Homilies on Genesis — Homily 15
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 that which is written: "And they went up out of Egypt and came into the land of Canaan to Jacob their father, and they announced to him, saying that your son Joseph is alive and he himself holds the rule over the whole land of Egypt."
[§1] We who read the holy Scriptures must observe how in each and every place "going up" and "going down" are set down. For if we consider more carefully, we shall find that scarcely ever is anyone said to have gone down into a holy place, nor is anyone recorded to have gone up to a blameworthy one. These observations show that the divine Scripture is not, as it seems to very many, composed in an untutored and rustic manner of speech, but is fashioned according to the discipline of divine learning, serving not so much historical narratives as mystical realities and meanings. You will find, then, that it is written that those who are born from the seed of Abraham went down into Egypt, and again that the sons of Israel went up out of Egypt. Then, too, concerning Abraham himself it is said thus: "And Abraham went up out of Egypt, he and his wife, and all that was his, and Lot with him, into the desert." And then also concerning Isaac it is said that "the Lord appeared to him and said to him: do not go down into Egypt." But even the Ishmaelites, who were carrying incense and resin and myrrh, who themselves also came from the seed of Abraham, are reported to have gone down into Egypt, and with them Joseph too is said to have gone down into Egypt. And after these things also: "Jacob," it says, "seeing that there was a trade of grain in Egypt, said to his sons: why are you idle? Behold, I hear that there is grain in Egypt; go down there and buy us food, that we may live and not die." And a little later: "the brothers of Joseph," it says, "went down into Egypt to buy grain." Indeed, when Simeon had been detained in Egypt and his nine brothers were sent back and returning to their father, it is not written that they went up out of Egypt, but: "loading," it says, "the grain upon their asses, they departed." For they could not worthily be said to go up, whose brother was held bound in Egypt, with whom they too, anxious in mind and heart, were tormented, held fast as it were by certain bonds of love. But when, their brother received back and Joseph recognized, and Benjamin too set before his eyes, they return with joy, then it is said that "they went up out of Egypt, and came into the land of Canaan to Jacob their father." That is when they also say to their father that: "Joseph your son is alive, and he himself holds the rule over the whole land of Egypt." For necessarily are they said to ascend from the lowest and humble things to the steep and lofty, who announce that Joseph lives and holds the rule of all Egypt. These things, for the present, have been able to occur to us concerning going up and going down; from which any who are studious can find occasions to gather more proofs from the holy Scriptures in support of an assertion of this kind.[§2] Let us indeed see how we ought to hear that which is written, that "Joseph your son is alive." I do not take these words as spoken in a common sense. For if, for the sake of argument, we should suppose that he could have been overcome by lust and had sinned with his master's wife, I do not think that this would have been announced by the patriarchs concerning him to his father Jacob, that "your son Joseph is alive." For if he had done this, without doubt he was not alive. For "the soul that sins, it shall die." But Susanna also teaches the same thing, when she says: "straits are on every side for me. For if I do this" — that is, if I sin — "it is death to me; and if I do it not, I shall not escape your hands." You see, then, that she too placed death in sin. But the sentence pronounced by God upon the first man also contains the same thing, when he says: "but on the day you eat of it, you shall die the death." For immediately, as he transgressed the commandment, he died. For the soul died, which sinned, and the serpent is convicted of having deceived, who said: "you shall not die the death." And these things concerning that which was said by the sons of Israel to Jacob, that "Joseph your son is alive." To which things similar things are also reported in what follows, when it is said: "and the spirit of Jacob their father was revived. And Israel said: it is a great thing for me, if my son Joseph is still alive." What is said in Latin "the spirit was revived," in Greek is written ἀνεζωπύρησεν. Which signifies not so much to revive as, so to speak, to rekindle and to re-ignite. Which is wont to be said when perhaps in some material a fire fails to the point that it seems to be extinguished; and if perhaps by applied kindling it is restored, it is said to be rekindled. Or if the light of a lamp reaches the point that it is thought to be extinguished, if perhaps by oil poured in it is revived, it is said — though in a less polished manner of speaking — that the lamp is rekindled. Similarly also of a torch or other lights of this kind it will be so called. Some such thing, then, this word seems to indicate also in Jacob, namely that, so long as he was far from Joseph and it had not been announced to him about his life, his spirit had as it were failed in him, and the light which was in him, its kindling failing, had already been obscured; but when they came who might announce to him about his life, that is, who might say that "the life was the light of men," he rekindled his spirit within himself and the splendor of the true light was restored in him.
