Origen of Alexandria — Commentary on Scripture

Genesis 4:5

In the case of Cain his wickedness did not begin when he killed his brother. For even before that God, who knows the heart, had no regard for Cain and his sacrifice. But his baseness was made evident when he killed Abel.

ON PRAYER 29.18

Genesis 4:10

We also know that what was said of Abel, when he was slain by the wicked murderer Cain, is suitable for all whose blood has been shed wickedly. Let us suppose that the verse "The voice of your brother's blood is crying to me from the ground" is said as well for each of the martyrs, the voice of whose blood cries to God from the ground.

EXHORTATION TO MARTYRDOM 50

Genesis 5:3

Christ is the invisible image of the invisible God, just as according to the Scripture narrative we say that the image of Adam was his son Seth. It is written thus: "And Adam begot Seth after his own image and after his own kind." This image preserves the unity of nature and substance common to a father and a son. For "whatever the Father does, the Son does likewise." In this very fact—that the Son does all things just as the Father does—the Father's image is reproduced in the Son, whose birth from the Father is as it were an act of his will proceeding from the mind.

ON FIRST PRINCIPLES 1.2.6

Genesis 5:29

By ascending through the individual levels of the dwellings [in the ark built by Noah during the flood], one arrives at Noah himself, whose name means rest or righteous, who is Jesus Christ. For what Lamech his father says is not appropriate to the ancient Noah. For "this one," he says, "shall give us rest from the labors and the sorrows of our hands and from the earth that the Lord God cursed." For how shall it be true that the ancient Noah gave rest to that Lamech or to that people who were then contained in the lands? How is there a cessation from the labors and sorrows in the times of Noah? Jesus only has given rest to humanity and has freed the earth from the curse with which the Lord God cursed it.

HOMILIES ON GENESIS 2.3

Genesis 6:2

But not only did man fall from perfection to imperfection, but so too did "the sons of God," "when they saw that the daughters of men were fair, and took for themselves whomever they chose." And, in general, all those fell who forsook "their own habitation" and "kept not their own beginning."

Commentary on the Gospel According to John, Books 13-32, Section 243

Genesis 11:1-9

But I do not understand how he can imagine the overturning of the tower (of Babel) to have happened with a similar object to that of the deluge, which effected a purification of the earth, according to the accounts both of Jews and Christians. For, in order that the narrative contained in Genesis respecting the tower may be held to convey no secret meaning, but, as Celsus supposes, may be taken as true to the letter, the event does not on such a view appear to have taken place for the purpose of purifying the earth; unless, indeed, he imagines that the so-called confusion of tongues is such a purificatory process. But on this point, he who has the opportunity will treat more seasonably when his object is to show not only what is the meaning of the narrative in its historical connection, but what metaphorical meaning may be deduced from it. Seeing that he imagines, however, that Moses, who wrote the account of the tower, and the confusion of tongues, has perverted the story of the sons of Aloeus, and referred it to the tower, we must remark that I do not think any one prior to the tim…

