XX.
"And[1] he laid his hands upon him."[2] The countenance of Joshua was also glorified by the imposition of the hands of Moses, but not to the same degree [as that of Moses]. Inasmuch, then, as he had obtained a certain degree of grace, [the Lord] said, "And thou shalt confer upon him of thy glory."[3] For [in this case] the thing given does not cease to belong to the giver.
XXI.
But he does not give, as Christ did, by means of breathing, because he is not the fount of the Spirit.
XXII.
"Thou shalt not go with them, neither shalt thou curse the people."[4] He does not hint at anything with regard to the people, for they all lay before his view, but [he refers] to the mystery of Christ pointed out beforehand. For as He was to be born of the fathers according to the flesh, the Spirit gives instructions to the man (Balaam) beforehand, lest, going forth in ignorance, he might pronounce a curse upon the people.[5] Not, indeed, that [his curse] could take any effect contrary to the will of God; but [this was done] as an exhibition of the providence of God which He exercised towards them on account of their forefathers.
XXIII.
"And he mounted upon his ass."[6] The ass was the type of the body of Christ, upon whom all men, resting from their labours, are borne as in a chariot. For the Saviour has taken
- ↑ Massuet seems to more than doubt the genuineness of this fragment and the next, and would ascribe them to the pen of Apollinaris, bishop of Hierapolis in Phrygia, a contemporary of Irenæus. Harvey passes over these two fragments.
- ↑ Num. xxvii. 23.
- ↑ Num. xxvii. 20.
- ↑ Num. xxii. 12.
- ↑ The conjectural emendation of Harvey has been adopted here, but the text is very corrupt and uncertain.
- ↑ Num. xxii. 22, 23.
