Origen of Alexandria — Commentary on Scripture

Joshua 17:15

And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee.

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.

Joshua 17:18 · 2 passages

But the mountain shall be thine; for it is a wood, and thou shalt cut it down: and the outgoings of it shall be thine: for thou shalt drive out the Canaanites, though they have iron chariots, and though they be strong.

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.

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?

Joshua 18:28 · 2 passages

And Zelah, Eleph, and Jebusi, which is Jerusalem, Gibeath, and Kirjath; fourteen cities with their villages. This is the inheritance of the children of Benjamin according to their families.

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.

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.

Joshua 19:50

According to the word of the LORD they gave him the city which he asked, even Timnathserah in mount Ephraim: and he built the city, and dwelt therein.

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 · 2 passages

Then came near the heads of the fathers of the Levites unto Eleazar the priest, and unto Joshua the son of Nun, and unto the heads of the fathers of the tribes of the children of Israel;

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.

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.

Joshua 21:4

And the lot came out for the families of the Kohathites: and the children of Aaron the priest, which were of the Levites, had by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, thirteen cities.

"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.

Joshua 22:1-9

Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,

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.

Joshua 22:10

And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.

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.

Joshua 22:21-29

Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,

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

Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD.

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?”

Jude 1:1

Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

And depreciating the whole of what appeared to be His nearest kindred, they said, "Is not His mother called Mary? And His brethren, James and Joseph and Simon and Judas? And His sisters, are they not all with us?" [Matthew 13:55-56] They thought, then, that He was the son of Joseph and Mary. But some say, basing it on a tradition in the Gospel according to Peter, as it is entitled, or "The Book of James," that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honour of Mary in virginity to the end, so that that body of hers which was appointed to minister to the Word which said, "The Holy Ghost shall come upon you, and the power of the Most High shall overshadow you," [Luke 1:35] might not know intercourse with a man after that the Holy Ghost came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the first-fruit among men of the purity which consists in chastity, and Mary among women; for it were not pious to ascribe to any other than to her the fi…

And depreciating the whole of what appeared to be His nearest kindred, they said, "Is not His mother called Mary? And His brethren, James and Joseph and Simon and Judas? And His sisters, are they not all with us?" [Matthew 13:55-56] They thought, then, that He was the son of Joseph and Mary. But some say, basing it on a tradition in the Gospel according to Peter, as it is entitled, or "The Book of James," that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honour of Mary in virginity to the end, so that that body of hers which was appointed to minister to the Word which said, "The Holy Ghost shall come upon you, and the power of the Most High shall overshadow you," [Luke 1:35] might not know intercourse with a man after that the Holy Ghost came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the first-fruit among men of the purity which consists in chastity, and Mary among women; for it were not pious to ascribe to any other than to her the first-fruit of virginity. And James is he whom Paul says in the Epistle to the Galatians that he saw, "But other of the Apostles saw I none, save James the Lord's brother." [Galatians 1:19] And to so great a reputation among the people for righteousness did this James rise, that Flavius Josephus, who wrote the "Antiquities of the Jews" in twenty books, when wishing to exhibit the cause why the people suffered so great misfortunes that even the temple was razed to the ground, said, that these things happened to them in accordance with the wrath of God in consequence of the things which they had dared to do against James the brother of Jesus who is called Christ. And the wonderful thing is, that, though he did not accept Jesus as Christ, he yet gave testimony that the righteousness of James was so great; and he says that the people thought that they had suffered these things because of James. And Jude, who wrote a letter of few lines, it is true, but filled with the healthful words of heavenly grace, said in the preface, "Jude, the servant of Jesus Christ and the brother of James." [Jude 1]

Jude 1:3

Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

If we wish woodenly to preserve unchanged the good things once given to the saints and will not adapt the events of the historical account, we will by such action appear to do something like what the heretics do, by not preserving the harmony of the narrative of the Scriptures from beginning to end.

Jude 1:6

And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

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."

Judges 2:7 · 2 passages

And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel.

