TRV
Origen of Alexandria
Ante-Nicene · to AD 325
2,651 passages across 61 books of the Bible · Who was this?
On Genesis
20 of 142-
Genesis 26:25
Isaac builds indeed an altar even now in the law and pitches his tent, but in the Gospels he does not pitch a tent but builds a house and establishes a foundation. For hear Wisdom saying of the church: “Wisdom,” Scripture says, “has built herself a house and has set up seven columns.” Hear Paul also saying about this: “For no man can lay a foundation but that which is laid, which is Christ Jesus.”80Where, therefore, there is a tent, even if it should be pitched, it is doubtless to be folded up. But where there are foundations and a house is built “upon a rock,” that house is never destroyed, “for it has been founded on a rock.” Nevertheless Isaac digs a well there too, nor does he ever cease digging wells until “the fountain of living water” arises and “the stream of the river makes the city of God joyful.”
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Genesis 26:26
This Abimelech, as I see it, does not always have peace with Isaac, but sometimes he disagrees, at other times he seeks peace. If you remember how, in what precedes, we said of Abimelech that he represents the learned and wise of the world who have comprehended many things even of the truth through the learning of philosophy, you can understand how he can be neither always in dissension nor always at peace with Isaac, who represents the Word of God in the law. For philosophy is neither opposed to everything in the law of God nor in harmony with everything.For many of the philosophers write that there is one God who has created all things. In this they agree with the law of God. Some also have added this, that God made and rules all things by his Word and it is the Word of God by which all things are directed. In this they write in harmony not only with the law but also with the Gospels. Indeed, almost the total philosophy that is called moral and natural holds the same views we do. But it disagrees with us when it says matter is coeternal with God. It disagrees when it denies that Go…
This Abimelech, as I see it, does not always have peace with Isaac, but sometimes he disagrees, at other times he seeks peace. If you remember how, in what precedes, we said of Abimelech that he represents the learned and wise of the world who have comprehended many things even of the truth through the learning of philosophy, you can understand how he can be neither always in dissension nor always at peace with Isaac, who represents the Word of God in the law. For philosophy is neither opposed to everything in the law of God nor in harmony with everything.For many of the philosophers write that there is one God who has created all things. In this they agree with the law of God. Some also have added this, that God made and rules all things by his Word and it is the Word of God by which all things are directed. In this they write in harmony not only with the law but also with the Gospels. Indeed, almost the total philosophy that is called moral and natural holds the same views we do. But it disagrees with us when it says matter is coeternal with God. It disagrees when it denies that God is concerned about mortal things but that his providence is confined beyond the spaces of the lunar sphere. They disagree with us when they appraise the lives of those being born by the courses of the stars. They disagree when they say this world is permanent and is to have no end. But there are also many other things in which they either disagree with us or are in harmony. And therefore in accordance with this figure, Abimelech is sometimes described as being at peace with Isaac and sometimes as disagreeing. -
Genesis 26:26
But also I do not think that this was of idle concern to the Holy Spirit, who writes these things, to relate that two others “came with Abimelech, that is, “Ahuzzath his kinsman and Phicol the leader of his army.”Now Ahuzzath means “containing” and Phicol “the mouth of all,” but Abimelech himself means “my father is king.” These three, in my opinion, figuratively represent all philosophy, which is divided into three parts among them: logic, physics, ethics, that is, rational, natural, moral. The rational is that which acknowledges God to be Father of all, that is, Abimelech. The natural is that which is fixed and contains all things, as depending on the forces of nature itself, which Ahuzzath, which means “containing,” professes to be. The moral is that which is in the mouth of all and pertains to all and is situated in the mouth of all because of the likeness of the common precepts. Phicol, which means “the mouth of all,” signifies this. All these therefore come to the law of God in the learning of instructions of this kind and say, “We certainly saw that the Lord is with you, and w…
But also I do not think that this was of idle concern to the Holy Spirit, who writes these things, to relate that two others “came with Abimelech, that is, “Ahuzzath his kinsman and Phicol the leader of his army.”Now Ahuzzath means “containing” and Phicol “the mouth of all,” but Abimelech himself means “my father is king.” These three, in my opinion, figuratively represent all philosophy, which is divided into three parts among them: logic, physics, ethics, that is, rational, natural, moral. The rational is that which acknowledges God to be Father of all, that is, Abimelech. The natural is that which is fixed and contains all things, as depending on the forces of nature itself, which Ahuzzath, which means “containing,” professes to be. The moral is that which is in the mouth of all and pertains to all and is situated in the mouth of all because of the likeness of the common precepts. Phicol, which means “the mouth of all,” signifies this.
