Commentary on the Book of Numbers

“Interpretation of the Book of Numbers” (51 questions) is part of the essay “Questions on the Octateuch”, which the bl. Theodoret of Cyrus dedicated it to his “beloved son Hypatius,” the chorebishop. The work was written after 453 and is compiled in the form of questions and answers. Basically, only difficult passages of Scripture are explained. Blzh. Theodoret writes that God commanded Moses to number the people in order to show the truth of His promise. The interpretation addresses questions about the duties of the priests and Levites, the division of the land by lot, why God commanded the Israeli tribes not to mix with each other, etc. Question 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 Question 1. Why did God command to number the people? And the Lord spoke to Moses in the wilderness of Sinai, in the tabernacle of meeting, on the first [day] of the second month, in the second year after they came out of the land of Egypt, saying: Number all the congregation of the children of Israel according to their generations, according to their families, according to the number of names, all males without exception (Numbers 1:2). To show the truth of His promise. For in the promise he said to Abraham: “I will multiply your seed like the stars of heaven and like the sand of the sea” (Gen. 22:17). He proved the truth of the promise by the fact that from the seventy-five people who entered Egypt, after a small number of years, six hundred three thousand five hundred and fifty men capable of war were counted, with the exception of the elderly and minors, as well as the female sex and the tribe of Levi (Num. 1:45-47); because it was not countable with the other tribes. Pointing to this His power, the Lord God said through the Prophet Isaiah: “look to Abraham your father, and to Sarah who gave birth to you: for he was one, and called him, and blessed him, and multiplied him” (Is. 51:2). Question 2: Why is the number of Levites small? All the Levites who were numbered, whom Moses and Aaron numbered at the commandment of the Lord, according to their generations, all males, from one month old and upward, were twenty-two thousand. (Numbers 3:39). Because they are the bosses; and there should be fewer commanders than subordinates. Moreover, they were freed from military affairs and occupied only with divine service. Question 3. Why did the tribe of Judah, being royal, outnumber all the others? All who were numbered in the camp of Judah were one hundred eighty-six thousand four hundred, according to their armies; they should go first. (Numbers 2:9) From the royal tribe only one reigned; and in the tribe of Levi all served as priests, some holding priesthood and others serving them. But the royal tribe should have been greater in number, both for the sake of the blessing of the Lord Christ, who was to come from this tribe according to the flesh, and so that those appointed from it as kings among fellow tribesmen would have sufficient benefits for themselves. In this also he brought the priests closer to the royal tribe; He gave the tribe of Judah a place at sunrise, and added the priests with the ark to it, and separated Danu from the north. For it is said: “from the face of the north evil will be kindled against all who dwell on the earth” (Jer. 1:14). In the explanation of Jacob's blessing, it was said that from the tribe of Dan a destroyer would be born who would call himself Christ, but would act contrary to this name, and would appropriate to himself the least bit that did not belong to him. And Judas was very rightly given the east; because the divine Prophets also cry out about the Lord Christ: “Behold, the East is His name” (Zech. 6:12); and: “To those who fear Me the Sun of righteousness will shine, and healing will be in its wings” (Mal. 4:2). and: “those who sit in darkness... and the shadow of death, light will shine upon them” (Matthew 4:16). Question 4. What were the duties of the priests, and what of the Levites? The Lord Himself teaches this. For it is said: “The Lord said to Moses: Feast upon the tribe of Levi, and set me a priest before Aaron, and let them serve him: and let the guards thereof keep watch over him, and the guards of the children of Israel before the tabernacle of the testimony, to do the works of the tabernacle; son of his sacrifice: these were given to Me as a gift from the children of Israel. And you will set Aaron and his sons over the tabernacle of testimony, and let them guard their priesthood, and all that is at the altar and inside the veil, but if a foreigner touches it, he will die” (Num. 3:5-10). Therefore, we learn from this that the priests made sacrifices, and the Levites were appointed servants of the priests and guards of the tabernacle. Subsequently, Moses shows what the Kohathite generation had to wear, what the Gershonite generation had to wear, and what the Merarin generation had to wear. Question 5. Why did God command to number the firstborn among the people? And the Lord said to Moses: number all the firstborn males of the children of Israel, from one month old and upward, and count them by name (Num. 3:40). Because God sanctified the entire tribe of Levi for divine services and freed them from military affairs; it was natural for some of the other tribes to be indignant at their preference. Therefore, the Lord God assures the indignant that He has not commanded anything unjust. For he says: “When the firstborn of Egypt were killed for your sake; then your firstborn are saved. Therefore, instead of them, I separated the tribe of Levi for divine services, and instead of the firstborn of your cattle, the firstborn of the Levites.” But since there were more firstborn in other tribes than Levites; then for each, in addition to the number equal to them, he commanded that the priests be given five shekels (Numbers 3:46-48), defining the shekel at twenty penances, and calling such a number holy, as being set aside for a divine work, and not being used by everyone. In another place Moses calls these twenty pennies didrachma (Lev. 27:25). Were these didrachms also demanded from the Lord, as from the firstborn (Matthew 17:24)? Question 6. Why did God command that blue veils should be placed on some sacred vessels, and crimson on others? When I need to go up on the road, Aaron and his sons will come in and take away the curtain that covers it, and cover the ark of the testimony with it; And they will put on it a covering of blue skins, and on top of it they will throw a covering all of blue wool, and they will put in the poles thereof; and the table of the showbread shall be covered with a garment of blue wool, and dishes and plates and cups and drink cups shall be placed on it, and its bread shall always be upon it; And they will put a scarlet robe on them, and cover it with a mantle of blue skin, and put in the staves thereof; and they will take a robe of blue wool, and cover the lampstand, and its lamps, and its tongs, and its trays, and all the vessels of oil that are used with it, and they will cover him and all his accessories with a covering of blue skins, and lay him on a stretcher; And on the golden altar they will put a robe of blue wool, and cover it with a mantle of blue skins, and set up its staves. And they will take all the articles of service which are used for the service of the sanctuary, and put them in garments of blue wool, and cover them with a covering of blue skins, and place them on stretchers. And they will cleanse the altar from the ashes and cover it with a purple robe; And they will put on it all his vessels that are used for serving with him - coals, forks, shovels and bowls, all the vessels of the altar - and they will cover it with a covering of blue skins, and they will put in his staves. [And they will take a purple robe, and cover the laver and its stools, and put a blue leather blanket on them, and place them on a stretcher.] (Num. 4:5-14). The precious vessels had only blue coverings, but they indicate the color of the sky. Therefore, what was inside the veil, God commanded to cover with blue shrouds, and what was outside, with crimson and the like; because there is no punishment for heaven, and the earth, for breaking the laws, bears