Rom. 7.a

And she shall be called an adulteress if she has been with an adulterous man, etc. Without doubt, he called the soul a woman, which was held under the Law of Moses and was bound to the Law while her husband was alive. But if her husband, that is, the Law, is dead, he declares her to be released, as she appeared to be subject. Therefore, it is necessary for the Law to die, so that those who believe in Jesus might not be marked with the crime of adultery. When Jesus, my Lord, assumes leadership. Let us compare the deeds of Moses with the leadership of Jesus. When Moses was leading the people out of Egypt, there was no order among them, no observance among the priests; they crossed the water of the sea, which was salty and had nothing of sweetness. The water was a hard wall on the right and on the left. But when my Jesus leads the army, the priests go ahead, the Ark of the Covenant is carried on the shoulders of the priests, not bitter water, nor does a flowing river confront him. I come to the Jordan, not in a state of perturbation, fear, and flight, but with the priests carrying the Ark of the Lord, in which the Law of God and the divine letters are kept. I enter the Jordan, not in theft, but with the trumpets singing some mystical and divine song, so that I may advance at the preaching of the celestial trumpet. There it was said that the water was divided into two parts, and one wall of water was on the right, the other on the left. But this one who comes
Exo. 14.c

to dissolve the middle wall, made both one; for on one side the water was raised, on the other it flowed away into the sea.
Eph. 2.c

It is he also who says: Prepare food for yourselves for the journey. Christ says this shortly. For the food is he himself, who accompanies us to future life as faithful sustenance. But from where does he command them to prepare this food, since they do not have grain? For manna was their food. But when we cross the banks of this river, the manna will cease. Therefore, if anyone has not prepared food for himself, he will not be able to follow Jesus into the land of promise. Let us see what fruits they first take in the land of promise. For they tasted, he says, the first fruits from the region of palms, and they ate the first unleavened bread. For since the impurities of the world have been cast aside, if we are rightly raised to Jesus, the victory of the palm first occurs, and with the leaven of malice and wickedness cast away,
1 Cor. 5.c

the unleavened bread of sincerity and truth is prepared for us.
1 Pet. 2.b

Now our Jesus sends spies to Jericho, a city of the king, and they are received by a harlot. Therefore she receives them, so that she may no longer be a harlot. Any soul was a harlot while it lived in the desires of the flesh. She received the spies of Jesus, that is, the angels, whom he sends before his face, so that they might prepare the way. And he does not place them in all places, nor in the lower ones, but in the highest, because we do not receive the Lord Jesus in the lowest and earthly things, but from the Father, the perfect one coming from the heavens. Nor do I accept the stalks of flax in which they hid without a mystery. For flax is the priestly garment, by which is signified that they were to be changed to the priestly pinnacle. Whence: You, however, are a chosen race, a royal priesthood.
Gal. 5.c

Another says in the mystery of the Law, where it is noted regarding the priests: the hidden emptiness of this people, which is from the nations, was lying concealed.
Joh. 15.c

Immediately the harlot submits to hostilities against the king of Jericho, because the flesh lusts against the spirit, and the spirit against the flesh. Whence: The world hates you, because it hated me before you. Therefore the king is the enemy of this harlot, the prince, namely, of this world, who pursues and desires to occupy the spies of Jesus. But he cannot, because they make the journey through the mountains, not through low places. Nor do they delight in the valleys, because this harlot says: I lifted my eyes to the mountains, from where help will come to me.
Ps. 120.a

The prince of this world cannot ascend there, nor arrive at Jesus by a high path. Because if he has placed you on the heights while tempting, he says to him: Cast yourself down. Because he loves the low and the falling. In these he sits and reigns, in which he also descends even to hell. Moses did not say: Stand still, O sun, nor did he command the greatest elements. Jesus, however, says: Stand, O sun, over Gabaon, and moon over the valley of Ailon.
Jos. 10.c

And the Scripture added that the Lord never heard a man like this. My Jesus made the sun stand still, and not only then, but much more in his arrival, while we fight against the enemies and struggle against the princes and powers. The sun of justice always stands over us, and does not desert us, nor does it hasten to set. Again: I am with you always.
Mat. last.d

Nor is he with us only for a doubled day, but even to the consummation of the age, until we obtain victory over the enemies. Let us also see what Jesus promises to his soldiers: Every place, he says, that you shall subject to the footprints of your feet, shall be yours. He says this to those who at that time were from the regions of the Canaanites and other nations, which they possessed as an inheritance after the unworthy inhabitants were expelled. But there are certain diabolical nations, against whom we have a spiritual struggle; however many of these we shall subject to our feet, we shall take their regions, provinces, and kingdoms to distribute to my Jesus. For they were once angels and magnificent in the kingdom of God. Whence: How did Lucifer fall, who was rising in the morning? If I shall be able to conquer this, if I shall be...
Isa. 14.c

He subverts, he divides the land to the victorious people, and he describes the churches, the heavenly Jerusalem, and the spiritual kingdoms through individual cities, villages, mountains, rivers, torrents, and borders.