But I do not understand how he can imagine the overturning of the tower (of Babel) to have happened with a similar object to that of the deluge, which effected a purification of the earth, according to the accounts both of Jews and Christians. For, in order that the narrative contained in Genesis respecting the tower may be held to convey no secret meaning, but, as Celsus supposes, may be taken as true to the letter, the event does not on such a view appear to have taken place for the purpose of purifying the earth; unless, indeed, he imagines that the so-called confusion of tongues is such a purificatory process. But on this point, he who has the opportunity will treat more seasonably when his object is to show not only what is the meaning of the narrative in its historical connection, but what metaphorical meaning may be deduced from it. Seeing that he imagines, however, that Moses, who wrote the account of the tower, and the confusion of tongues, has perverted the story of the sons of Aloeus, and referred it to the tower, we must remark that I do not think any one prior to the time of Homer has mentioned the sons of Aloeus, while I am persuaded that what is related about the tower has been recorded by Moses as being much older not only than Homer, but even than the invention of letters among the Greeks. Who, then, are the perverters of each other's narratives? Whether do they who relate the story of the Aloadæ pervert the history of the time, or he who wrote the account of the tower and the confusion of tongues the story of the Aloadæ? Now to impartial hearers Moses appears to be more ancient than Homer. The destruction by fire, moreover, of Sodom and Gomorrha on account of their sins, related by Moses in Genesis, is compared by Celsus to the story of Phæthon — all these statements of his resulting from one blunder, viz., his not attending to the (greater) antiquity of Moses. For they who relate the story of Phæthon seem to be younger even than Homer, who, again, is much younger than Moses. We do not deny, then, that the purificatory fire and the destruction of the world took place in order that evil might be swept away, and all things be renewed; for we assert that we have learned these things from the sacred books of the prophets. But since, as we have said in the preceding pages, the prophets, in uttering many predictions regarding future events, show that they have spoken the truth concerning many things that are past, and thus give evidence of the indwelling of the Divine Spirit, it is manifest that, with respect to things still future, we should repose faith in them, or rather in the Divine Spirit that is in them.

Contra Celsum, Book IV, Chapter 21

Genesis 17:5

Many responses are given to Abraham by God, but they are not all delivered to one and the same man. For some are to Abram and some to Abraham; that is, some are expressed after the change of name and others while he was still known by his name given at birth. And first indeed, before the change of name, God delivered to Abraham the oracle that says, “Go out from your country and from your kindred and from your father’s house,” and the rest. But no order is given in this about the covenant of God, no order about circumcision. For it was not possible while he was still Abram and was bearing the name of his physical birth to receive the covenant of God and the mark of circumcision. But when “he went out from his country and his kindred,” then responses of a more sacred kind are delivered to him at this time. First God says to him, “You shall no longer be called Abram, but Abraham shall be your name.” Then at once he received the covenant of God and accepted circumcision as a sign of faith that he could not accept while he was still in his father’s house and in the relationship of flesh…

Many responses are given to Abraham by God, but they are not all delivered to one and the same man. For some are to Abram and some to Abraham; that is, some are expressed after the change of name and others while he was still known by his name given at birth. And first indeed, before the change of name, God delivered to Abraham the oracle that says, “Go out from your country and from your kindred and from your father’s house,” and the rest. But no order is given in this about the covenant of God, no order about circumcision. For it was not possible while he was still Abram and was bearing the name of his physical birth to receive the covenant of God and the mark of circumcision. But when “he went out from his country and his kindred,” then responses of a more sacred kind are delivered to him at this time. First God says to him, “You shall no longer be called Abram, but Abraham shall be your name.” Then at once he received the covenant of God and accepted circumcision as a sign of faith that he could not accept while he was still in his father’s house and in the relationship of flesh and while he was still called Abram.

HOMILIES ON GENESIS 3.3

Genesis 17:11

We, therefore, instructed by the apostle Paul, say that just as many other things were made in the figure and image of future truth, so also that circumcision of flesh was bearing the form of spiritual circumcision about which it was both worthy and fitting that “the God of majesty” give commands to mortals. Hear, therefore, how Paul, “a teacher of the Gentiles in faith and truth,” teaches the church of Christ about the mystery of circumcision. “Behold,” he says, “the mutilation”—speaking about the Jews who are mutilated in the flesh—“for we,” he says, “are the circumcision, who serve God in spirit and have no confidence in the flesh.” This is one opinion of Paul about circumcision. Hear also another: “For he is not a Jew who is so outwardly; nor is that circumcision which is outwardly in the flesh. But he is a Jew who is one inwardly with circumcision of the heart in the spirit, not in the letter.” Does it not seem more appropriate to you to speak of such a circumcision among the saints and friends of God than to speak of a pruning of the flesh?But the novelty of the expression may…

