TRV
Origen of Alexandria
Ante-Nicene · to AD 325
2,651 passages across 61 books of the Bible · Who was this?
On Joshua
20 of 119-
Joshua 15:14
But who are those sons of vain humility whom Caleb drove out? First Sheshai, which is interpreted "outside me," that is, "outside the holy," because the son of vain humility is outside the holy, and indeed outside God. And another is Ahiman, which means "my brother outside counsel" just as if we said, "brother without counsel." For it is certain all brothers who are born from vain humility are outside counsel. Third is Talmai, which means "precipice" or "suspension." This indicates that there is nothing stable in him, but all things are unsettled and rushing headlong into great danger.
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Joshua 15:16-17
But now Caleb went up against that City of Letters 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.”
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Joshua 15:63
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.” 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 th…
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.” 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. -
Joshua 15:63
Concerning Jerusalem, we have frequently said that it means “a vision of peace.” If, therefore, Jerusalem has been built in our heart—that is, if the vision of peace has been established in our heart and we always contemplate and retain in our heart Christ, who is “our peace”—if indeed we are so fixed and firm in this vision of peace that absolutely no evil thought or consideration of some sin ever rises up into our heart, if this could be so done, we would be able to say that we are in Jerusalem and no one else dwells with us except those who are holy. But now, even though we make great progress and improve ourselves with the utmost zeal, nevertheless I do not think anyone turns out to be so pure of heart that he is never defiled by the contamination of a contrary thought. Therefore, it is still certain that Jebusites dwell with the sons of Judah in Jerusalem. Yet we do not say these things so that we may neglect to cast them out as far as it may be done. On the contrary, we must be amply concerned and must attempt daily to cast them from Jerusalem; but, just as it is written, we ca…
Concerning Jerusalem, we have frequently said that it means “a vision of peace.” If, therefore, Jerusalem has been built in our heart—that is, if the vision of peace has been established in our heart and we always contemplate and retain in our heart Christ, who is “our peace”—if indeed we are so fixed and firm in this vision of peace that absolutely no evil thought or consideration of some sin ever rises up into our heart, if this could be so done, we would be able to say that we are in Jerusalem and no one else dwells with us except those who are holy. But now, even though we make great progress and improve ourselves with the utmost zeal, nevertheless I do not think anyone turns out to be so pure of heart that he is never defiled by the contamination of a contrary thought. Therefore, it is still certain that Jebusites dwell with the sons of Judah in Jerusalem. Yet we do not say these things so that we may neglect to cast them out as far as it may be done. On the contrary, we must be amply concerned and must attempt daily to cast them from Jerusalem; but, just as it is written, we cannot cast all out at the same time. -
Joshua 17:6
If one examines as carefully as possible, he will find in the Scriptures that there are forty-two stages in the departure of the children of Israel from Egypt; and, further, the coming of our Lord and Savior into this world is traced through forty-two generations. This is what Matthew the Evangelist points out when he says, “from Abraham to David the king, fourteen generations. And from David to the Babylonian exile, fourteen generations. And from the Babylonian exile to Christ, fourteen generations.” Therefore, in descending to the Egypt of this world Christ passed those forty-two generations as stages; and those who ascend from Egypt pass by the same number, forty-two stages.… Therefore, the children of Israel by forty-two stages attained the beginning of taking their inheritance. And the beginning of taking their inheritance was when Reuben, Gad and the half tribe of Manasseh received the land of Gilead. And so the number is fixed for Christ’s descent, when he came down to us through forty-two ancestors according to the flesh as through forty-two stages. And the ascent of the chil…
