Homilies on Isaiah — Homily 2 (Isaiah 7:10–16)
Latin source: Origen's Greek homilies on Isaiah, surviving only in Jerome's Latin translation (c. 380/381), from the reading text of W. A. Baehrens (ed.), Origenes Werke VIII (GCS 33, Leipzig, 1925), pp. 242–289. This English translation is released into the public domain."Behold, a virgin shall conceive in her womb."
1. As far as the wording goes, Ahaz acted modestly when he had been commanded to "ask a sign in the depth or in the height"; and he gave a reason why he was unwilling to "ask," for he said: "I will not ask, nor will I tempt the Lord." And yet for this modesty he is blamed, and it is said to him: "Hear now, O house of David: is it a small thing for you to offer a contest to men, and how do you offer a contest to the Lord?" Then this promise is spoken: "Therefore the Lord himself will give you a sign: behold, a virgin shall conceive in her womb and bear a son, and you shall call his name Emmanuel." Let these things be expounded, and as for the rest we shall look at them as we have need, and in those matters too the grace of God, that they may be made manifest. He is bidden to "ask a sign," not simply, but "for himself"; for the word says: "ask for yourself a sign from the Lord your God in the depth or in the height." The "sign" set before him is "the Lord," my Jesus Christ. For this is the "sign" which he is bidden to "ask for himself in the depth or in the height." "In the depth" indeed, because "he who descended is the very same"; but "in the height," because "he who ascended above all the heavens is the very same." Yet to me this "sign" that is set before me, my "Lord" Jesus Christ, "in the depth and in the height," is of no profit, unless the mystery concerning his "depth" and "height" comes to be for me. For when I have received the mystery concerning Christ Jesus, concerning his "depth" and "height," then I shall receive the "sign" according to the commandment of the Lord, and it will be said to me, as to one having in himself "the depth and the height": "Say not in your heart: who shall ascend into heaven? — that is, to bring Christ down. Or who shall descend into the abyss? — that is, to bring Christ back from the dead. The word is near you, mighty in your mouth and in your heart." Therefore it is enjoined upon us all that we "ask" this "sign" for ourselves, that the "sign" which "the Lord God gives in the depth and in the height" may become useful to us. But if there is anyone who knows how to use reasonable contemplation, let him recognize this, that what is said, "in the depth and in the height," is not said disjunctively; for it signifies this, that he is able to be both. "Ask for yourself a sign from the Lord in the depth and in the height." And in the promise too the Apostle said: "that we may know what is the depth and the height and the breadth and the length." "And Ahaz says: I will not ask." He was unbelieving; for it was said: "ask for yourself." But the people even to this day does not "ask a sign," and therefore does not have him, and the people "offers a contest to the Lord" — the people that does not receive my Lord Jesus Christ. Then another question follows. For when this man says: "I will not ask, nor will I tempt the Lord," and reckons it to be a temptation if he "should ask a sign," it is said: "Hear now, O house of David: is it a small thing for you to offer a contest to men, and how do you offer a contest to the Lord?" But he does not "offer a contest to the Lord," nor do I think that he "offers a contest" even "to men," the one who "asks a sign in the depth or in the height." For the "contest" is God's, namely how he may save man. Therefore he does not "offer a contest to the Lord" who "takes refuge in salvation"; but he who, while the Lord contends to save man, flees from salvation and withdraws far from the Lord, "offers a contest to the Lord." "Therefore the Lord himself will give you a sign: behold, a virgin shall conceive in her womb and bear a son, and you shall call his name Emmanuel." The true text of the copies of this prophet says: "you shall call." Moreover in Matthew we know it is read: "and they shall call his name Emmanuel." We cannot say that we ought to make anything less of the prophet. But how does the Gospel have this reading? Whether it was by someone who did not understand and ran to the easier course, as has happened also in many other places, or whether perhaps someone might say that the Gospel was published so from the beginning? Let him who wishes deliberate. The prophet indeed manifestly has: "and you shall call his name Emmanuel." I have known a certain man who, reading at the opening of the scriptures of the Gospel, "and you shall call his name Emmanuel," said within himself: ‘What is "you shall call"? Who "shall call"? "Ahaz"; and how can "Ahaz" hear concerning the Savior, who came after many generations: "you shall call his name Emmanuel"?’ and so, in place of what is, "you shall call," he wrote: "they shall call." But see that it is not to "Ahaz" that it is said: "and you shall call his name Emmanuel," but to the "house of David"; see that it is manifestly said: "Hear now, O house of David: is it a small thing for you to offer a contest to men, and how do you offer a contest to the Lord? Therefore the Lord himself will give you a sign: behold, a virgin shall conceive in her womb and bear a son, and you shall call his name Emmanuel." If, therefore, at any time we do not understand what has been said, let us make nothing less of it nor run to the easier course, but let us wait for the grace of God to supply to us, through the illumination of knowledge, the explanation of the question — or else, again, let the grace of God, through whom it wills, illumine us, so that we may seek no further, but our question may be resolved; and if we are counted worthy of understanding from the Lord, he will the more readily plead our very cause. What, then, is the "house of David"? If "David" is Christ, as I have often proved, the "house of David" is we, the Church of God; and it is said to us who are the Church, that we should not "offer a contest to the Lord" as said above, but that, when the Lord gives a "sign," we should receive it. To us, not to the "house of David," are these things said. And it is prophesied that, if anyone is of the "house of David," he "shall call his name Emmanuel"; for at the coming of Christ our Church alone says of Christ: "God with us." These things having been explained, as the grace of the Lord has granted, let us now inquire into other riddles.
