Homilies on Genesis — Homily 16
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 Joseph acquired all the land of the Egyptians for Pharaoh; for the Egyptians sold their land to Pharaoh, because the famine prevailed over them. And it became Pharaoh's land, and he reduced the people into servitude to himself, from the uttermost borders of Egypt to its uttermost borders."
[§1] According to the testimony of Scripture no Egyptian is free. For "Pharaoh reduced the people into servitude to himself" and left no one within the borders of the Egyptians free, but throughout the whole land of Egypt liberty was taken away. And perhaps it is for this reason that 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, then, has become a house of bondage, and — what is more unhappy — of voluntary bondage. For concerning the Hebrews, although it is reported that they were reduced into servitude and that they bore the yoke of domination with their liberty snatched away, they are nevertheless recorded to have been brought into this "by force." For it is written that: "The Egyptians abhorred the children of Israel, and the Egyptians by their power oppressed the children of Israel by force, and afflicted their life with hard labors, with clay and brick, and with all the works that were in the fields, in all of which they were reducing them into servitude with violence." Attend then more diligently, how the Hebrews are written to have been reduced "by force" into servitude — men in whom there was an inborn liberty, which was extorted from them not easily or through some deception, but with violence. Pharaoh, however, easily reduced the Egyptian people into servitude to himself, nor is it written that he did this with violence. For the Egyptians are prone to a degenerate life and quickly fall down into every enslavement to vices. Look back to the origin of their race and you will find that their father Ham, who had laughed at his father's nakedness, deserved a sentence of this kind, that his son Canaan should be a servant to his brothers, so that in him the condition of servitude might convict the wickedness of his morals. Not without reason, then, does the discolored posterity imitate the ignobility of the race. But the Hebrews, even if they are reduced into servitude, even if they suffer tyranny from the Egyptians, suffer it "by force" and by necessity. Therefore they are freed "from the house of bondage" and are recalled to their former liberty, which they had lost against their will. Finally it is even provided by the divine laws that, if perchance someone should buy a Hebrew boy, he should not possess him in perpetual servitude, but that he should serve him for six years, and in the seventh year go out free. Concerning the Egyptians nothing of the kind is decreed, nor anywhere does the divine law take care for Egyptian liberty, because they had lost it of their own accord, but it leaves them to the eternal yoke of their condition and to perpetual servitude.[§2] If, then, we understand these things spiritually — what the servitude of the Egyptians is — we recognize that to serve the Egyptians is nothing other than to become liable to carnal vices and to be subject to demons. Into which, certainly, no necessity brought in from without compels anyone, but the sluggishness of the mind and the lust and pleasure of the body subdues him, to which the mind subjects itself through slothfulness. But he who takes care for the liberty of his soul and ennobles the dignity of his mind with heavenly thought, this man is of the children of Israel. He, even if he be oppressed "by force" for a time, does not nevertheless lose his liberty forever. Finally our Savior too, discoursing in the Gospel about liberty and servitude, speaks thus: "everyone," he says, "who sins is a slave of sin." And again he says: "if you abide in my word, you shall know the truth, and the truth shall make you free." But if perchance someone should say to us: how then, through Joseph, is all the land handed over into Pharaoh's possession, and all this servitude, which we expounded above as taken on from the condition of sin, is said to be ministered to Pharaoh through a holy man? — we can answer to these things that the very word of Scripture excuses the ministry of the holy man, when it says that the Egyptians sold themselves and their possessions. The fault, then, is not reflected back upon the one who dispenses, where things worthy of the recipients' merits are provided. For you will find something of the kind done even by Paul, when by him the man who, through the foulness of his deeds, made himself unworthy of the fellowship of the saints is handed over to Satan, "that he may learn not to blaspheme." In which certainly no one would say that Paul acted harshly, who cast the man out of the church and handed him over to Satan. But without doubt the fault is referred to that man who by his own deeds deserved this, that there should be no place for him in the church, but that he should deserve to be joined to the fellowship of Satan. So then Joseph also, since he saw nothing of Hebrew liberty, nothing of Israelite nobility in the Egyptians, joined worthy servitudes to a worthy dominion. I say even something more. You will find in the divine dispensations also that something of the kind was done, in that which Moses says: "when the Most High divided the nations and separated the borders of the nations, he set them according to the number of the angels of God, and the Lord's portion became Jacob, the cord of his inheritance Israel." You see, then, that according to their merits a principality of angels is appointed to each nation, but the nation of Israel is made "the Lord's" "portion."