All these therefore come to the law of God in the learning of instructions of this kind and say, “We certainly saw that the Lord is with you, and we said, ‘Let there be an oath between us and you and let us establish a covenant with you, lest you do evil with us, but as we have not cursed you, so also you are blessed by the Lord.’ ”
Those three, who seek peace from the Word of God and desire to anticipate his fellowship with a covenant, can indeed represent the magi who come from parts of the East learned in the books of their fathers and in the instruction of their ancestors and say, “We certainly saw” “the one born king,” “and we have seen that God is with him,” “and we have come to worship him.”6
But also if there is anyone who has been instructed in learning of this kind, seeing that “God was in Christ reconciling the world to himself” and who has admired the majesty of his works, let him say, “We certainly saw that the Lord is with you, and we said, ‘Let there be an oath between us.’ ” For approaching the law of God he says necessarily, “I have sworn and am determined that I shall keep your commandments.” -
Genesis 26:30
For it is certain that he who serves the Word “is debtor to the wise and the unwise.” Because, therefore, he is producing a feast for the wise, for this reason it is said that “he made” not a small but “a great feast.”And you, if you should not still be “a little child” and in need of “milk” but should bring your “senses exercised” and should come more capable to an understanding of the Word of God after very much instruction has been set before you, there will also be “a great feast” for you. The "vegetables" of the weak will not be prepared for you as food, nor will you be nourished with milk with which “little children” are nourished, but the servant of the Word will make a “great feast” for you. He will speak to you the “wisdom” that is offered “among the perfect.” He will offer you the “wisdom of God hidden in a mystery, which none of the princes of this world knew.” He will reveal Christ to you in this respect, that in him “all the treasures of wisdom are hidden.”15 He makes you therefore “a great feast,” and he himself eats with you if he should not find you to be such that he…
For it is certain that he who serves the Word “is debtor to the wise and the unwise.” Because, therefore, he is producing a feast for the wise, for this reason it is said that “he made” not a small but “a great feast.”And you, if you should not still be “a little child” and in need of “milk” but should bring your “senses exercised” and should come more capable to an understanding of the Word of God after very much instruction has been set before you, there will also be “a great feast” for you. The "vegetables" of the weak will not be prepared for you as food, nor will you be nourished with milk with which “little children” are nourished, but the servant of the Word will make a “great feast” for you. He will speak to you the “wisdom” that is offered “among the perfect.” He will offer you the “wisdom of God hidden in a mystery, which none of the princes of this world knew.” He will reveal Christ to you in this respect, that in him “all the treasures of wisdom are hidden.”15
He makes you therefore “a great feast,” and he himself eats with you if he should not find you to be such that he should say to you, “I could not speak to you as to spiritual, but as to carnal, as to little ones in Christ.”
He says this to the Corinthians, to which he also adds, “For when there are contentions and dissensions among you, are you not carnal and walk in a human way?” Paul did not “make a great feast” for these, insofar that when he was with them and was in need, he was a burden to no one. Nor did he eat bread he did not pay for from anyone, but laboring night and day, his own hands served himself and all who were with him. The Corinthians therefore were so far from having a “great feast” that the preacher of the Word of God could have not even the least or a little feast with them.
But there is a great feast for those who know how to hear more perfectly, who bring their “senses” instructed and “exercised” for hearing the Word of God. -
Genesis 45:25
We should observe in reading the holy Scriptures how “to go up” and “to go down” are employed in each individual passage. For if we were to give diligent consideration, we would discover that almost never is anyone said to have gone down to a holy place, nor is anyone related to have gone up to a blameworthy place. These observations show that the divine Scripture was not composed, as it seems to most, in illiterate and uncultivated language but was adapted in accordance with the discipline of divine instruction. Nor is Scripture devoted so much to historical narratives as to things and ideas that are mystical.You will find it written, therefore, that those who are born of the seed of Abraham have gone down into Egypt and again that the sons of Israel have gone up out of Egypt. Indeed Scripture speaks thus also of Abraham himself: “But Abraham went up out of Egypt into the desert, he and his wife and all that was his, and Lot with him.”