executions. The scarlet signifies the kingdom, but the kingdom of God is both beginningless and unshakable. Therefore, what was outside the tabernacle was covered with both crimson and blue shrouds. Providing for the tribe of Kohath, God commanded that first the priests, entering the sanctuary, cover the ark and other vessels with the coverings mentioned above, and then the sons of Kohath began to carry it, so that otherwise, if they saw the inviolable and invisible, they would not suffer death from this extraordinary spectacle. Question 7. Whom does Moses call unclean in soul? Command the sons of Israel, and let them drive out from the army every leper, and every one who sheds seed, and every unclean soul (Num. 5:2). One who touched the dead, or approached the bones of the dead. Question 8. Why did the law command the unclean, the lepers, and those who shed semen to live outside the regiment? Small things teach great things. For if he who touches the dead is unclean; much more unclean is he who causes death by vile murder. And if a leper is unclean, much more is he unclean who indulges in various kinds of vices. Thus, in the person of the one who sheds the seed, adultery is condemned. For if something is bad and involuntary, much more is it bad if it is done intentionally. Question 9. What does it mean when it is said: “whether a man or a wife takes away all the sins of men” (Numbers 5:6)? Tell the children of Israel: if a man or woman commits any sin against another, and through this commits an offense against the Lord, that soul will be guilty (Numbers 5:6). He called the lightest sins human, because it is impossible for human nature, being easily changeable, to be free from all sins. It is said: “No one is clean from filth, even if he lives only one day” (Job 14:4,5). That is why the divine David cries out: “Do not enter into judgment with Your servant, for no man will be justified before You” (Psalm 142:2). There is only one Lord, Christ, both as a man and as God, without blemish. And seeing this, the Prophet Isaiah cried out: “Who shall not commit sin, neither shall flattery be found in His mouth” (Isa. 53:9; 1 Peter 2:22). Therefore, not having his own sins, he took upon himself the sins of others. For “This one bears our sins and suffers for us” (Isa. 53:4). And the great John cries out: “Behold, the Lamb of God, take away the sins of the world” (John 1:29). Therefore, “there is freedom in the dead” (Psalm 87:6), as one who suffered death unrighteously. So, the divine law teaches how to heal those who have sinned lightly. For the one who violates any condition is commanded to first confess the sin, and then return what was taken from the offended person in full, adding another fifth part (Num. 5:7). And if it happened that the offended person would end his life before the offender repented, then give it to the snake. He calls someone who belongs to the clan a snake, and the order of the clan was as follows: first - son, then daughter, then the brother of the fathers, and then the brother of the grandfathers. If there were none of these, the closest relative would take his place. And if a relative were not found, then the law commanded that the above should be brought to God. For it is said like this: “if a man has no money to give him the crime that is given to the Lord, let the priest, besides the ram of cleansing, pray for him” (Num. 5:8). It was decreed that the first fruits brought should also be eaten by the priests; because the firstfruits of the people were the Levites, and the firstfruits of the Levites was the bishop. Therefore, they used the firstfruits as firstfruits. Question 10. Why was egg flour brought to those suspected of adultery? The Lord himself explained this. For he said: “there is a sacrifice of jealousy, a sacrifice of memory, a sacrifice that remembers sin” (Numbers 5:15). Therefore he commanded that there should be no oil or frankincense with her; because this sacrifice is devoid of fragrance and the light of righteousness. The Lord God legitimized this, knowing their tendency to kill. And so that the husband would not be killed on suspicion, he commanded that the suspect be brought to Him, as He knows everything in wisdom, even what is done in secret. It is said: “And the priest shall bring the wife, and set her before the Lord: and let the priest take pure water of life before the Lord in an earthen vessel, and from the dust of the earth that is at the tabernacle of the meeting, and let the priest take it into the water: and let the priest set the wife before the Lord, and let him open the head of the woman, and let him give in her hand a sacrifice of remembrance, a sacrifice of jealousy, in Let the water of reproof be in the priest’s hand sowing the oath” (Numbers 5:16–18). He commanded all this to happen, frightening the suspected wife, so that she would repent if she had sinned, and for repentance she would receive forgiveness. Therefore, he commands her to be brought before God with her head open, teaching that “she is all naked and declared before Him (Heb. 4:13), and nothing we do is hidden from Him. And that God commanded the wife to do this to intimidate her is clear from what follows: “And let the priest slay her, and say to the woman: If no one were with you, and you transgressed and became defiled under your husband, be innocent from the water of the reproof of this oath: if you have transgressed, you are a man, or you have been defiled, and who will you your bed, except for your husband... may the Lord make you an oath and a curse among your people, so that the Lord may ever let your lashes fall and your womb be parted” (Num. 5:19-21). He also commanded his wife to confirm the oath and say: “Wake up, wake up” (Numbers 5:22). He also decreed that the oath should be written, blotted out in water, and the wife should drink the water (Num. 5:23), and before this a sacrifice should be made, that is, barley flour. Then he makes it known that the innocent wife will remain healthy, but the guilty one, who harbors sin, will learn by experience the power of the oath when the womb dissipates and the hips fall away. For whatever contributed to sin will also suffer punishment. The curse should be understood as follows: if someone suffers something heavy and intolerable, then others, when swearing, have the custom of saying: so that I will not suffer the same thing that such and such suffered! Question 11. What does it mean when it is said: “Whosoever is promised a great vow, he shall purify himself with purity to the Lord” (Num. 6:2)? Proclaim to the children of Israel and tell them: if a man or woman decides to take a Nazirite vow, to dedicate himself to the Lord as a Nazirite (Num. 6:2). There are many types of promises. Some promised sacrifices, others - money, and others - themselves, while others promised not to drink wine for a limited number of days, not to cut their hair. These were those about whom the divine James spoke to the godly wise Paul: “We have certain things that we have promised ourselves to God: this will be cleansed with them, and depend on them” (Acts 21:23-24), that is, in order to dispel suspicion, imagine the sacrifices made for them according to the law. It is about them that the law decrees here, and commands that those who have made this promise, on all the days of the vow (he calls a promise a vow) should abstain from vinegar, grapes and grape marc, and not cut the hair on their heads, “until the days are over, if you promised to eat to the Lord” (Num. 6:5). And the one who grows hair, as dedicating it to God, calls it a saint. For he said: “The hair of your head shall be holy all the days of your vow to the Lord” (Num. 6:5-6), that is, do not cut off the hair dedicated to God until you have finished your promise. He commands him not to approach either his deceased father, or his brother, or anyone else. For he says: if he happens to be accidentally present at someone’s death, then it is necessary to cut off all the hair, and not only on the first day, but also on the seventh, so that those hairs that escaped the razor and grew during the seven days are also cut off, and then on the eighth day two turtle doves are offered, one for the sake of sin, and the other for a burnt offering, and