Homilies on Genesis — Homily 14
Latin source: Origen, In Genesim homiliae (Rufinus's Latin translation), from the public-domain critical text of W. A. Baehrens, GCS 29 = Origenes Werke VI (Leipzig, 1920). This English translation is released into the public domain.On the fact that the Lord appeared to Isaac at the well of the oath, and on the covenant which he made with Abimelech.
[§1] It is written in the prophet, speaking in the person of the Lord: "and in the hands of the prophets I was made like." This saying indicates that, although our Lord Jesus Christ is one according to his substance and is nothing other than the Son of God, nevertheless in the figures and forms of the Scriptures he is displayed as varied and diverse. For example, as I recall we set forth in earlier passages that he himself was in the type of Isaac, when he was being offered for a holocaust, yet he himself also held the form of the ram. I say further that he is also displayed in the angel who spoke to Abraham and says to him: "do not lay your hand upon the boy" — since again he says to him: "because you have done this thing, in blessing I will bless you." He is called the sheep or the lamb that is sacrificed at the Passover, and he himself is signified as the shepherd of the sheep; and the high priest who offers the sacrifice is nonetheless described as he himself. He is named the bridegroom, inasmuch as he is the Word of God, and again, inasmuch as he is wisdom, he himself is named the bride; as the prophet also says in his person: "as on a bridegroom he set a mitre upon me, and as a bride he adorned me with ornament," and many other things, which it would be long to pursue for now. Just as, therefore, the Lord himself, according to place and time, accommodates the form of himself to each and every occasion, so also the saints, who bore his type, are to be believed to have enacted the figures of mysteries according to places and times and occasions; as we now also see happening in Isaac, concerning whom it has been read to us: "he went up," it says, "from there to the well of the oath, and the Lord appeared to him that night, and said: I am the God of Abraham your father, fear not. For I am with you, and I will bless you, and I will multiply your seed on account of Abraham your father." The Apostle Paul has set forth for us two figures of this Isaac: one, by which he said that Ishmael indeed, the son of Hagar, held the form of the people according to the flesh, but Isaac the form of the people which is from faith; the other, by which he says: "he did not say: and to seeds, as in many, but: to your seed, as in one, which is Christ." Isaac therefore holds both the figure of the people and of Christ. But that Christ, inasmuch as he is the Word of God, speaks not only in the Gospels but also in the Law and the Prophets, is certain. Yet in the Law he teaches those beginning, in the Gospels those who are perfect. And so Isaac now holds the form of the Word which is in the Law or the Prophets.[§2] "Isaac therefore went up to the well of the oath, and the Lord appeared to him." The going up of the Law we have said even before to be the ornament of the temple and of those divine services which were performed there. The increase of the prophets too can be named a going up of the Law; and for that reason perhaps he is said to have gone up to the well of the oath and there the Lord to have appeared to him. For through the prophets "the Lord swore, and will not repent, that he himself is a priest forever according to the order of Melchizedek." "At the well" therefore "of the oath" God was seen by him, confirming the promises to come upon him. "And Isaac built there an altar, and called upon the name of the Lord, and pitched there his tent. And the servants of Isaac dug there a well." Isaac indeed builds an altar even in the Law and pitches his tent; but in the Gospels he does not pitch a tent, but builds a house and lays a foundation. For hear Wisdom saying of the Church: "wisdom," it says, "built herself a house, and set up seven columns." Hear also Paul saying of this: "for no one can lay a foundation besides that which has been laid, which is Christ Jesus." Where therefore there is a tent, even if it be pitched, without doubt it must be dissolved; but where there are foundations and the house is built "upon the rock," that house is never dissolved, "for it has been founded upon the rock." Nevertheless Isaac there too digs a well, and never ceases from digging wells, until there arises "a fountain of living water" and "the rush of the river gladdens the city of God."
