The boundaries of Judah, it says, were made according to their people from the borders of Edom and from the wilderness of Zin to the west. Therefore, the borders of Judah are next to the borders of Edom. But Edom, as we have already often said, means earthly things. Therefore, the regions of Judah come just after earthly things. But it also says, from the wilderness of Zin. Zin means temptations. Therefore, the regions of the inheritance of Judah come after temptations.

But also we must go up the ascent of the hills of Akrabbim, which means scorpions. Thus it is necessary for us to pass over and even tread down scorpions, about which the Savior says, Behold, I have given you the authority to tread over serpents and scorpions.^[1] Whoever therefore wishes and longs to enter into the inheritance of the tribe of Judah must go up these ascents and tread down and escape from scorpions that stand in the way. For this reason, I think that the Lord said to the prophet Ezekiel making this journey, Son of man, you dwell in the midst of scorpions.^[2]

Everyone, therefore, who wants to enter into the portion of the children of Judah must first pass through the Salt Sea. That is to say, he must surmount the waves and billows of this life and escape from all things in this world that, by virtue of their own uncertainty and hazardousness, are compared with the waves of the sea. Then he may be able to reach the land of Judah and to approach the fountain of the sun.^[1] But what is the fountain of the sun, or of which sun? Of that sun, of course, about which it is written, But for the ones fearing my name, the sun of righteousness will arise.^[2] Therefore you will find the fountain of this sun in the land of Judah, if you move away from the Salt Sea. Which fountain? That one of which Jesus said, The water that I give will become a fountain of water leaping up into eternal life within the person who drinks from it.^[3] Therefore, when you have found the kind of fountain of this sun that we have described, you will also find its city.

First, therefore, let us investigate why Caleb received the capital city, the capital of Anak, the one first called a capital among all the rest in the land of promise. Anak means vain humility or vain reply. Therefore, Caleb received the capital of vain humility. It is certain that there are two humilities. One is laudable, about which the Savior said, Learn from me because I am meek and humble in heart; and you will find rest for your souls.^[1] And about this humility it is said, Everyone who humbles himself will be exalted,^[2] and elsewhere, Therefore, be humbled under the almighty hand of God.^[3] But there is also another humility, guilty of sins, just as that which Scripture speaks of concerning illicit sexual union: He humbled her.^[4] This is written concerning Ammon, that he humbled Tamar his sister. For it is vain humility that sinks down on account of sin. Therefore, Caleb seized or destroyed the capital city of vain humility and destroyed the three sons of Anak, who were sons of vain humility, and, after he had destroyed them, he occupied the city and did the things that are written later.

But now Caleb went up against that City of Letters^[1] and said, I shall give Achsah my daughter for a wife to whoever demolishes the City of Letters and gains possession of it. And Othniel the son of Kenaz seized it. Moreover, Othniel, who received the City of Letters, is interpreted the reply of God. But the reply of God can be said he to whom God replies, that is, he to whom God reveals secrets and discloses hidden things. That one, therefore, is the younger brother of Caleb, the one who is able to take the City of Letters of the old covenant, and to demolish the killing letter.^[2]

But let us understand these verses spiritually, claiming the parable of the Gospel, which says concerning the weeds, Let them grow up together, lest perhaps when you wish to pluck up the weeds, you also pluck up the wheat with them.^[1] Therefore, as the weeds are permitted in the Gospel to grow up together with the wheat, in the same manner even here in Jerusalem—that is, in the church—there are certain Jebusites who lead an ignoble and degenerate life, and who are perverse not only in their faith but in their actions and in every manner of living. For while the church is on earth, it is not possible to cleanse it to such purity that neither an ungodly person nor any sinner seems to reside in it, where everyone is holy and blessed and no blot of sin is found in them. But just as it is said concerning the weeds, lest perhaps plucking up the weeds, at the same time you may also pluck up the wheat with them, so it can also be said of those in whom there are either doubtful or secret sins. For we are not saying that those who are clearly and plainly sinful should not be expelled from the church.