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Genesis 45:26
But Jacob is excited not only about the fact that he has heard that “Joseph his son is living,” but also especially about that which has been announced to him that it is Joseph who holds “dominion over all Egypt.”For the fact that he has reduced Egypt to his rule is truly great to him. For to tread on lust, to flee luxury and to suppress and curb all the pleasures of the body, this is what it means to have “dominion over all Egypt.” And this is what is considered great and held in admiration by Israel.
But if there is someone who should subject at least some vices of the body but yield to others and be subject to them, it is not said correctly of him that he holds “dominion over the whole land of Egypt,” but, for example, he will appear to hold dominion over one, perhaps, or two or three cities. But Joseph, whom no bodily lust ruled, was prince and lord “of all Egypt.” -
Genesis 45:26
I do not understand these words to have been said in the usual sense. For if, for example, we should assume that he could have been overcome with lust and sinned with his master’s wife, I do not think that this would have been announced about him by the patriarchs to his father Jacob: “Your son Joseph is living.” For if he had done this, without doubt he would not be living. For “the soul that sins, the same shall die.”23But Susanna also teaches the same things when she says, “I am straitened on every side. For if I do this thing—that is, if I sin—it is death to me; and if I do not do it, I shall not escape your hands.” Notice, therefore, that she too understood that there is death in sin. But also the judgment revealed by God to the first man contains the same things when he says, “But on the day that you shall eat of it you shall die the death.” For as soon as he has transgressed the commandment, he is dead. For the soul that has sinned is dead, and the serpent, which said, “You shall not die the death,” is shown to have deceived him. And these words have been about that which was…
I do not understand these words to have been said in the usual sense. For if, for example, we should assume that he could have been overcome with lust and sinned with his master’s wife, I do not think that this would have been announced about him by the patriarchs to his father Jacob: “Your son Joseph is living.” For if he had done this, without doubt he would not be living. For “the soul that sins, the same shall die.”23But Susanna also teaches the same things when she says, “I am straitened on every side. For if I do this thing—that is, if I sin—it is death to me; and if I do not do it, I shall not escape your hands.” Notice, therefore, that she too understood that there is death in sin.
But also the judgment revealed by God to the first man contains the same things when he says, “But on the day that you shall eat of it you shall die the death.” For as soon as he has transgressed the commandment, he is dead. For the soul that has sinned is dead, and the serpent, which said, “You shall not die the death,” is shown to have deceived him.
And these words have been about that which was said by the sons of Israel to Jacob: “Your son Joseph is living.” -
Genesis 45:27
But not even this is to be neglected idly, that the text says not the soul, but the spirit as its better part, was revived or rekindled. For indeed the brightness of the light that was in him, even if it was not completely extinguished then when his sons showed him Joseph’s robe stained with the blood of a kid. He could be deceived by their lie, so that “he tore his garments and put sackcloth on his loins and mourned his son, nor did he wish at all to be consoled,” but said, “I go down to my son into the nether world, mourning.” Even if then, as we said, the light in him had not been completely extinguished, nevertheless it had been darkened in the greatest degree because he could be deceived, because he could tear his garments, because he could mourn by mistake, because he could call on death, because he desired to go down into the nether world, mourning. On account of these things, therefore, he now revives and “rekindles his spirit,” because it followed logically that hearing the truth would rekindle and restore the light that the deceit of a lie had obscured in him.