[§3] But that the divine fire can sometimes be extinguished even in the holy and faithful, hear the Apostle Paul instructing those who were meriting to receive the gifts of the Spirit and grace, and saying: "do not extinguish the Spirit." As though, then, Jacob had suffered some such thing as Paul instructed ought not to happen, and had restored himself through the things which had been announced to him about the life of Joseph, it is said of him: "and Jacob rekindled his spirit and Israel said: it is a great thing for me, if my son Joseph is still alive." But this too is to be observed, that he who "rekindles his spirit," namely that spirit which seemed almost extinguished, is called Jacob; but he who says: "it is a great thing for me, if my son Joseph is alive," as one understanding and seeing that great is the life which is in the spiritual Joseph, this one is now written not Jacob, but Israel, as one who sees with the mind the true life, which is the true God, Christ. But he was moved not only by this, that he heard "Joseph his son is alive," but especially by that which was announced to him, that it was he who held "the rule of all Egypt." For this truly is a great thing for him, that he brought Egypt back under his own dominion. For to trample lust, to flee luxury, and to press down and bridle all the pleasures of the body, this is to hold "the rule of all Egypt." And this is what among Israel is accounted great and held in admiration. But if there is anyone who indeed subdues some vices of the body, but yields and lies subject to others, of him it is not said wholly that he holds "the rule of the whole land of Egypt," but, for the sake of argument, he will be seen to hold the rule perhaps of one or two or three cities. But Joseph, over whom no lust of the body held dominion, was prince and lord "of all Egypt." Therefore not now Jacob, but Israel, his spirit rekindled, says: "it is a great thing for me, if Joseph my son is alive. I will go and see him before I die." But not even this is to be left idly aside, that he says not the soul, but the spirit, as the better part of himself, was revived or rekindled. For the splendor of the light which was in him, even if it was not then wholly extinguished, when his sons brought forward Joseph's tunic stained with the blood of a kid and he could be deceived by their lie, so that he "rent his garments and put sackcloth upon his loins and mourned his son, and would not at all be consoled," but said: "because I go down to my son mourning into hell," then even if, as we said, the light was not wholly extinguished in him, yet for the greatest part it had been obscured — that he could be deceived, that he rent his garments, that he mourned falsely, that he implored death, that he desired by mourning to go down into hell. On account of these things, therefore, he now revives and "rekindles his spirit," because it was fitting that the light, which the fraud of the lie had obscured in him, the hearing of the truth should rekindle and cherish anew.
