse, etc., as far as the crown of martyrs, the grace of the continent.

406CThe buds swelling, etc. (ORIG.) But by this reasoning, etc., as far as but according to the Scripture unto a thousand generations.

(ORIG., ubi supra.) We can also understand thus concerning them, etc., as far as which are charity, joy, peace and the other virtues (Gal. V).

(RAB., in Num., tom. II.) VERS. 1.-- Thou and thy sons, etc. Another reading, etc., as far as and he says that it pertains to the priest.

(ORIG. hom. 10 in Num.) Another reading, etc., as far as that the remission of sins is signified.

(ID.) Jesus our high priest, etc., as far as God knows that we 406Dare not fit for martyrdom.

(ID.) It must be asked how certain men are called holy, etc., as far as for he is holy who has his own sin healed by the high priest.

VERS. 7.-- But thou and thy sons. (ID., hom. 16.) Another reading, etc., as far as which, if we till them well, will bring us the fruit of life.

But thou and thy sons. Allegorically. The more perfect, namely, in the Church, the holy teachers, whose office it is to handle the divine sacraments with their hands, the holy vessels, that is, to winnow the mystical words of Scripture and to bring them through to understanding (II Par. XXVI). But let the rest of the crowd meditate diligently on what it can take in, and on what the discretion of the masters commands.

If any stranger, etc. Not of the tribe of Levi. For Ozias, 407Abeing of the tribe of Juda, because he usurped the priesthood, was struck with leprosy.

VERS. 8.-- The Lord spoke, etc. (RAB., in Num., tom. II.) Another reading, etc., as far as which, though it be always eaten, always remains, nay rather is increased.

Of the firstfruits. Literal firstfruits are consumed, spiritual ones are kept. For the more of the word of God thou shalt take, the more it will abound.

All things that are sanctified by the children of Israel. (ORIG., hom. 11.) Another reading, etc., as far as it is not sanctified, nor is it received among the firstfruits.

(ORIG.) But according to the letter he seems to exclude proselytes, etc., as far as who make the fathers to enter into the Church.

(ID.) Thrice also in the year every 407Bmale is commanded to appear, not the female (Exod. XXIII).

By the sons, not by the daughters. For not idly does he in one place name the daughters also together with the sons, and in another place make no mention of daughters. Which things nevertheless are to be referred specially not to sex, but to the distinction of souls.

(ID.) With difficulty wilt thou find holy men to whom God gives a singular testimony that they begat daughters, Abraham and Isaac begat no daughters. Jacob alone begat one daughter, and she herself was a reproach to her brothers and to her parents, and stirred up in her brothers the fury of vengeance.

VERS. 9.-- And let this be to you out of those things which are sanctified to the holy, of the sacrifices, etc. (ID.) The Holy Spirit is so holy, etc., as far as but in the third place, out of this fruit I ought to love even my enemies.

(ID., hom. 11.) The firstfruits of all crops the law commands to be offered to the priests, 407Cetc., as far as thou wilt find it marked in Moses with the title of law.

(ID.) But where he says: Thou shalt not kill, Thou shalt not commit adultery, and the like, he has not prefixed the title of law. For these are commandments, and therefore they are not made void among the disciples of the Gospel, but are fulfilled. For it is not the commandment, but the light [lux; read lex, "the law"] that is said to have a shadow of the good things to come

(ID.) But it is to be noted that law is spoken of in two ways. For generally all these, commandment, justifications, precepts, testimonies, judgments, are called law. But specially, some part of those things which are written in the law, as the things said above. But law is signified generally when it is said: I came not to destroy the law, but to fulfil (Matth. V). And elsewhere: The fulness of the law is love 407D(Rom. XIII). For he named as law all things which are written in the law.

(ID.) Elsewhere also: Justly, says he, pursue that which is just (Deut. XVI). And what need is there to seek an allegory even in these things, when the letter edifies?

(ID.) I ask also whether some things, etc., as far as yet the Apostle added: But these things are an allegory (Gal. IV).

Every oblation, etc. (ID.) But it belongs to a wise scribe, and one instructed concerning the kingdom of God, that he should know how to bring forth out of these treasures new things and old, and how utterly to cast away the letter that kills and to seek the spirit that gives life (Matth. XIII; I Cor. III), or to confirm the useful and necessary doctrine of the letter, or, the history remaining, 408Ato bring in also the mystical sense, as in the present place.

(ID.) For it is useful to offer the firstfruits to the priests of the Gospel, etc., as far as but to the disciples it is said: Whosoever is angry with his brother shall be in danger of the judgment (Matth. V).

(ID.) Christ redeemed us from the curse of the law, not from the curse of the commandment or of the testimony, or of the judgments, namely that we should not be subject to the circumcision of the flesh and to the observance of sabbaths, and to things of this kind which are contained in the law, not in the commandments (Galat. III). Our justice therefore abounds more than that of the scribes and Pharisees (Matth. V); and they dare not taste of the fruits of the earth before they offer the firstfruits to the priests, and set apart the tithes for the Levites: but I, doing none of these things, so misuse the fruits of the earth, 408Bthat the priest and the Levite and the altar of God feel it not.

(ID.) Peter also and Paul, etc., as far as and he chooses and offers the firstfruits of the several Churches.

(ID.) Every teacher too, because he teaches, preaches and instructs his hearers, is seen to till the field of his own Church, that is, the hearts of believers. He has also the fruit of his tillage, and in that fruit some chosen and chief one, whom he may offer as firstfruits, and another for the firstborn, another for the tithes.

(ID.) Someone perhaps has firstborn and lesser ones, whom he could offer neither for firstfruits, nor for firstborn, but for tithes.

VERS. II.-- By perpetual right. How can that be eternal which is visible? For the things which are seen are temporal (I Cor. V), but the firstfruits which are offered 408Cto Aaron are visible; circumcision too, and the unleavened bread and the visible pasch, must needs not be eternal, but temporal. Therefore the invisible circumcision, which is in secret, is eternal, and the unleavened bread of sincerity and truth (Rom. II). So also these things are called eternal ordinances, according to the inward man, for him who is a Jew not in what is manifest, but in what is secret, who keeps the law by the spirit, not by the letter (II Cor. IV).

VERS. 12.-- All the marrow, etc. (ORIG.) We have shown the commandment concerning the firstfruits of the crops, etc., as far as whence through an angel he seems to be offered to God as firstfruits.

Christ is the firstfruits of the firstfruits. Cornelius the firstfruits of the Gentiles. Others the firstfruits of the Churches, as certain ones the firstfruits of Asia, others of Achaia.

408D(ORIG.) Each one of the angels will be present, etc., as far as which is the portion not of an angel or of a prince, but of God.

(ID.) The angels therefore offer firstfruits from among us, etc., as far as that they may seek the things that are above, not the things that are upon the earth.

(ID.) The angels offer firstfruits, etc., as far as one is set to be prince of many, another subject to a principality.

(ID.) The fields of the angels are our hearts, each of them offers to the Lord the firstfruits out of the field which he tills.

(ID.) As Christ is King of kings, etc., as far as this grace would suffice us.

VERS. 13.-- All the firstlings of the crops. (AUG., quaest. 32 in 409ANum.) All the firstborn, etc., as far as which were taken first.

VERS. 15.-- Whatsoever first cometh forth. (ORIG.) Perhaps those can be called firstborn who are not defiled with women, or the martyrs also; virgins too can be called the firstfruits of the Church (Apoc. 14); but the tithes, those who are continent after marriage.

Every thing. (RAB.) In both testaments oblations and tithes are granted to the ministers of the altar for things necessary, lest they should dare to gape after earthly possessions, nor to seek gain from their ministry: whence, Freely have you received, freely give. Do not possess gold nor silver, nor money (Matth. X).

But mystically the tithes signify the observance of the law, or the sincerity of the integrity of faith, or the perfection 409Bof a good work, which they ought most of all to have who devote themselves to the divine ministry. For in the number ten the knowledge of the creature and of the Creator is comprised, because the number seven looks to human nature, three, namely, showing the power of the soul; whence, Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole strength (Deut. VI). But the body consists of four elements. And if thou shalt join the number seven to the number three, which expresses the faith and confession of the Trinity, thou wilt complete the number ten.

VERS. 19.-- A covenant of salt. (RAB.) He names a covenant of salt the whole body of the oblations, which pertains to the ministry or to the right of the priests, whence in Leviticus: Whatsoever sacrifice thou shalt offer, thou shalt season it with salt, etc. 409C(Levit. II).

Mystically it is shown that wisdom befits priests and preachers of the divine law, not a secular wisdom but an apostolic, of which Paul says: We speak wisdom among the perfect, a wisdom not of this world (I Cor. II). Of which it is said to the apostles: You are the salt of the earth (Matth. V). For as all food is seasoned with salt, so is all discourse seasoned by apostolic wisdom. To Aaron therefore and to his sons the covenant of salt is everlasting, because wisdom is necessary not only to bishops, but also to priests, to deacons and to all orders: and this before God, that is, that being pure and simple, without craftiness and malice, it may please God. For the wisdom of this world is an enemy to God (Rom. VIII). [Vulg. Rom 8:7 sapientia carnis, "the wisdom of the flesh"]

• 409D

VERS. 1.-- And the Lord spoke. (AUG., quaest. 33 in Num.) Another reading, etc., as far as and he profaned the observances of the law.

(RAB.) By the male, strength, by the female, weakness is signified: therefore by the heifer is figured the weakness of the Lord's incarnation taken up unto sacrifice. For Christ died out of weakness, but he liveth by the power of God (II Cor. ult.). [Vulg. 2 Cor 13:4 etsi crucifixus est ex infirmitate, "although he was crucified through weakness"]

A red heifer, red, that is, with the blood of the passion, whence: My beloved is white and ruddy (Cant. V): white, namely, from his divinity, ruddy from his blood, white also through the justice of his life.

(GREG., lib. VI Moral., tom. I.) We slay the red heifer 410Awhen we quench the flesh from the wantonness of pleasure: and we offer her with hyssop, with cedar wood and with scarlet, because with the mortifying of the body we burn the sacrifice of faith, of hope and of charity.

VERS. 2.-- Let there be no blemish. (AUG., quaest. 33.) Without fault. For this flesh the other victims signified, etc., as far as which had no fault in itself?

Nor hath borne. Everyone who sins is the servant of sin: because therefore Christ never sinned, he bore not the yoke.

(AUG.) Another reading. And there is no yoke laid upon her, etc. For she was not made subject to iniquity, whose subjects he found and set free, and broke their bonds. Whence: Thou hast broken my bonds, to thee 410Bwill I sacrifice the sacrifice of praise, etc. For upon his flesh no yoke was laid, who had power to lay down his own soul, and to take it up again.

VERS. 3.-- And you shall deliver her. The heifer is delivered to the priest to be immolated, because the Lord incarnate made himself a sacrifice for our redemption, being given into the hands of the Jewish people.

(AUG.) Another reading. And thou shalt give her to Eleazar the priest, etc. Why not to Aaron? Perhaps it was prefigured that the passion of the Lord should come, not to the time which then was, but to those that came after of this priesthood.

Who, when she is cast out without the camp. (ID.) Because Christ suffered without the gate, that he might lead us out from the conversation of the present life as out of a city (Heb. XIII). [Vulg. Nm 19:3 eductam, "led out"]

410C(ID.) And her, being cast out without the camp. So was the Lord, being about to suffer, cast out without the city (Joan. XIX).

(ID.) Into a clean place, because he had no evil cause: And they shall kill her in his sight, so was the flesh of Christ slain in the sight of those who were to be priests of the Lord in the new testament.

He shall immolate. (ISID.) None will be able to immolate the red heifer (whose ashes are the expiation of the people) save he who has not done earthly works, and has not drawn the yoke of transgression, and has not been bound with the chains of sins.

In the sight of all. (RAB.) Because Christ was as it were extinguished in the sight of all: immolated in the sight of the Father, because what before the eyes of men was a punishment, this before the eyes of the Father was a sacrifice.

VERS. 4.-- And dipping his finger in her blood. 410D(AUG.) Another reading. And Eleazar shall take of her blood, and shall sprinkle of her blood seven times toward the face of the testimony. Because Christ according to the Scriptures shed his blood unto the remission of sins, therefore toward the face of the tabernacle of the testimony, because it was declared not otherwise than it had been foretold by the divine testimony. And therefore seven times, because that very number pertains to spiritual cleansing.

(RAB.) By the finger the discretion of working is signified: to dip the finger in the blood of the heifer is that our works be consecrated in the passion of the Lord, so that we may imitate his passion, which we know: For he suffered, leaving us an example, that we should follow his steps (I Petr. II). [Vulg. 1 Pt 2:21 vobis relinquens exemplum ut sequamini vestigia ejus, "leaving you an example that you should follow his steps"]

411A(ID.) Eleazar the priest immolates, and dips his finger in the blood, because the Jewish people, on the side of the reprobate, persecuted the humility of the Lord even unto the passion. But in the elect it imitated the working of his humility

He shall sprinkle toward the doors of the tabernacle. The tabernacle signifies the synagogue. He therefore who has dipped his finger, let him sprinkle toward the doors of the tabernacle, that is, whosoever imitates the ways of his passion, let him hold forth to the synagogue, which believes not and resists, by good examples and by right preaching, a sign of living well.

(ID.) He shall sprinkle, that is, to the resisting people he shall show, by right preaching and by works, the examples of the passion of Christ.

Seven times. Because there are seven gifts of the 411BHoly Spirit, which through the blood of Christ are distributed upon the peoples of the Church, in which they are cleansed from every offence.

(GREG., lib. VI Moral., cap. 27.) Seven times, etc. In the number seven perfection is signified or received, whence also in seven days the whole of time is fulfilled, and the Holy Spirit is called sevenfold. To dip the finger seven times in the blood, therefore, is to imitate the mystery of the passion by a perfect working. And to sprinkle seven times toward the synagogue is to announce the passion to unbelievers by a perfect preaching.

VERS. 5.-- And he shall burn her in the sight of all. (ID.) By the skin and the flesh and the blood and the dung are signified the sacrifices held in the old testament, which announced the weakness of the Lord. Because all these things, 411Cbeing afterwards understood spiritually by the fathers, were, in respect of the outward mystery, called dung, whence Paul: He counteth all things as dung (Philip. III), which are delivered to the flames. [Vulg. Phil 3:8 arbitror, "I count"] For although they were first exhibited carnally, afterwards through the Holy Spirit they were consumed by the fire of understanding.

