Joshua 16

Joshua 16:10

Origen of Alexandria: Yet it moves me that it said that they “could not cast out the Jebusites,” that is, those who are interpreted as trampling. And therefore let us see who they are in the church that trample. Those, without doubt, of whom the Lord spoke in the Gospels: “do not give what is holy to the dogs, nor your pearls before swine, lest perchance they trample them under their feet and, turning, tear you to pieces.” This, then, is the “Jebusite,” the trampling, those who unworthily hear the word of God and, when they have heard it, neither depart as unbelievers nor remain as believers, but, having received the knowledge of the mysteries and having scrutinized the more secret things of our faith, “turning” afterward attack us, and by their contradictions “tear apart” our hearts, “trampling” the “pearls” of the Lord’s word and staining the ornaments of faith. Concerning these, then, it is said that “the sons of Judah could not cast out the Jebusite from Jerusalem down to the present day.” Something similar is written also concerning Ephraim; for the Scripture says: “and Ephraim did not drive out the Canaanite, who dwelt in Gazer; and the Canaanite dwelt in Ephraim down to the present day.” “Ephraim” is interpreted as fructification. He therefore who bears fruit and grows in faith “cannot exterminate the Canaanite,” the worst seed, the accursed seed, the seed ever shifting, ever uncertain; for this is what “Canaanite” is interpreted to mean. And it is certain that with him who bears fruit and grows, the “Canaanite” always “dwells”; for the stirrings of temptations never cease from him. But if you truly bear fruit in God and see someone of this sort restless, turbulent, shifting, know that he is a “Canaanite.” And if you cannot cast him out of the church, because “the sons of Ephraim could not drive out the Canaanites,” observe that which the Apostle admonishes, saying: “withdraw yourselves from every brother who walks restlessly.” But since Solomon urges that “these things which we read be written on the heart in threefold manner,” that also, besides those things which we have said, which occurs to my heart, I shall bring forth to your ears, and do you that which is written, that while one speaks the rest may examine. While I therefore speak what I feel, do you discern and examine whether it is right or less than right. Concerning Jerusalem we have frequently said that it is interpreted as vision of peace. If therefore in our heart Jerusalem has been built, that is, if the vision of peace has been founded in our heart and we always gaze upon Christ, who is “our peace,” and keep him in our heart — if indeed we are so fixed and stable in this vision of peace that never at all does any evil thought or counsel of any sin ascend into our heart, if this could so come to pass, we could say that we are in Jerusalem and that no other dwells with us except only those who are holy. But now, since — even if we come to great progress and cultivate ourselves with the highest zeal — nevertheless I do not think that so much purity comes to anyone’s heart that he is never stained by the contagion of an adverse thought, it is certain that “the Jebusites also dwell with the sons of Judah in Jerusalem.” Yet we do not say these things in order that we should neglect, as much as can be done, to “cast them out,” but we must labor enough and attempt daily to “cast them out” of Jerusalem; but, as it is written, we cannot “cast out” all of them at once. And this same thing must also be understood concerning those who bear fruit, who are named sons of “Ephraim,” who likewise ought always to cast out of their souls the “Canaanites,” the wandering and slippery thoughts. But God is able, who may subject to us both the “Jebusites” and the “Canaanites,” as it is written: “and he subjected the Canaanites to the sons of Ephraim.” Let us therefore beseech the Lord himself, that, casting from us “evil thoughts,” he may bring in good ones, worthy of “Jerusalem the heavenly city,” in which nothing polluted or filthy may be found, which might accuse us on the day of judgment from the thoughts of conscience, but that there may be found in us purity of heart in Christ Jesus our Lord, “to whom is glory and dominion unto the ages of ages. Amen!” — HOMILIES ON Joshua 21.2

Origen of Alexandria: The “Canaanites” are said, for the third time, to be among the sons of Ephraim. But let us observe what is the order of these statements in each case, that is, what the first statement contains, which says that the Canaanites were with the sons of Ephraim, and what the second and the third contain. For if we observe more carefully how the Canaanites are said to be with the sons of Ephraim for the third time, then, by the Lord’s help, we shall be able to investigate the order of the statements — what is reported to have been done from this in the first, what in the second, what in the third — and I think we shall not be unbelieving that these things were truly written not merely that the narrative of the deeds should be handed down to us by itself, but that they were filled with divine mysteries worthy of God. First, then, it was said that: “Ephraim did not destroy the Canaanite who dwelt in Gazer; but the Canaanite dwelt in Ephraim until this present day, and he was made a servant under tribute, until Pharaoh king of Egypt came up and took the city and burned it with fire, and slew the Canaanites and the Perizzites and those who dwelt in Gazer; and Pharaoh gave it as a dowry to his daughter.” Second: “and it came to pass,” it says, “when the sons of Israel had grown strong, that they made the Canaanites subject, but by extermination they did not exterminate them.” Third, when the men of the tribe of Ephraim “contradicted Jesus,” wishing, according to their multitude — because they were many and strong — to receive also a greater portion of the inheritance, and they are commanded to “go up into the forest” and make more room for themselves; and, that they might be able to occupy wider spaces, they are commanded to “exterminate the Canaanite.” — HOMILIES ON Joshua 22.1