2. "Butter and honey shall he eat." How is it prophesied that Christ "shall eat butter and honey"? And even if this be expounded by the Lord's bestowing it, again the things that follow will press upon us other questions. And would that we all did that which is written: "Search the scriptures." Many things drawn from bodily foods are named in the scriptures for spiritual nourishment. "As newborn babes, desire the reasonable milk that is without guile." Therefore there is without doubt a "reasonable milk," and we ought to seek such "milk." Again, in Proverbs it is written concerning "honey": "finding honey, eat what is enough, lest perchance being full you vomit it up." And did the Holy Spirit take care about that "honey" which is commonly known, "lest perchance" we "eat" too much? But the Holy Spirit, surely knowing spiritual "honey," says: "finding honey, eat what is enough." But with what understanding did the Holy Spirit enjoin upon us that, "if we have found honey" — since "honey" is indeed findable — "we should eat what is enough"? "Go," he says, "to the bee and learn how she is a worker." And the prophets are found to be "bees," for they fashion wax and make "honey," and, if it is fitting for me to venture to say it, their "honeycombs" are the scriptures which they have left behind. And if you are willing, come to the scriptures and you will find "honey." But also: "eat honey," and again in Proverbs it is said: "for a honeycomb is good, that your throat may be sweetened." Do you suppose the Holy Spirit says this — "eat honey" — of that which is in common use, "for it is good"? I do not dare to say that the Holy Spirit enjoins upon me concerning bodily "honey": "eat honey." Behold, I do not have it, or else I am of such a nature that I cannot "eat honey"; by what reasoning does he say to me: "eat honey," and do not "eat" flesh, but "eat, my son, honey, for it is good"? If you see that the prophets are "bees" and their work "honey" or "honeycombs," then you will see how, in a manner worthy of the Holy Spirit, you may understand "eat, my son, honey, for it is good." If anyone meditates on the divine oracles and is nourished by the words of the scriptures, he fulfills the command that bids: "eat, my son, honey," and, doing what is commanded, he takes possession of the word that follows: "for it is good," because "good" is this "honey" which is found in the scriptures. And what is said, "go to the bee," is of this kind. There is, so to speak, a certain "bee" above the bees; and just as among bees there is a certain king who is named to be king, so the prince of the bees is my Lord Jesus Christ, to whom the Holy Spirit sends me, that "I may eat honey, for it is good, and his honeycombs, that my throat may be sweetened." And perhaps the finer letters will be "honeycombs"; but the "honey" is the understanding that is in them. This one, moreover, who is born of the "virgin, Emmanuel, eats butter and honey" and seeks from each one of us "to eat butter." How he seeks "butter" and "honey" from each of us, the word will teach. Our sweet works, our words most pleasant and useful, are "honey" which "Emmanuel eats," which this one "eats" who was born of the "virgin." But if our words are full of bitterness — anger, animosity, sadness, filthy speech, vices, contention — they have put gall in my mouth, and the Savior does not "eat" of these words. But the Savior "will eat" of the words that are among men, if their words are "honey." Let us confirm this from the scriptures. "Behold, I have stood before the door and I knock; if anyone opens the door to me, I will come in to him and sup with him, and he with me." Therefore he himself promises that he "will sup with us" from our own things. And it is certain that we too "sup with" him, if we "sup upon him." For "eating" of our good words, works, and understanding, he feeds us again with his own spiritual and divine and better foods. Therefore, since it is a blessed thing to receive the Savior, let us, with the doors of the ruling part of our heart opened, prepare for him "honey" and all his supper, that he himself may lead us to the great supper of the Father in the kingdom of heaven, which is in Christ Jesus, "to whom is glory and dominion unto the ages of ages. Amen!"