Homilies on Numbers 21.1–22.4

What we have read are numberings; and in the earlier reading we were shut out by time from saying anything about the second numbering too; but it is fitting now to render what was omitted or shut out. By the Lord’s command, then, the people was first numbered; but since those who had first been enrolled fell because of their persistence in sins, a second people, which succeeded in the place of the fallen by a generation come back to life, is now called to be numbered, and what had not been said of those earlier ones is said of these. For after the number had been gathered by tribes and clans and houses and families, the Lord said to Moses: “To these the land will be distributed by lot, according to the number of names. To the many more will be given by lot, and to the few you shall give a small inheritance.” If it had been said of the earlier ones that the land would be distributed to them by lot, it would certainly have been false, because they fell in the desert because of their sins. What was not said to the first, then, is said to the last, for whom too all that is promised has been fulfilled. But I would not have you think that these things are confined to the text of the literal account alone. They are mysteries that are written down through the image of the law. For the former people, which is in circumcision, is rejected, and the second is brought in, which is gathered from the Gentiles, and it is this that obtains the father’s inheritance. And from whom does it obtain it? Not from Moses, but from Jesus. For Moses, if he divides an inheritance, does not give it across the Jordan, nor does he cross the Jordan at all, but gives land outside the Jordan, not flowing with milk and honey, but suited to cattle, nourishing dumb animals and irrational beasts better than rational men. But the land which my Jesus gives to the second people is a land flowing with milk and honey, indeed a honeycomb above every land. And Moses does not give the inheritance by allotment, nor distribute it by lot, nor can he weigh out by divine lot according to clans and houses and families and names and the merits of each: this Jesus alone does, to whom the Father has handed over all judgment. He knows how to dispense his people, not only by tribes and families and houses, but even by names, each to a worthy and fitting dwelling. There are, however, some among these who rise above the condition of the lot and are not added to the lot at all. All the Levites, that is, all who remain intently and unceasingly in the ministry of God and keep watchful vigil in his service, do not receive a lot among the others: their lot is not in the land at all, but the Lord himself is recorded to be their lot and inheritance. By these seem to me to be indicated those who, dulled by no obstacles of bodily nature, but having passed beyond the glory of all visible things, have placed the practice and exercise of their living in the wisdom of God alone and in his Word; who seek nothing bodily, nothing foreign to reason. For they have desired wisdom, they have desired the knowledge of God’s secrets: and where their heart is, there also is their treasure. These, then, do not have an inheritance on earth, but pass beyond the highest summits of heaven, and there they will always delight in the Lord, always in his Word, always in wisdom and in the pleasure of his knowledge. This is their food, this will be their drink, these their riches, this will be their kingdom. Such, then, they will be, and among these will be those for whom the Lord himself will be the inheritance. But those who are lower and have not come to this summit of advances will receive the inheritance of a land, but of some more sublime and more powerful land. For the land of the living is promised, which is surely called the land of the living for this reason, that it does not know death. And these indeed are great, and these are blessed; but more blessed are those who will see God no longer through a mirror and in a riddle, nor in bodily substances, but face to face, radiant with the illumination of wisdom, and made capable of the divinity through purity of heart, having their portion not in the creature but in the Creator, who is God over all, blessed for ever.

