Origen of Alexandria

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.

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.”

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.

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.

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.”

And we think that the expression also which occurs in the hymn of Habakkuk, “In the midst either of the two living things, or of the two lives, you will be known,” ought to be understood of Christ and the Holy Spirit. For all knowledge of the Father is obtained by revelation of the Son through the Holy Spirit, so that both of these beings which, according to the prophet, are called either “living things” or “lives” exist as the grounds of the knowledge of God the Father. For it is said of the Son that “no one knows the Father but the Son, and he to whom the Son will reveal him.” The same also is said by the apostle of the Holy Spirit, when he declares, “God has revealed them to us by his Holy Spirit; for the Spirit searches all things, even the deep things of God.” And again in the Gospel, when the Savior speaks of the divine and profounder parts of his teaching, which his disciples were not yet able to receive, he thus addresses them: “I cannot bear them now; but when the Holy Spirit, the Comforter, is come, he will teach you all things, and will bring all things to your remembrance whatsoever I have said unto you.” We must understand, therefore, that as the Son, who alone knows the Father, reveals him to whom he will, so the Holy Spirit, who alone searches the deep things of God, reveals God to whom he will: “For the Spirit blows where he lists.” We are not, however, to suppose that the Spirit derives his knowledge through revelation from the Son.

“He cast forth horse and rider into the sea; he became my helper and protector in salvation.” The men who pursue us are horses, and, so to speak, all who have been born in the flesh are figuratively horses. But these have their own riders. There are horses that the Lord mounts, and they go around all the earth, of whom it is said, “And your cavalry is salvation.” There are horses, however, who have the devil and his angels as riders. Judas was a horse, but as long as he had the Lord as his rider he was part of the cavalry of salvation. Having been sent with the other apostles indeed, he gave health to the sick and wholeness to the weak.But when he surrendered himself to the devil—for “after the morsel, Satan entered him”—Satan became his rider, and when he was guided by his reins he began to ride against our Lord and Savior. All, therefore, who persecute the saints, are neighing horses, but they have evil angels as riders by whom they are guided and therefore are wild. If, then, you ever see your persecutor raging very much, know that he is being urged on by a demon as his rider and therefore is fierce and cruel.

Let us see what the devil says to the Lord from the Scriptures: “It is written, ‘He will give his angels charge of you; on their hands they will bear you up, lest you strike your foot against a stone.’ ” See how crafty he is, even in the texts he quotes. For he wishes to diminish the Savior’s glory, as if the Savior needed the help of angels. It is as if he would strike his foot unless he were supported by their hands. The devil takes this verse from Scripture and applies it to Christ. Yet it is written not of Christ but about the saints in general. Freely and in total confidence I contradict the devil. This passage cannot be applied to the person of Christ, for Christ does not need the help of angels. He is greater than the angels and obtained a better name than they by inheritance. For God never said to any of the angels, “You are my Son; today I have begotten you.” He has spoken to none of them as to a son. “He makes his angels winds, and his servants flames of fire.” But to his own Son he speaks properly and says countless things about him in the prophets.As I say, the Son of God does not need the help of angels. No, devil; learn rather that unless Jesus helps the angels, they dash their feet. We have just heard a passage about the angels, “that we are to judge angels.” If any of the angels is seen to stumble, he stumbles because he did not reach out his hand to Jesus. If Jesus had taken his hand, he would not have stumbled. For when someone trusts in his own strength and does not call upon the help of Jesus, he stumbles and falls.