We, therefore, instructed by the apostle Paul, say that just as many other things were made in the figure and image of future truth, so also that circumcision of flesh was bearing the form of spiritual circumcision about which it was both worthy and fitting that “the God of majesty” give commands to mortals. Hear, therefore, how Paul, “a teacher of the Gentiles in faith and truth,” teaches the church of Christ about the mystery of circumcision. “Behold,” he says, “the mutilation”—speaking about the Jews who are mutilated in the flesh—“for we,” he says, “are the circumcision, who serve God in spirit and have no confidence in the flesh.” This is one opinion of Paul about circumcision. Hear also another: “For he is not a Jew who is so outwardly; nor is that circumcision which is outwardly in the flesh. But he is a Jew who is one inwardly with circumcision of the heart in the spirit, not in the letter.” Does it not seem more appropriate to you to speak of such a circumcision among the saints and friends of God than to speak of a pruning of the flesh?But the novelty of the expression may perhaps deter not only the Jews but even some of our brothers. For Paul, who introduces “circumcision of the heart,” seems to assume things that are impossible. For how shall it be possible that a member be circumcised that, covered by the internal viscera, lies hidden even from the view of men?

HOMILIES ON GENESIS 3.4

Genesis 18:1

But let us see what this tree represents, under which Abraham stood and provided a meal for the Lord and the angels. “Under the tree of Mamre” the text says. Mamre in our language is translated “vision” or “sharpness of sight.” Do you see what kind of place it is where the Lord can have a meal? Abraham’s vision and sharpness of sight pleased the Lord. For he was pure in heart so that he could see God. In such a place, therefore, and in such a heart the Lord can have a meal with his angels. In fact, earlier prophets were called seers.

HOMILIES ON GENESIS 4.3

Genesis 18:2

But let us now, meanwhile, pursue what Abraham does with the three men who “stood before him.” Behold what sort of expression this is itself, that they come “before him,” not against him. He had, to be sure, subjected himself to the will of God; therefore God is said to stand “before him.”

HOMILIES ON GENESIS 4.2

Genesis 18:2

Now let us see how each man receives his guests. “Abraham saw,” the text says, “and ran to meet them.” Notice that Abraham immediately is energetic and eager in his duties. He runs to meet them, and when he had met them, “he hastens back to the tent,” the text says, “and says to his wife: ‘Hasten to the tent.’ ” Behold in the individual matters how great is his eagerness to receive them. He makes haste in all things; all things are done urgently; nothing is done leisurely.

HOMILIES ON GENESIS 4.1

Genesis 18:2

Let us compare, first of all, if you please, this appearance with that one which Lot experienced. “Three men” come to Abraham and stand “before him”; “two” come to Lot and sit “in the street.” See if, in the dispensation of the Holy Spirit, these events did not occur as each man deserved. For Lot was far inferior to Abraham. For if he had not been inferior, he would not have been separate from Abraham, nor would Abraham have said to him, “If you go to the right, I will go to the left; if you go to the left, I will go to the right.” And if he had not been inferior, the land and habitation of Sodom would not have pleased him.Three men, therefore, come to Abraham at midday; two come to Lot and in the evening. For Lot could not receive the magnitude of midday light, but Abraham was capable of receiving the full brightness of the light. Let us see now how Abraham received those who came and how Lot did, and let us compare each man’s preparation of hospitality. First, however, observe that the Lord also was present with Abraham with two angels, but two angels alone proceed to Lot. And what…

Let us compare, first of all, if you please, this appearance with that one which Lot experienced. “Three men” come to Abraham and stand “before him”; “two” come to Lot and sit “in the street.” See if, in the dispensation of the Holy Spirit, these events did not occur as each man deserved. For Lot was far inferior to Abraham. For if he had not been inferior, he would not have been separate from Abraham, nor would Abraham have said to him, “If you go to the right, I will go to the left; if you go to the left, I will go to the right.” And if he had not been inferior, the land and habitation of Sodom would not have pleased him.Three men, therefore, come to Abraham at midday; two come to Lot and in the evening. For Lot could not receive the magnitude of midday light, but Abraham was capable of receiving the full brightness of the light.
Let us see now how Abraham received those who came and how Lot did, and let us compare each man’s preparation of hospitality. First, however, observe that the Lord also was present with Abraham with two angels, but two angels alone proceed to Lot. And what do they say? “The Lord has sent us to consume the city and destroy it.” He therefore received those who would give destruction. He did not receive him who would save. But Abraham received him who saves and those who destroy.