[§4] But since we have said that it is Jacob who "rekindles his spirit," but Israel who says: "it is a great thing for me, if my son Joseph is still alive," you too, who hear these things, beginning from that place where it is written that "he said to him: your name shall no longer be called Jacob, but Israel, because you have prevailed with God, and with men you have been made mighty," running through all Scripture, can find the difference of this appellation. For example, as when he says: "announce to me your name," here the one who does not know the name is not said to be Israel, but Jacob. But where "they do not eat the sinew that grew numb in the breadth of the patriarch's thigh," they are said to be not the sons of Jacob, but the sons of Israel. But he who, looking up, saw Esau coming and with him four hundred men, and worshiped seven times the fornicator and profane one, and him who for one meal "sold his birthright," is called not Israel, but Jacob. And also when he offers him gifts and says: "if I have found favor before you, receive these presents from my hands, because I have seen your face, like one who sees the face of God," here he was not Israel, but Jacob. And where he heard that Dinah his daughter had been defiled "and Jacob held his peace until his sons should come," he is not called Israel. But you too, as I said, if you observe, will find similar things. In the present reading, therefore, not Jacob, but Israel says: "it is a great thing for me, if my son Joseph is still alive." But also when he comes to the well of the oath and "offers a sacrifice to the God of his father Isaac," he is called not Jacob, but Israel. But if you should ask why, speaking to him by night in a vision, God does not say "Israel, Israel," but "Jacob, Jacob," it is perhaps because it was night and he still merited to hear the voice of God through a vision and not yet openly. And when he enters Egypt, he is called not Israel, but Jacob "and his sons with him," and when he stands "before Pharaoh," to bless him, he is named not Israel, but Jacob; for Pharaoh did not receive the blessing of Israel. And it is Jacob, not Israel, who says to Pharaoh that "the days of his life are few and evil." Which indeed Israel would never say. But after these things it is said not of Jacob, but of Israel, that: "he called his son Joseph and says to him: if I have found favor in your sight, put your hand under my thigh, and you shall do upon me mercy and truth." And he who worshiped upon the top of Joseph's staff was not Jacob, but Israel. Then again, when he blesses the sons of Joseph, he is called Israel. And when he calls together his sons, he says: "come together, that I may announce to you what shall befall you in the last days. Be gathered, sons of Jacob, and hear Israel your father." But perhaps you may ask why they who come together are called "sons of Jacob," but he who blesses them is called "Israel." See whether perhaps this is indicated, that they had not yet advanced so far as to be equaled to Israel in merits. And therefore they are called "sons of Jacob," as inferiors, but he who was already perfect and gave the blessings, conscious of things to come, is called "Israel." Indeed, that it is said that the "buriers" of Egypt buried not Jacob, but Israel, will seem to be a great question. But I judge that in this their vice is set forth, for whom, because every understanding of good things and all clear-sightedness of heavenly intelligence was hateful, Israel is said to be buried by them, because among the impious the holy die and are buried. Let these things, as far as could occur for the present, be recorded by us concerning the difference of Jacob and Israel.
[§5] It seems worthy indeed, after these things, to look at and perceive what God speaks to Israel himself through a vision, and how he sends him to Egypt, strengthening and exhorting him as one setting out to certain contests. For he says: "do not fear to go down into Egypt," that is to say: as you are about to engage "against principalities and powers and against the rulers of the darkness of this world" — which is figuratively called Egypt — do not fear, do not tremble. And if you also wish to know the reason why you ought not to fear, hear my promise: "for I will make you into a great nation there, and I will go down with you into Egypt, and I will call you back thence at the end." He does not, then, fear "to go down into Egypt," he does not fear the contests of this world and to undergo the struggles of the opposing demons, with whom God has gone down into the contests. In short, hear the Apostle Paul saying: "I labored more," he says, "than all of them, yet not I, but the grace of God with me." But also in Jerusalem, when the sedition had been stirred up against him and he was sweating out a most glorious contest for the word and preaching of the Lord, the Lord stood by him and said the same things which are now said to Israel: "do not fear," he says, "Paul, because, as you have testified concerning me at Jerusalem, so must you give testimony also at Rome." But I judge that something more of mystery yet lies hidden in this place. For it moves me that he said: "I will make you into a great nation, and I will go down with you into Egypt, and thence I will call you back at the end." Who is it who was made "into a great nation" in