Origen of Alexandria: Let us see, then, now, what this threefold narrative concerning the Canaanites means. First, the “Canaanite” is indeed with us and is “under tribute,” yet he is not obedient to us nor a “servant.” Second, he is made even a “servant” and obedient. Let us here take the Canaanite as our flesh, or the things that belong to the flesh. This is first with us, that is, it is joined to the soul, but it is not obedient to it, except only that it “pays tribute,” that is, it does indeed furnish the service of doing or moving something, “yet it lusts against the spirit” and is not obedient to the soul, but yields to its own desires. But if we have now made some progress, the flesh “is made” for us a “servant” and obedient, and submitting to the will of the soul; and this is the second progress of the soul, when it has made the flesh both obey it and serve it. The third, however, is that which is perfect. For if we now come to the perfect, the “Canaanite” is said to be “exterminated” by us and handed over to death. But how this is fulfilled in our flesh, hear the Apostle saying: “mortify your members which are upon the earth, fornication, uncleanness,” and the rest that follows. And again he says: “but they who are Christ’s have crucified their flesh with its vices and lusts.” So then, thirdly, that is, when we come to perfection and “mortify our members” and “carry about the death of Christ in our body,” the “Canaanite” is said to be “exterminated” by us. — HOMILIES ON Joshua 22.2

Origen of Alexandria: But this too is not to be passed over idly, that it is said that “Pharaoh came and took the city of Gazer, in which the Canaanite dwelt with Ephraim, and gave it as a dowry to his daughter.” Now “Gazer” is interpreted as constriction. If, therefore, body and soul dwell in one and the same constriction, that is, joined and allied to one another, so that the soul both lives carnally and does not hasten to make the flesh more swiftly obedient and subject to itself, it is to be feared lest “Pharaoh come” out of Egypt and lead the unhappy soul captive, so that he “hands her over as a dowry to his daughter.” For if you consider that which the Apostle said, that “another law arises in our members and leads us captive under the law of sin,” you will find how that Pharaoh, who is the author and king of sin, “enrolls as a dowry” for “his daughter,” who is “the law of sin,” the soul that has lived carnally. — HOMILIES ON Joshua 22.3

Procopius of Gaza: “And the Canaanites have lived in the midst of Ephraim to this very day.” But Ephraim is interpreted as “fruitful.” Therefore, although it is fruitful, it is not able to eject the Canaanite (who is of a different and cursed seed) from its territory until this day. But we can also say this concerning the church. Taken another way, there is no soul who is able to remain pure in this present life seeking peace alone without sinning until he sees Christ, the peace of God and the one who [dwells] throughout all those who bear fruit. For no one is clean from sordidness, from strange or alien thinking [on his own]. And so, just as the Jebusites and Canaanites are always found in Jerusalem, it is also necessary to suffer for the casting out of these, but only those who call upon God are able to do so. — COMMENTARY ON Joshua 16.10

Augustine of Hippo: But Ephraim did not destroy the Canaanite who lived in Gazer. And the Canaanite dwelt in Ephraim unto this day, until Pharaoh king of Egypt went up, and took the city, and set it on fire, and cut them with the sword unto the Canaanites, and the Kereites, and the inhabitants of Gazer; and Pharaoh gave it to his daughter as a dowry. What is said of Pharaoh I do not know if it is necessary to understand it in a prophetic sense, since it is believed that this story was written at the time in which those recent events were made. What great thing could be chosen to be prophetically announced, when the past things are told and the greater and most necessary future things are silenced? Therefore, it should be thought rather that the Seventy, who are believed to have translated with prophetic authority because of the admirable consensus that existed among them, added this, not as announcing the future, but because they lived at that time in which they remember what happened. that and they had read it in the books of the Kings (Cf 1R 4,34). Well, it happened in the time of the Kings. And this seems to me more credible, because I have seen the translation made of the Hebrew and I have not found it there. Nor is there what was said about Jericho, that Hoza, who had rebuilt it, had incurred the curse pronounced by Joshua. The text reads as follows: And Joshua pronounced this oath that day: “Cursed be the man that builds and rebuilds that city; He laid his foundation on his firstborn and placed his doors on his last son.” (Joshua 6,26) So far it is in the translation made of Hebrew. On the other hand the following is not found in it: And so did Hoza, who was of Bethel; In his first-born Abirón he laid his foundation and in his last saved son for the second time he placed his doors (1R 16,34). It is clear that the Seventy added it, that they knew that it had happened thus. — QUESTIONS ON JOSHUA, Q. 19 (tr. J. Litteral, draft)