[§3] After these things follows: "the Egyptians," it says, "sold their land to Pharaoh, for the famine prevailed over them." It seems to me that in this too a reproach of the Egyptians is contained. 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 grew strong upon the earth," yet it is not written that the famine prevailed over Jacob or his sons, as it is said of the Egyptians that "the famine prevailed over them." For although famine comes even to the just, yet it does not prevail over them; on account of which they even glory in it, just as Paul is found gladly to rejoice in sufferings of this kind, when he says: "in hunger and thirst, in cold and nakedness." What therefore is for the just an exercise of virtue, this is for the unjust the punishment of sin. Finally in the times of Abraham too it is written that: "there was a famine upon the earth, and Abraham went down into Egypt to dwell there, because the famine had grown strong upon the earth." And certainly, if, as some think, the word of the divine Scripture were composed incautiously and unskillfully, it could have said that Abraham went down into Egypt to dwell there, because the famine had grown strong upon him. But observe with how great a distinction the divine word makes use, with how great caution. When it reports of the saints, it says the famine grew strong "upon the earth"; when of the unjust, it says they themselves were prevailed over by the famine. Neither Abraham, then, nor Jacob, nor their sons does the famine prevail over. But even if it grows strong, it is said to grow strong "upon the earth." And in the times of Isaac likewise it is written that: "there was a famine upon the earth, besides that former famine which occurred in the times of Abraham." And so far is the famine unable to prevail over Isaac that the Lord says to him: "do not go down into Egypt, but dwell in the land whatsoever I shall show you, and dwell in it, and I will be with you." According to this observance, as I judge, the prophet long after those times was saying: "I have been young and now am old, and I have not seen the just man forsaken, nor his seed seeking bread." And elsewhere: "the Lord will not slay the just soul with famine." From all of which it is declared that the earth indeed can suffer famine, and those "who are wise in earthly things." But those whose food it is to "do the will of the Father who is in heaven," and whose soul that "bread which came down from heaven" nourishes, can never labor from the want of famine. Therefore, then, the divine Scripture observantly does not say that those are prevailed over by famine to whom it knows there is the knowledge of God and the food of heavenly wisdom is furnished. But in the third book of Kingdoms also you will find that a similar caution was held concerning the report of famine, where, when the famine had grown strong upon the earth, as Elijah said to Ahab: "the Lord God of powers lives, the God of Israel, in whose sight I have stood, if in these years there shall be dew or rain upon the earth, except by the word of my mouth," after these things it is commanded by the Lord to the ravens that they feed the prophet, and that he drink water from the torrent Cherith. And again in Zarephath of Sidon a widow woman is commanded to feed the prophet, so that she, to whom there remained no more than one day's sustenance, by giving generously might become unfailing and, exhausted, might abound manifold. For the "jar of meal" and the "cruse of oil," according to the word of the Lord, did not fail in feeding the prophet. Similar things too you will find even in the times of Elisha, when the son of Hadad, king of Syria, went up against Samaria and besieged it: "and there was," it says, "a great famine in Samaria, until an ass's head was worth fifty shekels of silver, and a fourth part of a cab of dove's dung five pieces of silver." But suddenly through the word of the prophet a marvelous change comes about, as he says: "hear the word of the Lord. Thus says the Lord: as at this hour tomorrow, a measure of fine flour shall be for one shekel and two measures of barley for one shekel in the gates of Samaria." You see, then, from all these things what is gathered: that, when the famine prevails over the earth, not only does it not prevail over the just, but rather through them a remedy is brought to the disaster that threatened.