(AUG.) And they shall burn her in his sight. I think that the burning pertains to the sign of the resurrection. For it is the nature of fire to move toward the things above, and that what is burnt be turned into itself. For to burn is itself a word drawn from the Greek into the Latin from hanging. But what is added, in his sight, that is, in the sight of the priest, seems to signify this, that the resurrection of Christ appeared to those who were to be a royal priesthood.

411DAs well her skin and her flesh, etc. (ID.) But that which follows: her skin and her flesh and her blood with her dung shall be burnt: by this it is set forth how she shall be burnt, and it is signified that not only the substance of the mortal body of Christ, which is intimated by the mention of the skin and of the flesh and of the blood, but also the contumely and abjection of the people, which was signified in the dung, should be turned into the glory which the flame of the burning signifies.

(RAB.) By the skin and the flesh is signified the outward working of Christ: by the blood, the subtle and inward power which quickens the outward deeds; by the dung, weariness, thirst, hunger, and the fear of death, and whatsoever he willed to suffer of his humanity. For whatsoever 412Ahe had by the defect of mortality was to be cast away in him as dung; all which things are to be burnt with fire, that is, to be understood according to the truth of the Holy Spirit, so that the things which were done by him bodily may be perceived to have been ordered through the incorporeal Spirit of his divinity.

VERS. 6.-- Cedar wood also, and hyssop, and scarlet twice dyed.

(APOLLI.) Of the death of the holy things, therefore, the prophet sang: Thou shalt sprinkle me, O Lord, with hyssop, and I shall be cleansed, thou shalt wash me, etc. (Psal. L), and he to whom such a mystery of expiation, which was to be through the blood of Christ, had been laid open, set forth: The uncertain and hidden things of thy wisdom thou hast made manifest to me. [Vulg. Ps 50:9 Asperges me hyssopo, et mundabor, without the vocative]

(RAB.) The cedar is a high and incorruptible wood. Hyssop is a very lowly herb, which nevertheless takes away the swelling 412Bof the lung. By the high cedar, therefore, persevering contemplation; by hyssop, the humility of a meek heart is signified. For he who is lifted up to the things above by contemplation ought, through the compassion of humility, to condescend to those beneath, and let him not raise himself up because of what he has, but let him willingly spend himself in preaching upon those who have it not.

(AUG.) Another reading, etc., as far as that our life may be hidden with him.

(RAB.) By the cedar hope can be understood, etc., as far as charity alone is multiplied in us to the last.

(GREG., Moral. lib. VI, cap. 17.) Let it be cast into the flame, as far as that in it he may learn the right works which he should do

412CHyssop (ISID.) Baptism, because they were sprinkled with hyssop dipped in the blood of the lamb (Exod. XII).

And scarlet twice dyed. (ID.) The scarlet twice dyed, the blood of Christ, by which we are washed in mind and in body. These three purge sins, the cedar, that is, faith in the cross; hyssop, baptism or martyrdom; the scarlet, the sacrament of the Lord's blood.

(RAB.) In the scarlet twice dyed is expressed the virtue of charity, which, kindled by the flame of holy love, is commanded to be shown in two precepts, namely in the love of God and of one's neighbour. The scarlet twice dyed, therefore, is charity formed by a twofold precept, so that God is so loved that the neighbour be not forsaken, and the neighbour so loved that God be not despised.

The priest. (ID.) All we who believe in Christ 412Dare priests, whence: But you are a chosen generation, a kingly priesthood, etc. (I Petr. II). The high things therefore which we perceive through contemplation, and what we do out of the meekness of humility, what we show forth through the fire of charity, we ought to dip in the blood of the passion of Christ, that everything which is in us may imitate him from whom it is, because outside the imitation of the passion there is not so much virtue as vice.

(ID.) This priest, who burns the flesh, the skin, the blood and the dung of the heifer, can signify the order of the Jewish priesthood, together with the people set under it consenting to the slaying of the Lord, whence there follows: And then at length, his garments and his body being washed.

VERS 7.-- And then at length, his garments being washed. (ID.) 413AIt can be understood, etc., as far as rightly, But a clean man shall gather up the ashes of the heifer, etc.

(AUG.) The priest shall wash his garments, etc., as far as committing her to the resurrection as it were to the burning.

VERS. 8.-- Until the evening. (ID.) The priest enters at evening, because the unbelieving people, which until the evening, that is, the end of the world, is set outside the commandments of life, as it were outside the camp, defiled with depraved works, washed with the water of baptism and with penance, returns at the end of the world to knowledge as it were into the camp.

VERS. 9.-- But he shall gather up. (AUG.) And a man shall gather together, etc., as far as because the honour of the Gospel shone forth outside the celebration of the Jewish custom.

413B(GREG., lib. VI Moral., cap. 17.) The priest burns the heifer, a clean man gathers the ashes, because the Jew slew the weakness of the Lord, the Gentile understands his subtle mysteries. They are clean who preach the passion of Christ to the Gentiles.

He shall pour them out. Because the Gentile ceases not to preach the sacraments which he has come to know, but manifests them to those who know them not.

(RAB.) A clean man pours out the ashes of the heifer in a most clean place, when any learned man taken up out of the Gentile world seeks out hearts of the Gentiles made clean through humility, and ceases not to deliver to them the mysteries of the Redeemer. And when this is done, the faith of the Gentiles is multiplied, the divine power is acknowledged, the discipline of the precepts is held fast. Whence he adds, that they may be kept for the multitude of the children 413Cof Israel: for Israel is interpreted a man seeing God; and rightly the converted Gentile world is called Israel, which already contemplates God by faith.

Without the camp. Because all the Gentile world is outside the law, outside sacrifice, outside the synagogue.

Most clean. Because the secrets of the Lord's incarnation are not to be delivered to depraved and polluted minds, but to those who, coming to the faith, have cleansed their heart.

To the multitude of the children (AUG., ubi supra. ) Another reading etc., as far as that being washed he might also in some fashion outwardly wash his garments.

For a keeping. Because the more subtle sacraments delivered to the clean hearts of the Gentiles are turned into a fortifying of the mind Because while we attend by imitation to the secret and subtle things of that working of his, by this we provide against uncleanness 413Dfor ourselves, and, on account of the working, let the ashes be for our keeping, but on account of baptism, for the water of sprinkling. Then do we providently keep the ashes for our keeping, when we consider carefully our Redeemer, who suffered for our iniquities. For we weigh what he will render to the good, who willed to die for the evil, what we owe to his grace, being brought to the justice of faith, we who, set in iniquity, received the intercession of his death.

VERS. 10.-- They shall have this. (AUG., quaest. 33.) Another reading, etc., as far as which the evening signifies.

VERS. 11.-- He that toucheth these things. (AUG.) He that toucheth a dead body, etc. He begins to say how men are made unclean, etc., as far as according to this saying 414AI judge it to be, through the prophet: In three and four iniquities I will not be adverse. [Vulg. Nm 19:11 Qui tetigerit cadaver hominis, "he that toucheth the corpse of a man"]

VERS. 12.-- If on the third day, etc. (ID.) But if he shall not have been purified on the third day, etc., as far as still, that is, even after death.

VERS. 13.-- He shall defile the tabernacle, as much as in him lies, according to that: Extinguish not the Spirit (I Thess. V), though he cannot be extinguished. For if he wished the tabernacle to be understood as made unclean by this, he would command it to be cleansed.

VERS. 15.-- The vessel that, etc. (RAB.) The covering of a lid, or the binding, is the censure of discipline, by which whosoever is not restrained is reproved as an unclean and polluted vessel. For he is polluted as a vessel without a lid or a binding, who, lying open through the zeal of ostentation, is covered by no 414Bveil of silence.

VERS. 16.-- (AUG., quaest. 34.) If any man in the field. Another reading, etc., as far as that is, slain by a wound or dead without a wound.

VERS. 19.-- He shall wash both himself, etc. (ID.) Another reading, etc., as far as she shall be unclean until the evening.

VERS. 20.-- And the children came, etc. (ISID., in Num., tom. V.) The thirty-third station is in the desert of Sin: this is Cades. But Sin is interpreted holy, by antiphrasis: as a grove is called lucus when it shines not at all; or war is called bellum, when it is horrid. In this station Mary dies and is buried, who signifies prophecy dead, as Moses and Aaron signify the end of the law 414Cand of the priesthood, who avail not to come to the land of promise, nor to lead the people out of the wilderness of this world, which Jesus alone does, that is, the Saviour, the Son of God.

Striking with the rod. (AUG., quaest. 35.) Because water was brought out of the rock, etc., as far as for two pieces of wood are the cross.

VERS. 12.-- Because you have not believed. (ISID., in Num. ) Here Moses offends the Lord, etc., as far as Christ is the power of God and the wisdom of God.

VERS. 13.-- This is the water of contradiction, where the children strove, etc. (AUG.) What was said of that water, etc., as far as for of him it is said: For a sign which shall be contradicted, etc. (Luc. II).

VERS. 22.-- Into mount Hor, which is in the borders. 414D(RAB.) It is the thirty-fourth station, etc., as far as the ascent to paradise.

VERS. 30.-- But all the multitude. (BED.) Aaron is bewailed, Jesus is not bewailed, because in the law there is a descent to hell, in the Gospel a passing over to paradise. The people wept thirty days, because before the law and under the law and under grace the synagogue receives not spiritual joy, but lies mourning over the letter that kills.

VERS. 1.-- When he had heard this. The Canaanite heard that Israel had come into the place of the spies, where the people had once given offense; he joined battle, and 415Aled Israel away captive. And again in the same place there is fighting: by reason of a vow the victor is vanquished, and the vanquished prevail. In which it is understood that when enemies have set upon us, destitute of God's help, and have taken us captive, we should not despair: for it can come about that we conquer where we were conquered.

VERS. 3.-- Anathema. (AUG., quaest. 40 in Num.) Another reading, etc., as far as it is the same as "I devote to destruction, I abhor."

VERS. 4.-- They set forward, etc. (HIERON., epist. ad Fabiolam. ) The thirty-fifth station, etc., as far as but with the mouth confession unto salvation (Rom. X).

VERS. 8.-- Make a serpent (ISID. in Num., tom. V.) Those bitten by the serpents were healed when the brazen serpent was lifted up and looked upon, etc., as far as he lives through his Divinity as though of brass.

415BVERS. 10.-- And the children of Israel setting forward encamped, etc. The thirty-seventh station is in Oboth, which is rendered "magicians" or "pythons." Because after the image of God, which is shown forth in the reason of the heart, and after the confession of faith, which is uttered with the mouth, there rise up serpents and maleficent arts; but let us, keeping our heart with all watchfulness, stop our ears, that we may not hear the voices of those who enchant and the songs of the sirens.

VERS. 11.-- Whence going forth. (HIERON., ubi supra. ) Into Jeabarim, etc., as far as but this belongs properly to those who look upon the rising of the Sun of justice.

VERS. 12.-- They came to the torrent Zareth, etc. (RAB.) The thirty-ninth station was in Dibongad, etc., as far as but let us fear the wilderness set before us.

415CVERS. 14.-- In the book of the wars. (AUG., quaest. 42.) He did not say in what book it is written, etc., as far as a war of the Lord should be written in any book of theirs.

VERS. 16.-- From that place, etc. (ORIG., hom. 12 in Num.) What is it that the Lord so greatly commands, etc., as far as because the substance and the nature of the Trinity is one.

(ID., ibid.) Those wells too can be understood, etc., as far as and he removed the earth which the Philistines had thrown in.

But it is to be noted that, while Abraham was living, the Philistines did not dare to fill up the wells or to throw earth into them; but when he was dead they grew strong and lay in wait for his wells, yet they are repaired by Isaac. Abraham's servant too found Rebecca at the wells, who is interpreted Patience: she is made the wife of Isaac, but at 415Dthe wells (Gen. XXIV, XXIX); likewise Jacob, when he came to Mesopotamia having his father's command not to take a wife of another race, found Rachel at the wells; and Moses found Sephora (Exod. II). If therefore thou hast understood what and of what sort the wives of the saints are, if thou wilt take Patience to wife, or Wisdom and the other virtues of the soul, and say what was said of wisdom: Her have I sought to take to me for a wife (Sap. VIII), be assiduous about these wells, and there thou wilt find a spouse of this kind, because it is certain that the virtues dwell at the streams of the living word. There are therefore many wells within the soul, and very many others in the several sayings and senses of the Scriptures: yet there is here a more eminent one which they digged, not just any men, but 416Athe princes, and of these the loftier sort, whom he called kings. Therefore hymns are sung to God at this well, and it is written that this is the well concerning which the Lord spoke to Moses: Gather the people together, and I will give them water out of the well.

Gather the people together, and I will give. The law calls thee to the well, that is, to Christ, the Son of God, subsisting indeed in his own proper substance, yet named together with the Father and the Spirit from one fount of Deity. To this well, then, that is, to the faith of Christ, the law calls thee. Whence he himself says that Moses wrote of me (Joan. IV). And he calls us to drink the waters, and to sing him a song, that is, that we may believe with the heart unto justice and confess with the mouth unto salvation (Rom. X).

VERS. 17.-- Let the well ascend. (ORIG.) Begin for him the 416Bwell, that is, set the well as the beginning of all things, because he himself is the beginning and the firstborn of every creature (Apoc. III).

Or thus, so that the words are directed from the person of Moses to the people: Give a beginning to your heart, that it may begin to understand what the well is, from which spiritual waters are to be drawn and the people of believers refreshed. Begin therefore for him, that is, for Israel, this well, so that if anyone sees the mystical sense from the heart, he may be able to draw God out of the depths. To this well Moses, that is, the law, gathers men, to which someone may seem to come, but unless he be gathered through Moses he is not acceptable to God. Marcion seems to himself to have come, and Basilides, and Valentinus: but because they did not come through Moses, nor did they receive the law and the prophets, they cannot praise 416CGod from the fountains of Israel. Such men therefore do not come to the well, which the princes digged (Gen. XIV) and the kings hammered out. But there is a salt valley in which are wells of bitumen: and every heresy and every sin is in a valley, and in a salt valley. For sin does not ascend upward, but always goes down to the lowest and lower places. Every heretical thought therefore, and every act of sin, is set in a valley, salt and bitter. For what sweetness, what pleasantness can sin have? But if thou comest to a heretical opinion and to the bitterness of sin, thou hast come to the wells of bitumen, which is food and nourishment for fire If thou tastest water from these wells, if thou receivest the heretical sense and the bitterness of sin, thou wilt prepare within thyself fuel for the fire and the burnings of 416Dgehenna. To such it is said: Walk in the light of your fire, etc. (Isa. L.)