one lamb for the sake of transgression (Num. 6:12). And from this we know more precisely that he calls a victim for an involuntary sin a sacrifice for the sake of a crime; because what happened to him was involuntary, from the sudden death of someone. The number of vow days commands him to count again. For he says: “Let not the former days be counted among him, until the head of his vow is defiled” (Numbers 6:12). He also taught what sacrifices must be made to those who have fulfilled the vow of purification, namely: a lamb for a burnt offering and a lamb for sin; female sacrifices are offered for sin, because a person dares to sin when his mind is weakened. In addition to this, the law decreed that a blameless ram should be offered for salvation (Num. 6:14) and a basket of unleavened bread; then, when making the sacrifice, place the shorn hair on the sacrifice of salvation. Ramo is boiled (Num. 6:19), taken by the priest and placed in the hands of the one who promised, it meant that the vow was completed; because boiled ramo marks the completion of the deed. He legalized this not in vain, but teaching to take care of accuracy, not to make vows thoughtlessly, and having promised, to fulfill what was promised. And through this he gives a lesson to us, to keep the shrine undefiled; because he who has taken upon himself uncleanness needs purification from above and the removal of impurities through repentance. Blessed Paul said this in his letter to the Galatians: “My children, even though I am sick, until Christ is imagined in you” (Gal. 4:19). After this, the law teaches the priests how they should bless, and shows that the name of God imparts blessing to those who approach. For it is said: “Let them put My name on the children of Israel, and I will bless the Lord” (Num. 6:27). He also conveys the very words of blessing: “May the Lord bless you and keep you; May the Lord make His face shine upon you and have mercy on you; may the Lord lift up His face upon you, and give you peace” (Num. 6:24–26). And from this we learn that those who are being blessed must first of all ask for divine gifts, because this is what the words mean: “bless you”; then preserve the given, because it is added: “and will preserve you.” The second blessing predicts the coming of our God and Savior. For it is said: “May the Lord make His face shine upon you, and have mercy on you.” And the economy according to the flesh of God and our Savior is full of mercy; why we have been granted reconciliation with God. For this is taught by the following blessing: “May the Lord lift up His face upon you and give you peace.” About this world, blessed Paul said: “For this is our peace, having made both one, and having destroyed the middle wall of the fence: enmity through His flesh...” (Eph. 2:14-15). The prophet, having taught this about the blessing, and having described how he anointed the tabernacle, and what offerings the leaders of the tribes made, informs how he heard with his ears the divine voice coming from the purification, which was above the ark and overshadowed by the wings of cherubim (Num. 7:1-89). He wrote this not out of curiosity, but teaching that to the bishops who entered there once a year, the Lord God showed His glory, as much as human nature could see it. Question 12. Why, having commanded the sanctification of the Levites, did God decide not to leave hair on their entire body? Take the Levites from among the children of Israel and purify them; and to cleanse them, do this to them: sprinkle them with cleansing water, and let them shave their whole body with a razor and wash their clothes, and they will be clean (Num. 8:6-7). Hair is a sign of death because it is dead and incapable of feeling pain. Therefore, he commands that those who serve God have true life and not have anything dead or stinking. For this is what the godly Paul teaches us. “Christ,” he says, “has been crucified; no one lives, but Christ lives in Me” (Gal. 2:19–20); that is, I devoted myself to divine actions. Question 13: Why did God command the Levites to serve in the tabernacle from the age of twenty-five until they were fifty? This is the law regarding the Levites: from twenty-five years of age and above they must enter into service to work in the tabernacle of meeting, and at fifty years of age they must stop performing work and no longer work: then let them help their brothers maintain the guard at the tabernacle of meeting, but let them not work; Thus shall you deal with the Levites concerning their service. (Numbers 8:24–26). Because the first human age does not have perfect judgment to distinguish between good and bad, and the last has a weak body. Therefore, God exempts youth and old age from service, the first due to spiritual imperfection, the second due to bodily weakness. Question 14. Why couldn’t unclean souls celebrate Passover? There were people who were unclean from touching dead human bodies and could not celebrate the Passover on that day (Num. 9:6). With the prohibition, the reason is also shown. As those who attended a funeral and laid to the grave someone close to them, by definition of the law, they were unclean. Therefore, fearing that, while celebrating the Passover, they would break the commandment given regarding the unclean, and would not act illegally, they explained this reason to the legislator. But he did not dare to give an answer until he asked the Lord. For Joshua fell into such a mistake when he received the Gibeonites before asking the Lord. Therefore, the Lord God decreed that those who have undergone this desecration, or live far away, and therefore cannot celebrate the Passover on the fourteenth day of the first month, should celebrate the Passover on the fourteenth day of the second month. He commands the aliens to follow the same rules. For he says: “let there be one law for you, for the stranger and for the native” (Numbers 9:14). And this foreshadows the calling of the pagans. Question 15. How should we understand what is said: “with a sign... sound the trumpet for your exaltation. And when you have gathered the assembly, you will blow the trumpet, not as a sign”? When you sound the alarm for the second time, the camps stationed to the south will rise; [when you sound the alarm for the third time, the camps will rise, standing towards the sea; when you sound the alarm for the fourth time, the camps stationed to the north will rise;] let the alarm sound when they set off on their journey; and when it is necessary to call a meeting, sound the trumpet, but not the alarm (Num. 10:6-7). The all-wise Paul says: “If an unknown voice sounds a trumpet, who will prepare for battle?” (1 Cor. 14:8). Therefore, there was a difference in the sound of the trumpet, and it signaled either a stop on the way or departure on the journey. One trumpet called the princes with its sound, and two called the people and the princes. Only the priests were left to blow the trumpet, because the trumpet meant God's calling. This is what Moses added: “If you go out to fight in your lands against the adversaries who oppose you, sound the trumpet and sound the trumpet, and be remembered before the Lord, and be delivered from your enemies. And in your days of gladness, and in your feast days, and in your new moons, you shall sound the trumpets for burnt offerings, and for your burnt offerings, and you will have a memorial before your God: I am the Lord your God” (Num. 10:9-10). Because God, giving the law on Mount Sinai, struck their ears with a strong sound of trumpets: then every trumpet sound reminded them of this Epiphany. Why did blessed David say in song: “Blow the trumpet in the new moon on the blessed day of your holiday” (Psalm 80:4). And by this we also learn to call the people together at every meeting with a trumpet, and not as a sign; because, due to the uninitiated, we talk about divine secrets in secret; After we have removed those who have become worthy of secret teaching, we teach them clearly. Question 16. Why did the divine Moses, having named his father-in-law Jethro in the book of Exodus, now call him Raguel? And Moses said to Hobab the son of Reuel, the Midianite, a relative of Moses, We are going to the place about which the Lord said, I will give it to you; Come