It mentions “the days of the elders who knew all the works of the Lord.” Who is the person who “knows all the works of the Lord,” except the one who does them himself? For just as it was said that the sons of Eli were “sons of pestilence, having no knowledge of the Lord,” yet not meaning that these men who taught others were ignorant of the Lord, but rather that they behaved like those who did not know the Lord, so also in like manner is this statement to be understood that the elders “knew all the works of the Lord.” Moreover, it does not merely say that “they knew the works of the Lord” but specifies that “they knew every work of the Lord,” that is, that they knew the Lord’s work of justice and work of sanctification and patience and kindness and piety, for everything that comes from the commandments of God is called a “work of the Lord.” … Therefore, they are said to “know” the work of God who do his work. But that its customary use of “to know” and “not to know” may shine still more clearly from the authority of the Scriptures, observe how it is written elsewhere that “he who kee…

It mentions “the days of the elders who knew all the works of the Lord.” Who is the person who “knows all the works of the Lord,” except the one who does them himself? For just as it was said that the sons of Eli were “sons of pestilence, having no knowledge of the Lord,” yet not meaning that these men who taught others were ignorant of the Lord, but rather that they behaved like those who did not know the Lord, so also in like manner is this statement to be understood that the elders “knew all the works of the Lord.” Moreover, it does not merely say that “they knew the works of the Lord” but specifies that “they knew every work of the Lord,” that is, that they knew the Lord’s work of justice and work of sanctification and patience and kindness and piety, for everything that comes from the commandments of God is called a “work of the Lord.” … Therefore, they are said to “know” the work of God who do his work. But that its customary use of “to know” and “not to know” may shine still more clearly from the authority of the Scriptures, observe how it is written elsewhere that “he who keeps the commandment,” it says, “will not know an evil word.” Can, therefore, one who keeps the commandments become one who does not know evil? He knows, of course, but “not know” is said of him because he is careful to avoid the evil. It is even said of the Lord and Savior himself that “he did not know sin,” certainly indicating in this case that to be ignorant of sin is equivalent to refraining from every sinful act. In this way, therefore, he is said to “know the works of the Lord” who performs “the works of the Lord,” whereas he who does not do the work of God is ignorant of the work of God.

Who are these elders who either came with Joshua/Jesus or after him, if not the very apostles who illumined our hearts by their writings and precepts, even bringing a certain kind of “day” among us from that “true light” in which they were partakers? Whoever, therefore, is enlightened and instructed from the precepts of the apostles and is ordained according to the apostolic rules for the service of the Lord is the very person who is said to serve the Lord in the days of the elders who came after Jesus. Do you wish to see that the apostles also were the “light of the world,” just as the Savior “was the true light which illumines every person coming into the world”2? The Lord himself said to them, as it is written in the Gospel, “You are the light of the world.” But if the apostles are also the light of the world, then the “days” in which “we serve the Lord” undoubtedly illuminate us through their precepts and commandments.

Judges 2:8

And Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old.

Joshua’s death is also recounted for us. But it is nothing unusual that he who was the “son of Nun” died, for everything that is owed to nature gets paid. Yet, because we have established that what is read here about the son of Nun must be seen as referring to our Lord Jesus Christ, we need to ask how is it befitting to say that “Jesus died.” It is my opinion, though speaking according to the authority of Scripture, that Jesus lives in certain persons and is dead in other persons. Jesus lives in Paul and in Peter and in all those who can rightly say, “It is no longer I who live, but Christ lives in me.” and, again, “But for me to live is Christ and to die is profit.” In persons such as those, therefore, Jesus is rightly said to live. But in whom is Jesus dead? He is dead in those persons, undoubtedly, who are said to insult the death of Jesus by frequently repenting and then failing again, persons whom the apostle describes in his letter to the Hebrews as “crucifying the Son of God again for their own sake and holding him out for show.” You can see why, therefore, Jesus is not only s…