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Genesis 45:27
What Latin expresses by saying: “his spirit was revived,” is written in Greek anezōpyrēsen. This means not so much to revive as to rekindle, so to speak, and reignite. This expression is usually used when, perhaps in some material, the fire fails to the point that it appears to be extinguished; and if perhaps it is renewed when kindling has been added, it is said to have been rekindled. Or if the light of a lamp should reach the point that it is thought to have gone out, if perhaps it be revived when oil has been poured in; although the expression is less refined, the lamp is said to have been rekindled. One will speak similarly also of a torch or other lights of this kind.This expression seems to indicate something like this also in Jacob. As long as he was far from Joseph and received no information about his life, his spirit had failed in him, as it were, and the light which was in him had been darkened, as the kindling already failed. But when those who reported to him about Joseph’s life came, that is, those who said that “the life was the light of all people,” he rekindles his…
What Latin expresses by saying: “his spirit was revived,” is written in Greek anezōpyrēsen. This means not so much to revive as to rekindle, so to speak, and reignite. This expression is usually used when, perhaps in some material, the fire fails to the point that it appears to be extinguished; and if perhaps it is renewed when kindling has been added, it is said to have been rekindled. Or if the light of a lamp should reach the point that it is thought to have gone out, if perhaps it be revived when oil has been poured in; although the expression is less refined, the lamp is said to have been rekindled. One will speak similarly also of a torch or other lights of this kind.This expression seems to indicate something like this also in Jacob. As long as he was far from Joseph and received no information about his life, his spirit had failed in him, as it were, and the light which was in him had been darkened, as the kindling already failed. But when those who reported to him about Joseph’s life came, that is, those who said that “the life was the light of all people,” he rekindles his spirit in himself, and the brightness of the true light is renewed in him. -
Genesis 45:28
But because occasionally the divine fire can be extinguished even in the saints and faithful, hear the apostle Paul warning these who were worthy to receive gifts of the Spirit and grace, and saying, “Do not extinguish the Spirit.” The Scripture says of Jacob, therefore, “And Jacob rekindled his spirit, and Israel said, ‘It is a great thing for me if my son Joseph is still living,’ ” as if he has experienced something like that which Paul warned against and has renewed himself through those words that had been spoken to him about Joseph’s life.But this also should be noticed, that he who “rekindled his spirit,” meaning, of course, that spirit which seemed almost extinguished, is said to be Jacob. But he who says, “It is a great thing for me if my son Joseph is living,” as if he understands and sees that the life which is in the spiritual Joseph is great, is no longer called Jacob but Israel, as it were, he who sees in his mind the true life which is Christ, the true God.
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Genesis 46:3
It appears fitting indeed after these things, to contemplate and look into what God says to Israel himself through the vision and how he sends him to Egypt strengthening and encouraging him as if he were setting out to some struggles. For he says, “Fear not to descend into Egypt.” This is to say, you shall contend “against principalities and powers and against the rulers of this world of this darkness”—which is figuratively called Egypt—fear not, be not afraid. But if also you wish to know the reason that you ought not fear, hear my promise: “For I will make a great nation of you there, and I will go down with you into Egypt, and I will recall you from there in the end.” He therefore with whom God shall go down into the struggles is not afraid “to go down into Egypt.” He is not afraid to approach the struggles of this world and the battles with resisting demons. For hear the apostle Paul saying, “I have labored more,” he says, “than all those, yet not I, but the grace of God with me.” But also when dissension had been stirred up against him in Jerusalem, and he performed a most brill…
It appears fitting indeed after these things, to contemplate and look into what God says to Israel himself through the vision and how he sends him to Egypt strengthening and encouraging him as if he were setting out to some struggles. For he says, “Fear not to descend into Egypt.” This is to say, you shall contend “against principalities and powers and against the rulers of this world of this darkness”—which is figuratively called Egypt—fear not, be not afraid. But if also you wish to know the reason that you ought not fear, hear my promise: “For I will make a great nation of you there, and I will go down with you into Egypt, and I will recall you from there in the end.” He therefore with whom God shall go down into the struggles is not afraid “to go down into Egypt.” He is not afraid to approach the struggles of this world and the battles with resisting demons. For hear the apostle Paul saying, “I have labored more,” he says, “than all those, yet not I, but the grace of God with me.” But also when dissension had been stirred up against him in Jerusalem, and he performed a most brilliant struggle for the word and preaching of the Lord, the Lord stood by him and said the same things that now are said to Israel. “Fear not, Paul,” Scripture says, “for as you have testified of me in Jerusalem, so must you bear witness also at Rome.” -
Genesis 46:4
But each of us also, in the same manner and in the same way, enters Egypt and struggles and, if he is worthy that God should always remain with him, he will make him “into a great nation.” For the number of virtues and the multitude of righteousness in which all the saints are said to be multiplied and to increase is a great nation.That which is said is also fulfilled in the saint: “I will recall you from there in the end.” For the end is considered to be the perfection of things and the consummation of virtues. Indeed, for this reason also another saint said, “Recall me not in the midst of my days.” And again the Scripture bestows testimony on the great patriarch Abraham since “Abraham died full of days.” This statement, therefore, “I will recall you from there in the end,” is as if he had said, Since “you have fought a good fight, you have kept the faith, you have finished the course,” I will now recall you from this world to the future blessing, to the perfection of eternal life, to “the crown of justice which the Lord will give in the end of the ages to all who love him.”
