There is another interpretation current of this matter, though not for vulgar knowledge. It may be entrusted to the hearing of the elders: younger ears may well be sealed against it. It is this. Amongst all the highest powers that attach to God, there is one excelled by none, the legislative. For He Himself is the lawgiver and the fountain of laws, and on Him depend all particular lawgivers. This legislative power is such as to be divided into two parts, one for rewarding those who do well, the other for the punishment of evil-doers. Of the first of these divisions the Levite is the minister. For he undertakes all the rites that belong to that perfect priesthood, by which mortality is commended to and recognized by God, whether it be through burnt-offering or peace-offering or repentance of sins. But of the second division, whose function is to punish, they who shed blood involuntarily have thereby become the ministers. To this Moses testifies in the words “he did it not of intention, but God delivered him into his hands” (Exod. 21:13). The slayer’s hands we see were used as instruments, but He who worked invisibly by these was another, even the Invisible One. It is well then that the two should dwell together who are the ministers of the two forms of law-giving, the Levite serving that which bestows reward, the involuntary slayer that which executes vengeance. When we read “on the day that I smote all the first-born in Egypt, I sanctified to myself all the first-born in Israel” (Numb. 3:13), we must not suppose that at that time only when Egypt was dealt that mighty blow by the destruction of her first-born did the first-born of Israel become holy. No, the lesson is that in the past, in the present, in the future, that hallowing may be for ever repeated in the soul. When the most dominant elements of blind passion are destroyed then comes the sanctification of the elder and precious offspring of Israel who has the clear vision of God. For the exodus of evil works the entrance of virtue, and the opposite is true also. When good withdraws, the evil that is biding its time takes its place. Hardly has Jacob gone out (Gen. 27:30) when Esau is with our mind, which is open to all that come. He thinks to efface the image of virtue and impress in its stead, if he can, the stamp of vice. Yet he shall not be able to accomplish his purpose. The wise man will ward off the blow before it fall, and Esau shall wake to find himself tripped, supplanted, and his inheritance passed to the other.
On the Sacrifices of Abel and Cain 39
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