THEOSISAmbrose of Milan
Let us reflect on the significance of beginnings and whether their worth is defined by time or by holiness, meaning, whether all initial offerings are regarded as sacred. According to Scripture, the firstfruits are designated as holy because they represent the finest sacrifice of faith. However, it is the righteousness within that sanctifies these fruits, rather than the passage of time. Holiness is not derived from the harvest itself, but from godliness. When the harvest is plentiful but sincere devotion is lacking, it leads to transgression. Thus, not every firstborn is consecrated, but all that is holy is indeed firstborn. Cain, for instance, is firstborn yet lacks holiness. The people of Israel are holy, but they are not the earliest in chronological terms; nevertheless, they are referred to as firstborn, as proclaimed in the Scriptures: “My firstborn is Israel” (Exodus 4:22). Levi is also holy, although he is not the firstborn, being the third son of Leah. Yet, the Levites, named after him, are recognized as firstborn, as recorded in the book of Numbers: “Behold, I have taken the Levites from among the children of Israel instead of every firstborn” (Num. 3:12). Consequently, the Levites are the sanctified firstborn, designated prior to the other Israelites. The apostle, too, elaborates on why they are seen as firstborn: “But you have come to Mount Zion, and to the heavenly Jerusalem, the city of the living God, to an innumerable company of angels, and to the general assembly and church of the firstborn, who are registered in heaven” (Heb. 12:22-23). Here, the apostle enumerates four elements: Mount Zion, the city of Jerusalem, the triumph of angels, and the assembly of the firstborn. The Lord selected the Levites from among the Israelites, desiring them as assistants in divine service, free from earthly distractions. They were designated as firstfruits to foster spiritual rebirth, chosen not from a natural lineage of sin, but for renouncing worldly desires. They do not claim a role within human governance and are regarded distinctly because they hold the Word of God, as indicated in the Gospel: “Where two or three are gathered together in My name, there I am in the midst of them” (Matthew 18:20) and, “There stands One among you whom you do not know” (John 1:26). Our trust in God must first stem from faith. It is through faith that we endeavor to perfect our deeds; this is the essence of a true offering, as the Lord teaches regarding the sacrifices: “See that you make the offering to Me at the appointed times” (Num. 28:2), providing a perfect and blemish-free sacrifice, without alteration or division. The feast day represents the Lord's day, a time for gratitude for the complete virtues, achieved when the spirit, having triumphed over earthly distractions and bodily trials, casts aside tempting pleasures. Such a spirit is free from worldly ties, committed to God, unwavering in its intentions, and neither indulges in luxuries nor labors excessively. Only the wise man prevails joyfully, for finding a soul untouched by such passions is rare. Hence, discern wisely the principal from the subordinate within the soul, and you will distinguish the masculine from the feminine. There can be no virtue without effort, as effort serves as the pathway to virtue. The law itself corroborates this: “Every firstborn of a donkey you shall redeem with a lamb” (Ex. 13:13), indicating that unclean creatures are excluded from sacrifice and must be replaced by clean ones. The offspring of an unclean animal must, therefore, be substituted with a clean, suitable sacrifice. This can also be understood spiritually, as the donkey represents labor while the sheep symbolizes fertility, indicating that work should yield fruitful outcomes. Alternatively, it is essential to make all your labor and diligence pleasing through pure and sincere intention. If you fail to offer a substitute, you must redeem it (Ex. 13:13). In this light, we are commanded to present either another creature or its equivalent for the unclean animal, ensuring no lesser or unclean offering appears within the tithe. Furthermore, a deeper understanding suggests that one must liberate the soul from unfruitful endeavors; redemption frees one as if a debt has been paid. We should abandon those pursuits which do not bear genuine fruit or prosperity, for they lack lasting benefits and do not aid the soul. All that entails spiritual bondage is ultimately futile, despite any results it might present. We observe the victories of those who strive and the accolades of the triumphant, yet often, these victors hastily reengage in battles of uncertain outcomes, sometimes falling to adversaries, drawing pity for their lost victories. Thus, it is imperative to direct our affairs towards God to receive His assistance. An athlete, stepping onto the field, relies on his own abilities rather than those of others, often when he feels misled. Upon achieving victory, he realizes that the fleeting nature of worldly glory, like the leaves of a crown, is ephemeral. The helmsman, once the ship reaches port, does not regard his task as complete but seeks new challenges. The soul departs from the body, yet in the afterlife, it encounters trials with uncertain resolutions. There is no terminus where one might expect it. Therefore, through prayers, a clear conscience, and love, let us remain devoted to God and seek His favor, imploring to be liberated from worldly burdens, which act as cruel taskmasters, and emerge from such servitude, embracing the true liberty of divine knowledge, the only genuine freedom. As an instructive example from the law, we observe when the Egyptians oppressed the Israelites with arduous toil, crafting bricks of clay, the children of Israel cried out and beseeched the Lord for mercy. He responded to Moses, “I have heard the groaning of the children of Israel because the Egyptians hold them in bondage, and I have remembered My covenant. Go and tell the children of Israel, I