VERS. 16.-- The princes digged it and the kings hammered it out. The princes therefore digged, the kings hammered out — which is said from hammering out, not from cutting away. For that is said to be hammered out which is cut or shaped in stone. The princes therefore, as the lesser, digged, that is, sank a certain depth as it were into the softness of the earth: but those whom he calls kings, as the stronger, penetrate not only the depth of the earth but the hardness of the rock, that they may reach the deeper waters and search out the very veins of the abyss, knowing that the judgments of God are a great deep. These are the apostles, one of whom says: But God hath revealed to us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God 417A(I Cor. II). Those therefore who through the Holy Spirit can search out the deep things and penetrate the profound mysteries of the well are said to be kings, who hammered out the well in the rock, because they penetrated the hard and difficult secrets of knowledge. The princes therefore digged this well, and the kings of the nations hammered it out, that is, the Apostles, who gathered the nations to the obedience of faith, and laid open to all the knowledge of Christ, in whom are hidden all the treasures of wisdom and knowledge. For they fulfilled the commandment of God, teaching all nations, and baptizing them in the name of the Father and of the Son and of the Holy Ghost (Matth. XXVIII). And by this they hammered out, that is, laid open, the knowledge of the well. These things too which we have in our hands are a well to us, and all the Scripture of the law and of the prophets: the evangelical also and 417Bthe apostolic together are one well, which none can dig or hammer out but kings and princes, those, namely, who can take away the earth and remove the surface of the letter, and bring forth from the lower rock, where Christ is, the spiritual senses as living water. They are called kings because they have driven out the reign of sin and have set the reign of justice in their own members. For it becomes him to teach others who has first done what he teaches; whence: He that shall do and shall so teach men, he shall be called great in the kingdom of heaven (Matth. V); and to be great in the kingdom is to be a king.

VERS. 18.-- Princes. The same men can be called both princes and kings. Or let us understand by princes the prophets: for they placed the sense and the prophecy concerning Christ buried deep in the profundity of the letter, and therefore it is said of them: 417CUnless you hear it in secret, your soul shall weep. And elsewhere: How great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee (Psal. XXX). The kings are the apostles, who search out the deep things of God and rule the Churches, whence Christ also is called King of kings.

And the leaders prepared it. (ORIG.) They hammered out, he says, etc., as far as and searching out the secrets of the word of God.

And they set forward. (ORIG.) Setting forward from the well, etc., as far as that our affection and our faith may be proved.

He who drinks of this well profits thereby, that he may have gifts to offer to God, of which it is said in the law: My gifts, my givings. (Levit. II). Of those things therefore which God has given, offering is made to God; and he has given the knowledge of himself, and man offers him his faith and his affection.

417DWhen we have offered the things that are of ourselves, we obtain the things that are of God. For when we have offered our faith and our affection, then he himself bestows the diverse gifts of the Holy Spirit, of which it is said: But all things are of God (Rom. XI).

VERS. 20.-- In Bamoth. Bamoth is the coming of death, by which, namely, we die together with him, that we may live together with him, and mortify our members upon the earth. For we are buried together with him by baptism unto death (Rom. VI). For he who keeps the order of the way of salvation ought to go through these things one by one, and after many things to come to this place.

(ORIG.) And from Bamoth, he says, etc., as far as nay rather, by advances is the soul's journey to heaven made ready.

418AVERS. 21.-- And he sent. (ID.) Israel sends legates to the king of the Amorrhites, etc., as far as he gathers to himself cisterns broken or crushed.

To Sehon the king. Sehon, who is interpreted a barren tree, or one lifted up, is the king of the Amorrhites, who are interpreted those who bring into bitterness, or those who speak. This is the devil, lifted up and barren, of whom it is said: The prince of this world cometh, and in me he hath not anything (Joan. XIV). And elsewhere: Behold, the prince of this world shall be sent forth (Joan. XII), not because he created the world, but because there are sinners in the world, and he himself is the prince of sin, according to what is said: For the whole world is set in wickedness (Joan. V), that is, he himself is the prince of the world.

VERS. 22.-- The king's highway. Which says: I am the way, 418Bthe truth and the life (Joan. XIV). Of whom it is said: Give to the king thy judgment, O God (Psal. LXXI). In this we must walk, and turn aside nowhere, neither into the field nor into the vineyard, that is, neither to diabolical works nor to diabolical thoughts, if we would pass peaceably through the world. But this the more provokes the prince of the world, that we say we will not remain with him, nor tarry, nor touch anything of his: hence he grows angry and stirs up persecutions and perils, and threatens torments. Hence he says: Sehon gathered together his people, etc.

VERS. 23.-- The army: namely the princes and judges of the world and all the ministers of wickedness, who always assail the people of God.

In Jasa. In Jasa, in Hebrew iahtsah, which is interpreted the fulfilling of the commandment. For if we come to the 418Cfulfilling of the commandments, we overcome the proud and lifted-up one: for to fulfil a commandment is to overcome the devil and his army. For nothing will be able to hurt us, if we come into Jasa, that is, if we keep the precepts of our Lord Jesus Christ.

VERS. 24.-- In the edge of the sword. The word of God is living, effectual, and more piercing than any sword, etc. (Heb. IV). Of which the Apostle says: And the sword of the Spirit, which is the word of God (Eph. V). In the edge of this Sehon falls, that is, the devil.

His land. Every earthly region is called the land of Sehon; but Christ and his Church bear rule in every land of Sehon.

(RAB.) Jeboc, a city and the boundary of Sehon's kingdom, etc., as far as his name was called Israel.

418DVERS. 25.-- He took therefore. (AUG., quaest. 44 in Num.) Here Israel took possession of the cities of the Amorrhites, etc., as far as but they turned aside from them.

Israel. (ORIG., hom. 13 in Num.) He who is Israel in Christ, etc., as far as and he wills that it be kindled.

(ISID.) In the thirty-ninth station, etc., as far as and once it is understood it is bravely overcome.

VERS. 26.-- Of Sehon the king. Sehon, that is, of one speaking: for those who act under the devil know only how to speak, but they speak empty things, as for instance certain astrologers and philosophers; but the kingdom of the faithful, which is from God, is not in speech, but in the power of God (I Cor. IV).

Moab. (RAB.) Moab, who is interpreted, etc., as far as they fall down and are consumed.

419AVERS. 27.-- Therefore it is said. (ORIG., ubi supra. ) Another reading, etc., as far as not of the Amorrhites, but of the children of Israel.

VERS. 29.-- Woe to thee, Moab. (RAB.) Chamos is interpreted, etc., as far as against whom it is said: Deliver not up to beasts the souls that confess to thee (Psal. LXXIII).

VERS. 32.-- Jazer, that is, their strength. Namely the strongest dogmas of the heretics, framed by the art of dialectic. And they possessed it. By turning them from error and by teaching the precepts of the Lord, that from their. correction and progress they might gain for themselves the heavenly fatherland.

VERS. 33.-- Og the king of Basan. (ORIG.) To Og the king of Basan, etc., as far as for nothing can be honorable which is base.

• 419B

VERS. 2.-- And seeing. (AUG., quaest. 46.) What Scripture says, etc., yet they were not one nation, but two neighboring ones.

VERS. 5.-- He sent therefore messengers to Balaam the son of Beor. (ORIG., Hom. 13.) War threatens thee, king Balac, etc., as far as the king therefore sends to him, saying: Come now, and curse me this people, etc.

VERS. 6.-- If by any means I may be able. He seems not to trust wholly in Balaam, being terrified by the report of the mighty works which had been done among the people of God.

For I know that he is blessed. (ORIG.) I do not believe that he knew that whomsoever Balaam had blessed would be blessed, but that he said these things for flattery's sake, that by 419Cextolling his art he might make him readier for himself. For the magic art knows not how to bless, nor does it know how to bless demons, and Isaac, and Jacob, and all the saints: of the impious none has known how to bless.

VERS. 7.-- The price of divination. Others: Divining instruments among the arts, which human curiosity has put together. There are certain things which Scripture has named divining instruments. But Gentile custom calls them either tripods or curtains, or by words of this kind, which, as though consecrated to this end, are wont to be moved and handled by them. But divine Scripture in the prophets names the Ephod in the vernacular speech, which they hand down to be the garment of those who prophesy (I Reg. XXX). Yet in divine Scripture prophecy is one thing, divination another. For he says: There shall be no auguring in Jacob, neither divination in Israel. [Vulg. Non est augurium in Jacob, nec divinatio in Israel, "There is no augury in Jacob, nor divination in Israel"] 419DDivination therefore is utterly renounced, for it is accomplished by the work and ministry of demons. Therefore Balaam, having received his divining instruments, when the demons were wont to come to him, sees them put to flight and God present: whom for that reason he says he consults, because he does not see those who were accustomed to appear to him. God came therefore to Balaam, not because he is worthy, but that those might be put to flight who had been wont to be present for cursing and for doing harm: for hereby God was providing for his people.

VERS. 8.-- God came, etc. It is not said whether this was done in sleep, although it is certain that it was done by night. For afterward Scripture says: Balaam rising in the morning, etc.

Let no man glory if God speaks to him. For he knows 420Ahow he must speak with such men, since he speaks even with the reprobate: and he who speaks through angels, himself speaks.

(ORIG., Hom. 13.) God came, and said to him, etc. It can be objected: Granted that Balaam calls upon demons, etc., as far as and for a proof of great faith they venerated a little child as though a great king.

VERS. 16.-- Thus saith Balac the son of Sephor, etc. Balac is a shutting out or a devouring: in which is signified some power of this world set against us, which desires to shut out and devour the spiritual Israel, and uses no ministers but the chief priests and scribes and Pharisees. These it invites, to these it promises a reward; but they, like Balaam, feign in all things to refer themselves to the Lord, and to act with zeal for God. For they say: Search 420Bthe Scriptures and see that a prophet riseth not out of Galilee. And: We have a law, and according to the law he ought to die, because he made himself the Son of God (Joan. VII, XIX).

VERS. 18.-- If Balac would give me, etc. (AUG., quaest. 48.) That Balam said, when more honorable messengers had been sent to him a second time, etc., as far as whence They have followed the way of Balaam the son of Beor, who loved the wages of iniquity. [Vulg. viam Balaam ex Bosor, qui mercedem iniquitatis amavit]

VERS. 20.-- God came therefore. Balaam is troublesome to God, and all but extorts leave for himself to go and curse the children of Israel, and to call upon demons — he to whom God had already come.

(ORIG., Hom. 13.) It is difficult in the exposition of the history, etc., as far as because with God neither the works of the wicked nor those of the good are idle.

If they have come to call thee. (RAB.) Balaam was a diviner, etc., as far 420Cas not so much in heart and understanding as in mouth and speech.

(ORIG.) If thou shouldst see a power set against thee, etc., as far as namely those of the Gentiles who believe.

VERS. 22.-- And the angel of the Lord stood. He, namely, who was present with the children of Israel, of whom it is written: My angel shall go with thee (Exod. XXXII).

VERS. 23.-- The ass seeing the angel standing. The magician sees demons, the ass an angel, not because she was worthy to see, any more than to speak, but that Balaam might be confuted; whence a dumb beast reproves the prophet's madness.

(GREG., Past., part. III, adm. 13.) Balaam presses on to reach his purpose, etc., as far as because, going on to curse, he changed his voice, not his mind.

420DVERS. 25.-- To the wall. That is, to the fence of that vineyard in which the angel was not, since he was on the other side, in the furrows of the vineyards, according to the Septuagint.

VERS. 26.-- To the place. No longer in the furrows of the vineyards, but between the fences themselves, that is, he stood in the way, so that she could go neither to the right hand nor to the left.

VERS. 27.-- She fell down under, etc. Because, being beaten, she did not go back, nor turn aside to one side, because she was not frightened from the other side, but the angel was in the middle of the way, in a narrow place.

VERS. 28.-- And he opened. That through her Balaam might be reproved, and confuted by the voices of a dumb beast, who seemed to be a diviner and wise.

And she spoke. (ISID). The ass on which Balaam sits sees the angel 421Aand speaks; that is, the brute Gentile world, which of old Balaam — that is, the seducer of idolatry — laid low with what error he would, as a brute animal resisting with no reason; but she saw the angel whom the man could not see, and she saw, and reported, and spoke; that we might know that at the coming of the great angel that Gentile people, its hardness and the nature of its stupidity being changed, would speak with tongues loosed unto God.

(ORIG. hom. 14). The ass on which Balaam was sitting, etc., as far as but the greater of these is charity, which alone never falls.

VERS. 29.-- He answered. Doubtless he was carried along so full of covetousness that he was not even terrified by the miracle of so great a portent, and answered as though speaking to a man; whereas God had not turned the soul of the ass into a rational 421Bnature, but had made that which pleased him to sound forth from her, to restrain that man's frenzy; perhaps prefiguring this: That God hath chosen the foolish things of the world, that he might confound the wise, for the spiritual and true Israel.

VERS. 38.-- Behold I am here: shall I be able to speak any other thing than what God, etc. (ORIG., hom. 15.) Balaam is set down in the Scriptures now as blameworthy, now as praiseworthy, etc., as far as Balaam, enlightened by that Lucifer of whom it is said: And how did Lucifer fall, who rose in the morning? (Isa. XIV.) [Vulg. Quomodo cecidisti de caelo, Lucifer, qui mane oriebaris, "How art thou fallen from heaven, O Lucifer, who didst rise in the morning"]

VERS. 7.-- Come, he says, and curse Jacob for me. (ORIG. hom. 15.) In the Latin speech, etc., as far as and therefore he says that the word of God was set in his mouth.

421CVERS. 8.-- How shall I curse. (ID.) Another reading, etc., as far as and the authority of pronouncing be taken away.