If one examines as carefully as possible, he will find in the Scriptures that there are forty-two stages in the departure of the children of Israel from Egypt; and, further, the coming of our Lord and Savior into this world is traced through forty-two generations. This is what Matthew the Evangelist points out when he says, “from Abraham to David the king, fourteen generations. And from David to the Babylonian exile, fourteen generations. And from the Babylonian exile to Christ, fourteen generations.” Therefore, in descending to the Egypt of this world Christ passed those forty-two generations as stages; and those who ascend from Egypt pass by the same number, forty-two stages.… Therefore, the children of Israel by forty-two stages attained the beginning of taking their inheritance. And the beginning of taking their inheritance was when Reuben, Gad and the half tribe of Manasseh received the land of Gilead. And so the number is fixed for Christ’s descent, when he came down to us through forty-two ancestors according to the flesh as through forty-two stages. And the ascent of the children of Israel to the beginning of the promised inheritance was through the same number of stages. -
Joshua 17:15
It also says drive away, or rather, "purge the Rephaites from you." We find Rephaites to be interpreted "slack mothers." According to that which is said in a mystery concerning the soul as though concerning a woman, there is a certain power in our soul that brings forth perceptions and is, so to speak, the mother of those perceptions or understandings that proceed from us; "and she will be saved through the begetting of children, if they have persevered in the faith and in truth." Therefore, those mothers, that is, that power of the soul, begets sound and powerful perceptions among those in whom it is strong, sound and robust. These cannot be overcome by someone contradicting them. In others, that power indicated by perceptions is indeed slack and languid when certain weak and absurd points possessing no strength are put forth. Therefore, this is indicated under the name Rephaites, so that we may purge ourselves of these languid mothers, who bear weak and useless thoughts. And this name adequately preserves the peculiar nature of the spiritual understanding, for it did not say that t…
It also says drive away, or rather, "purge the Rephaites from you." We find Rephaites to be interpreted "slack mothers." According to that which is said in a mystery concerning the soul as though concerning a woman, there is a certain power in our soul that brings forth perceptions and is, so to speak, the mother of those perceptions or understandings that proceed from us; "and she will be saved through the begetting of children, if they have persevered in the faith and in truth." Therefore, those mothers, that is, that power of the soul, begets sound and powerful perceptions among those in whom it is strong, sound and robust. These cannot be overcome by someone contradicting them. In others, that power indicated by perceptions is indeed slack and languid when certain weak and absurd points possessing no strength are put forth. Therefore, this is indicated under the name Rephaites, so that we may purge ourselves of these languid mothers, who bear weak and useless thoughts. And this name adequately preserves the peculiar nature of the spiritual understanding, for it did not say that the Rephaites must be destroyed but purged. For we are not enjoined to demolish and to destroy the natural impulses of the soul, but to purge, that is, to purify and to drive away the filth and uncleanness that reached them from our negligence. Then the natural vigor of its own innate strength may shine forth. -
Joshua 17:15
Thus if we too are a numerous people and the Lord blesses us, we hear from Jesus, "You are a numerous people; go up into the forest, and clear and prepare a place for yourself in the land. Purge the Perizzites and Rephaites." Therefore, we must cast out the Perizzites. Moreover, we find the Perizzites to mean "fructification." But just as we have already often said concerning other names, the meaning in this one is also twofold, for there is a good fructification and a bad one, as it is pointed out in the Gospels, "A good tree produces good fruit, and a bad tree produces bad fruit." Therefore, it is fitting for us to expel everything that does not bear fruit properly and to cut away the fruit of sin and to purge the fruit of unrighteousness.
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Joshua 17:18
For if at last we come to perfection, then the Canaanite is said to have been exterminated by us and handed over to death. But as to how this is accomplished in our flesh, hear the apostle saying, "Mortify your members that are upon the earth: fornication, impurity," and the other things that follow. And again it says, "For those who belong to Christ have crucified their flesh with its vices and lusts." Thus, therefore, in the third stage, that is, when we come to perfection and mortify our members and carry around the death of Christ in our body, the Canaanite is said to be exterminated by us.