with us, we will do you good, for the Lord has spoken good things about Israel. (Numbers 10:29). He had two names, like Jacob and Israel, like Simon Peter, like Thomas, called Didymus, like Thaddeus and Levvi. Jobab was the son of Jethro. Question 17. What was the people's murmur? The people began to murmur out loud to the Lord; and the Lord heard, and His anger was kindled, and the fire of the Lord kindled among them, and began to consume the edge of the camp. (Numbers 11:1). We were upset about the difficulty of the journey. Question 18: Why does God immediately punish those who sin? The law was barely given; therefore, by punishing those who violated it, it was necessary to discipline others. For fear is fitting for subordinates. However, with punishment came philanthropy. Those who repented received favor. As soon as the fire from the Lord consumed a certain portion of the regiment (Num. 11:1), and then everyone gathered for prayer; the legislator asks for forgiveness, and the humane God grants it. And that the punishments were imposed on them out of necessity is evidenced by what follows. For soon after the end of the punishment they resumed the memory of Egypt, of the scarlet onion, of garlic, and so on, and the passion of gluttony kindled in them the desire for all this. Why is it very opportune that the writer, having spoken about their ingratitude, also depicted God’s generosity, talking about manna and the fact that it replaced not only bread, but also vegetables. For he says: “the grind is in millstones, and the grind is in mortars, and the grind is in pots, and the food is made... consumer goods” (Num. 11:8). Because the Israelites complained; then the Lord God is irritated, and the Prophet is indignant and cries out: “Thou hast embittered Thy servant with all things... why shouldst thou lay the aspirations of these people upon me? Did all this people wither in the womb, or did I give birth? as you say to me: take them into your bosom, as a milkmaid carries her milk, into the ground by which you swore by their father” (Num. 11:11-12). And this expressed their imperfection and childhood, because he likened them to one who feeds on breasts, and is unable to do anything else, but only wants to suck milk. But since these words showed strong indignation, they also meant the following; then the Lord God teaches Moses to rule the people with the help not of human power, but of God’s grace. For he said to him: “Gather together seventy men from the elders of Israel, whom you yourself have weighed, for these are the elders of the people and their readers: and let me bring you to the tabernacle of the meeting, and let them stand there before you. And I will come down and speak there with you, and I will take away the Spirit that is in you and put it on you: and they will raise up with you the aspiration of these people, and you alone will not lead them” (Num. 11:16-17). From these words the legislator learned that he had received sufficient grace according to the economy; That’s why God said: “I will take away the Spirit that is in you.” For he says this, not making him poorer in any power or grace, but teaching that the power that he received is sufficient for the present need. And that while imparting grace to the seventy, he did not diminish the grace in Moses, this is evidenced by deeds. For Moses, both in governing the people and in working miracles, performed the same things that he had done before. Just as one lights thousands from one lamp, and does not diminish the light of the first, and imparts light to the last, so the God of all, dispensing seventy from the grace of Moses, did not diminish the grace given to Moses. And this, as we see, is happening today. For many thousands of people who are baptized by one priest and accept the divine gift do not diminish the grace in the priest, and very many who are ordained by a bishop and receive the priesthood do not diminish the gift of the ordainer. However, the Lord gives consent to the slave’s trial; for he says to him: “Choose those which you yourself weigh.” Question 19. Why, when God promised to give meat, did the Prophet doubt? And Moses said, There are six hundred thousand footmen of this people among whom I am; and You say: I will give them meat, and they will eat for a whole month! Shall we slaughter all the sheep and oxen so that they may have enough? or will all the fish of the sea be gathered together to satisfy them? (Num. 11, 21–22). Because he was not only a Prophet, but also a man. However, the Lord God taught us not to indulge in doubt when God promises. For it was said to him: “The hand of the Lord is not satisfied with food? And now you will understand whether My word comprehends you or not” (Num. 11:23). But by promising to give, God combined punishment with generosity. For having said: “Until the month you eat meat, until it comes out of your nostrils...,” he added: and it will be an abomination to you (Num. 11:20), or, as Symmachus translated, indigestion 1; because greed produced illness, and caused death to many, like a scourge sent by God. Therefore, the divine David said: “I am still in their mouths, and the wrath of God is upon her, and she kills the multitude of them” (Psalm 77:30-31). Therefore, the all-wise Paul rightly exhorts: “And do not please the flesh through lust” (Rom. 13:14). Question 20. Why did the seventy, as soon as they were elevated to office, prophesy, but after that they did not? And the Lord came down in the cloud and spoke to him, and took of the Spirit that was on him and gave it to seventy elder men. And when the Spirit rested on them, they began to prophesy, but then they stopped. (Numbers 11:25). Because they were brought into their office not for prophecy, but for government; and this is one of the spiritual gifts. Therefore, blessed Paul, along with the Apostles, Prophets, teachers, gifts of healing, established intercessions and administrations (1 Cor. 12:28). Seventy were awarded this gift: and in order to make it clear to the people that they had received a divine gift, at the beginning they predicted something. Question 21: Why did Eldad and Modad begin to prophesy before they were numbered among the seventy? Two of the men remained in the camp, one's name was Eldad, and the other's name was Modad; but the Spirit rested on them [they were from among those who were written down, but they did not go out to the tabernacle], and they prophesied in the camp. (Numbers 11:26). They were probably of equal dignity with the seventy, and therefore accepted the gift. Scripture makes it clear that those who are often considered unskilled by people are recognized by the Master of the Unskilled as skillful. Thus, on Cornelius, human service was preceded by God’s generosity; because even before baptism he was given the grace of the Spirit. The unenvious disposition of the Legislator is seen here. For when Jesus said: “Lord Moses, rebuke them” (Num. 11:28), Moses answered him: “Are you jealous of me for food? And who will give prophets to all the Lord’s people, when the Lord gives His Spirit on them” (Num. 11:29)? And Jesus, worthy of great praise, did not harbor the passion of envy, but expressed himself in this way, suggesting arrogance and unauthorized appropriation of power in this matter. And that he was free from this passion is evidenced by praise; because it is said about him: “And Joshua answered, and Moses, the chosen one, stood before him, saying: Lord Moses, rebuke them” (Num. 11:28). Question 22. Who should be understood by the Ethiopian woman, “whose Moses sang”? And Miriam and Aaron reproached Moses for the Ethiopian wife whom he had taken, for he had taken an Ethiopian wife for himself (Num. 12:1). Joseph says that Moses, when brought up in the royal house, was chosen as a military leader in the war with the Ethiopians, and then, having won the victory, married the daughter of the Ethiopian king. Apollinaris also composed a fabulous tale. For he says that Moses, after Zipporah, married another Ethiopian in order to become the image of the Lord Christ, who, after the Church of Israel, betrothed to Himself a Church of the Gentiles. But Zipporah was also a foreigner. Therefore, composing fables is not the work of God, but of the