Him whom God hath not cursed. He who marks so great a merit in the man who is cursed, and utters sentence, whom neither the quality of the sin nor the disposition of the sinner deceives: but man knows neither of these, and often, provoked by reproaches or injuries, curses. Therefore the Apostle says: Bless, and curse not (Rom. XII), that the vice of reviling may be cut away.

VERS. 9.-- From the highest, etc. As if to say, therefore he ought not to be cursed, because his life is lofty and heavenly. No one understands it unless he has ascended to eminent knowledge.

(ORIG.) Another reading, etc., as far as they shall have practised upon earth, rising 421Dtogether with Christ.

See, etc. The acts of Jacob, that is, of active men, are seen: the contemplation of Israel, that is, of contemplative men, is only understood. Or, in the resurrection to come Jacob shall be seen, that is, the body; Israel is understood, that is, the soul and spirit of those who rise again.

The people alone. Because it is not mingled with the rest of men, nor reckoned among the other nations, being ennobled by fixed privileges, by its observances and its own ordinances, just as the tribe of Levi is not mingled with the rest.

The people shall dwell alone, etc. (ORIG.) The spiritual Jacob and Israel, etc., as far as it shall be reckoned no more among the nations.

Who can number. (ID.) Another reading, etc., as far as and 422Ahe suffers those things which are written in the second book of Kings.

VERS. 10.-- Let my soul die. (ID.) He seems to prophesy of himself: but according to the letter it was fulfilled neither in Balaam nor in that Israel, nor could it be, for he died not among them but by them.

(ID.) Let my soul die the death of the just, etc., as far as: but faith which worketh by charity (Gal. V).

(GREG., lib. XXXIII Moral., cap. 27.) Let my soul die the death of the just, and let my last end be like theirs, etc. Many within the Church, etc., as far as whence, Their countenances were no more changed to divers looks (I Reg. I).

And let my last end be like theirs, etc. (ORIG.) This can be understood of the 422BMagi, who came first from the East to adore Christ (Matth. II), who were of the stock of Balaam by succession of race and by the handing down of his discipline. For it is certain that they recognized the star which Balaam had foretold would rise in Israel

VERS. 11.-- What is this? Balac, hearing blessings instead of curses against his hope, and bearing it no longer, broke in upon the words of the prophesying man.

(ID.) The bitter king does not want a blessing, but seeks curses: for he is of the kindred of him to whom it is said: Cursed art thou among all the beasts of the earth (Gen. III).

Balac said therefore. He thinks him terrified by the multitude of Israel, and that therefore he did not dare to curse, and that a change of place would profit him.

422CVERS. 13.-- Thou canst not see. The madman thought that the grace of Israel could be hidden by the meanness of the place, not knowing that a city set upon a mountain cannot be hid.

VERS. 14.-- He built. The business was carried on with profane sacrifices, and divination was sought by the magic art. Yet God, willing that grace should abound where sin abounded (Rom. V), deigned to be present, not for the sacrifices, but as coming to meet him. And there he gives his word and his mysteries, and foretells things to come, where the faith and the wonder of the Gentiles chiefly hangs: so that they who will not believe our prophets may believe their own diviners.

VERS. 15.-- Stand here beside. He stood at his own holocaust, set fast in his own idolatry, and therefore he was falling the more: he therefore seems to rise who had fallen the more, when by idolatry 422Dhe seemed to stand.

God is not as a man, that he should lie. (ORIG., hom. 16.) Another reading, etc., as far as lest the vengeance of his own evils come upon him.

VERS. 19.-- He said therefore, etc. (ORIG.) Another reading, etc., as far as but are these things to be observed more secretly by the more perfect?

VERS. 21.-- There is no idol in Jacob. Another translation: There shall be no labor in Jacob, neither shall sorrow be seen in Israel, namely in the age to come.

(ORIG.) There shall be no labor in Jacob, neither shall sorrow be seen in Israel, etc. (II Cor. XI). The state of the life to come is proclaimed, etc., as far as and let them hear those prophets.

423AThe Lord God, etc. (ORIG.) Another reading, etc., as far as he (who wrestled and prevailed) shall receive.

And the sound of the king's victory is in him. The admonition of preaching, whereby in us the king, that is, Christ, triumphs over the devil.

VERS. 22.-- God brought him out. (ID.) Another reading, as far as he will transform the body of our lowliness, made conformable to the body of his glory.

Whose strength. Whose? Christ's. Whatsoever is his, is one horn, that is, one kingdom, whose glory is the spiritual Israel. For he himself says: Father, grant to them that, as I and thou are one, so they may be one in us (Joan. XVII).

VERS. 23.-- There is no augury in Jacob. (ORIG., hom. 16 in Num.) Another reading, etc., as far as neither 423Bdivination in Israel. There follows:

In time it shall be told to Jacob, and to Israel, what God will accomplish: [Vulg. temporibus suis dicetur Jacob et Israeli quid operatus sit Deus, "in their own times it shall be told to Jacob and Israel what God hath wrought"] that is, when it is fitting, when it is expedient, etc., as far as which Moses (for these causes, I believe) called unclean.

In Israel. He who through purity of faith and cleanness of mind sees God would not receive Balaam himself, yet does not dare to reject the word which set God in his mouth. For unless the word were from God, he would not have revealed it to his servant Moses, far away, at the time when Balaam was saying these things.

VERS. 24.-- Behold the people, etc. Others: Behold, he shall rise up as a lion's whelp, and shall leap up as a lion. For he is a whelp when newborn infants, reasonable, 423Ctake milk without guile: but a leaping lion when the perfect man puts away the things that were of a little child.

(ORIG.) Another reading, etc., as far as he gave to those who believe in him the name of a lion, and of a lion's whelp.

He shall be raised up. He says that the people is to be raised up hereafter, for of that which he was seeing he would have said, he is raised up.

He shall not lie down. (ORIG.) Another reading, etc., as far as and as a leaping lion.

And when he had brought him. (ORIG.) And Balac took him, etc., as far as and the affairs of God are forsaken.

Build me here. (ID.) What things the Gentiles sacrifice, etc., as far as who do not receive the faith of Christ.

VERS. 1.-- And when, etc. (ORIG.) Since none 423Dof the demons, etc., as far as and that each one in his own order will obtain the glory of the resurrection.

He went not. That is, he will not consider the will of God by foolish observations, as he was wont to do in many animals and beasts: but he will acknowledge that God has no care for oxen, nor for sheep, nor for birds and the other animals (I Cor. IX; Rom. XV), but he will understand that the things written about them were written for the sake of men.

VERS. 2.-- The spirit rushing upon him. (AUG., quaest. 51 in Num.) And the spirit of God came upon him, that is, upon Balaam, etc., as far as and many like things.

VERS. 3.-- Balaam said. (ORIG., hom. 17.) Balaam the son of Beor said, etc., as far as and therefore he says that his eyes were 424Auncovered, because he was able to see what he saw.

Whose is stopped, etc. (RAB.) Because in sleep, with his bodily eyes closed, he saw these things by the ministry of an angel. But he has the eyes of the mind partly open, partly closed, who acknowledges the mysteries to come but does not correct his error. So the wicked do one thing in knowledge, another in their manners: they show one thing with the mouth, another in deed.

VERS. 5.-- How beautiful. (ORIG., hom. 17.) Another reading, etc., as far as as shading groves, as paradises above the rivers, etc.

VERS. 6.-- As woody valleys. (ORIG.) Others, etc., as far as and in their teaching they take delight as men walking through the shady places of the groves.

As watered gardens beside the rivers. (ID.) Another reading, etc., 424Bas far as he is deservedly said to dwell in the tabernacle.

Cedars. Of God, namely, which take up the branches of the vine brought over out of Egypt: in which rests that fruit whose shadow covered the mountains.

(ORIG.) Another reading, etc., as far as and that he may destroy death, the last enemy.

VERS. 8.-- He brought him out of. God brought him out of Egypt, that is, after the death of Herod, whence: Out of Egypt have I called my Son (Osee. XI). Which seems to be taken from this place and inserted into the Gospel, or else from the prophet Osee.

After the death of Herod, or out of the world, the Father brought him out to himself, that he might make a way for those who were to ascend from this world to God.

Whose strength is like, etc. For casting down all the kingdoms of the demons, 424Che founded his own one kingdom in glory as a true unicorn: for the horn signifies a kingdom.

They shall devour the nations, etc. (ORIG., ubi supra. ) He shall eat the nations of his enemies, and shall suck the marrow of their fatness, etc. The nations, namely, etc., as far as who is intelligible and holy, and is called both one and manifold and subtle.

And they shall pierce with arrows. The Seventy: And with their darts they shall shoot the enemy. For Christ by his words overcame the devil (Matth. IV), and overcomes and breaks all who contradict him: for everyone who sins is his enemy while he sins; but if, pierced by the words of God and acknowledging his sins, he be pricked to the heart and turned to repentance, he is said to be pierced by his darts.

424DVERS. 9.-- Lying down he hath slept as a lion, etc. If thou hast understood how much rest the way of wisdom has, how much grace, and how much sweetness, do not dissemble, do not neglect it, set out upon the way, and do not shudder at the solitude of the desert; for to him who dwells in tabernacles of this kind the heavenly manna comes, and thou shalt eat the bread of angels (Exod. XVI). Only begin quickly, and angels will come into thy company, whom the cedars signify.

Whom none shall dare to rouse up; the Seventy: Who shall rouse him up? For now he is said to be raised up by the Father; now he himself says that he will raise up the temple of his body (Joan. II), and therefore the feeling of one inquiring, as it were, is signified.

He that blesseth. Those who bless, bless Christ, 425Abeing taken up into the communion of the Father's blessing. But those who curse are accursed. The Jews who cursed Christ are lamentably accursed. For what could befall those who curse wisdom and truth and life, save that they should lie exiled from all these? For all these things Christ is (Joan. 9).

He that curseth thee shall be reckoned as accursed: And Balac being angry against. (ORIG.) I think that not only does he curse Christ who utters a cursing word against him, but also he who under the name of a Christian acts wickedly and lives basely, and by dishonorable words or deeds causes his name to be blasphemed. Just as not only does he bless God who blesses him with words alone, but also he who by his acts, his life and his manners causes the name of God to be blessed.

425BVERS. 11.-- The Lord hath deprived thee of the honor appointed for thee. The Lord shows that Balac too understood that Balaam was no longer being deceived by the ministry of demons, but was being carried over to better things by the power of God.

VERS. 13.-- I shall not be able to go beyond the word of the Lord my God, to utter either good. Balaam, knowing that the answers were not brought to him by his accustomed ministers, but from him who has power over all, is rightly seen to have protested that he could not go beyond the word of the Lord, nor bring forth anything of good or of evil out of his own mouth. For he who speaks cannot be bought over by sacrifices or by gifts, with whom there is no change; and therefore the priest cannot be changed for a price where God is not moved by gifts. Yet Balam, about to depart, begins 425Cto prophesy again. And he says: I give thee counsel, etc.

VERS. 14.-- I will give thee counsel (ORIG., hom. 18.) Come, I give thee counsel, etc., as far as as one who truly sees and has truly heard.

VERS. 15.-- Balaam said. (ID.) Balaam the son of Beor, etc., as far as which were granted for our profit.

(GREG., lib. XV Moral., cap. 22.) The man hath said, whose eye is stopped. The wicked man does not know the evils he does, except when he has begun to be punished for them. Balaam furnished counsel against the Israelites, but afterward in his punishment he saw what he had first committed by his fault. But the elect, because they ought not to sin, see beforehand: their eyes are open before 425Dthe fall. The unjust man, however, opens his eyes after the fall, because after the fault, already in punishment, he perceives that he ought to have avoided the evil which he did.

(VERS. 16.-- Who falling hath his eyes opened. Often the evil man marvels at the eternal judgments, and when he hears the preaching of the heavenly country he loves it, and is astonished at the works of the divine ordering. Lying down, therefore, he considers the miracles, because he weighs the power of God by knowing it, but does not love it by living.

VERS. 17.-- I shall see him, but not now. Another reading: I will show to him, and not now. I will pronounce blessed, and he draweth not nigh. These things are referred to those whose person he bears. Because the doctors of the law and the scribes show that Christ was promised in the law and the prophets, but not now; that is, when he came, but when the fulness of the Gentiles 426Ashall have come in, then they will show, then they will pronounce blessed, now they blaspheme. But the time in which these things shall be is far off, and at the end of the world. Therefore he says: I will show to him, that is, to the people which shall then be saved, but not now.

Not now, while I speak these things: Because when the fulness of time came, God sent his Son (Gal. IV).

A star shall rise out of Jacob. (ORIG.) Concerning this star, etc., as far as that both may appear to have been plainly prophesied.

And he shall strike the leaders, nailing the principalities and powers to the cross (Col. II). Otherwise he cannot save the Moabites, unless he had first laid waste the leaders of impiety.

And he shall waste all. (ORIG.) And he shall spoil all the children of Seth. This is Seth the son of Adam, etc., as far as he called back from death to life.

426BAnd Idumea shall be his possession. (ID.) And Edom shall be an inheritance to him, Esau his enemy, etc. Edom is the same as Esau, etc., as far as through obedience he will stand forth a partaker in spirit of the inheritance to come.

VERS. 18.-- But Israel shall do valiantly. (Id.) And Israel hath acted with strength. Because, namely, then Edom, etc., as far as who can destroy both soul and body in hell.

And that he may destroy the remnants of the city. (ID.) He will destroy the man delivered out of the city, etc., as far as with whom if we die together, we shall also live together (II Tim. II).

VERS. 20.-- The beginning. This cannot be referred to the historical Amalec: for he was not the first in antiquity; but to the spiritual Amalec, who by turning peoples away from God and by making Gentiles out of the worshippers of God is 426Cnamed Amalec. And he is called the beginning of the Gentiles, because he gave the beginning whereby men became Gentiles, changing the glory of the incorruptible God into the likeness of the image of corruptible man: for as in the people of God Christ is the beginning, so in the people which turns away from God and becomes Gentile the beginning is Amalec.

(ORIG.) Amalec is the beginning of the Gentiles, etc., as far as and let every sect which turns the people away from God be set forth.

VERS. 21.-- He saw also, etc. (ID.) Another reading, etc., as far as and let them learn not to blaspheme.

He does not seem to name the Cinite as one greatly blameworthy, to whom Saul said: Depart from the midst of Amalec, and I will not strike thee, because thou hast shown mercy to Israel, etc. (I Reg. XV.) His dwelling place is strong, if he sets his nest in 426Dthe rock, which is Christ.