It says, then: “According to the number of names, to the many more will be given by lot, and to the few you shall give a small inheritance; to each, as he was enrolled, his inheritance will be given.” This is what the literal account teaches: that if some tribe is more numerous among the peoples, it should receive larger areas of land by lot; but if one is counted with a smaller number of men, it should be content with a smaller possession. But since we say that the division of this land and the earthly inheritances hold the figure and image of the good things to come, and show the form of that heavenly inheritance which is hoped for by the faithful and holy, I ask, in that inheritance which is to be hoped for, who are the many and who the few; and I find that there the few are held more blessed than the many. For those who travel by the broad and spacious way that leads to destruction are said to be many; but those who have gone by the narrow and strait way that leads to life are called few. And again elsewhere it is said: “How few there are who are saved!” And again elsewhere: “Where iniquity is multiplied, the love of many will grow cold,” not of few. And in the ark which was built by Noah, where the measures of its frame are given, in the lower parts a length of three hundred cubits and a breadth of fifty cubits is set down. But where its structure rises to higher parts, it is drawn into a narrow space and gathered into a compass of few cubits, so that its top is completed in the space of one cubit; and for this reason in the lower parts, where the spaces were broad and spacious, wild beasts or cattle were placed, in the upper parts birds; but in the highest, which were narrower and higher, there rational man is placed. And the very summit is gathered into one cubit. For all things are brought back to unity. And the number of three hundred cubits signifies the sacrament of the Trinity, and next to this sacrament man is placed, as being rational and capable of God. But from what shall we gather indications of what the difference is between the few and the many? Take the whole number of the human race; from all the nations choose the faithful; without doubt they will be fewer than all. Then from the number of the faithful choose the better. It is certain that a much smaller number will remain. And again from those you have chosen, choose again the more perfect: you will surely find fewer. And the further you proceed in choosing, the smaller and fewer you will find them, until at last you come to some one who can say with confidence: “I have laboured more than all of them.” Those, then, who are many in this way receive more land and more of the bodily inheritance; but the few, who have more in the Lord, obtain some small portion of the land; and others receive nothing at all of the earthly inheritance, those who are worthy to be priests and ministers of God, for the Lord himself will be wholly their inheritance. And who is so blessed as either to receive a little land among the few, or to merit, among the chosen priests and ministers, to take God alone as the lot of his inheritance? Although even they receive some land for their beasts, but of that land which is adjacent to cities and adjoins towns. This saying, however, which says that the inheritance is to be increased for the many, can still be understood in another way too. For one righteous man, according as he is accepted by God, is reckoned as many. Indeed it is written: “By one wise man a city will be inhabited, but the tribe of the wicked will be made desolate.” And one righteous man is reckoned for the whole world; but the wicked, even if they are many, are counted few and as nothing before God. There is, then, also a praiseworthy multitude, as we see said to Abraham too, when God brought him outside and said to him: “Look at the sky, if you can number the stars; so shall your seed be.” In this observe also how the righteous man is inside and always remains in the inner places, because he prays to the Father inside, in secret, and all the glory of the king’s daughter, that is, of the royal soul, is within; but yet God brings him outside when the matter requires it and the order of visible things demands it. In this way too, then, the inheritance can be multiplied for these many, who are like the stars of heaven in multitude, and a small inheritance be assigned to those few, namely those who, even if they are many in number, are nevertheless held few because of the unworthiness and baseness of their life.

“By lot,” it says, “will the distribution of the inheritance be.” This indeed is commanded; but when I come to the Scriptures, I see that Moses himself, to whom these things were commanded, does not use the lot in the division of the inheritance of Reuben and Gad and the half-tribe of Manasseh. And Joshua son of Nun too gives an inheritance outside the lot to the tribe of Judah and to Caleb, and outside the lot he also gives to the tribe of Ephraim and to the half-tribe of Manasseh; for the rest the lot is cast, and the first lot comes out for Benjamin, and then for the remaining tribes. Hence I think that in that blessed inheritance of the kingdom of heaven too there will be some who do not come to the lot and will not be numbered with the others, though they are saints; but theirs will be a certain outstanding and exceptional inheritance, as was that of Caleb of the tribe of Judah and of Joshua son of Nun himself. For just as, for example, when after a battle the spoils of a province are divided among the victors, the outstanding and exceptional warriors are not brought to the lot with the other soldiers in the division of the spoils, but all the best and choicest things are assigned to them by merit of their valour, while the others use the lot by the mere right of victory; so it seems to me that my Lord Jesus Christ too will do: for some whom he knows to have laboured more abundantly than the others, whose magnificent deeds and sublime virtues he himself knows, he will assign special and exceptional honours and glories, and, if I may dare to say it, like his own. Does he not seem to you to confer something like his own blessedness on his most illustrious disciples when he says: “Father, I wish that where I am, these too may be with me”? And when again he says: “You too will sit on twelve thrones judging the twelve tribes of Israel”? And again: “As you, Father, are in me and I in you, so may these too be one in us”? All these things are not decided by lot but are granted by the prerogative of election by him who alone sees the hearts and minds of men; and may he deign to bring us too, even if not among the exceptional and chosen and those who are above the lot, at least into the lot of the saints: to whom is the glory and the dominion for ages of ages.

