both «the Canaanite» and «the son of Ephraim» the fruit-bearer. And such a one, as «blessed by the Lord,» is awarded a greater inheritance and having received a «thicket» of fruitless trees and a ******** place from Jesus, will cut it down by his own labors, so that it may become a fruitful land «when the Perizzites and Raphaim in it have been cleansed.» «Perizzites» signifies fruitfulness, which 436 beginning <to worship God> we bear, an unclean fruitfulness, having sins mixed in and needing cleansing; and «Raphaim» dedicated wombs; so that we may establish the soul's fruitfulness as vigorous and strong. These things are said to «the sons of Joseph,» which is interpreted as addition of the Lord. Who also say: «a choice horse and iron among every 437 Canaanite,» «a horse is a vain thing for safety,» which is not found in Israel, and warlike «iron.» And it is well said: «and when you shall destroy the Canaanite.» 438 For remaining, it makes the Israelite within us «seed of Canaan and not of Judah,» to whom he said: «beauty has deceived you.» Let this be far from us, and let us become children formed of Abraham and of the chosen fathers, and above all, of Christ. 439 «And the whole congregation of the sons of Israel was assembled at Shiloh» and so on. The lot is not by chance in Scripture as it is in common practice, when it speaks of the «lot of God» and the «lot of the scapegoat.» And Moses distributed the land before the Jordan by lots, and Jesus the land after 440 this one. Who also says: «I will cast a lot and I will bring out the lot before the Lord.» Therefore, not by chance. For the tribe of «Benjamin» receives its lot first, where «Jerusalem» was, and the rest in succession. Among which the three from Jacob's handmaids receive their lots last. And in other places «Dan» is found last. And Solomon also says in Proverbs: «the lot causes contentions to cease;» nor does he say there is contention «among the mighty» when the lot is present. And the gentiles also use lots, but not in the same way, as in the case of Jonah 441 those sailing with him did. And in the New [Testament] you will find the Apostles appointing Matthias by lots in place of Judas, the prayer having brought the lot upon this man. You will find this also reaching to Christ and the mysteries of the Church concerning those who are saved. For it is said to the Ephesians concerning Christ: «in whom also we were made a heritage, being predestined according to the purpose of him who works all things according to the will 442 of his name, that we might be to the praise of his glory, we who had first hoped in Christ.» And to the Colossians: «Giving thanks to the Father, who has made us meet to be partakers of the inheritance of the saints in light.» Perhaps then, they say, as lots occur among men, so also among powers? Therefore, so that the distribution of the land might not happen according to favor, Jesus entrusts it to God through lots. And one might say 443 that such lots also occurred in the division of the nations, «when the Most High divided the nations.» For not by chance did the angels undertake the care of these 444, nor that of each single soul, but by a more divine lot and one beyond man. But the lots concerning the land signify the economy of the future inheritance. For the old things «contain a shadow» «of the good things to come.» And if it is possible «to have come to mount Sion, and 445.20 to the city of the living God, the heavenly Jerusalem,» why might there not be, just as «Jerusalem» came to be in the lot of Benjamin, on each tribe some analogous places, «Bethlehem» perhaps and «Hebron,» heavenly ones according to «the land of the meek»? 448 «And the Amorite persisted in dwelling in Helom and in Salamein; and the hand of Ephraim was heavy upon them.» «Amorite» is interpreted as the talkative one or the embittering one. And it is clear that most men talk about worse powers, but nothing about God. Who also embitter; who also «persist in dwelling» willingly in the judged things, which «Elom» signifies, and in the peaceful things, which «Salem» signifies, the worse powers being signified by the «Amorites.» And since «persisted»

«ὅ» τε «Χαναναῖος» καὶ «ὁ υἱὸς Ἐφραῒμ» ὁ καρποφορῶν. Ὁ δὲ τοιοῦτος καὶ ὡς «ηὐλογημένος ὑπὸ Κυρίου» μείζονος ἐπιδικάζεται κλήρου καὶ «δρυμὸν» λαβὼν ἀκάρπων δένδρων καὶ ******** χωρίον ὑπὸ Ἰησοῦ ἐκκόψει τοῖς ἰδίοις καμάτοις αὐτόν, ἵνα γένηται γῆ καρποφόρος «καθαρισθέντων ἐν αὐτῷ Φερε ζαίων καὶ Ῥαφαΐν». ∆ηλοῖ δὲ τὸ μὲν «Φερεζαῖοι» καρποφορίαν, ἣν 436 ἀρξάμε<νοι Θεὸν> σέβειν καρποφοροῦμεν, καρποφορίαν ἀκάθαρτον, ἀναμὶξ ἔχουσαν ἁμαρτήματα καὶ δεομένην καθάρσεως· τὸ δὲ «Ῥαφαῒν» ἀνακειμένας μήτρας· ἵνα σφοδρὸν καὶ εὔτονον τὸ τῆς ψυχῆς κατα στησώμεθα γόνιμον. Ταῦτα λέγεται πρὸς «τοὺς υἱοὺς Ἰωσήφ», ὃς ἑρ μηνεύεται προσθήκη Κυρίου. Οἳ καὶ λέγουσιν· «ἵππος ἐπίλεκτος καὶ σίδηρος ἐν παντὶ τῷ 437 Χαναναίῳ», «ἵππος ψευδὴς εἰς σωτηρίαν», ὃς ἐν Ἰσραὴλ οὐχ εὑρίσκε ται, καὶ «σίδηρος» πολεμικός. Καλῶς δὲ εἴρηται τό· «καὶ ὅταν ἐξολοθρεύσῃς τὸν Χαναναῖον» 438 Μένων γὰρ καὶ τὸν ἐν ἡμῖν Ἰσραηλίτην «σπέρμα Χαναὰν καὶ οὐκ Ἰούδα» ποιεῖ, πρὸς ὃν ἔφη· «τὸ κάλλος ἐξηπάτησέν σε». Ἀπέστω δὲ τοῦτο καὶ γενοίμεθα τέκνα μεμορφωμένα Ἀβραάμ τε καὶ πατέρων τῶν ἐκλεκτῶν, ὑπὲρ πάντας δὲ τοῦ Χριστοῦ. 