[§4] When therefore you see an observance of this kind kept entire in almost all the places of the holy Scripture, turn these things to the tropological and allegorical sense, which we are taught nonetheless by the words of the prophets themselves. For one of the twelve prophets openly and evidently declares in bare speech that a spiritual famine is meant, saying: "behold, the days come, says the Lord, and I will send forth a famine upon the earth, not a famine of bread nor a thirst of water, but a famine of hearing the word of the Lord." You see what the famine is that prevails over sinners? You see what the famine is that grows strong upon the earth? For those who are of the earth and "are wise in earthly things" and cannot "perceive the things that are of the Spirit of God" suffer "a famine of the word of God," they do not hear the commandments of the law, they know nothing of the reproofs of the prophets, they are ignorant of the Apostolic consolations, they do not feel the medicine of the Gospel. And therefore it is rightly said of these that: "the famine grew strong upon the earth." But for the just and for those "meditating on the law" of the Lord "day and night," "wisdom prepares her table, slays her victims, mixes her wine in the bowl, and cries out with the loudest voice" — not that all should come, not the abounding, not the rich, nor that the wise of this world should turn aside to her, but "if any are," she says, "lacking in sense, let them come to me"; that is, if any are "humble of heart," who have learned from Christ "to be meek and humble of heart" (which elsewhere is called "poor in spirit"), but rich in faith, these come together to the banquet of wisdom, and refreshed by her feasts they drive away the famine which "grows strong upon the earth." See therefore, you too, lest perchance you be found an Egyptian and the famine prevail over you, lest perchance, occupied by the deeds of the world, or bound tight by the chains of avarice, or dissolved by the effusion of luxury, you become a stranger to the foods of wisdom which are always displayed in the churches of God. For if you turn your hearing away from those things which are either read in the church or debated, without doubt you will suffer "a famine of the word of God." But if you descend from the stock of Abraham and keep the nobility of the Israelite race, the law always feeds you, the prophets feed you, and the Apostles too display for you opulent banquets. In the bosoms too of Abraham and Isaac and Jacob, "in the kingdom of the Father," the Gospels will invite you to recline, that there you may eat "of the tree of life" and drink wine of "the true vine," "the new wine with Christ in the kingdom of his Father." For from these foods "the sons of the bridegroom" cannot fast nor suffer famine, "as long as the bridegroom is with them."
[§5] It is indeed reported in what follows that the land of the priests of the Egyptians was not reduced into servitude to Pharaoh, nor did they sell themselves along with the other Egyptians, but that they received from outside either grain or gifts not from Joseph, but from Pharaoh himself, and "for this reason," as being more intimate than the rest, "they did not sell their land" to Pharaoh. But by this they are shown to be worse than the rest, who, on account of the excessive intimacy which they have with Pharaoh, receive no change, but remain in an evil possession; and just as to those who had advanced in faith and holiness the Lord says: "now I no longer call you servants, but friends," so Pharaoh too says to these, as to those who have ascended to the highest degree of wickedness and to the priesthood of perdition: "now I no longer call you servants, but friends." Finally, do you wish to know what is the difference between the priests of God and the priests of Pharaoh? Pharaoh grants lands to his priests; but the Lord grants his priests no portion in the land, but says to them: "I am your portion." Observe therefore, you who read these things, all you priests of the Lord, and see what the difference of priests is, lest perchance those who have a portion in the land and are occupied with earthly cultivations and pursuits should seem to be priests not so much of the Lord as of Pharaoh. For it is he who wishes his priests to have possessions of lands and to exercise the cultivation of the field, not of the soul, to give their labor to the country and not to the law; but let us hear what Christ our Lord enjoins upon his priests. "He who does not," he says, "renounce all that he possesses cannot be my disciple." I tremble as I say these things. For first of all my own — mine, I say — I stand forth as my own accuser, I speak my own condemnations. Christ denies that he is his disciple whom he shall have seen possessing anything, and him who does not "renounce all that he possesses." And what are we doing? How do we either read these things ourselves or expound them to the peoples, we who not only do not renounce those things which we possess, but even wish to acquire those things which we never had before we came to Christ? Can it be that, because our conscience convicts us, we are able to conceal and not bring forth the things that are written? I do not wish to become guilty of a doubled crime. I confess, and I confess openly with the people listening, that these things are written, even though I know I have not yet fulfilled them. But at least, admonished by this, let us hasten to fulfill them, let us hasten to pass over from the priests of Pharaoh, who have earthly possession, to the priests of the Lord, who have no portion in the land, whose "portion is the Lord." For such was that man too who said: "as needy, yet enriching many, as having nothing and possessing all things." This is Paul, who glories in such things. Do you wish to hear what Peter too declares about himself? Hear him together with John professing alike and saying: "gold and silver I do not have, but what I have, this I give you. In the name of Jesus Christ rise and walk." You see the riches of the priests of Christ, you see, having nothing, how great and what kind of things they bestow. Such wealth an earthly possession cannot bestow.
