“The Septuagint has translated "And I took your father Abraham from across the river and led him into all the earth." A literal reading of the Hebrew would be "And I led him into the land of Canaan." It is astonishing, therefore, that the translators of the Septuagint would have wished to insert "the whole earth" instead of "land of Canaan," unless they were considering the prophecy so much that they accepted as already done what was still at the time a promise from God. For it was announced beforehand in very clear terms what would take place concerning Christ and the church and that the true seed of Abraham would not be among the children of the flesh but among the children of the promise.”

“"And those who inhabited Jericho waged war against you." One might well ask how this statement could be true, when they were merely protecting themselves by hiding behind the walls and closing the city gates. But this is spoken correctly, since the closing of gates to an enemy is a sign of warfare. For the inhabitants of Jericho did not send ambassadors to ask for terms of peace.… For a war does not always have one battle after another. Some wars have frequent battles, some a few, still others none. A war, however, is when there is a disagreement involving arms in some way.”

“What does it mean when Joshua, the son of Nun, says among other things which he recalls that the Lord had done for the Israelites: "He sent wasps before you and drove out the Canaanites from your face"? One also finds that statement in the book of Wisdom, but nonetheless one cannot find any account of such a thing taking place. But perhaps "wasps" ought to be understood in a metaphorical sense to mean the sharp stings of fear, by which they were stung in a way as rumors flew about, so that they fled. Or wasps may refer to the invisible spirits of the air, as it says in the psalm, "through wicked angels." Perhaps someone will say that not everything which took place has been written down and that the incident with the wasps also took place in a visible manner, so that this passage should be understood to refer to real wasps.”

“Therefore, what Joshua said to the people when he settled them in the holy land, the Scripture might also say now to us. The text reads as follows, "Now fear the Lord and worship him in sincerity and righteousness." And it will tell us, if we are being misled to worship idols, what follows, "Destroy the foreign gods which your fathers worshiped beyond the River and in Egypt, and worship the Lord."Then in the beginning when you were going to be instructed, it would have been rightly said to you, "And if you be unwilling to worship the Lord, choose this day whom you will worship, whether the gods your fathers worshiped in the region beyond the River, or the gods of the Amorites among whom you dwell on the land." And the catechist might have said to you, "But as for me and my house, we will worship the Lord because he is holy." He does not have any reason to say this to you now; for then you said, "Far be it from us that we should forsake the Lord, to serve other gods. For the Lord our God, he is God, who brought us and our fathers out of Egypt … and preserved us in all the way that we went." Moreover, in the agreements about religion long ago you gave your catechist this answer, "We also will worship the Lord, for he is our God." If, therefore, the one who breaks agreements with men is outside any truce and alien to safety, what must be said of those who by denying make null and void the agreements they made with God, and who run back to Satan, whom they renounced when they were baptized? Such a person must be told the words spoken by Eli to his sons, "If a man sins against a man, then they will pray for him; but if he sins against the Lord, who will pray for him?"”

“We need only to will perfection, since it is within our power and is developed by us, for, when the soul keeps the understanding in its natural state, perfection is confirmed. The soul is in its natural state when it remains as it was created, and it was created beautifully and exceedingly upright. For this reason, Joshua, the son of Nave [Nun], commanded the people: "Incline your hearts to the Lord the God of Israel," and John: "Make straight his paths." Rectitude of soul, then, consists in preserving the intellect in its natural state, as it was created. On the other hand, when the intellect turns aside and deviates from its natural state, the soul is said to be evil. Thus, the matter is not difficult; if we remain as we were made, we are in a state of virtue; but, if we think evil thoughts, we are accounted evil. If, then, perfection were a thing to be acquired from without, it would indeed be difficult; but, since it is within us, let us guard against evil thoughts and let us constantly keep our soul for the Lord, as a trust received from him, so that he may recognize his work as being the same as when he made it. LIFE OF ST.”

“That Christ is called a stone.… Also in Joshua: "And he took a great stone, and placed it there before the Lord; and Joshua said unto the people, Behold, this stone shall be a testimony to you, because it has heard all the things which were spoken by the Lord, which he has spoken to you today; and it shall be for a testimony to you in the last of the days, when you shall have departed from your God."”