Joshua’s death is also recounted for us. But it is nothing unusual that he who was the “son of Nun” died, for everything that is owed to nature gets paid. Yet, because we have established that what is read here about the son of Nun must be seen as referring to our Lord Jesus Christ, we need to ask how is it befitting to say that “Jesus died.” It is my opinion, though speaking according to the authority of Scripture, that Jesus lives in certain persons and is dead in other persons. Jesus lives in Paul and in Peter and in all those who can rightly say, “It is no longer I who live, but Christ lives in me.” and, again, “But for me to live is Christ and to die is profit.” In persons such as those, therefore, Jesus is rightly said to live. But in whom is Jesus dead? He is dead in those persons, undoubtedly, who are said to insult the death of Jesus by frequently repenting and then failing again, persons whom the apostle describes in his letter to the Hebrews as “crucifying the Son of God again for their own sake and holding him out for show.” You can see why, therefore, Jesus is not only said to be “dead” in those sinners but is also asserted to be “crucified” and “mocked” by them. But examine yourself as well and ask, when you have avaricious thoughts and desire to despoil others, if you are ever able to say that “Christ lives in me.” If you have thoughts of defilement, if you are harassed by fury, if you are inflamed with envy and aroused with jealousy, if you revel in drunkenness, if you are exalted with pride, or if you act with cruelty, will you be able to say in all of these things that “Christ lives in me”? Christ is dead in sinners, therefore, because no justice, no patience, no truth, nor anything else that Christ is operates within them. But for saints, on the other hand, Christ is said to be the one who enacts whatever they do, as the apostle declares: “I can do all things in him who strengthens me, Christ.”

Judges 2:11

And the children of Israel did evil in the sight of the LORD, and served Baalim:

It was the ancients who did this, of course, but because what was written is said to be “written for our sake, to whom the end of the ages has arrived,” not on their account, we should watch lest these sayings are seen to be true of more of us than of them. Do you want to see that such things are applied to us through the apostle, rather than through me? Listen for yourself to what he said: “What does Scripture say about how Elijah interceded with God against Israel? ‘Lord, they killed your prophets, they destroyed your altars, and I am left alone and they seek my soul.’ But what was the divine response? ‘I preserved for myself seven thousand men who did not bend the knee to Baal,’ ” then the apostle adds “ ‘thus, in this time also a remnant chosen by grace is saved,’ ” You can see, therefore, that those who “bent the knee to Baal” and those who “did not bend the knee” are understood by the apostle as the multitude of unbelievers and the remnant of believers, respectively. This demonstrates, then, that those who lived in unbelief and impiety at the time of the Savior also “bent the k…

It was the ancients who did this, of course, but because what was written is said to be “written for our sake, to whom the end of the ages has arrived,” not on their account, we should watch lest these sayings are seen to be true of more of us than of them. Do you want to see that such things are applied to us through the apostle, rather than through me? Listen for yourself to what he said: “What does Scripture say about how Elijah interceded with God against Israel? ‘Lord, they killed your prophets, they destroyed your altars, and I am left alone and they seek my soul.’ But what was the divine response? ‘I preserved for myself seven thousand men who did not bend the knee to Baal,’ ” then the apostle adds “ ‘thus, in this time also a remnant chosen by grace is saved,’ ” You can see, therefore, that those who “bent the knee to Baal” and those who “did not bend the knee” are understood by the apostle as the multitude of unbelievers and the remnant of believers, respectively. This demonstrates, then, that those who lived in unbelief and impiety at the time of the Savior also “bent the knee to Baal” and worshiped idols, whereas those who believed and fulfilled the works of faith “did not bend the knee to Baal.” It is never mentioned in the historical books or in the Gospels or in any other book of Scripture that some at the time of the Savior did in fact bend the knee to idols, but such an act is indeed attributed to those persons who were bound by their sins, as though held by fetters. Whenever we sin and “are taken captive to the law of sin,” therefore, we “bend our knees to Baal.” But we are not called to this, nor do we believe in this, such that we would again become servants of sin and again “bend the knee” to the devil. Instead, our calling and the purpose of our faith is both to bend the knee at the name of Jesus, for “at the name of Jesus, every knee bends in heaven and on earth and in hell,” and to bend the knee to “the Father of our Lord Jesus Christ, from whom every family in heaven and on earth is named.”