There were five daughters, whose names too are contained in Scripture, born of a certain Israelite Zelophehad, who died in the desert leaving no male offspring. These daughters of Zelophehad, then, approach Moses and ask for the lot of their father’s inheritance, saying: Let not the name of our father be blotted out from the midst of his clan, because no male son was born to him. On this matter Moses brings the inquiry to God. And the clemency of almighty God does not spurn or despise the inquiry which is offered by girls, and he not only deigns to give an answer, but so approves and embraces their words that from them he establishes eternal laws for men, to be observed in all ages. For it says: “The Lord spoke to Moses: The daughters of Zelophehad have spoken rightly. You shall give them a possession in the midst of their father’s brothers, and you shall give them their father’s lot; and you shall speak to the sons of Israel, saying: If a man dies and has no son, you shall give his inheritance to his daughter. And if he has no daughter, you shall give his inheritance to his brother. And if he has no brothers, you shall give his inheritance to his father’s brother. And if his father has no brothers, you shall give his inheritance to the member of his household who is nearest to him of his tribe, and he shall take his inheritance; and this shall be for the sons of Israel a statute of judgment, as the Lord commanded Moses.” What force these things have according to the literal account is plain to all who know that these laws are kept not only among the sons of Israel but among all men who live by laws. Hence it appears that the boldness of the daughters of Zelophehad not only brought an inheritance to themselves but also gave the world perpetual rights of living. You see how great is the usefulness even of the literal account itself in the law of God. Who can ever dissolve these laws, which the whole world uses? But let us nevertheless inquire how they may also edify spiritually. For it can happen that I have neither daughters according to the flesh nor any land whose inheritance can be taken. What then? Will this law work nothing in one who is of this kind, and will what was sanctioned by the divine voice be idle for anyone? Let us inquire, then, in the spiritual law too, who these five daughters are, who, even if their father has died for some sin, nevertheless take an inheritance by the word of God. Earlier, when we were treating of spiritual sons, we taught that the virtues of the soul and the thoughts of the mind are called sons. It seems without doubt consistent and fitting to take as daughters the works which are accomplished through the service of the body. That, in short, is why the number five is ascribed to them. For there are five bodily senses, by which every work is accomplished in the body. These five daughters, then, that is, the completion of works, even if they are bereft of their father and remain orphans, are nevertheless not cast out of the inheritance, nor shut out from the kingdom, but receive a portion of the inheritance in the midst of the people of God. Meanwhile let us see who this father of theirs is, who is said to have died. Zelophehad, it says. Zelophehad is interpreted “shadow in his mouth”; the father of works is understanding. It often happens, then, and there are not a few among our brothers, in whom there is no higher or deeper understanding, but their sense is as dead, as it is written of someone: “And his heart died within him.” Such a one, then, even if he has no taste for spiritual understanding but is as dead, yet if he has begotten daughters, that is, works of ministry, works of service, works of God’s commandments, obtains the inheritance of the land with the people of the Lord. He will not indeed be able to be numbered among those whose portion is the Lord, whose inheritance is God; he will not be able to be received into the number of ministers and priests; yet in the common order he will receive the inheritance of the land of promise. “For many are called, but few are chosen.” The reason too is shown from the interpretation of the name itself, why this Zelophehad could not beget sons, but daughters. For it is interpreted, as we said, “shadow in his mouth.” You see, then, that if someone has in his mouth the shadow of the law, and not the very image of the realities, he, because he can perceive nothing spiritual, nothing of deep understanding, but only the shadow of the law is in his mouth, cannot beget living and spiritual thoughts; yet he can beget works and acts, which are the services of a simpler life. And therefore the clemency of God shows in these things that the more innocent, even if they are lacking in understanding, yet have good works, are not shut out from the inheritance of the saints. Rightly, then, did the daughters of Zelophehad speak.

