In the homilies on Jesus Nave 290 “Moses is dead,” the law has died, Moses being called thus, according to: “they have Moses and the prophets.” 291 When Moses, therefore, was leading through the sea, of salt water, no order was established, which we now see when Jesus is general and the Lord fulfills the symbol. For the one about to cross the Jordan, there is need of provisions ... For the way of God demands the working of virtue. 293 But Moses did not say: “Let the sun stand still,” he did not look up to heaven, he did not show a heavenly sign. But Jesus says: “Let the sun stand still.” And Scripture testifies that “God never so obeyed men.” Therefore my Jesus also made the sun stand still and at his coming has made the day longer for me against the enemies, so that being led as a general by Jesus I might rout the adversaries. 298 The Father subjected “the desert” to Christ. Concerning which it is said: “rejoice, thirsty desert” and: “many are the children of the desolate than of her who has a husband.” And 299 Jesus did not subject Lebanon, that is, Israel, so called in the prophets, which is also called a “beautiful olive tree”; but the nations, “the Anti-Lebanon,” “grafted” indeed in Israel, but having become in its place. 300 (these through Moses received their inheritance of the land, since many through the law before grace were perfected. And since Israel is named firstborn), through Moses the firstborn received their lots, Reuben and Gad and Manasseh. However, these also cross over well-girded before the others. For those of the Jews who have believed have led the way to the salvation of the nations. 301 And they guide the people, “having girded their loins in truth.” For even after life, they strive together with the faithful, as many as have become men, “having put away childish things.” 302 Why then not 3 and 9 tribes, but “two and a half tribes” by Moses and “nine and a half” are given their inheritance by Jesus? ... perhaps, they say, even the former ones touched upon the trinity, but not purely. For the matter of the economy was not yet at hand, even if they proclaimed Christ beforehand. 305 being truly a type of the Church ****, which formerly was defiled by the fornication of demons according to: “for we ourselves were once disobedient”; and she received the spies of Christ, the Apostles, “preparing for the Lord a people made ready.” “And she brought them up to the roof”; for no spy of Jesus can be on the ground or remain below. 