[§3] But "Abimelech" also (he who long ago had honored Abraham) now "came" with his friends "from Gerar" to Isaac: "and Isaac says to them: why have you come to me? For you have hated me and cast me out from you. To this they answer: seeing," it says, "we have seen that the Lord is with you, and we said: let there be an oath between us and you, and let us establish a covenant with you, that you do no evil with us," and the rest. This Abimelech, as I see it, does not always have peace with Isaac, but sometimes is at variance, sometimes seeks peace. If you remember how we said in earlier passages about Abimelech that he holds the person of the studious and wise of the world, who through the learning of philosophy have grasped many things even from the truth, you can understand how here with Isaac, who holds the figure of the Word of God which is in the Law, he can neither be always in dissension nor always in peace. For philosophy is neither in all things contrary to the Law of God nor in all things in agreement. For many of the philosophers write that there is one God, who created all things. In this they agree with the Law of God. Some have also added this, that God both made and governs all things through his Word, and that there is a Word of God by which all things are steered. In this they write things in agreement not only with the Law, but with the Gospels. But the moral and the physical, as it is called, philosophy — nearly all of it perceives the things that are ours. Yet it is at variance with us, when it says that matter is co-eternal with God. It is at variance, when it denies that God cares for mortal things, but confines his providence above the spaces of the lunar sphere. They are at variance with us, when they make the lives of those being born depend on the courses of the stars. They are at variance, when they say that this world is perpetual and to be closed by no end. But there are also very many other things, in which they are either at variance or in accord with us. And therefore Abimelech, according to this figure, is written to be sometimes at peace with Isaac, sometimes at variance. But this too I do not think it was without purpose a matter of care to the Holy Spirit, who writes these things, to include: that two others came with Abimelech, that is, "Ahuzzath his son-in-law and Phicol the commander of his army." Now Ahuzzath is interpreted 'holding,' and Phicol 'the mouth of all,' but Abimelech himself 'my father is king.' These three, as I judge, hold the image of the whole of philosophy, which among them is divided into three parts, logic, physics, ethics, that is, rational, natural, moral. Rational is that which confesses God the Father of all, as is Abimelech. Natural is that which is fixed and holds all things, as if relying on the powers of nature itself, which Ahuzzath professes, who is called 'holding.' Moral is that which is in the mouth of all and pertains to all and, by reason of the likeness of common precepts, is turned about in the mouth of all, which this Phicol designates, who is interpreted 'the mouth of all.' These, therefore, all instructed in learning of this kind, come to the Law of God and say: "seeing we have seen that the Lord is with you, and we said: let there be an oath between us and between you, and let us establish a covenant with you, that you do no evils with us, but just as we have not cursed you, so also may you be blessed of the Lord." These three indeed, who seek peace from the Word of God and desire to anticipate his fellowship by a covenant, can hold the figure of the magi, who come from the regions of the East, learned in their ancestral books and in the instruction of their forefathers, and say that: "seeing we have seen" "a king born," "and we saw that God is with him," "and we have come to adore him." But also, if anyone is instructed in learning of this kind, seeing that "God was in Christ reconciling the world to himself" and marvelling at the majesty of his works, let him say: "seeing we have seen that the Lord is with you, and we said: let there be an oath between us." For, coming to the Law of God, he necessarily says: "I have sworn and determined to keep your commandments."
[§4] But what do they ask? "Do not do," they say, "evils with us; but as we have not cursed you, so also may you be blessed of the Lord." They seem to me through these words to be demanding remission of sins, that they may not receive evils. They ask for a blessing, not for retribution. Finally, see what follows. "And Isaac made for them," it says, "a great feast: and they ate and drank." For it is certain that he who ministers the word "is a debtor to the wise and the unwise." Since therefore here he provides a feast for the wise, for that reason it is said that he made not a small, but a "great feast." And you too, if you are not yet a "little one" and in need of "milk," but bring "practised senses" and, with much learning sent ahead, come more capable for the understanding of the word of God, a "great feast" is made for you too. There will not be prepared for you the food of the feeble, "herbs," nor will you be nourished with "milk," with which "little ones" are nourished, but the minister of the word will make for you a "great feast." He will speak to you "wisdom," which is brought forth "among the perfect," he will bring forth to you "the wisdom of God hidden in mystery, which none of the princes of this world knew." He will reveal to you Christ, according to this, that in him "all the treasures of wisdom are hidden." He makes for you therefore a "great feast" and he himself feasts with you, if he does not find you such that he must say to you that: "I could not speak to you as to spiritual, but as to carnal; as to little ones in Christ." This he says to the Corinthians, to whom he also adds: "for since there are contentions and dissensions among you, are you not carnal, and do you walk according to man?" For these Paul "did not make a great feast," to such a degree that, when he was among them and was in need, he was a burden to none, nor ate bread freely from anyone; but his own hands, labouring night and day, ministered to himself and to all who were with him. So far, therefore, were the Corinthians from having a "great feast" made for them, that the preacher of the word of God could not have among them even the least or slightest feast. But those who know how to hear more perfectly, who bring learned and "practised senses" to the hearing of the word of God, for these a "great feast" is made, with these Isaac feasts, and not only feasts, but also, rising up with an oath, promises them peace concerning things to come. Let us therefore also pray to approach the hearing of the word of God with such a mind, with such faith, that he may deign to make for us a "great feast." For "Wisdom has slain her victims, has mingled her wine in the bowl, and has sent her servants," that they may lead to her feast all, as many as they may find. Only let us, having entered the feast of wisdom, not again bring with us the garments of foolishness, not clothed about with the garment of unfaithfulness, not darkened with the stains of sins, but in simplicity and purity of heart let us embrace the word and serve the divine wisdom, which is Christ Jesus our Lord, "to whom is glory and dominion unto the ages of ages. Amen."