[4817] From the Contemplations of Anastasius Sinaita, who flourished a.d. 685. Harvey doubts as to this fragment being a genuine production of Irenæus; and its whole style of reasoning confirms the suspicion.
[4818] Matt. xv. 17.
[4819] Gen. iii. 19.
[4820] The Greek reads the barbarous word athrixia, which Massuet thinks is a corruption of athanasia, immortality. We have, however, followed the conjecture of Harvey, who would substitute aplexia, which seems to agree better with the context.
XV.
When, [4821] in times of old, Balaam spake these things in parables, he was not acknowledged; and now, when Christ has appeared and fulfilled them, He was not believed. Wherefore [Balaam], foreseeing this, and wondering at it, exclaimed, "Alas! alas! who shall live when God brings these things to pass?" [4822]
[4821] This and the eight following fragments may be referred to the Miscellaneous Dissertations of our author; see note on Frag. ix. They are found in three mss. in the Imperial Collection at Paris, on the Pentateuch, Joshua, Judges, and Ruth.
[4822] Num. xxiv. 23.
XVI.
Expounding again the law to that generation which followed those who were slain in the wilderness, he published Deuteronomy; not as giving to them a different law from that which had been appointed for their fathers, but as recapitulating this latter, in order that they, by hearing what had happened to their fathers, might fear God with their whole heart.
XVII.
By these Christ was typified, and acknowledged, and brought into the world; for He was prefigured in Joseph: then from Levi and Judah He was descended according to the flesh, as King and Priest; and He was acknowledged by Simeon in the temple: through Zebulon He was believed in among the Gentiles, as says the prophet, "the land of Zabulon;" [4823] and through Benjamin [that is, Paul] He was glorified, by being preached throughout all the world. [4824]
[4823] Isa. ix. 1.
[4824] Compare the statement of Clemens Romanus (page 6 of this volume), where, speaking of St. Paul, he says: "After preaching both in the east and west ... having taught righteousness to the whole world, and come to the extreme limit of the west."
XVIII.
And this was not without meaning; but that by means of the number of the ten men, [4825] he (Gideon) might appear as having Jesus for a helper, as [is indicated] by the compact entered into with them. And when he did not choose to partake with them in their idol-worship, they threw the blame upon him: for "Jerubbaal" signifies the judgment-seat of Baal.
[4825] See Judg. vi. 27. It is not very clear how Irenæus makes out this allegory, but it is thought that he refers to the initial letter in the name 'Iesous, which stands for ten in the Greek enumeration. Compare the Epistle of Barnabas, cap. ix. p. 143, of this volume.
XIX.
"Take unto thee Joshua ('Iesoun) the son of Nun." [4826] For it was proper that Moses should lead the people out of Egypt, but that Jesus (Joshua) should lead them into the inheritance. Also that Moses, as was the case with the law, should cease to be, but that Joshua ('Iesoun), as the word, and no untrue type of the Word made flesh (enupostatou), should be a preacher to the people. Then again, [it was fit] that Moses should give manna as food to the fathers, but Joshua wheat; [4827] as the first-fruits of life, a type of the body of Christ, as also the Scripture declares that the manna of the Lord ceased when the people had eaten wheat from the land. [4828]
[4826] Num. xxvii. 18.
[4827] Harvey conceives the reading here (which is doubtful) to have been ton neon siton, the new wheat; and sees an allusion to the wave-sheaf of the new corn offered in the temple on the morning of our Lord's resurrection.
[4828] Josh. v. 12.
XX.
"And [4829] he laid his hands upon him." [4830] 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 shall confer upon him of thy glory." [4831] For [in this case] the thing given does not cease to belong to the giver.
[4829] 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.
[4830] Num. xxvii. 23.
[4831] Num. xxvii. 20.
XXI.
But he does not give, as Christ did, by means of breathing, because he is not the fount of the Spirit.
XXII.
"Thou shall not go with them, neither shalt thou curse the people." [4832] 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. [4833] 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.
[4832] Num. xxii. 12.
[4833] The conjectural emendation of Harvey has been adopted here, but the text is very corrupt and uncertain.