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Joshua 17:18
You see what is being said to us in the spiritual interpretation, to clear the woodland that is in us and, cutting useless and unfruitful trees out of us, to make fallow lands there that we would always renew and from which we would reap fruit "thirtyfold and sixtyfold and a hundredfold." Does not the word of the Gospel also proclaim the same things to us, saying, "Behold the axe has already been placed at the root of the trees; therefore, every tree that does not bear fruit will be cut down and cast into the fire"9? These are the things Jesus [Joshua] the son of Nun commanded to our ancestors concerning cutting down unfruitful trees; these are the mandates the Lord Jesus describes in the Gospel. So how is it not true that a shadow has preceded and truth has followed after?
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Joshua 18:28
I pass from the letter—since even it has taken a way which the Word has given—to each soul already made worthy to see peace. For after divine studies, you have become Jerusalem, the prior place being Jebus. History says that the name of that place had been Jebus, but afterwards the name changed and became Jerusalem. The children of the Hebrews say that Jebus is interpreted as “what has been trampled.” Jebus then is the soul which is trampled by hostile powers, has been changed and has become Jerusalem, vision of peace. If then you have sinned, when you have changed from Jebus to become Jerusalem, and you have trampled upon the Son of God and held as profane the blood of the new covenant as she had, and you have ended up in grievous sins, it will also be said concerning you, who will spare you, Jerusalem? And who will feel sorry for you if you become someone who betrays Jesus? When each of us sins, and especially if he sins grievously, he sins against Jesus. But if he is also an apostate, he does spiritually even more to Jesus the things that Jerusalem did to him bodily.
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Joshua 18:28
Therefore we must believe that also here, in imitation of these things, Scripture relates that lots are drawn by Jesus [Joshua], and the inheritance for each of the tribes is determined by divine dispensation; and that in this casting of lots, through the ineffable providence and foreknowledge of God, a model of the future inheritance in heaven is dimly sketched. Since indeed, “the law is said to hold a shadow of good things to come,” and there is some city in heaven that is called Jerusalem and Mount Zion—just as the apostle says concerning those who would come to the Lord Jesus Christ, “You have drawn near to Mount Zion and are come to the city of the living God, heavenly Jerusalem”6—certainly it is not without a reason that Benjamin receives Jerusalem and Mount Zion in his lot. Doubtless, it is because the nature of that heavenly Jerusalem established it that the earthly Jerusalem, which preserved a figure and form of the heavenly one, ought to be given to none other than Benjamin.
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Joshua 19:50
And indeed we said above that even our Lord Jesus Christ asks us for a place he may build and in which he may live and that we ought to become so clean of heart, and so sincere of mind, so holy in body and spirit, that he may both deign to accept this place in our soul and to build it and dwell in it. And who do you think among all the people are so acceptable to God that they are worthy to be chosen for this? Or perhaps no individuals can be capable of this, but can the whole people and all the church together barely be capable of receiving the Lord Jesus in themselves so that he may dwell in them?Let us see, therefore, what is this place in which Jesus is bound to dwell. "In Mount Ephraim," it says, that is, in the fruit-bearing mountain. Who do you think among us are fruit-bearing mountains, in whom Jesus may dwell? Surely those in whom exist "the fruit of the Spirit: joy, peace, patience, love," and the rest. Those, therefore, are the fruit-bearing mountains who produce the fruit of the Spirit and who are always lofty in mind and expectation. And although few are able to be like…
And indeed we said above that even our Lord Jesus Christ asks us for a place he may build and in which he may live and that we ought to become so clean of heart, and so sincere of mind, so holy in body and spirit, that he may both deign to accept this place in our soul and to build it and dwell in it. And who do you think among all the people are so acceptable to God that they are worthy to be chosen for this? Or perhaps no individuals can be capable of this, but can the whole people and all the church together barely be capable of receiving the Lord Jesus in themselves so that he may dwell in them?Let us see, therefore, what is this place in which Jesus is bound to dwell. "In Mount Ephraim," it says, that is, in the fruit-bearing mountain. Who do you think among us are fruit-bearing mountains, in whom Jesus may dwell? Surely those in whom exist "the fruit of the Spirit: joy, peace, patience, love," and the rest. Those, therefore, are the fruit-bearing mountains who produce the fruit of the Spirit and who are always lofty in mind and expectation. And although few are able to be like this, nevertheless, even if they are few, the Lord Jesus, who is the "true light" dwelling in them, will send forth the beams of his light also upon all the rest, those whom he has not yet, in this first round, judged worthy of his habitation. -
Joshua 21:1-8
Who will explain the diverse sites of the encampments, how this distribution must be retained in the resurrection for each priestly or levitical order of the saints, so that, just as the apostle says, nothing is done haphazardly in the resurrection, but everyone comes "in his own order, Christ first, then those who belong to Christ who have believed in his coming, when he will hand the kingdom over to our God and Father, when he will subject to him every principality and power"?On that occasion, without doubt, there will be some such observances of encampments and priestly distributions and ranks and signals of trumpets.
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Joshua 21:1-8
It was fitting that there be a drawing of lots even regarding the suburbs and cities so that perhaps the renowned division among the Levites might not seem perhaps indiscriminate and accidental. Therefore, the distribution by lot that took place among the sons of Israel was characterized by reason, by which someone was considered worthy of the first lot, and someone else the second, as we have already previously examined to the extent we were able. This was true in regard to both those who receive through Moses beyond the Jordan and those who receive from Jesus [Joshua] in the land of promise, where the first lot fell to Benjamin and afterwards to the rest, among whom Dan was the last. Even so it is necessary that there be some reason also in the order of priestly and levitical lots. Thus the first is drawn for someone, the second for someone else, and the third for another, through which these or those places are determined for each one.
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Joshua 21:4
"First," it says, "the lot fell out for Kohath, and it came to pass for the sons of Aaron, the priests, who were among the Levites." Whose lot was it suitable to be the first to fall out? To whom was it fitting to be given first place, if not to Aaron, the first high priest, first in life, in merits, first in honors and power? Is it resolved among you now at least that this casting of lots is not accidental but that a heavenly power is present, governing it according to the judgment of divine providence? Where, therefore, does this just lot determine the first dwelling places for the sons of Aaron? "Thirteen cities by lot," it says, "in the tribe of Judah, in the tribe of Simeon, and in the tribe of Benjamin." You see how the dwelling places are dispensed to select persons in select tribes.
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Joshua 22:1-9
After these things Jesus [Joshua] assembles the sons of Reuben and the sons of Gad and the half-tribe of Manasseh, who had served as soldiers with him to overcome the foes of the Israelites, and he dismisses them to go to their inheritance with certain gifts given to them, as it is written. Whereby this seems to indicate the mystery that “when the fullness of the nations will come in,” they receive from the Lord Jesus what was promised to them, those who had been taught and instructed by Moses and who by prayers and entreaties brought aid to us who are placed in the contest. They have not yet “attained the promises,” waiting so that our calling might also be fulfilled, as the apostle says. But now at last with the gifts they receive from Jesus they may attain the perfection that had been deferred for them so that each one may dwell in peace with every war and every battle ceasing.
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Joshua 22:10
Do you still wish that I prove more clearly to you that all things among that prior people, whom Moses foreshadowed in the two and a half tribes, were neither complete nor perfect? Even the history written in this little book itself, Jesus [Joshua], son of Nun, also declares it when it says that the true altar was in the land that Jesus [Joshua] was distributing. But those who were across the Jordan, that is, Reuben and Gad and half the tribe of Manasseh, made an altar for themselves, but it was not a true altar. It merely contained a type and sign of the true altar that was with Jesus [Joshua]. Thus you have no cause to wonder whether or not those people had received the entire knowledge of the Trinity, since they had built neither an entire nor a true altar.
