Origen of Alexandria — Commentary on Scripture

And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

How would God have placed what was altogether imperfect in paradise to work and guard it? For he who is capable of tending “the tree of life” and everything that God planted and caused to spring up afterwards would not reasonably be called imperfect. Perhaps, then, although he was perfect, he became imperfect in some way because of his transgression and was in need of one to perfect him from his imperfection. And the Savior was sent for these reasons.

Genesis 3:7

And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

The eyes of sense were then opened, which they had done well to keep shut, that they might not be distracted and hindered from seeing with the eyes of the mind. It was those eyes of the mind which in consequence of sin, as I imagine, were then closed. To that time they had enjoyed the delight of beholding God and his paradise. This twofold kind of vision in us was familiar to our Savior, who said, “For judgment I have come into this world, that those who see not might see and that those who see might be made blind”—meaning by “the eyes that see not” the eyes of the mind, which are enlightened by his teaching; and “the eyes that see,” meaning the eyes of sense, which his words render blind.

Genesis 3:19 · 2 passages

In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

Our flesh indeed is considered by the uneducated and by unbelievers to perish so completely after death that nothing whatever of its substance is left. We, however, who believe in its resurrection, know that death only causes a change in it and that its substance certainly persists and is restored to life again at a definite time by the will of its Creator and once more undergoes a transformation. What was at first flesh, “from the earth, a man of dust,” and was then dissolved through death and again made dust and ashes—for “dust you are,” it is written, “and unto dust shall you return”—is raised again from the earth. Afterwards, as the merits of the indwelling soul shall demand, the person advances to the glory of a spiritual body.

Scripture says, “A consecrated linen tunic will be put on.” Think of flax thread that comes from the earth. Imagine that the flax thread becomes a sanctified linen tunic that Christ, the true high priest, puts on when he takes up the nature of an earthly body. Remember that it is said about the body that “it is earth and it will go into the earth.” Therefore, my Lord and Savior, wanting to resurrect that which had gone into the earth, took an earthly body that he might carry it raised up from earth to heaven. And the assertion in the law that the high priest is clothed “with a linen tunic” contains this mystery. But that it added “consecrated” must not be heard as superfluous. For the “tunic” that was the flesh of Christ was “consecrated,” for it was not conceived from the seed of man but begotten of the Holy Spirit.

Genesis 3:21

Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.

It is said that God made those miserable garments with which the first man was clothed after he had sinned. “For God made skin tunics and clothed Adam and his wife.” Therefore, those were tunics of skin taken from animals. For with such as these, it was necessary for the sinner to be dressed. It says, “with skin tunics,” which are a symbol of the mortality that he received because of his skin and of his frailty that came from the corruption of the flesh. But if you have been already washed from these and purified through the law of God, then Moses will dress you with a garment of incorruptibility so that “your shame may never appear”and “that what is mortal may be swallowed up by life.”

Genesis 3:24

So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

Throughout martyrdom Jesus is with you to show you the way to the paradise of God and how you may pass through the cherubim and the flaming sword that turns every way and guards the way to the tree of life. For both, even if they guard the way to pass through to the tree of life, guard it so that no one unworthy may turn that way to pass through to the tree of life. The flaming sword will hold fast those who have built upon the foundation that is laid, Jesus Christ, with wood, hay or straw, and the wood of denial, if I may call it that, which catches fire very easily and burns all the more. But the cherubim will receive those who by nature cannot be held by the flaming sword, because they have built with nothing that can catch fire. They will escort them to the tree of life and to all the trees God planted in the east and made to grow out of the ground.

Genesis 4:5

But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

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.

Genesis 4:10

And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.

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.

Genesis 5:3

And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:

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.

Genesis 5:29

And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.

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.

Genesis 6:2

That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

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."

Genesis 11:1-9

And the whole earth was of one language, and of one speech.

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.

Genesis 17:5

Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.

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.

Genesis 17:11

And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

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?

Genesis 18:1

And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;

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.

Genesis 18:2 · 3 passages

And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,

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.”

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.

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.

Genesis 18:4

Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:

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.”

Genesis 18:6

And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.

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.