(RAB.) The Cinite, etc., as far as and they pass beyond by the flight of the heart everything that passes away.

VERS. 22.-- Chosen. The chosen, of the number of the wise, the searchers out of truth, live with everlasting life; whence: they that explain me shall have life everlasting (Eccli. XXIV).

Assur. The devil, namely, to whom heretics are handed over to be set straight and corrected.

VERS. 23.-- A parable. He is often said to speak in parables, lest we should take anything in these things not as a parable, but according to the letter.

Who. So happy is he who may see these things, perceive them, understand them, and believe that God has so done them.

When these things. When, namely, a star shall rise out of Jacob, a man shall spring up out of Israel, and shall destroy Amalec, and the seed 427Ashall perish. That is, when Christ shall come and shall destroy the worship of idols, and shall subdue the power of the demons.

VERS. 24.-- They shall come. He seems to signify that about the time of the Lord's incarnation the Romans should come, about to overcome the Assyrians, the Hebrews and all the men of the East, and at last to lose their kingdom, according to the statue of Daniel (Dan., II); or that at the coming of Christ at the end of the times, which the western part signifies, all the kingdoms of the world should be overcome by the sword of the spirit, that is, by the word of God, and that in the time of Antichrist the preaching of the Gospel should cease.

(ORIG.) Another reading, etc., as far as to him over all the power of the enemy.

The Hebrews. A Hebrew is one who passes over from Egypt to 427Bthe land of promise, from darkness to light, from death to life: but he cannot obtain it without a great struggle; he afflicts therefore and is afflicted, he strikes down his adversary and is struck down. The Assyrians therefore afflict the Hebrews, that is, the people of God, just as they are afflicted by them.

They also shall perish. (ID.) And they likewise shall perish. Not together with the Hebrews, namely, but likewise, etc., as far as whom the deceit of the devil led down into death.

VERS. 25.-- And he rose up. (ID., hom. 20.) Because Balaam, constrained by the power of God, etc., as far as but king Balac at once obeyed the counsel.

VERS. 1.-- He was entreated, etc., in Setim. [Vulg. Nm 25:1 Morabatur autem eo tempore Israel in Settim, "was abiding in Settim"] By the interpretation 427Cof the Hebrew names, [Migne's plate sets the Hebrew word for Sittim at this point, on both printings; our digitized source has lost it, and it is not supplied here.] we find that Sittim is said in our tongue to be answer or refutation. Israel therefore encamped at answer or refutation; he did not encamp well.

(ORIG., hom. 20 in Num.) The history itself edifies us, etc., as far as with lying and with all the evils with which one body is made up.

VERS. 2.-- They ate. As if to say, they eat even of those things which have been sacrificed to idols, which are execrable before God. For what agreement has the temple of God with idols?

(ORIG.) The Apostle says, etc., as far as and he that receiveth him eateth the things sacrificed to idols.

And they adored their gods. Note the order: concupiscence first deceives evil servants, then gluttony, 427Dlast impiety takes them captive, whose wage is paid out as fornication.

(ORIG.) Solomon, though he was most wise, etc., as far as, Of the maidens there is no number, yet one is my dove.

VERS. 3.-- Israel was initiated, etc. He was consecrated, namely, to the mysteries of the idol which among the Madianites is worshipped chiefly by women; and it is a kind of foulness, but it is scarcely found written what it is, or of what sort, or of what shape, perhaps lest it defile the hearer. Since therefore there are many kinds of foulness, one is called Beelphegor. Everyone therefore who commits anything foul is consecrated to Beelphegor in some kind of foulness.

(ORIG.) And he was initiated to Beelphegor, etc. Through all 428Athe sins which we commit, etc., as far as foretelling that bonds and prisons await him there.

(ORIG.) Perhaps these things are referred to the angels, etc., as far as being about to render an account for your souls.

(ID.) The people sins, etc., as far as before whom nothing can be hidden, nothing darkened.

(AUG., quaest. 52 in Num.) And the Lord said, etc., as far as he shows plainly enough to the faith of the prudent.

VERS. 7.-- And when, etc. (ORIG.) These things edified the former people, etc., as far as and may God be made propitious to us through the true Phinees, our Lord Jesus Christ.

Having taken a dagger. It signifies that through the cross of Christ not only idolatry, but also every affection or concupiscence of the flesh is destroyed, and that God is thus appeased.

428BVERS. 9.-- There were slain four and twenty thousand. Because, leaving the light of truth and of justice, they loved the blindness of idolatry and of fornication, and, deprived of the light of the eternal sun, they run into the darkness of death. For the visible sun lights the world in four and twenty hours, and by its circuit puts to flight the darkness of night; so also Christ lights the world through the apostles and prophets to put to flight the darkness of sin.

VERS. 13.-- A covenant. Whosoever, pricked by zeal for God, despises and represses the goads of the flesh, or corrects those subject to him lest they run wanton, acquires an everlasting priesthood, pertaining to him of whom it is said: Thou art a priest for ever according to the order of Melchisedech (Psal. CIX), with whom he shall possess an eternal kingdom. 428CBut Phinees is interpreted sparing with the mouth, or he rested with the mouth, or an omen of the mouth; Eleazar, my God a helper, or the help of God; Aaron, a mountain of strength, or a strong mountain. Which names fitly express the aforesaid sense: for he who restrains himself with his mouth that he speak not perverse things, and expounds the heavenly mysteries to his hearers, fulfilling a godly labour by the help of God, happily ascends to the mountain of strength, that is, to Christ.

And there was, etc. (RAB. in Num.) The Israelite who fornicated with the Madianite woman, etc., as far as where he is tormented day and night even to the last farthing.

VERS. 1.-- After the blood of the guilty, etc. (ORIG., hom. 428D21 in Num). Because those who had first been enrolled fell for sin, etc., as far as but to these all the things which are promised have been fulfilled.

VERS. 2.-- Number all. Again the people and the Levites are numbered, so that, the first and carnal ones being slain, a new people of God may be reckoned, which may pass through the baptism of the Jordan and receive the promise of the heavenly inheritance.

VERS. 53.-- To these shall the land be divided. (ORIG., ubi supra. ) The former people, which is in circumcision, is reproved, etc., as far as and made capable of unmixed divinity through purity.

(ID.) The division of this land, etc., as far as but of that which is contiguous to cities.

429AVERS. 54.-- To the greater number the greater part. That is, that the more numerous tribe may obtain by lot greater spaces of land; but whichever shall be the lesser, a lesser, by the number of men.

One just man, in respect of that whereby he is acceptable to God, is reckoned for many; whence: By one wise man shall a city be inhabited, but a tribe of the unrighteous shall be made desolate; and one just man for the whole world. But the unrighteous, although they be many, are counted as few and as nothing before God (Eccli. XVI) [Vulg. Sir 16:5 Ab uno sensato inhabitabitur patria: tribus impiorum deseretur, "by one man of sense shall a country be inhabited"; the received text has nothing answering to the two clauses that follow]. There is therefore a praiseworthy multitude; whence to Abraham, whom he led forth out of doors, he says: Look upon heaven, if thou canst number the stars: so shall thy seed be, etc. (Gen. XV) [Vulg. Gn 15:5 Suspice caelum, et numera stellas, si potes … Sic erit semen tuum, "look up to heaven and number the stars"]. Wherein it is to be noted that the just man always abides in things inward, because he prays the Father in secret, and all the glory of the king's daughter, that is, of the royal soul, is within: but God leads him forth out of doors, when the matter and the reason of visible things demands it.

429BVERS. 55.-- That the lot may divide the land. By lot the inheritance is commanded to be divided; but I see that Moses himself, to whom these things are commanded, did not divide by lot the inheritance of Ruben, of Gad, and of the half tribe of Manasse (Josue XV): Josue the son of Nun also gives an inheritance outside the lot to the tribe of Juda and to Caleb and to the tribe of Ephraim, and to the half tribe of Manasse. In the rest the lot is cast: whence I think that in the heavenly inheritance some will not come to the lot, nor be numbered with the rest (although they be holy), but their inheritance shall be excellent, as was that of Caleb, and of the tribe of Juda, and of Josue the son of Nun. For just as, when the victory has been won and the spoils are divided, the excellent warriors are not led with the rest to the lot, but receive by merit whatsoever things of the several kinds are best, 429Cwhile the rest use the lot by the law of victory: so it seems to me that Christ my Lord will do. For to those whose deeds he knows to be great and their virtues lofty he will decree special and lofty honours, whence he says: I will, Father, that where I am, there these also may be with me. (Joan. XVII). And elsewhere, You also shall sit upon twelve thrones, judging the twelve tribes, etc. (Matth. XIX) [Vulg. Mt 19:28 sedebitis et vos super sedes duodecim, "upon twelve seats"]. And elsewhere, As thou, Father, in me, and I in thee, so let these also be one in us (Joan. XVII). All these things come not down by lot, but by the prerogative of love.

VERS. 65.-- Except Caleb the son of Jephone, and Josue the son of Nun. (ISID.) Six hundred thousand armed men are said to have gone out of Egypt, and only two to have entered into the land of promise. For many pass over to the faith through baptism, but very few 429Dcome to the heavenly country, according to that: For many are called, but few chosen (Matth. XX). Only two enter in, because of those who from either people obtain the heavenly kingdom, or who through action and contemplation are predestined to eternal blessedness.

VERS. 6.-- Give to them. (ORIG., hom. 22 in Num.) Thou shalt give him a possession, etc. These things according to the history etc., as far as rightly therefore have the daughters of Saphaad spoken.

VERS. 8.-- A man when he shall die without a son, etc. (ID.) The law of succession is subjoined, etc., as far as he shall not lose his reward.

430AVERS. 12.-- Go up into the mountain, etc. (ID., hom. 22.) See how he that is perfect and blessed, etc., as far as He alone therefore must be sought, who did no sin.

(ID.) The death of Moses is the end of the law, etc., as far as that is, under the veil of the Father and of the Son and of the Holy Spirit our soul shall rest.

VERS. 14.-- Because you offended, etc. (AUG., quaest. 53 in Num.) The Lord names that cause of the death of Moses which he names also of his brother's, namely because they did not sanctify him before the people at the water of contradiction, that is, because they doubted that by his gift water could flow forth from the rock.

But mystically it is signified that neither the old priesthood, whose person Aaron bore, nor the law itself, whose person Moses bore, brings in 430Bthe people of God into the land of the eternal inheritance: but Jesus, in whom Christ is signified, that is, grace through faith. And Aaron indeed died before Israel entered into any part of the land of promise: but while Moses was yet living the land of the Amorrhites was taken and possessed, though he did not cross the Jordan with them. For in some part the law is observed in the Christian faith. For there are also precepts there which Christians are bidden to observe even to this day. But that priesthood and that sacrifice hold no part today of the Christian faith, save that they were done and finished in the shadows of things to come. But when it is said of both brothers that they should be gathered to their own people, it is manifest that there was not in them the wrath of God, which separates from the peace 430Cof the eternal fellowship. Whence it appears that not only their offices, but their deaths also, were signs of things to come, not punishments of God's indignation.

Let him provide. Note, he did not choose sons, he did not choose grandsons, nor does he ask that they be appointed leaders: he commits the choice to the judgment of God.

VERS. 16.-- May the Lord God provide. (ORIG.) Being about to depart from the world, etc., as far as that the children of Israel may be able to hear him.

A spirit. The Holy Spirit, namely. For he would not say this of the spirit of man, which there was none who had not. Yet he is bidden to lay his hand upon him, lest anyone, however endowed with grace, dare to refuse the sacraments of consecration.

VERS. 20.-- And thou shalt give. (ISID. in Num. ) Jesus succeeds 430DMoses, etc., as far as and the remission of sins, etc.

And part of thy glory. As if to say, thou shalt make him a partner of thy glory: for things of this kind are not diminished as though divided out in parts, but are whole to all, whole to each, who have fellowship in them.

That he may hear, etc. (ORIG., hom. 22) If the sacrifices and the legal institutions had remained until the present, they would have shut out the faith of the Gospel. For there was in them a greatness and a religion full of reverence, which at the first sight would astound the beholder. For who, seeing the sanctuary, the altar, the priests completing the sacrifice, and the whole order of that matter, would not think this to be the fullest rite whereby God the creator of all things was worshipped? 431ABut thanks be to the coming of Christ, who destroys those things which seemed great on earth, and in the worship of God has carried men over from things visible to things invisible, and from things temporal to things eternal. But Christ himself requires ears which may hear these things, and eyes which may see these things.

VERS. 21.-- For this, etc. Morally we are instructed that whosoever receives power over a people according to the mastership of the divine law (which is chiefly commended in the office of the priest) should order and rule his own life and the life of those subject to him.

VERS. 1.-- The Lord also said. (ORIG., hom. 23 in Num.) Another reading, etc., as far as who thinks that he bestows something upon God as upon one in need.

431B(ID.) In my festival days. God has his own festival days, etc., as far as where as yet there are no sins, he calls them my festival days.

VERS. 3.-- These are the sacrifices. Let us therefore seek diligently, etc., as far as but there are other festival days for those who cannot unceasingly offer the sacrifice of chastity.

VERS. 9.-- But on the sabbath day. (RAB. in Num. ) The second festival therefore is, etc., as far as who is a priest for ever according to the order of Melchisedech (Hebr. V).

And two tenths of flour tempered with oil. (RAB.) He offers these who, filled with spiritual grace, teaches his hearers by words and by examples the knowledge of the two testaments, the Holy Spirit teaching, not for temporal 431Cgain, but for the reward of eternal life.

VERS. 11.-- On the calends. That is, in the new moons, when the Church or any soul so draws near to the sun of justice that it becomes one spirit with him, and, renewed through him, casts off the old man.

(ID.) The third festival is the day of the new moon, etc., as far as being renewed she slays.

Calves of the herd. In the two calves can be signified the gladness of good work in the soul or in the body: which is offered to the Lord according to the two Testaments in the two precepts of charity.

One ram. In the ram, the governance of discipline, strong and unmoved according to the unity of the catholic faith.

Seven lambs of a year old. Simplicity and gentleness of manners for heavenly rest through the grace of the sevenfold 431DSpirit.