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Genesis 46:4
But I think a still greater mystery lies hidden in this passage. For this statement disturbs me: “I will make a great nation of you, and I will go down with you into Egypt, and I will recall you from there in the end.” Who is it who is made “into a great nation” in Egypt and is recalled “in the end”? To the extent that it pertains to that Jacob of whom one supposes it to be said, it will not appear true. For he was not recalled from Egypt “in the end,” since he died in Egypt. But it will be absurd if someone says Jacob was recalled by God in that his body was carried back. But if it is accepted, it will not be true that “God is not the God of the dead but of the living.” It is not proper, therefore, that these words be understood of a dead body but that they apply to the living and vigorous.Let us consider therefore whether there may be depicted in this statement a figure of the Lord who descends into this world and is made “into a great nation,” that is, the church of the Gentiles, and after all things were completed, returned to the Father. Or, whether it is a figure of “the first-…
But I think a still greater mystery lies hidden in this passage. For this statement disturbs me: “I will make a great nation of you, and I will go down with you into Egypt, and I will recall you from there in the end.” Who is it who is made “into a great nation” in Egypt and is recalled “in the end”? To the extent that it pertains to that Jacob of whom one supposes it to be said, it will not appear true. For he was not recalled from Egypt “in the end,” since he died in Egypt. But it will be absurd if someone says Jacob was recalled by God in that his body was carried back. But if it is accepted, it will not be true that “God is not the God of the dead but of the living.” It is not proper, therefore, that these words be understood of a dead body but that they apply to the living and vigorous.Let us consider therefore whether there may be depicted in this statement a figure of the Lord who descends into this world and is made “into a great nation,” that is, the church of the Gentiles, and after all things were completed, returned to the Father. Or, whether it is a figure of “the first-formed man” who descends to the struggles of this world after he was cast out of the delights of paradise. The struggle with the serpent was set before him when it is said, “You shall watch for his head, and he shall watch for your heel,” and again, when it is said to the woman, “I will put enmity between you and him, and between your seed and his seed.”
Nevertheless God does not desert those placed in this struggle but is always with them. He is pleased with Abel; he reproaches Cain; he is present with Enoch, when he is invoked. He commands Noah to construct an ark of salvation in the flood; he leads Abraham “from the house of his father” and “from his kinsmen"; he blesses Isaac and Jacob; he leads the sons of Israel out of Egypt. He writes the law of the letter through Moses. He completes what was lacking through the prophets. This is what it means to be with them in Egypt.
But regarding the statement “I will recall you from there in the end,” I think this means, as we said above, that at the end of the ages his only-begotten Son descended even into the nether regions for the salvation of the world and recalled “the first-formed man” from there. For what he said to the thief, “This day you shall be with me in paradise,” understand not to have been said to him alone but also to all the saints for whom he had descended into the nether regions. In this man, therefore, more truly than in Jacob the words “I will recall you from there in the end” will be fulfilled. -
Genesis 46:4
But let us see how also the statement after that should be understood: “And Joseph shall put his hands upon your eyes.” I think many mysteries indeed of secret understanding are hidden within the veil of this statement. It belongs to another time to approach and touch upon these mysteries. Now, meanwhile, it will not appear to be said without reason, since it has appeared also to some of our predecessors that a certain prophecy seemed to be designated in this statement. Since indeed that Jeroboam who made two golden calves that he might seduce the people to worship them was from the tribe of Joseph, by this he blinded and closed the eyes of Israel, as if his hands were placed on them, lest they see their impiety, of which it is said, “Because of the impiety of Jacob are all these things, and because of the sin of the house of Israel. But what is the impiety of Jacob? Is it not Samaria?”32But if someone perhaps asserts that those things that are said by God about a future form of piety ought not be turned to a censurable function, we will say that just as the true Joseph, our Lord and…
But let us see how also the statement after that should be understood: “And Joseph shall put his hands upon your eyes.” I think many mysteries indeed of secret understanding are hidden within the veil of this statement. It belongs to another time to approach and touch upon these mysteries. Now, meanwhile, it will not appear to be said without reason, since it has appeared also to some of our predecessors that a certain prophecy seemed to be designated in this statement. Since indeed that Jeroboam who made two golden calves that he might seduce the people to worship them was from the tribe of Joseph, by this he blinded and closed the eyes of Israel, as if his hands were placed on them, lest they see their impiety, of which it is said, “Because of the impiety of Jacob are all these things, and because of the sin of the house of Israel. But what is the impiety of Jacob? Is it not Samaria?”32But if someone perhaps asserts that those things that are said by God about a future form of piety ought not be turned to a censurable function, we will say that just as the true Joseph, our Lord and Savior, put his physical hand on the eyes of the blind man and restored his sight that he had lost, so also he put his spiritual hands on the eyes of the law, which had been blinded by the corporeal understanding of the scribes and Pharisees. He restored sight to them, that to these to whom the Lord has opened the Scriptures spiritual vision and understanding might appear in the law.