439 «Καὶ ἐξεκκλησιάσθη πᾶσα συναγωγὴ υἱῶν Ἰσραὴλ ἐν Σηλὼ» καὶ τὰ ἑξῆς. Οὐχ ὡς ἐν τῇ συνηθείᾳ συντυχικὸς ὁ κλῆρος, οὕτως ἐν τῇ Γραφῇ, ὅτε λέγει «κλῆρον Θεοῦ» καὶ «κλῆρον ἀποπομπαίου». Καὶ Μωϋ σῆς δὲ κατὰ κλήρους τὴν πρὸ Ἰορδάνου γῆν καὶ Ἰησοῦς τὴν μετὰ 440 τοῦτον διένειμεν. Ὃς καί φησι· «βαλῶ κλῆρον καὶ ἐξοίσω ἐνώπιον Κυρίου τὸν κλῆρον». Οὐκοῦν οὐ συντυχικῶς. Λαγχάνει γὰρ ἡ φυλὴ «Βενιαμὶν» πρώτη, ὅπου ἦν «Ἱερουσαλήμ», καὶ ἐφεξῆς αἱ λοιπαί. Ἐν αἷς αἱ τρεῖς τῶν παιδισκῶν τοῦ Ἰακὼβ τελευταῖαι λαγχάνουσιν. Καὶ ἐν ἄλλοις δὲ «∆ὰν» τελευταῖος εὑρίσκεται. Καὶ Σολομὼν δέ φησιν ἐν Παροιμίαις· «ἀντιλογίας παύει κλῆ ρος»· οὐδὲ «ἐν δυνάσταις» ἀντιλογίαν εἶναί φησι παρόντος κλήρου. Καὶ ἐθνικοὶ δὲ χρῶνται κλήροις, ἀλλ' οὐχ ὁμοίως, ὡς ἐπὶ τοῦ Ἰωνᾶ 441 οἱ συμπλέοντες. Καὶ ἐν τῇ καινῇ δὲ τοὺς Ἀποστόλους εὑρήσεις κλή ροις ἀντ' Ἰούδα τὸν Ματθίαν προβάλλοντας, τῆς εὐχῆς ἐπὶ τοῦτον ἐνεγκούσης τὸν κλῆρον. Εὑρήσεις δὲ τοῦτον καὶ ἐπὶ Χριστοῦ φθα νόντα καὶ τὰ τῆς Ἐκκλησίας ἐπὶ τῶν σωζομένων μυστήρια. Λέγεται γὰρ πρὸς Ἐφεσίους περὶ Χριστοῦ· «ἐν ᾧ καὶ ἐκληρώθημεν προορι σθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βούλησιν 442 τοῦ ὀνόματος αὐτοῦ εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Χριστῷ». Καὶ πρὸς Κολασσαεῖς· «Εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ἡμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί». Μήποτε οὖν, φασιν, ὡς ἐν ἀνθρώποις κλῆροι γίνον ται, οὕτως καὶ ἐν δυνάμεσιν; Ὡς ἂν οὖν μὴ πρὸς χάριν ἡ τῆς γῆς ἔξεστι διανέμησις γίνεσθαι, τῷ Θεῷ διὰ κλήρων Ἰησοῦς αὐτὴν ἐπιτρέπει. Τοιούτους δ' ἂν εἴποι 443 τις γεγονέναι κλήρους καὶ ἐπὶ τοῦ διαμερισμοῦ τῶν ἐθνῶν, «ὅτε διε μέριζεν ὁ Ὕψιστος ἔθνη». Οὐ γὰρ συντυχικῶς οἱ ἄγγελοι τὴν τῶν 444 τούτων ἐπιμέλειαν ἀνεδέξαντο, ὡς οὐδὲ τὴν ἑνὸς ἑκάστου ψυχήν, θειοτέρῳ δὲ κλήρῳ καὶ ὑπὲρ ἄνθρωπον. Οἱ δὲ περὶ τῆς γῆς κλῆροι τῆς κληροδοσίας τῆς μελλούσης τὴν οἰκονομίαν σημαίνουσιν. «Σκιὰν» γὰρ «περιέχει» τὰ παλαιὰ «τῶν μελ λόντων ἀγαθῶν». Καὶ εἴπερ ἔστι «προσεληλυθέναι Σιὼν ὄρει καὶ 445.20 πόλει Θεοῦ ζῶντος. Ἱερουσαλὴμ ἐπουρανίῳ», διὰ τί μή, ὥσπερ «Ἱερουσαλὴμ» ἐν κλήρῳ γέγονε τοῦ Βενιαμίν, καὶ ἐφ' ἑκάστης φυλῆς εἶεν ἄν τινες ἀνάλογοι τόποι, «Βηθλεὲμ» τυχὸν καὶ «Χεβρών», ἐπουράνιοι κατὰ «τὴν γῆν τῶν πραέων»; 448 «Καὶ ὁ Ἀμορραῖος ὑπέμεινε τοῦ κατοικεῖν ἐν Ἑλὼμ καὶ ἐν Σαλαμείν· καὶ ἐβαρύνθη ἡ χεὶρ τοῦ Ἐφραῒμ ἐπ' αὐτούς». «Ἀμορραῖος» ἑρμηνεύεται ὁ λαλητὸς ἢ ὁ πικραίνων. ∆ῆλον δέ, ὡς οἱ πλείους τῶν ἀνθρώπων λαλοῦσι περὶ χειρόνων δυ νάμεων, οὐδὲν δὲ περὶ Θεοῦ. Οἵτινες καὶ πικραίνουσιν· οἳ καὶ «ὑπο μένουσιν οἰκεῖν» ἐν τοῖς κεκριωμένοις ἐθέλοντες, ὃ δηλοῖ τὸ «Ἐλώμ», καὶ ἐν τοῖς εἰρηνικοῖς, ὃ δηλοῖ «Σαλήμ», τῶν χειρόνων διὰ τῶν «Ἀμορραίων» σημαινομένων δυνάμεων. Καὶ ἐπεὶ τὸ «ὑπέμεινε»