VERS. 12.-- And three tenths of flour. He offers these who, enlightened with the oil of gladness, sets forth spiritual knowledge in the faith of the holy Trinity together with good work.

And two tenths. This he does who studies to turn the decalogue of the law into the two precepts of charity for his own profit and his neighbours', and so to dedicate his whole life to the Lord for a sweet odour.

VERS. 13.-- And the tenth of a tenth, etc., for every lamb. This is done when simplicity of manners is established and adorned according to the rule of the Scriptures, the grace of the Holy Spirit working with it. And rightly are all these things commanded to be offered to the Lord in holocaust, because we ought to do these things not that we may seek human praise or a present 432Arecompense, but that we may in all things please God the giver of all good things, and may merit the recompense of eternal life.

VERS. 16.-- The month. (ORIG., hom. 23 in Num.) It is set in the fourth place among the festivals, etc., as far as and he keeps a festival day with God and with his angels.

VERS. 17.-- On the fifteenth day. (ID.) There follows upon this a continuous festival, etc., as far as he is made more wicked and worse.

(ID.) All who are to be imbued with higher disciplines, etc., as far as with spiritual sacrifices offered in the purification of the mind.

VERS. 26.-- The day also of the firstfruits, when you shall offer new fruits, etc. (ORIG.) The sixth festival is called that of the new things, etc., as far as goodness, gentleness 432Band the like.

VERS. 1.-- The seventh month also. (ORIG., hom. 23 in Num.) There follows the festival of the sevenths, etc., as far as whom God hath set forth as a propitiator in his own blood, through faith.

(ORIG.) The last festival day, etc., as far as, But when that which is perfect is come, that which is in part shall be done away (I Cor. XIII).

VERS. 3.-- If any man. Over the soul which comes unto the perfect man no one has dominion in vows, but she has her own liberty in them.

(ORIG., hom. 24 in Num.) The law of vows is laid down, etc., 432Cas far as that thou do only that which pertains to the divine worship.

(ID.) Of the souls which are in the Church of God, etc., as far as nor need we be left by the Father under tutors and procurators.

He shall have bound himself by an oath, etc. (AUG., quaest. 56 in Num.) This does not belong to every, etc., as far as but by his vow he himself makes it not lawful for himself.

VERS. 4.-- A woman if, etc. That is, if it be a female, and a soul as yet tender, over which a husband or a father has dominion in vows: the fault is not always in her, but sometimes it returns upon the husbands or the parents.

And an oath; LXX: And the definitions which she has defined against her own soul. Not that they harm their own soul by such vows: but "against the soul" is said 432Dagainst the animal delight, as there: You shall afflict your souls.

(AUG., quaest. 57) With reason is it asked in this place also concerning the vow of virginity: for women, even virgins, are wont to be so called in Scripture; and the Apostle seems to speak of the father, when he says: Let him keep his virgin, and let him give his virgin, etc. (I Cor. VII) [Vulg. 1 Cor 7:37-38 servare virginem suam … qui matrimonio jungit virginem suam, "to keep his virgin" … "he that giveth his virgin in marriage"]. In this way, nuptum, where some have understood his virgin, that is, his own virginity: yet they show this by no like locution of the Scriptures, since it is most unusual.

VERS. 6.-- Neither shall she be held liable. LXX: The Lord shall cleanse her, because her father refused. That is, he shall hold her clean, and shall so judge, as it is said: The priest shall cleanse him, and by cleansing thou shalt not cleanse the guilty (Levit. 433AXIII). That is, thou shalt not call him clean who is unclean.

VERS. 7.-- If she have a husband. That is, if she be grown up and marriageable, to conceive the seed of the word of God and to take in the secrets of spiritual teaching; whence: But I will that you all present a chaste virgin to one husband, Christ (II Cor. XI) [Vulg. 2 Cor 11:2 Despondi enim vos uni viro, virginem castam exhibere Christo, "For I have espoused you to one husband"].

(AUG. quaest. 59) Because the Lord commanded, etc., as far as since God himself commanded this, and willed this.

VERS. 11.-- A wife in the house. (AUG.) Of her he spoke first, who vowed in the house of her father, etc., as far as yet so, that that motion consent to nothing but reason.

433BVERS. 2.-- Revenge first. (ORIG.) Scandals had befallen the children of Israel by the shuffling of the Madianites, etc., as far as where deceit unto sinning is laid under one that walks rightly.

And so thou shalt be gathered. At the last he says: Thou shalt be added to thy people, etc. This is against the Samaritans, who deny the resurrection of the dead, nor receive the faith of the world to come. For no man is added to those who are not: it is certain therefore that there is some people to which he says that Moses is to be added.

VERS. 4.-- A thousand men of every, etc. (RAB. in Num., tom. II.) Mark the magnificence of the divine power, etc., as far as for armed with such weapons we shall put to flight the camps of the devil.

VERS. 8.-- And their kings, etc. (ORIG., hom. 25 433Cin Num.) The kings of the Madianites are killed, etc., as far as he was made unto us of God justice, and peace, and redemption.

Balaam also. It is plain that by the counsel of Balaam the women of the Madianites were suborned who had deceived Israel; whence he is here killed as the author of the crime.

(ORIG.) It was said above that Balaam returned unto his own place. But perhaps he did return, although Scripture has not said so: or perhaps he returned unto his own place from that place where he was offering sacrifices, namely unto that place where he had his lodging as a stranger; for it is not said unto his own house, or unto his own country. But of Balac it was said, unto himself. That is, where he dwelt as a lord.

Why the women. (RAB.) Mystically, returning from the war he keeps a woman for spoil 433D, etc., as far as, that we may desire the things which are pleasing to God, and study to accomplish them.

VERS. 16.-- At the suggestion. Here it is shown more evidently that the women were suborned at the suggestion of Balaam himself.

(ISID.) Balaam did not doubt, a store of women having been offered, that the Israelites would fall by the ruin of fornication, because he knew that the concupiscible parts of their souls were corrupted: so the demons make trial of every man, delivering snares to those affections of the soul in which they have perceived us to be sick.

VERS. 21.-- Eleazar. Note that Eleazar speaks not to all the people, but to the men of valour, 434Awho were returning from the battle: but they are men of valour who go forth to war, who strive in the contest, and abstain from all things; but the others are not men of valour.

VERS. 22.-- Gold. It is the time of war in this world against spiritual wickednesses and carnal concupiscences. The choir of angels beholds us, and the loving expectation of the heavenly virtues hangs upon us, when or how we shall return from the battle, who brings back more gold or silver, who looks curiously upon precious stones. They inquire also who carry brass, who iron, who lead, or a vessel of wood, or of earthenware, or anything of this kind necessary for the uses of a great house. According therefore to those things which each one shall have carried back, the merit of his dwelling shall be assigned to him. Yet all 434Bthese things are tried, some by fire, some by water the fire shall try of what sort each man's work is.

And you shall wash, etc. (ORIG., ubi supra. ) Thou seest how everyone who goes out of the battle of this life needs cleansing, etc., as far as that he may enter clean into the city of God.

VERS. 27.-- Who fought. (ORIG., hom. 26 in Num.) There are certain men in the people of God, etc., as far as by so much is the number of five hundred more excellent than fifty.

(ORIG.) That there are differences of advancement and of merits in the people of the faithful, etc., as far as But the little chains signify the connections of the word and of doctrine.

VERS. 50.-- That thou mayest pray. (ORIG.) To make God propitious for us, etc., as far as for whom alone it is fitting 434Cthat he be made propitious.

VERS. 51.-- And they received. Another reading: And Moses and Eleazar the priest took the gold from all the tribunes and centurions, and brought it into the tabernacle of the testimony, a memorial of the children of Israel before the Lord. Note that the things which are said are referred not to visible sight, but to the memory of the mind. For blessed is he who remembers that he has done some good work before the Lord, and has offered gifts well-pleasing to God, namely the virtues of the mind and the ornaments of piety.

VERS. 1.-- And the sons of Ruben, etc. (ORIG., hom. 26 in Num.) All the things which are said are to be weighed not only from the discourse 434Dwhich is spoken, but from the person of the speaker, etc., as far as but through Moses they receive an inheritance beyond the Jordan.

VERS. 4.-- The land which the Lord struck. (GREG., lib. XXVII Moral., cap. 10.) There are many in the Church who despise to be little ones, etc., as far as while they are blinded by things transitory.

Very many cattle. (ORIG.) There are cattle and much flock, etc. The former people, etc., as far as who is the land of promise to enter.

VERS. 29.-- If the sons of Gad and the sons of Ruben shall pass over, etc. (ORIG., hom. 26.) Another reading, etc., as far as but that which is above, and free, and is the mother of us all.

• 435A

VERS. 1.-- These are the stations, etc. (ORIG., hom. 27 in Num.) God created divers differences of foods, etc., as far as but another, by which, being about to ascend to the heavens after the resurrection, she does not come down suddenly nor unseasonably, but through many stations, in each of which, enlightened by the light of wisdom, she may come to the Father of lights himself.

By their troops. The Septuagint thus: With his own power, Christ, namely, who is the power of God and the might of God. With him therefore is the ascent made, who came down to us that we might ascend. For he that descended, the same is he that ascended, etc. (Ephes. IV). Whence: I will go down with thee into Egypt, etc. (Genes. XLVI). Therefore, there was not among 435Btheir tribes one that was feeble.

In the hand of Moses and Aaron, which he described, etc. (ORIG., ibid. ) For not only the knowledge of the law and of faith, etc., as far as for the work of both hands is one, and the fulfilling of perfection is one.

VERS. 2.-- Moses according to the places of the camps, which by the Lord's command, etc. And Moses wrote their goings forth and their stations by the word of the Lord, so that we, reading how many goings forth and stations hang over us, may prepare ourselves for this way, and may not sluggishly waste our time: lest, while we linger among vanities and are delighted with the several things which come to sight, hearing, touch, smell and taste, the time pass by, and we fulfil not the space of the way, but fail in the middle as it were in the desert. 435CFor to this end we came into this world, that we might pass from virtue to virtue, and not remain on earth for the sake of earthly things, like him who said: Soul, thou hast many goods: eat, drink and be merry (Luc. XII) [Vulg. Lc 12:19 Anima, habes multa bona posita in annos plurimos: requiesce, comede, bibe, epulare, "laid up for many years: take thy rest, eat, drink, make good cheer"]. For the Lord said to him: Fool, this night shall thy soul be taken away from thee (Ibid.) [Vulg. Lc 12:20 Stulte, hac nocte animam tuam repetunt a te, "this night do they require thy soul of thee"]. He did not say in this night, nor in this day, but this night: for it is by night that a man is destroyed, like the firstborn of the Egyptians, because he loved the world and its darkness, a companion of the rulers of this world, of these darknesses. But this world is called darkness and night, for those who live in ignorance, and receive not the light of truth, and therefore pass not over from Rameses to Soccoth.

VERS. 3.-- They set forward therefore, etc. The children of Israel, being as yet placed in Egypt, kept the pasch on the fourteenth day, 435Dand a certain beginning of the festival. On the following day therefore, which is the first of the unleavened bread, on the fifteenth, namely, of the first month, they set forward from Rameses, and come into Soccoth, that there they may keep the festivals of unleavened bread, or the day. Who may understand these things? Who may know them even in part? as the Apostle says: We know in part, and we prophesy in part (I Cor. XIII) [Vulg. 1 Cor 13:9 Ex parte enim cognoscimus, "for we know in part"]. For who understands how we keep festival days in part, so that no man judge us in part of a festival day, or of the new moon, or of the sabbath? (Coloss. II.) [Vulg. Col 2:16 Nemo ergo vos judicet in cibo, aut in potu, aut in parte diei festi, aut neomeniae, aut sabbatorum, "let no man therefore judge you in meat or in drink … or of the sabbaths"] For every festival day which is kept here is carried on in part, not in the whole: but when thou shalt have gone out of Egypt, then shall there be for thee a perfect festival. Yet know that after that pasch which was made in Egypt once, another is found 436Acelebrated in the desert when the law was given: and after these things, that it was nowhere kept save in the land of promise.

(ORIG.) This order and distinction of the stations is very necessary, etc., as far as he sets forward from Soccoth, and comes to Ethan.

With a high hand. Where there is no human work, nor earthly, but divine, there a high hand is named: for by the hand the work is understood.

VERS. 4.-- And on their gods. All the gods of the Gentiles are demons. On whom the Lord will take vengeance in the day of judgment. He does so even now, when he who had been deceived by them, so as to worship idols, being converted through the word of the Lord worships God; or when a fornicator is converted to chastity, and bewails that he has erred, the demon is burned by the tears of that very penitence; or from pride to humility, 436Bfrom luxury to frugality. With how great torments dost thou think they are driven, if they should see anyone sell all that he has, and give to the poor, and take up his cross, and follow Christ: or when they shall have seen the clouds of their fraud unlocked by the acknowledgment of the divine law? For sin is not accomplished without them. We must therefore act with all our might, lest we raise up again in ourselves the firstborn of the Egyptians, or their gods, whom the Lord destroyed, if we give them place to work in us the things which the Lord hates. For so the Lord will punish the gods of the Egyptians by our amendment and conversation.

VERS. 5.-- At Soccoth. In tabernacles. For while we are pilgrims in the body, we dwell in tabernacles. When we shall have gone out of Egypt, that is, out of the world, 436Cwe first pitch tabernacles, knowing that we hasten to things beyond, and to the holy land, the heavenly, namely.

VERS. 6.-- From Soccoth. (ORIG., hom. 27.) They set forward from Soccoth, etc., as far as that he tarry not there, but that he obtain the victory.

At Etham. Etham, sound strength, or profession, in which we take up strength and vigour, lest we fail in the way.

(HIERON., epist. ad Fabiolam. ) The fourth station is Phihahiroth, etc., as far as falsely taking to himself the name of strength and of the right hand, when he is wholly on the left.

VERS. 8.-- At Mara, etc. (ID., ibid.) The fifth station is Mara, etc., as far as do not therefore refuse to draw near 436Dto bitterness.