“Joshua, the son of Nun, even calls a stone to give testimony (a heap of stones had already been called to testify between Jacob and Laban) when he said, "Behold, this stone shall be a witness against us; for it has heard all the words of the Lord which he spoke to us; therefore it shall be a witness against you, lest you deal falsely with your God." Perhaps he believed that the power of God would enable the stones to cry out in testimony against the transgressors or at least that everyone's conscience would be wounded by the force of the reminder. So those who have been entrusted with the care of souls provide various kinds of witnesses to testify at a future date. But the Spirit is organically united with God, not because of the needs of each moment but through communion in the divine nature. He is joined to the Lord; he is not brought in by our efforts.”

“But it is now time for us to raise the standard of Joshua's chastity. It is written that Moses had a wife. … We read that Moses, that is, the law, had a wife; show me then in the same way that Joshua the son of Nun had either wife or children, and if you can do so, I will confess that I am beaten. He certainly received the fairest spot in the division of the land of Judah and died, not in the twenties, which are ever unlucky in Scripture—by them are reckoned the years of Jacob's service, the price of Joseph, and sundry presents which Esau who was fond of them received—but in the tens, whose praises we have often sung. And he was buried in Thamnath Sore, which means "most perfect sovereignty," or "among those of a new covering," to signify the crowds of virgins, covered by the Savior's aid on Mount Ephraim, that is, the fruitful mountain; on the north of the Mountain of Gaash, which is interpreted "disturbance," for "Mount Zion is on the sides of the north, the city of the Great King," is ever exposed to hatred, and in every trial says "But my feet had nearly slipped." The book which bears the name of Joshua ends with his burial. Again in the book of Judges we read of him as though he had risen and come to life again, and by way of summary his works are extolled. We read too: "So Joshua sent the people away, every man to his inheritance, that they might possess the land." And "Israel served the Lord all the days of Joshua," and so on. There immediately follows: "And Joshua the son of Nun, the servant of the Lord, died, being a hundred and ten years old." Moses, moreover, only saw the land of promise; he could not enter, and "he died in the land of Moab, and the Lord buried him in the valley in the land of Moab over against Beth-peor: but no man knows of his sepulcher to this day." Let us compare the burial of the two. Moses died in the land of Moab, Joshua in the land of Judea. The former was buried in a valley over against the house of Phogor, the translation of which is "reproach," for the Hebrew Phogor corresponds to Priapus; the latter was buried in Mount Ephraim on the north of Mount Gaash. And in the simple expressions of the sacred Scriptures there is always a more subtle meaning. The Jews gloried in children and childbearing; and the barren woman, who had no offspring in Israel, was accursed; but blessed was he whose seed was in Zion, and his family in Jerusalem. And part of the highest blessing was, "Your wife shall be as a fruitful vine in the innermost parts of your house, your children like olive plants round about thy table." Therefore his grave is described as placed in a valley over against the house of an idol which was in a special sense consecrated to lust. But we who fight under Joshua our leader, even to the present day, know not where Moses was buried. For we despise Phogor and all his shame, knowing that they who are in the flesh cannot please God. And the Lord before the flood had said, "My spirit shall not abide in man forever, because he is flesh." For this reason, when Moses died, the people of Israel mourned for him, but Joshua, like one on his way to victory, was not mourned. For marriage ends at death; virginity thereafter begins to wear the crown.”

“I cannot adequately extol the mysteries of Scripture or sufficiently admire the spiritual meaning conveyed in its most simple words. We are told, for instance, that lamentation was made for Moses; yet when the funeral of Joshua is described no mention at all is made of weeping. The reason, of course, is that under Moses—that is, under the old law—all people were bound by the sentence passed on Adam's sin, and when they descended into hell were rightly accompanied with tears. For, as the apostle says, "death reigned from Adam to Moses, even over them that had not sinned." But under Jesus, that is, under the gospel of Christ, who has unlocked for us the gate of paradise, death is accompanied not with sorrow but with joy. The Jews go on weeping to this day; they make bare their feet, they crouch in sackcloth, they roll in ashes. And to make their superstition complete, they follow a foolish custom of the Pharisees and eat lentils, to show, it would seem, for what poor fare they have lost their birthright. Of course they are right to weep, for as they do not believe in the Lord's resurrection they are being made ready for the advent of antichrist. But we who have put on Christ and according to the apostle are a royal and priestly race, we ought not to grieve for the dead.”