After this the law of God concerning succession is set down: that first the son should succeed, the daughter in second place, third the brother, fourth the father’s brother. The fifth degree does not designate any particular person, but whoever is nearer to him from the whole family should succeed. In these things the sense of the literal account is so complete and perfect that it seems to require nothing from outside. Yet if anyone is well instructed in the spiritual laws and illuminated by the fuller light of knowledge, he can understand these different degrees of succession: how the first degree of attaining the heavenly inheritance is by merit of doctrine and knowledge, which is the male son; the second by the prerogative of works, which is the daughter; the third by a certain fellow-feeling and imitation, which is why he is also named brother. For there are some who do nothing of their own accord and by their own understanding, yet, placed among the brothers, by imitation of the others seem to do the same things which those do who are moved by their own understanding. To these too the third degree of inheritance is given under the title of the name of brothers. The fourth, whom he names the father’s brother, can perhaps be understood as that order of men who try to fulfil what they have heard from the fathers and received from the account of the ancients, and who, moved not so much by their own understanding, nor roused by the admonitions of present teaching, as instructed solely by the tradition or custom of the ancients, nevertheless do something good. The last degree is written as that which is in any way next to him: as if he said, Whether by occasion or by truth of doctrine, if anyone has done something good, the reward of the good work will not perish, but by the Lord’s bounty he will receive a place of inheritance. These things may perhaps seem boldly presumed and brought forward by us; yet it will not be absurd if, setting spiritual things before spiritual people, we make them emulous and eager for a more secret understanding.

After this an account is related, wonderful in its narrative and magnificent in its meaning. For it is set down how God told Moses to go up the mountain, and to die there when he had looked out from it and seen the whole land of promise. But he, who took more care for the people than for himself, prays to God to provide a man to rule the people of Israel: “Let not this congregation,” he says, “be like sheep that have no shepherd.” See, then, first of all how he who is perfect and blessed dies not in a valley, nor on some plain of the earth, nor on some hill, but on a mountain, that is, in a high and lofty place. For the completion and perfection of his life was held on the height. And he is also ordered to behold with his eyes the whole land of promise, and from his eminent station to look carefully at everything. For it was fitting that for one who was to attain the summit of perfection nothing should remain unknown, but that he should have knowledge of all that is seen and heard: for this reason, I believe, so that, having become spirit, with a naked mind, and hastening to the school and discipleship of wisdom, he might swiftly grasp the reasons and causes of all that he had begun to see with bodily sight while placed in the flesh. For what usefulness would there seem to be in showing lands and places, whose labour he was not to endure nor whose grace he was to receive, to one about to depart from the world and soon to receive the end of this life? But the saying that follows terrifies me and makes me timid and trembling to speak, in which such grave and perilous things are related of that great Moses, the servant and friend of God, with whom God spoke face to face, through whom wonderful signs and powers were performed. For what does God say to him? “And you too will be added,” it says, “to your people, as Aaron your brother was added on Mount Hor.” And as if setting out the cause of death he says: “Because you transgressed my word in the desert of Zin, when the congregation resisted, so as to sanctify me. You did not sanctify me at the water before them.” Is Moses too, then, at fault? He too incurred the charge of transgression; he too was made subject to sin. For this reason, I believe, the Apostle said with confidence that “death reigned from Adam to Moses.” For it came even to Moses and did not spare him either. And therefore, I think, he said that “sin entered into this world, and through sin death,” and “God has shut up all under sin, that he may have mercy on all.” But thanks be to the Lord Jesus Christ, who has set us free from the body of this death, so that where sin abounded, grace might abound still more. For how could Moses have freed anyone from sins, when it is said even to him, “Because you transgressed my word in the desert of Zin, and did not sanctify me at the water before the sons of Israel”? So that it may be plain to all that he alone ought to be sought who alone did no sin, nor was deceit found in his mouth.