HOMILIES ON GENESIS 4.1

Genesis 18:4

But how does he continue again as if speaking to men: “Let water be received,” the text says, “and your feet be washed”?Abraham, the father and teacher of nations, is indeed teaching you by these things how you ought to receive guests and that you should wash the feet of guests. Nevertheless even this is said mysteriously. For he knew that the mysteries of the Lord were not to be completed except in the washing of feet. But he was not unaware of the importance of that precept, indeed, in which the Savior says, “If any shall not receive you, shake off even the dust which clings to your feet for a testimony to them. Truly I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for that city.” He wished, therefore, to anticipate that and to wash their feet lest perhaps any dust should remain, which, shaken off, could be reserved “in the day of judgment” for a testimony of unbelief. For that reason, therefore, wise Abraham says, “Let water be received and your feet be washed.”

HOMILIES ON GENESIS 4.2

Genesis 18:6

He serves therefore bread mixed “with three measures of fine wheat flour.” He received three men; he mixed the bread “with three measures of fine wheat flour.” Everything he does is mystical; everything is filled with mystery.

HOMILIES ON GENESIS 4.2

Genesis 18:6

Therefore he says to his wife Sarah, “Hasten to the tent and mix three measures of fine wheat flour and make bread upon the hearth.” The Greek is en-kryphia, which indicates secret or hidden bread.

HOMILIES ON GENESIS 4.1

Genesis 18:7

“But he ran,” the text says, “to the cattle and took a calf.” What kind of calf? Perhaps the first one he encountered? Not at all, but “a good and tender” calf. And although he would hasten in all things, nevertheless he knows that what is excellent and great should be offered to the Lord or to angels. He took therefore or chose from the herd a “good and tender” calf and delivered it to his servant. “The servant,” the text says, “hastened to slaughter it.” He himself runs, his wife hastens, the servant makes haste. No one is slow in the house of a wise man. He serves therefore a calf and at the same time with it bread and fine wheat flour, but also milk and butter. These were the courtesies of hospitality of Abraham and Sarah.

HOMILIES ON GENESIS 4.1

Genesis 18:7

A calf is served; behold, another mystery. The calf itself is not tough but “good and tender.” And what is so tender, what so good as that One who “humbled himself” for us “to death” and “laid down his life for his friends”? He is the “fatted calf” which the father slaughtered to receive his repentant son. “For he so loved this world, as to give his only Son” for the life of this world. Nevertheless the wise man is not ignorant of whom he has received. He runs to three men and adores one, and he speaks to the one saying, “Turn aside to your servant, and refresh yourself under the tree.”

HOMILIES ON GENESIS 4.2

Genesis 18:9

What then does the Lord say to Abraham? “Where,” the text reads, “is Sarah your wife?” And he said, “Lo, she is in the tent.” But the Lord said, “I will certainly come to you at this time in due season, and Sarah your wife will have a son.” But Sarah, standing behind the door of the tent behind Abraham, heard.Let the wives learn from the examples of the patriarchs; let the wives learn, I say, to follow their husbands. For not without cause is it written that “Sarah was standing behind Abraham,” but that it might be shown that if the husband leads the way to the Lord, the wife ought to follow. I mean that the wife ought to follow if she sees her husband standing by God.… But we can also perceive something mystical in this passage if we see how in Exodus “God went before them by night in a pillar of fire and by day in a pillar of a cloud” and the congregation of the Lord followed behind him. So therefore I understand also Sarah to have followed or stood “behind Abraham.” What is said next? “And they were both,” the text says, “presbyters”—that is, old—“and far advanced in their days.”…