Here begins the Book of Joshua, Chapter 1

And it came to pass after the death of Moses the servant of the Lord, that the Lord spoke
a A Father.
to Joshua the son of Nun, the minister of Moses:
b because he had made him a soldier.
c who did not want to abolish the Law, but to fulfill it.

Here the siren, therefore, draws navigators toward dangerous places by the sweetness of her song, and makes them sink. Whence it is said "from the siren," which means a snare. By sirens, one understands rivals flattering him to his face, but who, through the sweetness of adulation, wish to draw one from the labor of interpreting into a danger of idleness. Which he calls "deadly songs," because often through them they are spiritually killed who are incautious. We must pass by these songs with a deaf ear, yet never desist from good work because of them.
Ps. 57.e

Ps. But I, like one who is deaf, will not hear, etc. The same: And I have become like a man who does not hear, that is, one who does not care for such flatteries, as if I did not hear them.

The Explanation of Brito on the Prologue of Jerome begins.

The Postil of the venerable father, Brother Nicholas of Lyra, on the Book of Joshua begins.

Introduce them and plant
La. 1

them in the mountain of your inheritance, Exodus 15. According to the Hebrews, the prophetic books begin from the Book of Joshua, as is evident from Jerome in his prologue on the Books of Kings. But according to the division which he placed in the beginning of Genesis, and which is commonly used by our expositors, the historical books begin from here. For just as in the legal books, the giving of the Law and its explanation in the gathering of the cult of one God is described, as was evident in the beginning of the legal books, which are the five books of Moses: so in the historical books, the deeds of the people of Israel who received the Law of the Lord are described. Among these, the first is the entry into the land of promise; the second is the governance and progress of the people who entered the land. The first is described in the Book of Joshua, the second in other historical books. It should be noted that these things were done by God as the principal actor, and this matter or subject of such books is God himself under a specific aspect. For just as in natural philosophy, a movable body in an absolute sense is the subject, and in the book of the Heavens and the World, a body moved toward a position is the subject: so in all theology, which is contained properly in Sacred Scripture, God absolutely is the subject; but in the partial books of Sacred Scripture, God is the subject under a determined aspect. And according to this, the legal books can be called, in a general way, books about God giving the Law, though they are divided from one another by the definition of this aspect, as was evident in the beginning of the different books. And similarly, the historical books are distinguished at least by the deeds of the people of Israel done by God, among which the entry into the land of promise is the proposition, as was said, which is done with God as the actor, as will appear in the continuation of this book. And this is why the things were predicted in God's proposition by Moses, Exodus 15: "You will introduce them," etc. In which word, the process of this book is described in a general way: for first, the acquisition of the land of promise with God as actor is described, when it is said: "You will introduce them." Secondly, the possession of the acquired land, when it is said: "And you will plant them." Thirdly, the condition of the possessed land, when it is said: "In the mountain of your inheritance." For then God introduced the children of Israel into the land of promise, when at their entry he dried up the waters of the Jordan, as will be seen in the third chapter. Then also he planted them there, when through Joshua and Eleazar he assigned determined possessions to the individual tribes, as will be seen in the 13th chapter. The condition of the possession of the land is designated when it is said: "In the mountain of your inheritance," because the land of promise is mountainous and higher than other lands adjacent to it; also because in Jerusalem, which is the metropolis in that land, the temple was founded on Mount Moriah, as will be seen in 2 Chronicles 3, where the divine cult was established as a special inheritance. Therefore, according to the aforesaid, the Book of Joshua is divided.
Division of the book

Because first, it determines the entry into the land of promise; secondly, the manifold conflict, chapter 6; thirdly, the division of the land and the hereditary obtainment, chapter 13; fourthly, the ordination and death of the leader, chapter 22. Regarding the first, first the battle lines are arranged; secondly, the spies are sent across, chapter 2; thirdly, the children of Israel enter the explored locations, chapter 3. Regarding the first, first the mandate or counsel of God is given to Joshua himself; secondly, the execution of the mandate, where it says: "And Joshua commanded." Further, regarding the first, a threefold mandate is made to Joshua: the first is about taking the land of promise; the second is about dividing it, where it says: "Be comforted and be strong"; the third is about keeping the Law, where it says: "Be comforted, therefore." Regarding the first, it is said: And And it came to pass after the death of Moses. In which is noted the time in which these mandates were made to Joshua, namely, after the death of Moses, before the end of the mourning for his death, which lasted 30 days, as it is said in Deuteronomy, last chapter. Because these mandates were made to Joshua by the Lord before the mission of the spies, but they were sent by him before the end of the mourning of Moses, according to the Hebrews. Some expositors, however, say that both, namely, the word of the Lord to Joshua and the mission of the spies by him, were...
Moral sense

And it came to pass after the death, etc. Allegorically, Christ is designated by Joshua. For as Jerome says in the letter to Paulinus about all the books of Sacred Scripture: Joshua bears the figure of the Savior not only in deeds, but also in his name. For he was called Jesus, as Hebrews 4 holds. Therefore, to Christ, signified by Joshua, God the Father says: