Origen of Alexandria — Commentary on Scripture

Numbers 16:5

And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him.

We say therefore with confidence that according to the Scriptures God does not know [in the sense of acknowledge] all people. God does not know sin, and God does not know sinners. He is ignorant, so to speak, of those alienated from himself. Hear the Scripture saying “The Lord knows those who are his” and “Let everyone depart from iniquity who calls on the name of the Lord.” The Lord knows his own, but he does not know the wicked and the impious.…We say these things, however, not thinking anything blasphemous about God or ascribing ignorance to him, but thus we understand that these whose activity is considered unworthy of God are also considered to be unworthy of God’s knowing them. For God does not deign to know one who has turned away from him and does not know that one.

Numbers 18:20

And the LORD spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel.

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.”

Numbers 22:28

And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?

I marvel at Balaam’s ass and heap blessings on it, because it was worthy not only to see the angel of God but even to have its mouth opened and break into human speech.

Numbers 25:2

And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.

I might say that those who deny Christianity on oath at the tribunals or before they have been put on trial do not worship but only bow down to idols when they take “God” from the name of the Lord God and apply it to vain and lifeless wood. Thus the people who were defiled with the daughters of Moab bowed down to idols but did not worship them. Indeed, it is written in the text itself, “They invited them to the sacrifices of their idols, and the people ate of their sacrifices, and they bowed down to their idols, and performed the rites to Baal Peor.” Observe that it does not say “and they worshiped their idols”; for it was not possible after such great signs and wonders in one moment of time to be persuaded by the women with whom they committed fornication to consider the idols gods.

Numbers 25:10

And the LORD spake unto Moses, saying,

And lest we appear to you to bring these things forth from our own understanding rather than from the authority of the divine Scriptures, go back to the book of Numbers and recall what Phinehas the priest did when he saw a harlot of the Midianite people with an Israelite man clinging in impure embraces in the eyes of all. Filled with the wrath of divine jealousy, he drove a sword, which he had seized, through the breast of both. This work was imputed to him by God for righteousness when the Lord says, “Phinehas appeased my rage, and it shall be imputed to him for righteousness.” That earthly food of anger therefore becomes our food when we use it rationally for righteousness.

Numbers 29:1

And in the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you.

After these, in the seventh month other festivals are celebrated. “On the first day of the month” there is the new moon of trumpets, just as it says in the psalm, “Play the trumpet at the beginning of the month.” But “on the tenth day of the seventh month” there is the festival of atonement. Only “on this day” is the high priest dressed with all the pontifical garments. Then he is dressed in “the manifestation and truth.” Then he goes into that inaccessible place where he can approach only “once a year,” that is, into “the Holy of Holies.” For “once a year” the high priest, leaving the people behind, enters that place where “the mercy seat” is, and above “the mercy seat is the cherubim,” where “the ark of testimony” and “the altar of incense” are, where no one is permitted to enter except the high priest alone.Therefore if I should consider how the true “high priest,” my Lord Jesus Christ, having indeed been placed in the flesh, was with the people all year, that year about which he himself says, “He sent me to proclaim good news to the poor and to announce the acceptable year of the…

After these, in the seventh month other festivals are celebrated. “On the first day of the month” there is the new moon of trumpets, just as it says in the psalm, “Play the trumpet at the beginning of the month.” But “on the tenth day of the seventh month” there is the festival of atonement. Only “on this day” is the high priest dressed with all the pontifical garments. Then he is dressed in “the manifestation and truth.” Then he goes into that inaccessible place where he can approach only “once a year,” that is, into “the Holy of Holies.” For “once a year” the high priest, leaving the people behind, enters that place where “the mercy seat” is, and above “the mercy seat is the cherubim,” where “the ark of testimony” and “the altar of incense” are, where no one is permitted to enter except the high priest alone.Therefore if I should consider how the true “high priest,” my Lord Jesus Christ, having indeed been placed in the flesh, was with the people all year, that year about which he himself says, “He sent me to proclaim good news to the poor and to announce the acceptable year of the Lord and the day of forgiveness,” I perceive how “once in” this “year” on the day of atonement he enters into “the Holy of Holies.” That is, when with his dispensation fulfilled “he penetrates the heavens” and goes to the Father to make atonement for the human race and prays for all those who believe in him.

Numbers 33:1

These are the journeys of the children of Israel, which went forth out of the land of Egypt with their armies under the hand of Moses and Aaron.

The one hand of Moses was not enough for going forth from Egypt, and the hand of Aaron was also needed. Moses stands for knowledge of the law; Aaron, for skill in making sacrifices and immolations to God. It is therefore necessary for us when we come forth from Egypt to have not only the knowledge of the law and of faith but also the fruits of works well pleasing to God.

Numbers 33:2 · 2 passages

And Moses wrote their goings out according to their journeys by the commandment of the LORD: and these are their journeys according to their goings out.

You have heard that Moses wrote this down by the word of the Lord. Why did the Lord want him to write it down? Was it so that this passage in Scripture about the stages the children of Israel made might benefit us in some way or that it should bring us no benefit? Who would dare to say that what is written “by the Word of God” is of no use and makes no contribution to salvation but is merely a narrative of what happened and was over and done a long time ago, but pertains in no way to us when it is told?

He wrote them down, then, “by the word of the Lord” so that when we read them and see how many starting places lie ahead of us on the journey that leads to the kingdom, we may prepare ourselves for this way of life. [Thus,] considering the journey that lies ahead of us, [we] may not allow the time of our life to be ruined by sloth and neglect.

Numbers 33:5 · 2 passages

And the children of Israel removed from Rameses, and pitched in Succoth.

Sochoth [Succoth] is interpreted “tents.” Thus the first progress of the soul is to be taken away from earthly agitation and to learn that it must dwell in tents like a wanderer, so that it can be, as it were, ready for battle and meet those who lie in wait for it unhindered and free.

Now the first starting place was from Ramesse [Rameses]; and whether the soul starts out from this world and comes to the future age or is converted from the errors of life to the way of virtue and knowledge, it starts out from Ramesse. For in our language Ramesse means “confused agitation” or “agitation of the worm.” By this it is made clear that everything in this world is set in agitation and disorder and also in corruption; for this is what the worm means. The soul should not remain in such agitation but should set out and come to Sochoth [Succoth].

Numbers 33:6

And they departed from Succoth, and pitched in Etham, which is in the edge of the wilderness.

Then when the soul thinks it is ready, it sets out from Succoth and camps at Buthan [Etham]. Buthan means “valley.” Now we have said that the stages refer to progress in the virtues. And a virtue is not acquired without training and hard work, nor is it tested as much in prosperity as in adversity. So the soul comes to a valley. For in valleys and in low places the struggle against the devil and the opposing powers takes place.

Numbers 33:7 · 3 passages

And they removed from Etham, and turned again unto Pihahiroth, which is before Baalzephon: and they pitched before Migdol.

Iroth [Pi-hahiroth] means “villages.” For the soul has not yet come to the city, nor is what is perfect already held, but first and for the moment some small places are taken. For progress consists in coming to great things from small ones.

Iroth is situated opposite Beelsephon [Baal-zephon] and opposite Magdalum. Beelsephon means “the ascent of the watchtower or citadel.” So the soul ascends from small things to great and is not yet placed in that watchtower but opposite the watchtower, that is, in sight of the watchtower. For it begins to watch and to look for the future hope and to contemplate the height of the progresses; little by little it grows, while it is more nourished by hope than worn out by toils.

This camp or stage is opposite Magdalum [Migdol] but not yet in Magdalum itself. For Magdalum means “grandeur.” Thus, since it has in view both the ascent of watching and the grandeur of things to come, the soul, as we have said, is fed and nourished by great hopes. It is now situated in starting places and not in perfection.

Numbers 33:8 · 3 passages

And they departed from before Pihahiroth, and passed through the midst of the sea into the wilderness, and went three days' journey in the wilderness of Etham, and pitched in Marah.

And so they camped at the Bitter Waters [Marah]. Do not be terrified or afraid when you hear of Bitter Waters. “For the moment all discipline seems bitter rather than pleasant; later it yields the sweetest and most peaceful fruit of righteousness to those who have been trained by it,” as the apostle teaches. Then too, the unleavened bread is commanded to be eaten with bitter herbs; nor is it possible to attain the Promised Land unless we pass through bitterness.

Next they set out from Iroth and pass through the midst of the Red Sea and camp at Bitter Waters. We have said that the time of starting places is a time of dangers. How hard a temptation it is to pass through the midst of the sea, to see the waves rise piled up, to hear the noise and rumbling of the raging waters! But if you follow Moses, that is, the law of God, the waters will become for you walls on the right and left, and you will find a path on dry ground in the midst of the sea.

Helim [Elim] is where there are twelve springs of water and seventy-two palm trees. You see after bitterness, after the hardships of temptations, what pleasant places receive you! You would not have come to the palm trees unless you had endured the bitterness of temptations. Nor would you have come to the sweetness of the springs unless you had first overcome what was sad and harsh.… And Helim means “rams”; rams are the leaders of flocks. Thus who are the leaders of Christ’s flock but the apostles, who are also the twelve springs? But since our Lord and Savior chose not only those twelve but also seventy-two others, there are not only twelve springs but also seventy-two palm trees mentioned in Scripture.

Numbers 33:10

And they removed from Elim, and encamped by the Red sea.

They do not enter the Red Sea, since entering it once was enough. Now they camp next to the sea, so that they look at the sea and regard its waves but in no way fear its motions and assaults.

Numbers 33:11

And they removed from the Red sea, and encamped in the wilderness of Sin.

Sin means “bramble bush” or “temptation.” Thus the hope of good things now begins to smile upon you. What is the hope of good things? The Lord appeared from the bush and answered Moses; and this became the beginning of the Lord’s coming to the children of Israel. But it is not insignificant that Sin also means “temptation.” For visions usually involve temptation. Sometimes an angel of wickedness disguises himself as an angel of light.