Egypt and was called back "at the end"? As far as concerns that Jacob, of whom it is thought to be said, it will not seem to be true. For he was not called back "at the end" from Egypt, since indeed he died in Egypt. And it will be absurd if anyone says that Jacob was called back by God in this, that his body was carried back. And if this be accepted, it will not be true that "God is not the God of the dead, but of the living." It does not, then, befit that these things be understood of a dead body, but that they be confirmed regarding the living and the vigorous. Let us see, therefore, whether perhaps a figure is formed in this either of the Lord descending into this world and "into a great nation," that is, into the Church from the nations, and, all things done and consummated, returning to the Father, or of the "first-formed man," who descends into contests in Egypt, when, cast out from the delights of paradise, he is led to the labors and hardships of this world, a contest with the serpent being set before him, when it is said: "you shall watch his head and he shall watch your heel," and again when it is said to the woman that: "I will put enmities between you and him, and between your seed and his seed." Nor yet does God forsake them, placed in this contest, but he is always with them. He is well pleased in Abel, he rebukes Cain; invoked, he is present to Enoch; he commands Noah to build the ark of salvation in the flood; he leads Abraham out "from the house of his father" and "from his kindred"; he blesses Isaac and Jacob; he leads the sons of Israel out of Egypt. Through Moses he writes the law of the letter; through the prophets he fulfills what was lacking. This is to be with them in Egypt. But that he says: "I will call you back thence at the end," this I judge to be, as we said above, that at the end of the ages his only-begotten Son descended for the salvation of the world even into the lower regions and thence called back the "first-formed man." For that which he said to the robber: "today you shall be with me in paradise," understand this to be said not to him alone, but also to all the saints, for whom he had descended into the lower regions. In this, then, more truly than in Jacob, will that be fulfilled which was said: "I will call you back thence at the end."
[§6] But each one of us also, by the same order and by the same way, enters Egypt and the contests, and, if he merits that God always remain with him, he will make him "into a great nation." For a great nation is the number of the virtues and the multitude of righteousness, in which all the saints are said to be multiplied and to increase. That also is fulfilled in him which was said: "I will call you back thence at the end." For the end is set down as the perfection of things and the consummation of the virtues. On account of this, in short, another of the saints also said: "do not call me back in the midst of my days." And again Scripture bears witness to the great patriarch Abraham, that "Abraham died full of days." This, then, is "I will call you back thence at the end," as though he said: since "you have fought the good fight, you have kept the faith, you have finished the course," I will now call you back from this world to the future blessedness, to the perfection of eternal life, to "the crown of righteousness, which the Lord will render at the end of the ages to all who love him."
[§7] But let us see also what is to be thought from this, that he says: "and Joseph will put his hands upon your eyes." I judge indeed that many sacraments of hidden understanding are covered beneath the veil of this word, which to touch upon and knock at belongs to another time. For now, in the meantime, it will not seem to be said without reason — as it also seemed to certain of our predecessors — that a certain prophecy is seen to be designated in this; since indeed of the tribe of Joseph was that Jeroboam who made two golden cows, that he might seduce the people to worship them, and through this, as it were by laying on his hands, blinded and closed the eyes of Israel, that they might not see his impiety, of which it was said: "on account of the impiety of Jacob are all these things, and on account of the sin of the house of Israel. But what is the impiety of Jacob? Is it not Samaria?" But if perhaps someone should deny that those things which under the appearance of piety were said by God as future ought to be bent to a blameworthy sense, we shall say that the true Joseph, our Lord and Savior, just as he put his bodily hand upon the eyes of the blind man and restored to him the sight which he had lost, so also put his spiritual hands upon the eyes of the law, which had been blinded through the bodily understanding of the Scribes and Pharisees, and restored to them sight, so that to those to whom the Lord opens the Scriptures the spiritual sight and understanding in the law might appear. And would that the Lord Jesus might lay also upon us "his hands upon our eyes," that we too might begin to look not at those things "which are seen," but at those "which are not seen," and might open for us those eyes which behold not present things, but future, and might reveal to us the sight of the heart, by which God is seen in spirit, through the same Lord Jesus Christ, to whom is "glory and power unto the ages of ages. Amen."