But meanwhile let us look at the greatness of Moses. About to depart from the world, he prays God to provide a leader for the people. What are you doing, O Moses? Do you not have sons, Gershom and Eliezer? Or if you have some doubt about them, are there not sons of your brother, a great and excellent man? Why do you not pray God for them, that he may appoint them leaders of the people? But let the leaders of the churches learn not to seal by testament as their successors those who are joined to them by blood relationship, nor those who are allied by kinship of the flesh, nor to hand down the leadership of the church as an inheritance, but to refer it to the judgment of God, and not to choose the one whom human affection commends, but to leave the whole choice of the successor to the judgment of God. Could not Moses choose a leader for the people, and choose with true judgment and with a right and just decision, he to whom God had said, “Choose presbyters for the people whom you yourself know to be presbyters,” and he chose such men that the Spirit of God at once rested on them and they all prophesied? Who, then, could choose a leader of the people as Moses could? But he does not do this; he does not choose; he does not dare. Why does he not dare? So as not to leave his successors an example of presumption. But listen to what he says: “Let the Lord, the God of the spirits and of all flesh, provide a man over this congregation, who will go out before their face and who will come in, and who will lead them out and who will bring them back.” If, then, so great and such a Moses does not trust his own judgment about choosing a leader of the people and appointing a successor, who will there be who dares, whether from the people, which is often moved by shouts in favour of someone, or perhaps stirred up by money, or even from the priests themselves, who will there be who judges himself fit for this, unless it is revealed to someone praying and asking it of the Lord? Just as God too says to Moses: “Take to yourself Joshua son of Nun, a man who has the Spirit of God in himself, and lay your hands on him, and set him before Eleazar the priest, and give him commands in the sight of the whole congregation, and give charge concerning him before them, and you shall put your glory on him, so that the sons of Israel may hear him.” You hear plainly the ordination of the leader of the people described so clearly that it hardly needs explanation. Here there is no acclamation of the people, no account taken of blood relationship, no regard had to kinship. Let the inheritance of fields and estates be left to kinsmen; let the governance of the people be handed to him whom God has chosen: to such a man, namely, who has, as you have heard written, the Spirit of God in himself, and the commands of God are in his sight, and who is very well known and familiar to Moses, that is, in whom there is the glory and knowledge of the law, so that the sons of Israel may hear him. But since all things are full of mysteries, we cannot omit the more precious things, even if these which are commanded according to the letter seem necessary and useful. Let us consider, then, what the death of Moses is: without doubt the end of the law, but of that law which is called according to the letter. And what is its end? The cessation, namely, of the sacrifices and of the other things that are commanded with like observance in the law. When these things, then, receive their end, Jesus takes up the leadership: “For Christ is the end of the law for righteousness to everyone who believes.” And just as it was said of the earlier people that all were baptized into Moses in the cloud and in the sea, so too of Jesus, that all are baptized into Jesus in the Holy Spirit and water. For it is Jesus who crosses the waters of the Jordan, and in them in a certain way already then baptizes the people; and it is he who divides the land of inheritance, the holy land, to all, not to the former people, but to the second. For the former people fell in the desert because of its transgression. But of the times of Joshua it is said that the land rested from wars, which could not be said in the time of Moses. But this is said of Jesus my Lord, not of that son of Nun. And would that my land might cease from wars! And it could cease if I served faithfully as a soldier under Jesus my leader. If I obey my Lord Jesus, my flesh will never rise up against my spirit, nor will my land be attacked by hostile nations, that is, by the various desires that goad it. Let us pray, then, that Jesus may reign over us, and our land may cease from wars, cease from the attacks of carnal desires; and when these have ceased, then each one will rest under his vine and under his fig tree and under his olive. For under the covering of the Father and of the Son and of the Holy Spirit the soul will rest which has recovered within itself peace of flesh and spirit. To the eternal God himself be glory for ages of ages. Amen.