VERS. 9.-- At Elim where there were. And setting forward from bitterness they came into Elim, where there are twelve fountains of waters, and seventy palm trees were. Thou seest after bitternesses and the harshnesses of temptations what pleasant places receive thee! Thou wouldst not have come to the palms, hadst thou not endured the bitternesses of temptations; nor to the sweetness of the fountains, hadst thou not overcome things sad and harsh. Not that in these is the end of the journey and the perfection of all things, but God the dispenser of souls interposes among the labours certain refreshments, by which the soul, being restored, may be rendered readier for some labours. Elim is interpreted rams: rams are the leaders of the flock, these are the apostles, leaders of the flock of Christ, who are also the twelve 437Afountains. But because Christ chose not only them, but also other seventy, therefore seventy trees are written to be of palms, for they too are called apostles; whence Paul: Then to all the apostles. May this pleasantness after bitterness receive thee, this rest after labour, this grace the temptation.

VERS. 10.-- But going out from thence also, etc., upon the Red Sea. Because after the apostolic teaching and the sweet fruits of the triumphs, past perils sometimes appear.

And setting forward from Elim they came up beside the Red Sea. Note that they now enter not into the sea; it is enough to have entered once; but they come up beside it, and they see indeed the sea and the waves, but they fear not its motions and its assault. 437B

From the Red Sea, etc. (HIERON., ubi supra. ) In Hebrew etc., as far as after they were gone out from Rameses.

VERS. 11.-- In the desert of Sin. (HIERON., ibid.) And setting forward from the Red Sea they pitched their camp in the desert of Sin, etc., as far as because the children of the desolate are more than of her that hath a husband.

And setting forward from the Red Sea they came to the desert of Sin. Sin is interpreted a bush, or a temptation: there already the hope of good things begins to smile, where the Lord appeared out of the bush, and gave answers to Moses, and the beginning of the visitation to the children of Israel. For in visions there is wont to be temptation; for the angel of iniquity is wont to transfigure himself into an angel of light, and therefore it must be carefully seen to that thou discern the visions. Whence Josue the son of Nun, 437Cwhen he saw visions, asks him who appeared, Art thou one of ours, or of our adversaries? Thus therefore the soul, setting forward, when it shall have found the discernment of visions, will be proved to be spiritual. For among the gifts of the Holy Spirit is the discerning of spirits.

VERS. 12.-- At Daphca. In Hebrew Daphquah, [Migne's plate sets the Hebrew word for Daphca at this point, on both printings; our digitized source has lost it, and it is not supplied here.] that is, a knocking. After the answers of the Lord, after the eighth number of the resurrection of Christ, we begin to knock at the sacraments.

(ORIG.) Setting forward from the desert of Sin, they came into Daphca, which is interpreted health. Note the order of the goings forward. Where the soul is made spiritual, and has the discernment of visions, it comes to health, so that it may deservedly say: Bless the Lord, O my soul, who healeth all thy diseases. [Vulg. Ps 102:3 qui sanat omnes infirmitates tuas, "who healeth all thy infirmities"] Many are the diseases of the soul, 437Dnamely covetousness, pride, boasting, dread, inconstancy and the like.

They pitched their camp. (HIERON., ibid.) The tenth station is not had in Exodus, etc., as far as and that the Scripture be fulfilled: Man shall eat the bread of angels (Psal. LXXVII) [Vulg. Ps 77:25 manducavit, "man ate"].

And setting forward from Daphca they come into Alus, that is, labours. And wonder not if labours follow health, because the soul is therefore healed that it may labour delightfully, and that it may be said to it: For thou shalt eat the labours of thy hands, blessed art thou and it shall be well with thee (Psal. CXXVII).

VERS. 14.-- Raphidim. (HIERON., ibid.) They pitched their camp at Raphidim, etc., as far as the temptations of demons are wont to rise up.

438A(ORIG.) After these things they come into Raphidim, which is interpreted the praise of judgment. Well does praise follow after labours, but the praise of judgment: the soul therefore becomes worthy of praise which judges rightly and discerns, which namely judges all things spiritually, and is judged of no man.

VERS. 15.-- In the desert of Sinai. (HIER.) Sinai is the twelfth station. Let the number of the apostles come at once into thy mind. One out of many, but greater than all, it is not separated in order, it excels in merit. To this they come on the forty-seventh day, the Scripture saying: In the third month of the going out of the children of Israel from Egypt, on this day they passed over into the wilderness of Sinai (Exod. XIX) [Vulg. Ex 19:1 Mense tertio egressionis Israel de terra Aegypti, in die hac venerunt in solitudinem Sinai, "of the going out of Israel from the land of Egypt … they came"], and afterwards one comes into the desert of Sina.

Sina indeed is a place of the desert, which above he named Sin: 438Bbut here rather the place of the mountain, which is in that very desert, is so called, which from the name of the desert is called Sina. After therefore the soul has been made of praiseworthy judgment, and has begun to have a right judgment, a law is given her by God, because she is capable of divine secrets and of heavenly visions.

VERS. 16.-- To the graves of lust, etc. (HIERON.) The thirteenth station is the graves of lust. But that sense is from the Gospel, that the Lord Jesus, being baptized, was straightway led by the Spirit into the desert, and was tempted by the devil (Matth. IV). And so Israel, after the familiar discourse with God, after it had stayed beside mount Sinai for one year and four days, with a wonderful ordering of the camps went out into the wilderness of Pharan, which is interpreted 438Ca wild ass, or wildness; and there, loathing the heavenly bread, it succumbs to the evil beast.

(ORIG.) Setting forward from Sina, they come to the graves of lust, where namely lusts are buried and overwhelmed, and all cupidity extinguished, that the flesh may no more lust against the spirit, being mortified, namely, by the death of Christ.

VERS. 17.-- At Haseroth. (HIERON.) The fourteenth station is in Haseroth, which is interpreted courts. There Aaron and Mary murmur against Moses because of the Ethiopian woman, and, as a type of one murmuring against the Church gathered out of the Gentiles, the people of the Jews is overspread with leprosy, and returns not to the tabernacle with its former soundness, until the appointed time of the fulness of the Gentiles be accomplished.

438D(ORIG.) After these things one comes into Haseroth, which is interpreted perfect courts or blessedness. Look, O traveller, more diligently what is the order of the goings forward: after thou shalt have buried and mortified the concupiscences of the flesh, thou shalt come to the breadths of the courts, and thou shalt come to blessedness. For blessed is the soul which is now urged by no vices of the flesh.

VERS. 18.-- At Rethma. (HIERON., ubi supra. ) They pitched their camp at Rethma, etc., as far as and let us preach the Gospel with a clear sound.

(ORIG.) Thence one comes to Rethma or Pharan. Rethma is interpreted a vision completed; Pharan, a visible mouth. What is this, unless that the soul so grow that, when it has ceased to be pressed by the troubles of the flesh, it may have visions 439Acompleted, and receive a perfect understanding of things? knowing, that is, more deeply the causes of the incarnation of the Word of God, and the reasons of his dispensations.

VERS. 19.-- At Remmomphares. (HIERON.) The division of a pomegranate, in which is signified that the Church, like many grains, is covered by one rind: while it shuts up the whole crowd of believers into the unity of faith. Or the variety and concord of the virtues, whence: The multitude of believers had one heart and one soul (Act. IV); and thus the several ranks are divided, that all may be held together in the same framework.

(ORIG.) Thence one comes to Remmomphares, where, that is, the discernment of riches and of heavenly things from earthly and lowest things is made, for as the understanding of the soul grows, knowledge of high things is afforded it, and judgment 439Bis given whereby it may know how to separate eternal things from temporal, and things that fall from things that endure.

VERS. 20.-- At Lebna, etc. A brick, namely. For in this passage we now grow, now decrease, and after many advances we often return to the brick, that is, to carnal works. After these things one comes to Lebna, which is interpreted a whitening. I know that in other places a whitening is set down blameworthily, as when a wall is called whited, and sepulchres whited. But here the whitening is that of which it is said: Thou shalt wash me, and I shall be made whiter than snow (Psal. L); and, if your sins be as Phoenician purple, I will whiten them as snow. [Vulg. Is. 1:18 ut coccinum, quasi nix dealbabuntur, "as scarlet, they shall be made white as snow"] And elsewhere, They shall be whitened with snow in Selmon. And the hairs of the Ancient of days are said to be gleaming white, that is, white as wool. This whitening therefore is understood 439Cto come forth from the splendour of the true light, and to descend from the brightness of heavenly visions.

VERS. 21.-- At Ressa. Bridles, namely. For if we go down to muddy works, we must be bridled, and, wandering and headlong in our course, must be guided by the reins of the Scriptures.

(ORIG.) After these things the station is made at Ressa, etc., as far as it is therefore a visible or a praiseworthy temptation.

VERS. 23.-- At mount Sepher. (HIERON.) Of beauty. But the mountain of beauty is Christ. The twentieth station is set upon the mountain of beauty, of which it is said: Lord, who shall dwell in thy tabernacle? etc. (Psal. XIV). Thou seest what bridles avail: they draw us back from vices, they bring us in to the choirs of the virtues, 439Dand they make us dwell in Christ, the most beautiful mountain.

(ORIG.) Another reading. Thence one comes to mount Sepher, which is called a trumpet-blowing. The trumpet is the sign of war, for when the soul feels itself armed with virtues so many and so great, it necessarily goes forth to the war which is against principalities and powers, and the rulers of this world. Or the trumpet sounds in the word of God, that is, of teaching and of preaching: that he who has heard the trumpet may be able to prepare himself for war.

VERS. 24.-- At Arada. (HIERON.) A wonder. And note the order, after the bridles we are brought into the Church, thence we ascend to the mountain of Christ, and set upon it we wonder at the things which neither eye has seen nor ear has heard.

440A(ORIG.) From mount Sepher they came to Arada, which is interpreted a fit result, so that he says, namely: He hath made us fit ministers of the New Testament (I Cor. II).

VERS. 25.-- Maceloth. An assembly; this is the Church of which it is said: Behold how good and how pleasant it is, brethren, to dwell in one (I Cor. III). Or the concord of all the virtues.

(ORIG.) Thence one comes to Maceloth, which is interpreted from the beginning. For he who tends toward perfection contemplates the beginning of things, nay rather he refers all things to him who was in the beginning with God, nor does he ever depart from that beginning.

(HIER.) From this one comes to Maceloth, which is a principality or rods, by either of them power is signified, and that the soul has so far advanced that it rules over the body 440Bas though holding the rod of power, nay rather over the whole world, when it says: The world is crucified to me, etc. (Gal. VI).

VERS. 26.-- Thahath. Dread, which is the guardian of blessedness, that he who has ascended so far may not be proud; as if to say: Thou hast come to the church, thou hast ascended to the most beautiful mountain, by thy amazement and wonder thou confessest the greatness of Christ. Thou seest there many companions of virtue: Be not high-minded, but be wise unto sobriety [Rom. XII]. Fear is the guardian of the virtues, security is slippery, whence: Thy rod and thy staff, they have comforted me (Psal. XII). That is, while I dread torments, I keep the grace I have received.

(Orig.) After these things the station is made at Thabath, which is confirmation or patience. For it is necessary that he who wishes to profit others should suffer many things, and patiently 440Cbear all things; whence: For I will show him how great things he must suffer for my name (Act. IX).

VERS. 27.-- They pitched their camp at Thare. (HIERON.) That is, malice, etc., as far as and Elias is fed by ravens.

(ORIG.) Thence one comes to Thare, which is the contemplation of amazement, that is, ecstasy, when the mind is stupefied with wonder at some great thing.

(HIERON.) Thare is malice or pasturage, which is referred to the prelates of the Church, or to the guarding of the soul, that he who feeds may be watchful, lest the devil thrust himself into the sheepfolds, that is, the churches, through some hole of the vices.

VERS. 28.-- Methcha. (ID.) Sweetness. As if to say: thou hast ascended 440Dinto the high mountain of the father, and hast wondered at the choirs of the virtues, thou hast feared ruin, thou hast cast off the liers in wait, therefore the sweet fruit of thy labour follows thee, so that the Psalmist says: How sweet are thy words to my palate (Psal. CXVIII)! Samson, who had driven the birds away from his fruits, and had bound together the foxes that lay waste the vineyards, and had also slain the roaring lion, found a honeycomb in the mouth of the dead one.

After these things they came to Methcha, which is interpreted a new death: but a new death is when we die together with Christ and are buried together with him, that we may live together with him.

VERS. 29.-- Hesmona. Which is interpreted haste, because after the sweet fruits of labour we ought not 441Ato be idle, but, forgetting the things that are past, let us stretch ourselves forth to the things that are to come.

(ORIG.) Thence one comes to Seman, which is said to signify a bone, or bones, in which the strength and vigour of patience is declared.

VERS. 30.-- Moseroth. (HIERON.) Bonds, or discipline. That we may wear the thresholds of our masters; and may think the precepts of the virtues, and the mysteries of the Scriptures, to be eternal bonds against the power and the bonds of the devil: which being burst, Samson overcame his enemies. Of which it is said: Thou hast broken my bonds (Psal. CXV). He who has been bound with the bond of Christ will say: His left hand is under my head, and his right hand shall embrace me (Cantic. II).

(ORIG.) Thence to Moseroth, which is that which shuts out, that 441Bit may now shut out from its own thoughts the suggestions of the adverse spirit; whence: If a spirit shall rise up over thee for him that hath power, forsake not thy place (Eccli. X). [Vulg. Eccle. 10:4 has the genitive habentis, "of him that hath power", and demiseris, "leave not"] The place therefore must be held, and the adversary shut out, lest he find a place in our heart, whence: Give not place to the devil (Ephes. IV).

VERS. 32.-- From Benejaacan they came, etc. (HIERON.) The sons of necessity or of gnashing, the twenty-eighth station. Note the number, because if thou begin from one, and adding little by little come as far as the seventh, the twenty-eighth is made.

(ID.) Benejaacan is interpreted the sons of necessity or of gnashing. Of these sons it is said: Bring to the Lord the sons of rams (Psal. XXVIII). But when thou hast been instructed in the divine Scriptures, and hast known that their laws and testimonies 441Care the bonds of charity, and contending with adversaries thou shalt bind them, and lead them bound into captivity, and out of enemies and captives shalt make free men of God; and the sons of gnashing, for fear of the punishment where there is weeping and gnashing of teeth, forsaking the bonds of the devil, will bow their necks to Christ.

(ORIG.) After these things one comes to Benejaacan, which signifies fountains or strainings, where, that is, he draws the fountains of the divine words, until he shall have strained them by drinking, so that he may not pass over even the least commandment, nay rather that not one iota, or one tittle of the word of God be held idle in his understanding.