What then does the Lord say to Abraham? “Where,” the text reads, “is Sarah your wife?” And he said, “Lo, she is in the tent.” But the Lord said, “I will certainly come to you at this time in due season, and Sarah your wife will have a son.” But Sarah, standing behind the door of the tent behind Abraham, heard.Let the wives learn from the examples of the patriarchs; let the wives learn, I say, to follow their husbands. For not without cause is it written that “Sarah was standing behind Abraham,” but that it might be shown that if the husband leads the way to the Lord, the wife ought to follow. I mean that the wife ought to follow if she sees her husband standing by God.…
But we can also perceive something mystical in this passage if we see how in Exodus “God went before them by night in a pillar of fire and by day in a pillar of a cloud” and the congregation of the Lord followed behind him.
So therefore I understand also Sarah to have followed or stood “behind Abraham.”
What is said next? “And they were both,” the text says, “presbyters”—that is, old—“and far advanced in their days.”
So far as pertains to bodily age, many before them lived for more numerous years, but no one was called presbyter. It appears that this title is ascribed to the saints not by reason of longevity but of maturity.

HOMILIES ON GENESIS 4.4

Genesis 18:21

These are the words of the divine Scripture. Let us see, therefore, now what is fitting to be understood in them. "I have descended," the text says, "to see." When responses are delivered to Abraham, God is not said to descend but to stand before him, as we explained above: "Three men," the text says, "stood before him." But now, because sinners are involved, God is said to descend. Beware lest you think of ascending and descending spatially. For this is frequently found in the sacred literature, as in the prophet Micah: "Behold," Scripture says, "the Lord departed from his holy place and came down and will tread upon the high places of the earth." Therefore God is said to descend when he deigns to have concern for human frailty. This should be discerned especially of our Lord and Savior, who "thought it not robbery to be equal with God but emptied himself, taking the form of a servant." Therefore he descended. For "no other has ascended into heaven, but he that descended from heaven, the Son of man who is in heaven." For the Lord descended not only to care for us but also to bear th…

These are the words of the divine Scripture. Let us see, therefore, now what is fitting to be understood in them. "I have descended," the text says, "to see." When responses are delivered to Abraham, God is not said to descend but to stand before him, as we explained above: "Three men," the text says, "stood before him." But now, because sinners are involved, God is said to descend. Beware lest you think of ascending and descending spatially. For this is frequently found in the sacred literature, as in the prophet Micah: "Behold," Scripture says, "the Lord departed from his holy place and came down and will tread upon the high places of the earth." Therefore God is said to descend when he deigns to have concern for human frailty. This should be discerned especially of our Lord and Savior, who "thought it not robbery to be equal with God but emptied himself, taking the form of a servant." Therefore he descended. For "no other has ascended into heaven, but he that descended from heaven, the Son of man who is in heaven." For the Lord descended not only to care for us but also to bear these things that are ours. "For he took the form of a servant," and although he himself is invisible in nature, inasmuch as he is equal to the Father, nevertheless he took a visible appearance "and was found in appearance as a man." But also when he descends he is below with some, but he ascends with others and is above. For he goes up with the chosen apostles "into a high mountain and there is transfigured before them." Therefore he is above with those whom he teaches about the mysteries of the kingdom of heaven. But he is below with the crowds and Pharisees, whose sins he reproaches, and he is there with them.… He could not, however, be transfigured below, but he ascended above with those who could follow him, and there he is transfigured.

HOMILIES ON GENESIS 4.5

Genesis 18:21

So also now, therefore, it is said of these who live in Sodom, that if indeed, on his examination, "their deeds are completed as the cry" that has ascended to God, they would be considered unworthy. But if there is any conversion among them, if even ten just men might be found among them, so, at last, God would know them. And for this reason the text said, "But if not, that I might know." It did not say that I might know what they are doing but that I might know them and make them worthy of knowledge of me, if I should find some among them just, if I should find some repentant, if some such as I ought to know.

HOMILIES ON GENESIS 4.6