Homilies on Joshua — Homily 17
Latin source: Origen, In Iesu Nave homiliae (Rufinus's Latin translation), from the public-domain critical text of W. A. Baehrens, GCS 30 = Origenes Werke VII (Leipzig, 1921); cross-checked against Migne PG 12. This English translation is released into the public domain.On the fact that the Levites did not receive land as an inheritance.
[§1] Just as those who receive the law — which is a "shadow" of that true law — serve "the shadow and copy of the heavenly things," so those who divide the inheritance of the land in Judaea follow "the copy and shadow" of the heavenly division. The truth, therefore, was in the heavens, but the "shadow and copy" of the truth was on the earth. And so long as this "shadow" stood firm on the earth, there was an earthly Jerusalem, there was a temple, there was an altar, there was also a visible cult, there were high priests and priests, there stood also the cities and villages of Judaea and all these things which are now recited as described in this book. But when, at the coming of our Savior, God descending from the heavens, "the truth arose from the earth, and righteousness looked down from heaven," the "shadow and copies" fell. For Jerusalem fell, the temple fell, the altar was taken away, so that now there is no place, either "on Mount Gerizim or in Jerusalem," where one ought to worship, but "the true worshippers, who worship the Father, worship in spirit and in truth." Thus, then, when the truth was present, "the type and shadow" ceased; and when that temple was present, which was fashioned in the womb of the virgin by "the Spirit of God and the power of the Most High," the temple built of stones was demolished. The high priest "of the good things to come" was present, and the high priests "of bulls and goats" ceased. "The Lamb of God came, who takes away the sin of the world," and the lamb taken from the flocks and slaughtered to no purpose through so many ages came to an end. Therefore, if all these things which had been given to the men of former times in a shadow ceased when the truth was present and standing by, it followed without doubt that, once the inheritance of the kingdom of heaven had been laid open, the earthly inheritance too should cease. And the reason why all these things should come to an end is this: "that every mouth may be stopped and the whole world become subject to God," lest perhaps some from the unbelieving people should take occasions for their unbelief and, holding the "shadows" handed down to them from ancient times — whether of the temple or the altar or the high priests or the priests — should seem to themselves, while the state of the ancient cult remained, to be transgressing the order of religion if they should pass over to the faith. For this reason, then, divine providence arranged that all these things which had of old been foreshadowed on the earth should be taken away, so that with the types ceasing they might in a certain way find a way of seeking the truth. If therefore, O Jew, coming to the earthly city Jerusalem you find it overthrown and reduced to ashes and cinders, do not weep, as you now do like "children in your understanding"; do not lament, but instead of the earthly one seek the heavenly. Look upward, and there you will find "the heavenly Jerusalem, which is the mother of all." If you see the altar abandoned, I do not wish you to be grieved; if you do not find a high priest, I do not wish you to despair: there is an altar in the heavens, and beside it stands the high priest "of the good things to come," "chosen by God according to the order of Melchizedech." Thus, then, by the piety and mercy of God even the earthly inheritance has been taken away from you, so that you may seek an inheritance in the heavens.[§2] Nevertheless, let us see what it is that is described through the shadow, since in the shadow of the law the truth is outlined. There is reported, then, a first and a second division of the inheritance that was made — the first indeed through Moses, but the second, which is also the more powerful, is described as made through Jesus. And "Moses" decrees a possession "beyond the Jordan to the tribe of Reuben and to the tribe of Gad and to the half tribe of Manasseh," but all the rest receive their inheritance through Jesus. We have already spoken about these matters before — how those who "had pleased God" through the law, going before in time those who through faith in Jesus arrive at the things promised, do not yet obtain the things that are perfect, awaiting those who, later indeed in a different time but by one faith, will please God, as the Apostle says: "that they should not be made perfect without us." Meanwhile, neither Moses nor Jesus gave the Levites an inheritance, because "the Lord God himself is their inheritance." And in this matter what else is to be understood, except that there are in the Church of the Lord certain ones who by the virtue of their soul and the grace of their merits go before all the rest, of whom "the Lord himself" is said to be their "inheritance"? And if it is permitted to venture in such matters and to open up something of a hidden secret, let us see whether perhaps this is what the figure of the priests or the Levites secretly shows — that in the whole people (I mean of those who are saved) the greater and by far the more numerous part is without doubt of those who, simply believing in the fear of God, through good works, through honorable morals and commendable deeds, "please the Lord"; but few there are, and very rare, who, giving their effort to wisdom and knowledge and keeping their mind clean and pure and cultivating their souls with all illustrious virtues, illuminate for the rest of the simpler ones, through the grace of teaching, the road on which they walk and come to