And would that the Lord Jesus might put “his hands on” our “eyes” too, that we too might begin to look not at those things “which are seen but at the things which are not seen.” And would that he might open for us those eyes which contemplate not present things but future, and might reveal to us the aspect of the heart by which God is seen in spirit, through the Lord Jesus Christ himself, to whom belongs “glory and power forever and ever. Amen.” -
Genesis 47:20
It seems to me that censure of the Egyptians is contained also in this statement. For you would not easily find it written of the Hebrews that “the famine prevailed over them.” For although it is written that “the famine prevailed over the land,” nevertheless it is not written that famine prevailed over Jacob or his sons, as it is said of the Egyptians, that “the famine prevailed over them.” For although famine should come also to the just, nevertheless it does not prevail over them. For this reason the just glory in famine, as Paul is found to rejoice cheerfully in sufferings of this kind when he says, “In hunger and thirst, in cold and nakedness.” What therefore is an exercise of virtue for the just is a penalty of sin for the unjust.For it is written also in the times of Abraham that “there came a famine in the country, and Abraham went down to Egypt to dwell there, since the famine prevailed in the land.” And certainly if, as some think, the text of the divine Scripture was composed carelessly and awkwardly, it could have said that Abraham went down to Egypt to dwell there becaus…
It seems to me that censure of the Egyptians is contained also in this statement. For you would not easily find it written of the Hebrews that “the famine prevailed over them.” For although it is written that “the famine prevailed over the land,” nevertheless it is not written that famine prevailed over Jacob or his sons, as it is said of the Egyptians, that “the famine prevailed over them.” For although famine should come also to the just, nevertheless it does not prevail over them. For this reason the just glory in famine, as Paul is found to rejoice cheerfully in sufferings of this kind when he says, “In hunger and thirst, in cold and nakedness.” What therefore is an exercise of virtue for the just is a penalty of sin for the unjust.For it is written also in the times of Abraham that “there came a famine in the country, and Abraham went down to Egypt to dwell there, since the famine prevailed in the land.” And certainly if, as some think, the text of the divine Scripture was composed carelessly and awkwardly, it could have said that Abraham went down to Egypt to dwell there because the famine prevailed over him. But observe how great a distinction the divine word uses, how great a caution it employs. When it speaks of the saints it says the famine had prevailed “over the land”; when it speaks of the unjust it says they were held by the famine. Famine therefore prevailed over neither Abraham nor Jacob nor their sons. But also if it should prevail it is said to prevail “over the land.” And in the times of Isaac no less it is written: “A famine came in the land, besides that former famine which came in the times of Abraham.” But the famine was unable to prevail over Isaac to such an extent that the Lord says to him, “Do not go down into Egypt, but dwell in the land which I shall show you, and dwell in it, and I will be with you.”
In accordance with this observation, in my opinion, long after that time the prophet said, “I have been young and now am old, and I have not seen the just forsaken nor his seed seeking bread.” And elsewhere: “The Lord will not strike down the just soul with famine.” From all these texts it is declared that the earth indeed can suffer famine and those who “mind earthly things.” But they can never be oppressed by the fasting of famine whose is that bread that “they should do the will of the Father who is in heaven” and whose soul that “bread which comes down from heaven” nourishes.