308 And just as for the sinner all creation makes war, as in the case of the Egyptians, so all things become passable for the righteous one journeying through the Red Sea and the desert, being supplied the abundant food from heaven; and the air is passable for this one according to: “We shall be caught up in the clouds into the air.” For in general he heard not to be afraid: “for if you pass through fire, the flame will not burn you.” 310 For of those who perish after baptism, the water of the Jordan “goes away into the sea of salt”; but the other water is of the righteous. 312 And they cross the Jordan on the tenth day of the first month, in which is also the Passover. 394 “And Jesus was old, advanced in days.” Not simply are the long-lived called “elders” in Scripture, but those having a mindset worthy of the honor of the heavenly presbytery. Therefore, it has called neither <τὸν> Adam nor Methuselah nor Noah “elder,” whom it rather should have, but it first called the shorter-lived Abraham “elder.” And to Moses the Lord says: “choose for yourself from all the people elders, whom you yourself know that they are elders.” But if Scripture should somewhere say this concerning a sinner, 395 it says it with disparagement, for instance: “The Lord himself will come into judgment with the elders and with the rulers of the people.” Likewise also it says “to be advanced in days” of holy ones. For no one “turning to the things behind” has “advanced,” but if “someone reaches forth to the things that are before, forgetting the things that are behind.” 396 “And the land

In Jesu Nave homiliae 290 «τετελεύ τηκε Μωυσῆς», ἀπέθανεν ὁ νόμος, Μωυσῆς χρηματίζων, κατὰ τό· «ἔχουσι Μωυσέα καὶ τοὺς προφήτας». 291 ἐπὶ μὲν οὖν Μωϋσέως ἄγοντος διὰ θαλάττης, ὕδατος ἁλμυροῦ, οὐδεμία τάξις ἐγί νετο, ἣν νῦν ὁρῶμεν Ἰησοῦ στρατηγήσαντος καὶ τοῦ Κυρίου πλη ροῦντος τὸ σύμβολον. τῷ μέλλοντι διαβῆναι τὸν Ἰορδάνην ἐπισιτισμοῦ χρεία ... Θεοῦ γὰρ ὁδὸς ἐργασίαν ἀρετῆς ἀπαιτεῖ. 293 Μωυσῆς δὲ οὐκ εἶπεν· «Στήτω ὁ ἥλιος», οὐκ ἀνέβλεψεν εἰς τὸν οὐρανόν, οὐκ ἔδειξε σημεῖον οὐράνιον. Ὁ δὲ Ἰησοῦς φησι· «Στήτω ὁ ἥλιος». Καὶ ἡ Γραφὴ μαρτυρεῖ, ὡς «οὐδέποτε Θεὸς οὕτως ἀνθρώπων ὑπήκουσεν». Ἔστησεν οὖν τὸν ἥλιον καὶ Ἰησοῦς ὁ ἐμὸς καὶ ἐπὶ τῆς παρουσίας αὐτοῦ μείζονά μοι τὴν ἡμέραν κατὰ τῶν πολεμίων πεποίηκεν, ἵνα στρατηγούμενος ὑπὸ τοῦ Ἰησοῦ τοὺς ἀντιπάλους τροπώσωμαι. 298 «Τὴν ἔρημον» ὑπέταξεν ὁ Πατὴρ τῷ Χριστῷ. Περὶ ἧς εἴρηται· «εὐφράνθητι ἔρημος ἡ διψῶσα» καί· «πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα». Καὶ 299 οὐ τὸν Λίβανον ὑπέταξεν Ἰησοῦ, τὸν Ἰσραήλ, οὕτως ἐν προφήταις καλούμενον, ὃς καὶ «καλλιέλαιος» εἴρηται· ἀλλὰ τὰ ἔθνη, «τὸν Ἀντι λίβανον», «ἐγκεντρισθέντα» μὲν ἐν Ἰσραήλ, ἀντ' αὐτοῦ δὲ γενόμενα. 