salvation. These perhaps are now designated under the name of the Levites and the priests, whose "inheritance is the Lord himself," who is the "wisdom" which they loved above all others. I find, however, a certain difference in the things which Moses distributed and in those which Jesus distributed. For Moses, "distributing the land beyond the Jordan to the two and a half tribes," did not give the Levites the portion of a dwelling that fell to them; but Jesus gave it not only in those tribes which he himself apportions, but also in those which had been settled by Moses beyond the Jordan. For dwellings are decreed for the Levites in each single tribe, so that through this we might recognize a much more magnificent mystery. For this Levitical or priestly order, which devotes its effort to the wisdom and knowledge of God, could not receive from Moses a lot of habitation, because Moses was not a minister of the truth, but "of the shadow and the copy." But Jesus our Lord, who was "the Wisdom of God," himself provides dwellings for the wise. For Moses could not say: "Go, sell all your things which you have, and give to the poor, and you shall have treasure in heaven, and come, follow me" — for this is to give a portion to the Levites — nor could Moses say: "Whoever does not renounce all that he possesses cannot be my disciple," nor could Moses say: "Everyone who does not hate father or mother and brothers and sisters and children, and moreover even his own soul, cannot be my disciple." This Moses could not say, and therefore he himself could not apportion the dwellings of the priests and Levites. Blessed, therefore, is he who shows himself to be such and is found to be perfect in all these things which Jesus commanded, so that from Jesus he may receive the lot of a heavenly dwelling in the world to come; of whom the Lord Jesus himself says: "Father, I will that where I am, these also may be with me," and: "as I in you and you in me are one, that these also may be one in us."
[§3] But if, hearing that the inheritance of the perfect and the more eminent is called the Lord, you are ignorant and in doubt as to what that is which is designated under this name, hear that "the Lord is wisdom." He, therefore, to whom the Lord is said to be his inheritance, this one will take the inheritance of wisdom. The Lord is called "righteousness." He, therefore, whose inheritance is the Lord, this one will obtain the inheritance of righteousness. The Lord is "peace," the Lord is "redemption," the Lord is "salvation," in the Lord are "the treasures of wisdom and knowledge hidden." All these things he will receive in his inheritance, whose inheritance the Lord shall have been. Nevertheless, even these, to whom the "wisdom" of God and the "Word" of God and "truth" and "righteousness" is said to be their inheritance, meanwhile receive their dwelling together with those whose inheritance is held on the earth, so that from fellowship with them those who by themselves are not yet able may through them be made partakers of the "wisdom and knowledge" of God and of his "truth" and "Word." And thus the divine dispensation extends even to the very least, so that those who cannot in the first place exist as capable of divine grace may deserve to be illuminated from fellowship with these, and that may be fulfilled which is written: "he who had much did not abound; and he who had least was not diminished," but also that which the Apostle says to the Corinthians concerning the saints of Jerusalem: "that your abundance," he says, "may make up for their want, and their abundance may make up for your want." So therefore now too the Levite and the priest, who do not have land, are commanded to dwell together with the Israelite who has land, so that the priest and the Levite may receive from the Israelite the earthly things which they do not have, and again the Israelite may receive from the priest and the Levite the heavenly and divine things which he does not have. For the law of God has been committed to the priests and the Levites, that they may give their effort to this alone and be free for the word of God without any anxiety. But again, in order that they may be able to be free, they must make use of the ministries of the laity. For if the layman does not provide the things which are necessary to the priests and the Levites, they, being occupied in such things — that is, in bodily cares — will be less free for the law of God; and while they are not free and not giving their effort to the law of God, you are endangered. For the light of knowledge which is in them will be darkened, since you do not supply the oil for the lamp, and by your fault that will come to pass which the Lord said: "for a blind man offering guidance to a blind man, both will fall into the pit." But also that will be fulfilled in you which the Lord said: "for if the light which is in you is darkness, how great is that darkness itself!" Therefore, that the light of knowledge may shine in the priests and their lamp may be always lit, do you fulfill your office, complete the commandment of God with regard to the services due to the priests. But if perhaps, having received from you the things which are necessary and "so not as of covetousness, but as of a blessing," they neglect to give their effort to instruction and to be free for the word of God and to "meditate on the law of God day and night," they themselves will see how they render an account to the Lord for your souls. But rather let us pray for the mercy of God almighty, that by his own light, his own truth, his own splendor he may deign to illuminate us all and to give "his word as a lamp to our feet and a light to our paths," our Lord Jesus Christ himself, who is "the true light of the world," "to whom is glory and dominion unto the ages of ages. Amen!"