[§6] We have compared priests with priests; now, if it seems good, let us also compare the Egyptian people with the Israelite people. For it is said in what follows that after the famine and the servitude the Egyptian people offer a fifth part to Pharaoh; but on the contrary the Israelite people offer tithes to the priests. See in this too that the divine Scripture is supported by a mighty reason. See the Egyptian people paying tribute by the number five: for the five bodily senses are designated, to which the carnal people is enslaved; for the Egyptians always give obedience to visible and corporeal things. But the Israelite people honors the number ten, the number of perfection; for it received the ten words of the law and, bound by the power of the Decalogue, took up by divine largess the divine mysteries unknown to this world. But in the New Testament also the number ten is likewise venerable, just as the fruit of the Spirit too is set forth as germinating in ten virtues, and the faithful servant offers to the Lord ten minas from the gains of his trading and receives power over ten cities. But because there is one author of all and one fount and "beginning," Christ, therefore the people indeed renders tithes to the ministers and priests, but offers the firstborn to "the firstborn of all creation" and the first-fruits to the "beginning" of all, of whom it is written: "who is the beginning, the firstborn of all creation." See therefore from all these things the difference of the people of the Egyptians and the people of Israel, and the difference of the priests of Pharaoh and the priests of the Lord, and, examining yourself, discern of which people you are and of what order you hold the priesthood. If you still serve the carnal senses, if you still pay tribute by 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 are of the Egyptian people. But if you always have before your eyes the Decalogue of the law and the ten of the New Testament, which we expounded above, and offer tithes of these, and immolate the firstborn of your sense in faith to "the firstborn from the dead," and refer your first-fruits to the "beginning" of all, you are "a true Israelite, in whom there is no guile." But the priests of the Lord too, if they examine themselves and are free from earthly deeds and from worldly possession, can truly say to the Lord that: "behold, we have left all things, and have followed you," and hear from him that: "you who have followed me, in the regeneration of all things, when the Son of Man shall have come in his kingdom, you also shall sit upon twelve thrones judging the twelve tribes of Israel."
[§7] After these things let us see what Moses says: "and Israel dwelt," he says, "in Egypt, in the land of Goshen." Now Goshen is interpreted 'proximity' or 'nearness.' By which it is shown that, even if Israel dwells in Egypt, he is nevertheless not far from God, but is near to him and joined to him, just as he himself also says that: "I will go down with you into Egypt, and I will be with you." And we too, therefore, even if we seem to have gone down into Egypt, even if, placed in the flesh, we sustain the struggles and contests of this world, even if we dwell among those who are enslaved to Pharaoh, yet if we are near to God, if we are engaged in the meditation of his commandments and search out "his precepts and judgments" — for this is to be near to God: always to think the things that are God's, "to seek the things that are God's" — then God too will always be with us, through Christ Jesus our Lord, "to whom is glory unto the ages of ages. Amen."