opposite spirit. The legislator, according to his calling, cared so much about purity that, entering Egypt, he left Zipporah; for, after he left from there, his father-in-law came to him, bringing with him his wife and children, and added that he brought her after her release (Ex. 18:2). Therefore Moses called Zipporah here the Ethiopian; because Sheba was an Ethiopian people. The Evangelist says: “the queen of Ethiopia will arise... and condemn this generation” (Luke 11:31), and the history of the Kingdoms called her the queen of Sheba (1 Kings 10:1). The people of Omirite are called Savoy, and the Midianites are adjacent to them. So, since Aaron was married to an Israeli woman, and Moses to a foreign woman, out of cowardice they pronounced this reproach against him. But this very reproach from brother and sister testifies to the most perfect virtue of the legislator. For obviously, not finding another accusation, they wanted to reproach her, reproaching his wife. My opinion is confirmed by the verdict of the most truthful Judge. For it is said: “If there be a prophet in you..., I will be known to him in a vision, and in a dream I will say to him: Not as my servant Moses is faithful in all my house: I will speak to him mouth to mouth in reality, and not by divination, and the glory of the Lord in the sight: and why were you not afraid to speak against my servant Moses” (Num. 12:6-8)? So, this word is true: “Vengeance is mine, I will repay, says the Lord” (Rom. 12:19). And from both we learn not to take revenge on those who offend, but to wait for God’s judgment, especially taking care of the offended, just as Miriam was punished with leprosy then, while Moses was silent. Question 23: Of the two who reproached Moses, why was Miriam alone punished? And the cloud departed from the tabernacle, and behold, Miriam was covered with leprosy like snow. Aaron looked at Miriam, and behold, she was leprous. (Numbers 12:10). Firstly, because this wife’s offense was greater. For nature and law subordinate the female sex to the male. And then Aaron had some small excuse, as he was older in years and worthy of the bishopric. Moreover, since the leper was recognized by the law as unclean, and Aaron was the root and foundation of the priests, so that the reproach would not fall on the whole family, God did not subject it to equal punishment, but frightened and brought it to reason by punishing his sister. For her illness saddened Aaron so much that he began to beg the one who was offended for having suffered this blow, so that through his intercession he would deliver her from the disaster. And Moses did not ignore this request, but immediately offered prayer. Then the philanthropic Lord taught that he punished Mariam not with the severity of a judge, but in a fatherly manner. For he said: “Even if her father spit in her face, would she not be put to shame...? Let him be absent from the regiment for seven days, and let him come in for now” (Numbers 12:14). But with dishonor comes honor; because the people did not set out on their journey until Mariam was freed from her illness. Question 24. Why did God command to send spies? And the Lord spoke to Moses, saying, Send men from you, that they may spy out the land of Canaan, which I have given to the children of Israel; Send one man at a time from the tribe of their fathers, the chief of them. (Num. 13.2–3). So that, having previously learned the fertility of the earth, they would desire to take advantage of these abundant fruits; and if they are lazy and lose heart, then those punished for this have no excuse. Question 25. Why did Absiah, when sent as a spy, call Moses Jesus? These are the names of the men whom Moses sent to spy out the land. And Moses named Hoshea the son of Nun Joshua. (Numbers 13:17). Because he was the image of the true Jesus, who, while building our salvation, was outwardly likened to spies. For just as the spies used both the clothing and the speech of those peoples whom they spied, so God the Word, putting on human nature and speaking in his language, arranged our salvation. Question 26. Which Anakite family is Moses talking about? But the people living in that land are strong, and the fortified cities are very large, and we saw the sons of Anak there (Num. 13:29). Enak himself was probably famous and famous due to his great physical stature; and his family, without a doubt, resembled its ancestor. Question 27. What does it mean when it is said: “the glory of the Lord will fill the whole earth”? But as I live, [and My name always lives,] and the whole earth is full of the glory of the Lord (Num. 14:21). God predicts the rejection of the Jews and the salvation of the universe, and adds an oath to the prediction. For he says: “As I live, My name lives forever, and the glory of the Lord will fill the whole earth” (Num. 14:21). Then he pronounces judgment on all those who were numbered, except Caleb the son of Jephuniah and Joshua the son of Nun, who, in addition to revealing the truth, gave pious advice to the people. It is appropriate to compare with this sentence what is said in the Gospel: “the kingdom of God will be taken away from you, and it will be given to a tongue that produces its fruits” (Matthew 21:43): because the image of the disbelieving Jews were those who fell for unbelief in the desert, and the image of the believing pagans were the uncircumcised children, who instead of their fathers, under the leadership of Jesus, took possession of their promised land ancestors Question 28. Why did God give laws about the same sacrifices more than once? To make the remembrance of the laws firm by frequent repetition of legislation. Question 29. What does it mean when it is said: “the soul will create pride with its hand”? If any of the natives or strangers does anything with an impudent hand, then he blasphemes the Lord: that soul will be cut off from his people (Num. 15:30). Concerning those who sinned involuntarily, having decreed by law what kind of sacrifice should be offered to them, he gives laws regarding those who sinned arbitrarily. Sins are different. For some, due to spiritual weakness, cannot endure the uprising of passion, and by yielding to them they are overcome, while others fall into sins due to other circumstances; and there are also people who look at Divine laws with disdain. He called the latter sinners out of pride, as arbitrarily disregarding the laws. About such a one he said that he would be destroyed, and added the reason for this: “because he despised the word of the Lord, and scattered His commandments, let that soul be erased by destruction: for her sin is upon her” (Num. 15:31). He who, through weakness, is overcome by passions, and then sighs and laments, has some small excuse. But whoever loves evil and neglects God’s commandments is deprived of all justification. Question 30: Why did God command that those who gathered wood on the Sabbath be stoned? And the Lord said to Moses: This man must die; let the whole congregation stone him outside the camp. (Numbers 15:35). So that he does not serve as a model of lawlessness, as the first to break this law. For his punishment inspired fear in everyone. Question 31. Why did God command the Israelites to put blue spinning on their cassocks? And the Lord spoke to Moses, saying: Speak to the children of Israel and tell them to make tassels for themselves on the edges of their clothes throughout their generations, and in the tassels that are on the edges they insert threads of blue wool (Num. 15:37-38). Blue yarn is likened to the color of the sky. Therefore, she reminded them of the Lawgiver, who fills everything and apparently dwells in heaven. For it is said: “heaven is the heaven of the Lord” (Psalm 113:24); and: “He who lives in heaven will laugh at them” (Psalm 2:4). This is what the law teaches; for he says: “See the garments, and remember the commandments of the Lord, to do them, and do not return to the trail of your thoughts and... comb..., with them you will go astray after them” (Num. 15:39). Question 32. Korah still had some reason to rebel against the Lawgiver, because he was from the tribe of Levi; but what pretext did Dathan, Abiron and Eliab, who were descended from Reuben, have for rebellion? Korah the son of Isaac, the son of Kohath, the son of Levi, and Dathan and Abiron, the sons of Eliab, and Abnan the son of Peleth, the sons of Reuben, rose up against Moses, and with them from the children of Israel two hundred and fifty men, the leaders of the congregation, those called to the assemblies, men of renown. (Num. 16, 1–2). Reuben was the firstborn, and they thought that the priesthood was fitting for the firstborn, but they did not pay attention to the fact that their ancestor was deprived of his birthright for iniquity. Question 33. What does it mean when it is said: “they did not heed their sacrifice”? Moses was very upset and said to the Lord: do not turn your gaze on their offering; I did not take a donkey from any of them and did not harm any of them. (Numbers 16:15). There was a dispute about the priesthood; both of those arguing, preparing to bring incense, chose the Lord God as Judge in resolving the dispute. The Prophet, upset by the leaders of the rebellion, begs the Judge not to accept what the rebels bring unlawfully, and calls Him as a witness to his own truthfulness. For he says: “Do not heed their sacrifice: you did not receive a single lust from them, lower than the bitter ones from them” (Numbers 16:15). The judge himself confirms the testimony about them. For he says: “depart... from the midst of this host, and I will consume the abies” (Num. 16:21). And the praiseworthy Moses again expresses his meekness. For, having prostrated himself before the Judge, he cries out: “God of spirits and of all flesh, if one man sins, will the wrath of the Lord be upon the whole assembly” (Num. 16:22)? And the man-loving Lord, having accepted the prayer of His servant, commands the others to separate from the rebels, commanding the earth to open up, causing their tabernacles to be swallowed up along with those living in them, and those who passed through the middle of the sea are devoured by the earth; because it is not difficult for the Creator to lay a dry path in the sea, and also to make a sea out of dry land as punishment; and He destroyed the Egyptians with water, and covered Dathan, Abiron and others with the waves of the earth, and brought them down alive to hell, and destroyed the host of Korah with fire. Question 34. Why did God command the altar to be made from the censers of the sacrificers? And Eleazar the priest took the copper censers that had been burnt, and broke them into sheets to cover the altar (Num. 16:39). To denounce those who dared to rebel against the priesthood, and to confirm those appointed to perform sacred functions. For he added the following: “in remembrance of the sons of Israel, because no one from the seed of Aaron will come to lay incense before the Lord” (Num. 16:40). That is why he commanded that the vegetated staff be placed in the ark, and again he legitimized that the priests should officiate and the Levites serve, without approaching either the altar or the sacred vessels. Then he teaches what the priests should take for themselves; for he commanded them to eat the firstfruits of wine, wheat, oil and bread. Again he also decreed that sacred offerings and firstborns should be taken, and he determined the price of redemption for unclean animals. For he says: “I redeemed it from one month, the value of five shekels, according to the holy shekel: there are twenty copper coins” (Num. 18:16). And from the pure firstborn he commanded that the blood be poured onto the base of the altar, that the fat be sacrificed, and that the priests take the meat, just as they take the breast and frame from other sacrifices. He called this fellowship the covenant of salt (Num. 18, 19), because, as the divine Apostle says, “those who serve the altar share with the altar” (1 Cor. 9, 13). Others say that, since he ordered the sacrifices to be sprinkled with salt, he called what was consecrated to the priests the covenant of salt. Then he makes it known to the priests and Levites that it is not pleasing to Him that they should receive a special lot, like the other tribes, but commands the Levites, as from all the people, to take tithes from the land, and the profits in the herds of flocks and herds, and the profits from trade, or any other trade; So bring tithes from yourself to the priests. And he commands this to be used in every place; what is separated from the sacrifices is in the church itself. At the same time, he calls tithes a reward for the benefit delivered to the people. For he says: Whether you cultivate the land, or trade, or live at home, the Levites stand before me in priestly service for all of you; He expressed this very thing in the words: “This is your reward for your services, even in the tabernacle of witness” (Num. 18:31). Question 35. How should we understand the ruling about the red-haired youth? God made it legal to offer it for the sin of the whole people; It prefigures the saving suffering that takes away the sin of the whole world. God commands to bring a red-haired young woman to represent the earthly body; because Adam’s name also serves as an indication of that red earth from which his body was formed. And the virginity of the young woman prefigures the sinlessness of the Lord Christ. No yoke was placed on the youth; this makes us understand the freedom of our Savior; because the yoke means slavery, and the Lord, when they demanded the didrachm, said: “For the sons are free” (Matthew 17:26). The slaughter of a young woman outside the regiment means the suffering of the Savior outside the gates. The divine Apostle presents the same thing more clearly in his Epistle to the Hebrews (Heb. 13:12-13). He ordered that the young woman be burned, skin and everything else; because in the Lord Christ everything is pure. And the cedar tree (Num. 19:6) was a sign of the cross. For just as it is something that does not rot, so the cross is life-giving. The sucking of scarlet symbolized the Master's blood, and the hyssop depicted the fact that the warmth of life destroyed the coldness of death. It is said about the one who burns the young woman that he is unclean until evening in the image of those who crucified the Lord Christ. Sprinkling this ashes with water, God commanded to cleanse those who approached the deceased, or touched the bones, or were defiled by something similar. It is said: “And if a man is defiled..., that soul will be consumed from the midst of the host...: for the water of sprinkling has not been sprinkled upon” (Num. 19:20). So the Lord said in the Holy Gospel: “Unless one is born of water and the spirit, he cannot enter into the kingdom of God” (John 3:5). Question 36: Why does Moses say that both the one who sprinkles and the one who is sprinkled are unclean until the evening? And may this be an eternal statute for them. And let him who has sprinkled the cleansing water wash his clothes; and whoever touches the water of purification will be unclean until evening. (Num. 19, 21). Because, according to the law, he who touches a dead bone is unclean. Therefore, cleansing is due to the truth (because cleansing is through Christ); and to be unclean is to the law, but the law represented grace. And they were unclean until the evening, that is, until the end of the law, because the coming of the Lord is like the morning. To those who sit in darkness and the shadow of death, the light has shone, as the Prophet Isaiah says (Is. 9:2); and in another place God Himself said: “To those who fear Me the Sun of righteousness will shine and healing will come upon their wings” (Mal. 4:3). And also “behold the Man, His name is East” (Zech. 6:12). Question 37. Why was the Lord God angry with Moses and Aaron when they brought water out of the stone? And the Lord said to Moses and Aaron, Because you did not believe Me, to demonstrate My holiness in the sight of the children of Israel, you will not bring this people into the land that I am giving them. (Numbers 20:12). When Moses and Aaron complained about the death of their sister, the people rebelled against them due to lack of water. Therefore, indignant at the lawlessness of the Israelites when they drained the water, they used words expressing doubt. For the legislator said this: “Listen to me, disobedience, shall we bring water out of this stone for