Moses with Aaron = law with Christ; Decalogue begins

grace of knowledge stretched very far over), yet walkable only for those knowing how to go through it, or rather also having been called unto this from God, just as indeed also Moses. If then somehow there is a faithful and genuine one in God’s house, he himself also will be according to that one chosen out and suitably holding unto coming to be near God, according at least to the manner in holiness and knowledge. For thus we will be with him saying: ‘And you, stand with me.’ And he enjoins that those crowned with priesthood must be thoroughly cleansed, saying: ‘Lest ever the Lord remove from them.’ For the matter of the priesthood is altogether slippery, and not far from dangers, or rather even very near, if the blameless unto life should not be seen present; for it is fitting that those serving the all-pure God be holy. Then he says: ‘And the Lord said to Moses: Go, come down and go up—you and Aaron with you; yet let the priests and the people not force themselves to go up toward God, lest ever the Lord destroy from them.’ Moses goes up and not without Aaron, who was unto a type of Christ. For law is honorable in Christ, and as holy through him, near God and with God. For he himself also proclaims the high priest and apostle of our confession, according to the Scriptures. Therefore let the law be yoked beside Christ, through the contemplation in spirit. For Moses has heard: ‘Go up—you and Aaron.’—‘What then God has yoked, let a human not separate,’ carrying the law away from the contemplation in Christ, because of clinging to the shadow alone, and not receiving the truth unto an image of the types. It has been said at least that the sacred race together with the peoples go up unto the mountain. For not to those being pedagogued in law, nor to those still completing the worship in shadows, has the dogma in high and uppermost things concerning him been given from God; yet it has rather been kept for those having been justified in faith, and having been called in Christ unto obedience, and a knowledge differing much from the more ancient. For Paul the divine has also admired the surpassing of the knowledge of Christ; and the Savior himself will also witness, concerning both us and those from Israel’s blood, saying openly that ‘To you it has been given to know the mysteries of the kingdom of the heavens, yet to those it has not been given. And concerning the Jews: ‘Leave them; they are blind, guides of blind ones.’ And he has sounded again toward those having known him: ‘Yet of you blessed are the eyes, because they see, and your ears, because they hear.’ And since the God of the wholes was completing the words about these things, he begins to legislate, and to mark off the laws upon all the best things. And thus he says: ‘I am the Lord your God, who led you out from Egypt’s land, from a house of slavery; there will not be for you other gods besides me.’ And he made a beginning fitting for the laws, saying himself to be the wonder-worker in Egypt; the one setting the whole creation, so to speak, against the manias of the greedy; rains and hailstones having ar