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Joshua 22:21-29
But let us see what sacrament lies within this deed. The former people of the circumcision are represented in Reuben, who was the firstborn; but also in Gad, who also is the firstborn out of Zilpah; and Manasseh, no less a firstborn. But insofar as I say “firstborn,” I speak chronologically. Therefore, these things are said not that it might be evident some division and separation is between us and those who were righteous before the coming of Christ, but that they might reveal themselves to still be our brothers even if they existed before the coming of Christ. For although they possessed an altar then before the coming of the Savior, nevertheless, they knew and perceived that it was not that true altar but that it was a form and figure of what would be the true altar. Those persons knew this because the true victims and those who were able to take away sins were not offered on that altar that the firstborn people possessed but on this one where Jesus was. Here the heavenly victims, here the true sacrifices are consumed. Therefore, they are made “one flock and one shepherd,” those f…
But let us see what sacrament lies within this deed. The former people of the circumcision are represented in Reuben, who was the firstborn; but also in Gad, who also is the firstborn out of Zilpah; and Manasseh, no less a firstborn. But insofar as I say “firstborn,” I speak chronologically. Therefore, these things are said not that it might be evident some division and separation is between us and those who were righteous before the coming of Christ, but that they might reveal themselves to still be our brothers even if they existed before the coming of Christ. For although they possessed an altar then before the coming of the Savior, nevertheless, they knew and perceived that it was not that true altar but that it was a form and figure of what would be the true altar. Those persons knew this because the true victims and those who were able to take away sins were not offered on that altar that the firstborn people possessed but on this one where Jesus was. Here the heavenly victims, here the true sacrifices are consumed. Therefore, they are made “one flock and one shepherd,” those former righteous ones and those who are now Christians. -
Joshua 24:14-15
Therefore, what Joshua said to the people when he settled them in the holy land, the Scripture might also say now to us. The text reads as follows, “Now fear the Lord and worship him in sincerity and righteousness.” And it will tell us, if we are being misled to worship idols, what follows, “Destroy the foreign gods which your fathers worshiped beyond the River and in Egypt, and worship the Lord.”Then in the beginning when you were going to be instructed, it would have been rightly said to you, “And if you be unwilling to worship the Lord, choose this day whom you will worship, whether the gods your fathers worshiped in the region beyond the River, or the gods of the Amorites among whom you dwell on the land.” And the catechist might have said to you, “But as for me and my house, we will worship the Lord because he is holy.” He does not have any reason to say this to you now; for then you said, “Far be it from us that we should forsake the Lord, to serve other gods. For the Lord our God, he is God, who brought us and our fathers out of Egypt … and preserved us in all the way that we…
Therefore, what Joshua said to the people when he settled them in the holy land, the Scripture might also say now to us. The text reads as follows, “Now fear the Lord and worship him in sincerity and righteousness.” And it will tell us, if we are being misled to worship idols, what follows, “Destroy the foreign gods which your fathers worshiped beyond the River and in Egypt, and worship the Lord.”Then in the beginning when you were going to be instructed, it would have been rightly said to you, “And if you be unwilling to worship the Lord, choose this day whom you will worship, whether the gods your fathers worshiped in the region beyond the River, or the gods of the Amorites among whom you dwell on the land.” And the catechist might have said to you, “But as for me and my house, we will worship the Lord because he is holy.” He does not have any reason to say this to you now; for then you said, “Far be it from us that we should forsake the Lord, to serve other gods. For the Lord our God, he is God, who brought us and our fathers out of Egypt … and preserved us in all the way that we went.” Moreover, in the agreements about religion long ago you gave your catechist this answer, “We also will worship the Lord, for he is our God.” If, therefore, the one who breaks agreements with men is outside any truce and alien to safety, what must be said of those who by denying make null and void the agreements they made with God, and who run back to Satan, whom they renounced when they were baptized? Such a person must be told the words spoken by Eli to his sons, “If a man sins against a man, then they will pray for him; but if he sins against the Lord, who will pray for him?”