300 (οὗτοι διὰ Μωϋσέως ἐκληρώθη σαν τὴν γῆν, ἐπειδὴ πολλοὶ διὰ τοῦ νόμου πρὸ τῆς χάριτος ἐτελειώ θησαν. Καὶ ἐπεὶ πρωτότοκος Ἰσραὴλ ὀνομάζεται), διὰ Μωυσέως οἱ πρωτότοκοι τοὺς κλήρους ἐδέξαντο, Ῥουβὴν καὶ Γὰδ καὶ Μανασσῆς. ∆ιαβαίνουσι μέντοι καὶ οὗτοι εὔζωνοι πρὸ τῶν ἄλλων. Οἱ γὰρ ἐξ Ἰουδαίων πεπιστευκότες ἡγήσαντο τῆς τῶν ἐθνῶν σωτηρίας. 301 αὐτοὶ δὲ τὸν λαὸν ὁδηγοῦσι «περι ζωσάμενοι τὴν ὀσφῦν αὐτῶν ἐν ἀληθείᾳ». Καὶ μετὰ βίον γὰρ συνα γωνίζονται τοῖς πιστοῖς ὅσοι ἄνδρες γεγόνασιν «τὰ τοῦ νηπίου καταρ γήσαντες». 302 ∆ιὰ τί δὲ μὴ γʹ καὶ θʹ φυλαί, ἀλλὰ «δύω ἥμισυ φυλαὶ» ὑπὸ Μωϋσέως καὶ «ἐννέα ἥμισυ» κληροδοτοῦνται ὑπ' Ἰησοῦ; ... τάχα δέ, φασι, καὶ οἱ πρότεροι ἥψαντο μὲν τῆς τριά δος, οὐ μὴν καθαρῶς. Οὔπω γὰρ τὸ τῆς οἰκονομίας προσέκειτο, εἰ καὶ Χριστὸν προεκήρυττον. 305 τύπος ὄντως οὖσα τῆς Ἐκκλη σίας ****, ἣ πρότερον πορνείᾳ τῇ τῶν δαιμόνων ἐφύρετο κατὰ τό· «ἦμεν γάρ ποτε καὶ ἡμεῖς ἀπειθεῖς»· καὶ τοῦ Χριστοῦ τοὺς κατα σκόπους Ἀποστόλους ἐδέξατο «ἑτοιμάζοντας Κυρίῳ λαὸν κατεσκευασμέ νον». «Καὶ ἐπὶ τὸ δῶμα τούτους ἀνήγαγεν»· οὐδεὶς γὰρ κατάσκοπος Ἰησοῦ δύναται εἶναι χαμαὶ οὐδὲ μεῖναι κάτω. 308 ὥσπερ δὲ τῷ ἁμαρτωλῷ πᾶσα ἡ κτίσις πολεμεῖ, ὡς ἐπὶ τῶν Αἰγυπτίων, οὕτω γίνεται πάντα τῷ δι καίῳ βατὰ Ἐρυθρὰν διοδεύοντι θάλατταν καὶ τὴν ἔρημον, τὴν πολ λὴν τὴν ἐξ οὐρανοῦ χορηγουμένῳ τροφήν· καὶ ὁ ἀὴρ δὲ τούτῳ βα τὸς κατὰ τό· «Ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀέρα». Καθόλου γὰρ ἤκουσε μὴ φοβεῖσθαι· «ἐὰν γὰρ διέλθῃς διὰ πυρός, φλὸξ οὐ κατα καύσει σε». 310 τῶν γὰρ μετὰ τὸ βάπτισμα ἀπολ λυμένων τὸ ὕδωρ τοῦ Ἰορδάνου «εἰς τὴν θάλασσαν ἄπεισι τῶν ἁλῶν»· τὸ δὲ ἄλλο τὸ ὕδωρ ἐστὶ τῶν δικαίων. 312 διαπερῶσι δὲ τὸν Ἰορδάνην τῇ δεκάτῃ τοῦ μηνὸς τοῦ πρώτου, ἐν ᾧ καὶ τὸ Πάσχα. 394 «Καὶ Ἰησοῦς πρεσβύτερος προβεβηκὼς τῶν ἡμερῶν». Οὐχ ἁπλῶς οἱ πολυ χρόνιοι λέγονται «πρεσβύτεροι» τῇ Γραφῇ, ἀλλ' οἱ φρόνημα ἔχοντες ἄξιον τιμῆς ἐπουρανίου πρεσβυτερίου. Τοιγαροῦν οὔτε <τὸν> Ἀδὰμ οὔτε τὸν Μαθουσάλα οὔτε τὸν Νῶε «πρεσβύτερον» εἴρηκεν, οὓς μᾶλλον ἐχρῆν, ἀλλὰ τὸν ὀλιγοχρονιώτερον Ἀβραὰμ πρῶτον εἶπε «πρεσβύτερον». Καὶ πρὸς Μωϋσέα δέ φησι Κύριος· «ἐκλέξαι σεαυτῷ ἀπὸ παντὸς τοῦ λαοῦ πρεσβυτέρους, οὓς αὐτὸς σὺ οἶδας, ὅτι πρεσβύτεροί εἰσιν». Εἰ δέ που λέγοι τοῦτο περὶ ἁμαρτωλοῦ ἡ Γραφή, μεθ' ὑποτιμήσεώς 395 φησιν, οἷον· «αὐτὸς ὁ Κύριος εἰς κρίσιν ἥξει μετὰ τῶν πρεσβυτέρων καὶ μετὰ τῶν ἀρχόντων τοῦ λαοῦ». Ὁμοίως δὲ καὶ τὸ «προβεβηκέναι ταῖς ἡμέραις» ἐπὶ ἁγίων φησίν. Οὐδεὶς γὰρ «στρεφόμενος εἰς τὰ ὀπίσω» «προβέβηκεν», ἀλλ' εἴ «τις τοῖς ἔμπροσθεν ἐπεκτείνεται τῶν ὄπισθεν ἐπιλανθανόμενος». 396 «Καὶ ἡ γῆ