The mountain. (HIERON.) Gadgad or Galgath is interpreted a messenger, or an action, or a cutting. For we cannot make sons of necessity, unless we have slain 441Dtheir teachers, nor let our hand spare to draw out a shoulder or the tip of an ear from the mouth of the lion, and have announced the rewards to come, and have taught them to be girded for rebelling; whence: Cursed is he that doth the work of God negligently and withholdeth his sword from blood (Jerem. XLVIII). [Vulg. Jer. 48:10 opus Domini fraudulenter, "the work of the Lord deceitfully"] And David: In the morning I put to death all the sinners of the land (Psal. C).

(ORIG.) After these things he comes to Gadgad, which is interpreted a trial, or a thronging. A certain strength in God and a defence is the trial of the soul. For it is so mingled with the virtues that up to that point they seem neither comely nor full, and therefore for those who set out toward virtue various and frequent stations are made among temptations. And when thou hast passed through them, thou shalt come 442Ato Jetebatha: Jetebatha is interpreted good things; to the good therefore one comes not save after the trials of temptations.

Jetebatha. (HIERON.) Goodness, which is Christ: that when we have come to the perfect man, to the priestly degree, and to the age of the fulness of Christ, in which Ezechiel was beside the river Chobar (Ezech. I), we may be able to sing with David in the psalm: O Lord, in thee have I hoped, let me not be confounded for ever (Psal. XXX). For a shepherd, a good one, layeth down his life for his sheep. (Joan. X.) [Vulg. Jo. 10:11 Bonus pastor animam suam dat pro ovibus suis, "The good shepherd giveth his life for his sheep"]

VERS. 34.-- Hebrona. (ID.) A passing over, that is, the world. For the figure of this world passeth away, and the saints coming into it desire to pass over to better things. To this station comes the true Hebrew, that is, a passer over, who can say: Passing over, I shall see this 442Bgreat vision (Exod. III); [Vulg. Ex. 3:3 Vadam, et videbo, "I will go and see"] whence: And they that passed by said not, The blessing of the Lord be upon you. (Psal. CXXVIII.)

(ORIG.) Thence they came to Hebrona, which is a passing over: for all things must be passed over, because even if thou come to good things, thou must pass over to better, until thou come to that good in which thou oughtest always to abide.

VERS. 35.-- At Asiongaber. (HIER.) Asiongaber, the wood of a man. Because, namely, the kinds of woodlands and of all trees can figure the multitude of the nations. Thus far the wilderness of Pharan contains the eighteenth stations, which, described in the catalogue, are not set down in the journey above.

(ORIG.) After these things one comes to Asiongaber, which is interpreted 442Cthe counsels of a man. If anyone has ceased to be a boy in his senses, he arrives at the counsels of a man, like him who said: But when I was made a man, I did away the things that were of a little one (I Cor. XIII). Great therefore are the counsels of a man; whence: Deep water is counsel in the heart of a man. (Prov. XX.)

VERS. 36.-- Into the desert, etc. (HIERON.). It is asked, etc., as far as of this station it is said: The Lord shall shake the desert of Cades.

(ORIG.) Hence again Sin, that is, temptation, because it is not expedient to make this journey otherwise. For the goldsmith, wishing to make a necessary vessel, often puts it to the fire, sets it under the hammers, scrapes it with files, that it may become the more purified, and may come to the form which the craftsman foresees.

(ID.) After these things they came to Pharan Cades, etc., 442Das far as For one dies in the valley, another in the plains, another on the mountain, another on the mountain of the mountain.

(ID.) Thence he arrives at mount Hor, which is interpreted mountainous. For he comes to the mountain of God, that he may become a rich mountain [Vulg. Ps 67:16 mons pinguis, "a fat mountain"], a curdled mountain. Or from this, that he ever dwells on the mountain of God, he may be called mountainous.

VERS. 38.-- Aaron the priest went up into, etc. (ISID.) Aaron died in the same year in which the new people were about to enter the land of promise. And although upon the mountain he left the priesthood to Eleazar, and the law brings those who have fulfilled it to the height; yet that height itself is not beyond the streams of the Jordan, but in the utmost bounds of earthly works. And the people mourn for him thirty days: Aaron is mourned, 443AJesus is not mourned; in the law, a descent to hell; in the Gospel, an ascent to paradise.

VERS. 40.-- And he heard. (ISID.) The Chanaanite also heard that Israel had come, and in the place of the spies, where he had known that the people once gave offence, he joined battle and led Israel away captive. Again in the same place he is stormed, according to the vow the victor is conquered, the conquered prevail. By which we understand that when enemies have taken us captive, destitute of the help of God, we should not despair of salvation, but should fight again. It may come to pass that we conquer where we have been conquered. And the name of that place is called Horma, that is, anathema.

VERS. 41.-- At Salmona. (HIERON.) They pitched their camp at Salmona, etc., as far as they loathe the manna, they are wounded by serpents.

443B(ORIG.) There follows, etc., as far as is Christ, and the Holy Spirit.

(HIERON.) Salmona, a little image, because there the image of the Saviour was expressed by the brazen serpent which hung upon the wood.

VERS. 42.-- Phunon. A mouth, because when we know the passion of the Son of God, what we believe with the heart we utter with the mouth, according to that: With the heart we believe unto justice, etc. (Rom. X)

(ORIG.) Hence one comes to Phunon, which we think to be a sparingness of the mouth; for he who has been able to behold the mystery of Christ and of the Holy Spirit, and has seen or heard the things which it is not lawful for a man to speak, will necessarily have a sparingness of the mouth, knowing to whom, when, or how it behoves him to speak of the divine mysteries.

443CVERS. 43.-- Oboth. (HIERON.) Magicians or pythons, because after the image of God which is shown in the heart by reason, and the confession of faith which is uttered by the mouth, serpents rise up, and evil arts provoke us to wars. But keeping our heart with all watchfulness, let us stop our ears, that we may not hear the voices of enchanters and the songs of the sirens.

(ORIG.) After this one comes to Oboth. And although we have not found the interpretation of its name, we do not doubt that in this also, as in the rest, the sequence of advances is preserved.

VERS. 44.-- In the borders. It signifies according to the letter, that thus far they had been in the borders of the Idumaeans, and now they come to the confines of Moab.

(ORIG.) There follows after these things the station of Gai, that is, 443DChaos: for by this the advance draws near to the bosom of Abraham, who says: Between us and you a great chaos is fixed (Luc. XVI), that he may rest with Lazarus.

At Dibongad. (HIERON.) Dibongad, etc., as far as but on the contrary let us know that a wilderness is set before us.

(ORIG.) Thence one comes again to Dibongad, etc., as far as it may be known how perfectly and piously he thinks concerning God.

VERS. 46.-- Helmondeblathaim. (HIERON.) Which is interpreted, etc., as far as scarcely set free by the prayers of the people.

(ORIG.) After these things one comes to Helmondeblathaim, which is interpreted the contempt of figs, that is, where 444Aearthly things are utterly despised: for unless the things which seem to delight on earth have been despised, we cannot pass over to heavenly things.

VERS. 47.-- They came to mount Abarim over against Nabo, etc. (HIERON.) [Vulg. Num. 33:47 montes Abarim, "the mountains of Abarim"] The forty-first station is turned into the mountains of those who pass over, and it is over against the face of mount Nabo.

(ORIG.) There follows the station of Abarim, which is a passing over, over against Naban, which is a departing. For when the soul has passed through all these virtues, and has ascended to the height of perfection, it now passes over out of the world, and departs like Henoch, who was not found, because God took him. But if it seem to be still in the world, and to dwell in the flesh, yet it is not found in any worldly act, because God has taken it 444Binto the region of the virtues.

(HIERON.) Here Moses dies, the land of promise having first been beheld. Nabo is interpreted a conclusion, in which the law is ended, and the memory of it is not found, but the grace of the Gospel endures without end. And it is to be noted that the station of those who pass over is set among the mountains, and still needs advance: for after the mountain country we go down to the plains of Moab and the streams of the Jordan, which is interpreted a going down. For nothing is so dangerous as the desire of glory and boasting, and a mind puffed up with the consciousness of its virtues.

VERS. 48.-- To the plains of Moab. (ID.) In the forty-second station, etc., as far as and the thorns which choked the sowing of the word of God, of which it is said: I have been turned about in wretchedness, while the 444Cthorn is fastened in me (Psal. XXXI). [Vulg. Ps. 31:4 conversus sum in aerumna mea, dum configitur spina, "I am turned in my anguish, whilst the thorn is fastened"]

(ORIG.) It is the last station, etc., as far as they show the advance of the mind and the increases of the virtues.

VERS. 51.-- You shall have passed over the Jordan, that is, when you shall have been baptized, as it were, when, the old man with his acts being laid aside, you shall have put on the new (Col. III), who is renewed in the knowledge of God.

VERS. 52.-- Destroy ye all. When we enter the holy land of promise through faith, let us extinguish together with idolatry all vices also.

The inhabitants. The malignant spirits, the phantasms of the vices, with their suggestions; whence: Blessed is he that shall take and dash his little ones against the rock (Psal. CXXXVI). [Vulg. Ps. 136:9 parvulos tuos, "thy little ones"]

VERS. 54.-- To the more you shall give the larger portion. Because they who 444Dhave abundance of virtues hope for a breadth of rewards: but they who are content with fewness of virtues receive their recompense according to their merit; whence: He that soweth sparingly shall also reap sparingly; and he that soweth in blessings, of blessings, etc. (II Cor. IX).

And the Lord spoke, etc. (ORIG., homil. 1 in Num.) Not all are worthy of the divine numbers, etc., as far as they proceeded as it were from the head of the apostles.

The Lord therefore spoke to Moses in the desert of Sina: those things, namely, which we have briefly comprehended above, 445Awhere it is commanded that there be numbered, from twenty years and upward, everyone that goeth forth in the strength of Israel, etc. If anyone therefore goes forth in strength, he is numbered: and not in any strength whatsoever, whether of the Egyptians, or of the Assyrians, or of the Greeks; but in the strength of Israel, which is taught by God through the Scriptures, and delivered through the apostolic and evangelical faith.

(ORIG.) The account also of the tribes, the distinction of the orders, etc., as far as that he may be able to belong to the number of Israel.

VERS. 7.-- Toward the northern side, etc. The Hebrews say that the northern quarter begins from the great sea, which stretches before the shores of Palestine, of Phoenice and of Syria (which is called Coele) and of Cilicia, and reaches through Egypt to Libya. But as to what is said, reaching 445Bas far as the highest mountain, they suppose that mount Armanus, or Taurus, is signified, which seems the truer.

VERS. 9.-- And the borders shall go, etc. From the end of the northern quarter, that is, from the court of Hena, the borders stretch as far as Sephama, which the Hebrews call Aphamia, and from Aphamia they go down into Reblatha, which is Antioch of Syria. Whence he adds, over against the fountain, which it is plain is Dan, from which Antioch enjoys most abundant waters.

VERS. 13.-- This shall be the land, etc. (ORIG.) In the former division beyond the Jordan the land was divided by Moses to the two tribes of Ruben and Gad, and to the half tribe of Manasse, etc., as far as and the things joined to the very walls are set apart.

445C(ID.) It seems also to some, etc., as far as These are they who are truly numbered with sacred numbers before God, nay whose hairs are all numbered (Matth. X).

VERS. 11.-- Determine what cities. (AUG., quaest. 64 in Num.) What is it that he says, etc., as far as if it shall have been made manifest in judgment that he killed unwillingly.

(RAB. in Num. ) If perchance, for conscience of sins, the cities of the land of promise, etc., as far as because Sichem was bought from strangers for a hundred lambs.

VERS. 16.-- Guilty, that is, liable to eternal death; whence, If anyone shall scandalize one of these little ones that 445Dbelieve in me, etc. (Matth. XVIII). And elsewhere: Everyone that hateth his brother is a murderer, and hath not eternal life (I Joan. III). Such a one, according to Exodus, is commanded to be torn away from the altar (Exod. XXI), because, being unworthy of the sacraments of the Lord, he is removed from the participation of the sacred altar, 446Aand is not called back to pardon save through worthy penance.

VERS. 28.-- But after he shall be dead. (GREG., homil. 6 in Ezech.) After the death of the high priest the manslayer is commanded to return into his own land, because the human race by sinning brought death upon itself, after the death of the true priest, that is, of Christ, received the absolution of its guilt.

VERS. 26.-- Defile not the land of your habitation. He defiles the land of his habitation who does bloody and wicked works, by scandalizing his neighbours and slaying them spiritually. And unless the desires of the flesh be slain through the confession of sins and worthy penance, the land of his body will in no way be cleansed, nor will the Creator of all dwell in his soul, 446Bwhere he will see the squalor of a filthy manner of life bearing rule.

VERS. 1.-- And there came also the princes, etc. (RAB. in Num., tom. II.) Pious thoughts ought to provide, etc., as far as lest, if they be carried on with a perverse intention, they be invaded by unclean spirits; whence: Take heed that you do not your justice before men (Matth. VI).

VERS. 6.-- Let them marry. The Apostle says the like: Let her marry whom she will, only in the Lord (I Cor. VII), that is, a catholic husband, lest, namely, the possession of good works and of right faith be lost, if she marry a Gentile or a Jew.

But tropologically it is lawful for the woman, that is, for the pious intention, 446Cto join herself through a good action to whatever labour she will, yet so that she keep piety and religion in all things, lest she suffer the loss of her work, for which she hopes for the possession of the eternal inheritance, if she join herself to a stranger, that is, to an earthly thing.

(RAB.) This is done when anyone out of the number of believing Jews joins himself to a believing teacher from among the Gentiles, that by his teaching he may beget sons, that is, works of piety. Under the name of an uncle also the elect from among the Gentiles may be called, because they are brothers of the holy preachers who were established in Judaea. There ought to be no schism in spiritual kinship, where there is one faith in profession. And as there is one shepherd, there ought to be one sheepfold: For we are all brethren (Joan. X; Matth. XXIII; II Cor. XI).

446DHe who studies to have humility, and is well pleased in his own infirmities; keeps a solemnity for himself, and renders acceptable gifts to God, and stands forth as king of his own manner of life, and is moved by the advance of the virtues, walking from virtue to virtue.