am the Lord; I will bring you out from under the yoke of the Egyptians, and I will deliver you from their bondage, saving you with an outstretched arm and great judgments, and I will take you as My people; and I will be your God. You will know that I am the Lord your God who brought you out from under the yoke of Egypt, and will bring you into the land which I swore” (Ex. 6:5-8). Here, the Israelites replace labor with spiritual fruit, attaining hope for the eternal kingdom. The Lord likewise showed mercy to the fruitless efforts of the Gentiles who constructed walls of clay superstition, as their indulgence in bodily pleasures precluded them from constructing a strong wall of faith. It is as if some had heeded the call of the Son of the Most High: “Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me; for I am gentle and lowly in heart, and you will find rest for your souls” (Matthew 11:28-29). In this exhortation, the teachings and principles of the law become clearer; the law instructs that the donkey must be exchanged for a sheep or redeemed for its price, highlighting the need not only to replace unclean offerings with clean ones but also to ransom them. This illustrates that cleansing our transgressions through sanctifying sacrifices and baptism will allow us to redeem our failings through acts of kindness, the currency of faith and compassion. The blood of Christ serves as our ransom, leading the Apostle Peter to declare, “You were not redeemed with perishable things like silver or gold... but with the precious blood of Christ” (1 Peter 1:18-19). Paul also notes, “You were bought at a price; do not become slaves of men” (1 Cor. 7:23). The Gospel reveals that Jesus rode upon a donkey – symbolizing the Gentiles, deemed unclean by the law, became the offering to Christ; similarly, the Levites' redemption stemmed from their holy lives and prayers, absolving the sins of the populace. In these mysteries, the lamb serves as a precursor to the true Levite, who by suffering in His own body eradicated the sin of the world. “Leviticus” signifies being “taken in my place” or “lighter for me.” The term reflects the perfect virtue through which the faithful achieve holiness. He who was anticipated for the salvation of all came for our sake, born of a virgin, sacrificed for us, tasted death on our behalf, and rose for us. In Him resides the redemption for all humankind and resurrection. He is the authentic Levite, who facilitates our becoming Levites, uniting us with God, imploring unceasing prayers to Him, trusting in the life-giving salvation He provides, and distancing ourselves from worldly concerns, claiming God as our inheritance, as signifies, “Lord, possess us” (Ex. 34:9). This possession brings forth eternal grace without engendering earthly turmoil. The Redeemer serves as our Leviticus, as the wise redeem the foolish, akin to a physician healing the sick, restoring wisdom's clarity to the troubled mind, emulating the heavenly Physician who illustrates prudent paths to humanity and enlightens the innocent with this understanding. Recognizing the afflicted's inability to find salvation without remedy, He offers healing, ensuring that those who perish do so through their own neglect; however, those who attain salvation will be justified according to Christ's judgment, who desires the salvation of all and their comprehension of truth (1 Tim. 2:4). Sodom, had there been fifty righteous within it, would not have faced destruction; similarly, if there had been ten, redemption would have been theirs, for the opportunity for forgiveness liberates souls from sin's bondage, while complete doctrine averts the mind from the all-consuming fire of immorality. It is crucial in nurturing moral sensibility to acknowledge that a minimal number of righteous can indeed facilitate the salvation of a nation by stifling envy, eradicating shamelessness, fostering virtue, and amplifying grace. No one should deny another's honor, for such recognition benefits all! A wicked individual, encountering his savior, often exudes imitation, eve honoring and occasionally loving him. Conversely, the righteous, knowing their influence on others, strive even more diligently, and through mutual encouragement, they unite the populace, witnessing the respect and esteem for their community flourish. How blessed is a city with many virtuous individuals! Its glory is celebrated by all! Its state is perceived as fortunate and enduring! How I rejoice in witnessing meek and wise individuals thrive! When I behold pure virgins, venerable widows, and the respected assembly within the Church presenting their admirable countenance and demeanor, it highlights the honor and emulation they inspire. I find joy not purely for their sake, for the trials of this world affect all, but I delight in their ability to assist many. Upon the passing of such figures, even after many years, I mourn, for the youth are robbed of the steadfast guardianship of the elders. The demise of knowledgeable men or esteemed women heralds the onset of a city's decline or calamity; it marks the point when troubles invade. A city's strength is fortified by the assembly of the wise and diminished by their departure. Just as engaging discussions with sage elders typically stabilize the soul and focus the mind, so too does regular engagement with the Scriptures ensure a city's firm foundation in the hearts of its citizens. Moses referred to the Levites as firstborn and redeeming figures, signifying that those with mature character and understanding promote the soul's old age and bring salvation to others. This is why Moses labeled the Levites' cities as places of refuge; one who seeks solace in the soul, enriched by the Word of God, finds eternal liberation, protected and fortified like a city. In the Levites' cities, sins were pardoned; hence, if anyone committed unintentional murder and sought refuge within such a city, they were granted safety, as no one was allowed to kill them while they remained there.