Joshua 8:33

After these things it says: "and all Israel," it says, "and the presbyters and the judges and the scribes went before, on this side and on that, the ark of the covenant of the Lord." "The ark of the covenant of the Lord" is that in which the tablets of the law, written by the hand of God, are kept. And around this "ark of the covenant" everyone who is "truly Israel" walks and is not far from it; but the Levites and priests even carry it upon their shoulders. For whoever live in priestly religion and holiness — not only those who seem to sit in the priestly assembly, but rather those who act in a priestly manner, whose "portion is the Lord" and who hold no share on earth — these are truly the priests and Levites of the Lord, who carry the law of God upon their shoulders, that is, by doing and fulfilling through their work the things that are written in the law.

"But both the proselyte," it says, "and the native-born together, and half were beside Mount Gerizim and half beside Mount Ebal." How shall we explain these things also? Truly there is need of the help of God, that we may be able with our words to expound and set forth the divine words: who are the "half" who walked "beside Gerizim," and who are the "half" who, although they too are saved, could nevertheless not walk "beside Mount Gerizim," but walk "beside Mount Ebal." "Mount Gerizim" holds the blessings, but "Mount Ebal" the curses which threaten sinners. For "they appointed," as it is written in Deuteronomy, six tribes "for blessing on Mount Gerizim" — and these the tribes which are more noble and choice, that is, "Simeon, Levi, Judah, Issachar, Joseph, and Benjamin" — but the other six, more ignoble ones, "for cursing," among which was also "Reuben," who "went up to his father's bed and defiled his father's couch," and "Zebulun," who is the last son of Leah.

These things indeed the histories of the ancients relate as deeds done; but how shall we refer this narration of the history to a mystical understanding, so as to show who these are who walk "beside Mount Gerizim" and who these are who walk "beside Mount Ebal"? I see it thus, that there are two kinds of those who through faith hasten and press on toward salvation: one kind of those who, kindled by desire for the heavenly promises, strive with the utmost zeal and diligence, lest even the least beatitude should pass them by, having a longing not only to receive the blessing and "to be made a part of the lot of the saints," but also to stand in the sight of God and to be always with the Lord. But there are others who also themselves press toward salvation, but are not so much inflamed with love of the blessings or with desires for the promises as they rather hold this before their view, saying: it is enough for me not to go into Gehenna, it is enough for me not to be sent into the eternal fire, it is enough for me not to be cast out into the "outer darkness." Since, then, in each of the faithful there is such a variety of purpose, this seems to me to be signified in this place: that those "half" who walk "beside Mount Gerizim," which was chosen for the blessings, figuratively indicate those who come to salvation not from fear of punishment, but from desire of the blessings and the promises; while those "half" who walk "beside Mount Ebal," on which the curses were pronounced, indicate those others who, fulfilling from fear of evils and dread of punishments the things that are written in the law, arrive at salvation. Here now it belongs to God alone to know, out of all of us children of Israel, who is the one who, kindled with the desire of the good itself, does what is good, and who among us tends toward the good from fear of Gehenna and dread of the eternal fire, and is zealous and hastens to fulfill the things that are written. For it is certain that those are more noble who do what is good from desire of the good itself and from love of the blessings, than those who pursue the good for fear of evil. Jesus alone, therefore, is the one who can discern out of the whole people minds and spirits of this kind, and can set some indeed "on Mount Gerizim for the blessings," but others "set on Mount Ebal for the curses" — not that they may receive curses, but that,…