you?” (Num. 20:10) Therefore, the Lord God pronounced judgment on them and said: “Because you have not faith to sanctify Me before the children of Israel, for this reason you will not bring this host into the land that you gave to them” (Num. 20:12). The divine David also uttered this in song: “And Moses became embittered for their sake: for his spirit was bitter, and his lips were discordant” (Psalm 105:32-33); because, being angry with them, he spoke the word with doubt. And this doubt was not in the soul, but in the tongue. For this was expressed by David: “discord in his mouth.” It should, however, be known that God pronounced this sentence by building something else, as we will explain in due time. Question 38. Why did God command to heal the sting of snakes with a copper serpent? And Moses made a copper serpent and put it on a banner, and when the serpent bit the man, he looked at the copper serpent and remained alive. (Numbers 21:9). And this prefigured saving suffering; because through the serpent sin lingered; why the serpent suffered a curse from the God of all. Therefore, the serpent is the image of sin and oath. And since the Lord Christ, as the divine Apostle says, came “in the likeness of the flesh of sin” (Rom. 8:3); because He really took upon Himself the body, “but do not commit sin, lest flattery be found in His mouth” (1 Peter 2:22); then saving suffering is typified by the copper serpent. For just as the copper serpent was an image of serpents, but did not have the serpent’s venom, so the only begotten Son had a human body, but did not have sinful filth. And how those bitten by snakes, looking at the copper serpent, received salvation; Thus, those wounded by sin, undoubtedly believing in the suffering of our Savior, turn out to be conquerors of death and acquire eternal life. Question 39. If Balaam was a sorcerer; then why did he ask the Lord? He did not question the true God; but God, not called upon, even unknown to him, answered him. For it is said: “God came to Balaam, and said to him: What are these men with you” (Num. 22:9)? He asks about this not because he did not know the reason for their coming, but in order to order, based on the sorcerer’s answer, what to do. Question 40. Why did God, having commanded Balaam not to go, then commanded him to go? However, stay here for the night, and I will find out what else the Lord will tell me. And God came to Balaam at night and said to him: if these people have come to call you, get up and go with them; but only do what I tell you. (Num. 22, 19–20). Because Balaam, deceived by the promised money, and thinking that the Lord God would change His will, again asked: “Does he need to go with the messengers?” then God allowed me to go, as if saying: “Go because you want it; but know this: you will say that I delight.” Question 41. Why did God, having commanded Balaam to go, stop him in the procession through an Angel? And the wrath of God was kindled because he went, and the Angel of the Lord stood on the road to hinder him. He rode on his donkey and with them two of his servants. (Numbers 22:22). He frightens him with the supernatural speech of the donkey and the vision of an Angel, so that Balaam will know what care God takes for the people of Israel. Others say that this Angel is Michael, the leader of the people of Israel. Question 42. What power would the sorcerer’s curse have without God’s permission? It would have no power; because the prevailing opinion about this was false. But because the people of Israel, often falling into lawlessness, suffered punishments sent down from God; then the Lord God, through their weakness, arranged what happened to Balaam. So that those punished by God would not think that they were subject to disasters from the curses of the sorcerer, he would not allow the sorcerer to curse, thereby depriving the foolish of the reason for a false thought. Yes, even if the sorcerer’s curses had any power, then it would not be difficult for the Creator of everything to make them invalid; how obvious it is to those who have studied the divine. For it is said: “The Lord destroys the councils of tongues, sweeps aside the thoughts of people, and sweeps away the councils of princes: but the counsel of the Lord endures forever” (Psalm 33:10-11). However, Balaam, having recognized God’s care for the Israelites, attempts to bow down God with sacrifices, believing that He too is one of the false gods, whom their servants called changeable. What was said: “I will go straight” (Num. 23:4) shows that he really wanted to find out what to do. Therefore, unclean lips receive the power of the All-Holy Spirit, and utter what they would not like to utter, and cry out: “Why should I be cursed, the Lord will not curse him? or that I am a river of evil, but God does not revile it?” (Num. 23:8) and also predict the future: “all people will be one, and all their tongues will not be counted. Who will trace the seed of Jacob? and who will count the hosts of Israel” (Num. 23:9-10)? Then Balaam asks that he too have fellowship with the Israelites: “let my soul die among the souls of the righteous, and may my seed be like their seed” (Num. 23:10). Because Balak was indignant, and thinking that Balaam, seeing the multitude of Jews, pronounced a blessing, takes him to another place, from which only part of the people could be seen: then the All-Holy Spirit again speaks through Balaam: “Not as a man God wavers, nor as a son of man changes: He who says, will He not do? He speaks, and will he not abide? (Numbers 23:19). The nature of God, Balak, is immutable and unchangeable. The will of God does not change, like man's. “Behold, I am brought to bless: I will bless and not turn away” (Num. 23:20). Question 43. What does it mean when it is said, “Like the glory of a unicorn”? God brought them out of Egypt; he had the speed of a unicorn (Numbers 23:22). A unicorn is an animal with one horn on its head. The Lord God said to Job about him: “Does this unicorn want to work?” (Job 39:9). And this showed both the strength and insubordination of the animal. Therefore, some likened the Lord God to a unicorn. But I think that this is said about the people of God. Just as a unicorn has one horn, so a pious people worships one God. Therefore, blessed David says: “We will rip your enemies from your horns” (Psalm 43:6). And how one should understand one God, we have spoken about this more than once. The words: “There is no enmity in Jacob. lower than sorcery in Israel: in time Jacob and Israel will be called what God will do” (Num. 23:23), should be understood this way: what God will do to Israel, neither magic nor the observation of bird fortunetellers can predict; because the Lord God, through His own Prophets, predicts the future for him and inspires him what to do. Question 44. What does it mean when it is said: “Balaam did not go according to his custom to meet with sorcery”? Balaam saw that the Lord was pleased to bless Israel, and did not go, as before, to practice magic, but turned his face to the desert. (Numbers 24:1). Having learned from experience that magical art does not help at all; because He who makes his tongue utter what He pleases is beyond measure stronger, Balaam stopped using ordinary signs, and dedicated his tongue to the service of God. You should know that it seemed to some that Balaam had not predicted anything about our Savior. But they should have taken into account that the extremely wicked Nebuchadnezzar also had a revelation about our God and Savior. For he saw a stone that “cut off... without hands, struck the body..., crushed gold, silver, copper, iron, stone, and a great mountain became, and covered the whole earth" (Dan. 2, 34-35). Therefore, he who foretold this through Nebuchadnezzar, and through Balaam, predicted the salvation of the universe, so that such prophecies would be preserved among the pagans. About this The prophecy is actually fulfilled, for he who came from Judah in the flesh captured not only the princes of Moab, but also all the “sons of Seth” (Num. 24:17). And the sons of Seth are all men; But Balaam also predicted the victory of the Macedonians over the Persians. For he says: “They will come out of the hands of the Kitians, and they will embitter Assyria, and