For this reason, therefore, the divine Scripture carefully does not say that those were held by famine who it knew possessed knowledge of God and to whom the food of the heavenly wisdom was offered. -
Genesis 47:20
Since you see, therefore, that an observation of this kind is preserved correctly in almost all the texts of holy Scripture, interpret these words in their figurative and allegorical meaning, which we are taught by the words of the prophets themselves no less. For one of the twelve prophets proclaims clearly and manifestly in a simple statement that a spiritual famine is intended, when he says, “Behold the days come, says the Lord, and I will send forth a famine on the land, not a famine of bread or thirst for water but a famine for hearing the word of the Lord.”Do you see what the famine is which prevails over sinners? Do you see what the famine is which prevails over the land? For they who are of the earth and “mind earthly things” and cannot “perceive what things are of the Spirit of God” suffer “a famine of the word of God.” They do not hear the commands of the law; they do not know the reproaches of the prophets. They are ignorant of the apostolic consolations. They do not experience the medicine of the gospel. And for this reason it is said rightly of them: “Famine prevailed o…
Since you see, therefore, that an observation of this kind is preserved correctly in almost all the texts of holy Scripture, interpret these words in their figurative and allegorical meaning, which we are taught by the words of the prophets themselves no less. For one of the twelve prophets proclaims clearly and manifestly in a simple statement that a spiritual famine is intended, when he says, “Behold the days come, says the Lord, and I will send forth a famine on the land, not a famine of bread or thirst for water but a famine for hearing the word of the Lord.”Do you see what the famine is which prevails over sinners? Do you see what the famine is which prevails over the land? For they who are of the earth and “mind earthly things” and cannot “perceive what things are of the Spirit of God” suffer “a famine of the word of God.” They do not hear the commands of the law; they do not know the reproaches of the prophets. They are ignorant of the apostolic consolations. They do not experience the medicine of the gospel. And for this reason it is said rightly of them: “Famine prevailed over the land.”
But for the just and “those who meditate on the law” of the Lord “day and night,” “wisdom prepares her table, she kills her victims, she mixes her wine in the mixing bowl and calls with a loud voice,” not that all may come, not that the abounding, not that the rich or that the wise of this world may turn aside to her. But “if there are those,” Scripture says, “who are weak in understanding, let them come to me.” That is, if there are those who are “lowly in heart,” who have learned from Christ “to be meek and lowly in heart” (which elsewhere is called “poor in spirit”) but rich in faith, these gather at the feasts of wisdom and, refreshed by her banquets, they drive out the famine which “prevails over the land.” -
Genesis 47:21
If, therefore, we understand these words spiritually concerning the bondage of the Egyptians, we recognize that to serve the Egyptians is nothing other than to become submissive to carnal vices and to be subjected to demons. At any rate, no necessity coming from without forces anyone into this state. Rather, the sluggishness of the soul and the lust and pleasure of the body overcome each one. The soul, by its own carelessness, subjects itself to this. But one who bears a concern for the freedom of the soul and improves the dignity of his mind with thoughts pertaining to heaven belongs to the children of Israel. Although he may be “violently” oppressed for a time, nevertheless he does not lose his freedom forever. For our Savior also, discussing freedom and bondage in the Gospel, speaks thus: “Everyone,” he says, “who sins, is a servant of sin.” And again he says, “If you continue in my word, you shall know the truth, and the truth shall make you free.”
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Genesis 47:21
According to the trustworthiness of Scripture, no Egyptian was free. For “Pharaoh reduced the people to slavery to himself,” nor did he leave anyone free within the borders of the Egyptians, but freedom was taken away in all the land of Egypt. And perhaps for this reason it is written, “I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage.” Egypt, therefore, became the house of bondage and, what is more unfortunate, of voluntary bondage.For although it is related of the Hebrews that they were reduced to bondage and that, freedom having been snatched away, they bore the yoke of tyranny, nevertheless they are said to have been brought to this state “violently.” For it is written, “The Egyptians abhorred the children of Israel, and with might the Egyptians violently oppressed the sons of Israel and afflicted their life with hard works in mud and brick, and with all the works which were in the plains, in all of which they reduced them to bondage by force.” Notice carefully, therefore, how the Hebrews are recorded to have been reduced to bondage “vi…
According to the trustworthiness of Scripture, no Egyptian was free. For “Pharaoh reduced the people to slavery to himself,” nor did he leave anyone free within the borders of the Egyptians, but freedom was taken away in all the land of Egypt. And perhaps for this reason it is written, “I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage.” Egypt, therefore, became the house of bondage and, what is more unfortunate, of voluntary bondage.For although it is related of the Hebrews that they were reduced to bondage and that, freedom having been snatched away, they bore the yoke of tyranny, nevertheless they are said to have been brought to this state “violently.” For it is written, “The Egyptians abhorred the children of Israel, and with might the Egyptians violently oppressed the sons of Israel and afflicted their life with hard works in mud and brick, and with all the works which were in the plains, in all of which they reduced them to bondage by force.” Notice carefully, therefore, how the Hebrews are recorded to have been reduced to bondage “violently.” There was a natural freedom in them which was not wrenched away from them easily or by some deception but by force. -
Genesis 47:24
Now, if you please, let us compare also the Egyptian people with the Israelite people.For it is said subsequently that after the famine and bondage the Egyptian people should offer a fifth part to Pharaoh. But on the contrary the Israelite people offer tithes to the priests. Behold also in this that the divine Scripture is supported by remarkable reasonableness. See the Egyptian people weighing out contributions with the number five; for the five senses in the body are designated, which carnal people serve; for the Egyptians always submit to things visible and corporal. But on the other hand the Israelite people honor ten, the number of perfection; for they received the ten words of the law, and, held together by the power of the Decalogue, they entered upon, by the bestowing, divine mysteries unknown to this world. But also in the New Testament likewise ten is venerable as the fruit of the Spirit is explained to sprout forth in ten virtues and the faithful servant offers his lord ten pounds in profits from his business dealings and receives authority over ten cities. … Behold, there…
Now, if you please, let us compare also the Egyptian people with the Israelite people.For it is said subsequently that after the famine and bondage the Egyptian people should offer a fifth part to Pharaoh. But on the contrary the Israelite people offer tithes to the priests. Behold also in this that the divine Scripture is supported by remarkable reasonableness. See the Egyptian people weighing out contributions with the number five; for the five senses in the body are designated, which carnal people serve; for the Egyptians always submit to things visible and corporal. But on the other hand the Israelite people honor ten, the number of perfection; for they received the ten words of the law, and, held together by the power of the Decalogue, they entered upon, by the bestowing, divine mysteries unknown to this world. But also in the New Testament likewise ten is venerable as the fruit of the Spirit is explained to sprout forth in ten virtues and the faithful servant offers his lord ten pounds in profits from his business dealings and receives authority over ten cities. …
Behold, therefore, from all these things the difference between the Egyptian people and the people of Israel.… If you still serve the carnal senses, if you still pay tax with the number five and look to those things which are “visible” and “temporal” and do not look to those things which are “invisible” and “eternal,” know that you belong to the Egyptian people. -
Genesis 47:26
Indeed, do you wish to know what the difference is between the priests of God and the priests of Pharaoh? Pharaoh grants lands to his priests. The Lord, on the other hand, does not grant his priests a portion in the land but says to them: “I am your portion.” You, therefore, who read these words, observe all the priests of the Lord and notice what difference there is between the priests, lest perhaps they who have a portion in the land and have time for earthly cares and pursuits may appear not so much to be priests of the Lord as priests of Pharaoh. For it is Pharaoh who wishes his priests to have possessions of lands and to work at the cultivation of the soil, not of the soul; to give attention to the fields and not to the law. But let us hear what Christ our Lord admonishes his priests: “He who has not renounced all he possesses,” he says, “cannot be my disciple.”33I tremble when I speak these words. For I myself am my own, I say, my own accuser first of all. I utter my own condemnations. For Christ denies that that person whom he has seen possessing anything and that one who does…
Indeed, do you wish to know what the difference is between the priests of God and the priests of Pharaoh? Pharaoh grants lands to his priests. The Lord, on the other hand, does not grant his priests a portion in the land but says to them: “I am your portion.” You, therefore, who read these words, observe all the priests of the Lord and notice what difference there is between the priests, lest perhaps they who have a portion in the land and have time for earthly cares and pursuits may appear not so much to be priests of the Lord as priests of Pharaoh. For it is Pharaoh who wishes his priests to have possessions of lands and to work at the cultivation of the soil, not of the soul; to give attention to the fields and not to the law. But let us hear what Christ our Lord admonishes his priests: “He who has not renounced all he possesses,” he says, “cannot be my disciple.”33I tremble when I speak these words. For I myself am my own, I say, my own accuser first of all. I utter my own condemnations. For Christ denies that that person whom he has seen possessing anything and that one who does not “renounce all that he possesses” is his disciple. And what do we do? How do we, who not only do not renounce these things which we possess but also wish to acquire those things which we never had before we came to Christ, either read these words ourselves or explain them to people? For since conscience rebukes us, are we able to hide and not bring forth the words that are written? I do not wish to be guilty of a double crime. I admit, and I admit openly to the people who are listening, that these things are written, although I know that I have not yet fulfilled them. But warned from this, let us, at least, hasten to fulfill them, let us hasten to pass over from the priests of Pharaoh, who have an earthly possession, to the priests of the Lord, who have no portion in the earth, whose “portion” is “the Lord.”