they will embitter the Jews” (Num. 24:24). Alexander destroyed the kingdom of the Persians, but Antiochus, taking up arms against the Jews, took their capital and brought God’s church into desolation. And these predictions were made not by false magic, but by the power of the All-Holy Spirit. For Whoever commanded the donkey to speak supernaturally with a human voice, He also proclaimed the future with the tongue of a sorcerer. For it is said: “and the Spirit of God was upon him” (Num. 24:2). This also happened to the wicked Saul; which is why, due to the extraordinary nature of the incident, a parable was composed: “food and Saul in the Prophet” (1 Sam. 10, 11). However, the lying sorcerer, even after such an experience, arranged new intrigues against God. Realizing that the Israelites, shamed by God, had irresistible strength, he conceived the idea of ​​driving them to wickedness through intemperance, so that, having lost God’s help for wickedness, they would become easily caught. And he inspired the Midianites to arm themselves against them not with husbands, but with wives, and instead of weapons, to use bodily beauty and alluring speech, so that the Israelites, caught by beauty and seduced by speech, would serve their idols. And blessed Moses informs us of this, after the victory over the Midianites, reproaching those who saved the lives of the captured wives. For he says this: “Are you leaving the entire female sex alive? For you were the son of Israel, according to the word of Balaaml, who would retreat and despise the word of the Lord for the sake of Fogor, and there would be a plague in the assembly of the Lord” (Num. 31: 15-16). And Fogor is the name of an idol. The divine David also mentioned this wickedness: “and took communion with Beelphegor, and ate the sacrifices of the dead” (Psalm 105:28). Therefore, God commanded that we should be at enmity with the Midianites. “These are your enemies by flattery..., deceiving... by Fogor” (Numbers 25:18). When the people sinned, then the princes, as Symmachus put it (Num. 24:4), were hanged for not turning them away from the evil deed. Symmachus translated the words: “and his kingdom will be exalted above Gog” (Num. 24:7) as follows: and his king will be exalted above God. And this means that Og, who took up arms against them, will be overcome by the power of the king, who will come from them in the flesh. Question 45: Why did God command the people to be numbered again? After this defeat the Lord spoke to Moses and Eleazar the son of Aaron the priest, saying: number all the congregation of the children of Israel, from twenty years old and upward, according to their families, all that are able to go to war against Israel. (Num. 26, 1–2). Because he had already pronounced the sentence on those who were numbered, he had to bring their children into the promised land, about whom they said that they would become captives (Num. 14:3); Then he ordered the children to be numbered in order to show the power of His blessing, so that even after the death of the fathers the number remained the same. Question 46. Why did God command to divide the earth by lot? The land should be divided by lot, according to the names of the tribes of their fathers they should receive inheritances (Numbers 26:55). To end all disputes and competitions with the fact that the earth is divided by lot by God himself, and the matter is not entrusted to some fate. This is what the divine Apostles did before the All-Holy Spirit descended on them; because, having cast lots, they all prayed wisely to the Leader to show him the most worthy. So the divine Paul said about us: “in Him also we were made heirs, having been named before by sight... all things working according to the counsel of His will” (Eph. 1:11). Question 47. Why did the Lord God, having testified about Jesus that he had the Spirit of God in himself, commanded Moses to lay “his hand... on him”? And the Lord said to Moses: Take for yourself Joshua the son of Nun, a man in whom is the Spirit, and lay your hand on him (Num. 27:18). This also happened to the house of Cornelius. For having already received grace, they were deemed worthy of baptism. Yes, and the Lord Christ, having received all the gifts of the Spirit according to humanity before birth, began the baptism of John, and commanded the servant to lay his hand on His head, and showed the All-Holy Spirit descending on Him in the form of a dove. And the Apostles, having already received the Holy Spirit through the Master’s breath, then received the grace that descended on them from above. It was the same with Joshua. He had the grace of the Spirit, but in order for the people to be convinced that God had appointed him as a leader of the people, the hands of the legislator were laid on him, and Moses did this according to God’s command. For it is said: “Thou shalt lay thy hand upon him, and make him a priest before Eleazar, and command him before all the congregation, and command him before them: and give unto him of thy glory, that all the children of Israel may hear him. And let him become a priest before Eleazar” (Num. 27:18-21), that is, he will have equal honor with him, and through the word of judgment, which was laid on the Persians of Eleazar, he will know what to do. And from this we know that those who receive ordination from bishops become partakers of spiritual grace. For here too the Lord God said: “Give him some of your glory.” It is worthy of surprise in the Prophet that he had children, a brother and a nephew, but did not appoint any of them as a leader, but asked God, and appointed the one named by God. After this, Moses, having made a reminder of holidays and sacrifices, gives laws regarding those who have vowed to bring something as a gift to the Lord God (Num. 30:3). And first of all, he decreed that everyone who promises should fulfill his vow by deed. If the promisee lives under the authority of her father, her vow must be confirmed by her father. And if the father does not agree to her promise, the promisee is not subject to blame. And if, after announcing her vow, the father either agrees or remains silent; then the promise must be fulfilled. He also legitimized those living in marriage, and commanded that the vow be confirmed with the consent of the husband. Question 48. Why did the legislator order that the Midianite women who were married be beaten? So kill all male children, and kill all women who knew a husband on a man’s bed (Num. 31:17). Because they were instructed in the doctrine of wickedness and could corrupt those who took them captive. Question 49. Why did the legislator list the places of camps? So that subsequent births will know God's care. For, leading the Israelites through impassable and waterless places, he abundantly gave them everything they needed. Question 50. Why is the person who committed the involuntary murder assigned a time to return after the death of the bishop? For he was to live in the city of his refuge until the death of the great priest, and after the death of the great priest the murderer was to return to the land of his possession. (Numbers 35:28). Because the death of the bishop according to the order of Melchizedek was the resolution of human sin. He brought into paradise those expelled from paradise. Until the death of the bishop, the flight of the one who committed the murder softened the anger of his relatives and curbed their murderous desire. The fact that the punishment for those fleeing was canceled upon the death of the bishop was enough to convince the relatives to extinguish their anger, because the bishop under whom the crime was committed had died; and the legislator established this limit for both crime and punishment. Question 51: Why did God command the tribes not to mix with each other? And so that the inheritance does not pass from tribe to another tribe; for each of the tribes of the children of Israel must be bound to its own inheritance. (Numbers 36:9). So that the seed of Judah, in whom God promised blessing to the pagans, would be preserved unmixed. However, the royal and priestly tribes had mutual communication with each other; because the Lord Christ is both Bishop and King according to humanity. You might be interested in: