Homilies on Isaiah — Homily 3 (Isaiah 4:1)
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.Concerning the "seven women".
1. The "seven women" suffer "reproach" and go about seeking to receive the one who is able to "take away their reproach". These same "seven women" make a promise, that they will "eat their own bread and be clothed with their own garments". They have no need of the "bread" of him who "takes away their reproach"; they do not lack the "garments of a man" whom they "take". They have better "garments" than a "man" can supply to them; they have more sumptuous foods than the human condition can bestow. It is therefore worth considering whose these "seven women" are and what their "reproach" is. The "seven women" are one; for they are the "Spirit of God". And this one is seven; for the "Spirit of God" is "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of the Lord". This "wisdom" suffers "reproach" from the many wisdoms that rise up against it; this true "understanding" bears "reproach" from false understandings; this great "counsel" is reproached by many counsels that are not good; this "might" is reviled by a certain thing which, though it is not "might", promises that it is "might"; this "knowledge" suffers "reproach" from a certain "knowledge" of false name that filches its name; this "piety" is reproached by that which, though it calls itself "piety", is impiety and instructs the impious; this "fear" suffers "reproach" from that which is thought to be "fear"; for many promise a divine dread, but they do not fear "with knowledge". Let us therefore consider in what way these "seven" suffer "reproach". See the "wisdom of this world", see the "wisdom of the princes of this world", how they reproach the "wisdom" of my Christ, how they reproach the "wisdom" of the true Judaism, according to which we are circumcised spiritually, while those others are cut off. Understand, then, how the "wisdom of this world and of the princes of this world" reviles "wisdom"; and on this account a "man" is sought who may be with these "seven" spiritual "women", that he may "take away their reproach". Properly there is "one" "man" who may "take away their reproach". Who is this "man"? Jesus, who "came forth according to the flesh" "from the root of Jesse", "made of the seed of David according to the flesh, predestined the Son of God in power according to the spirit of justification". For "there came forth a rod from the root of Jesse". The "rod" is not "the firstborn of all creation", the "rod" is not "he who in the beginning was with God, God the Word", but "a rod from the root of Jesse", who "was born according to the flesh". "There came forth", therefore, "a rod from the root of Jesse, and a flower ascended from his root". What is the "flower" and what is the "root"? For both are one in him who lies beneath; but the difference is one of dealings. For if you are a sinner, there is no "flower" for you, nor will you see the "flower which is from the root of Jesse"; for the "rod" will come even to you, just as the disciple speaks of the "rod" and the "flower". Of the "rod" indeed he says: "what do you wish? shall I come to you with a rod?", but of the "flower": "or in the love of God and the spirit of gentleness?". "There came forth", therefore, "from the root of Jesse a rod" for him who is punished with penalties, a "rod" for him who needs rebuke, a "rod" for him who has need to be reproved; but a "flower" for him who is already instructed and does not need harsh correction, or at least does not need punishments, but is now strong enough to begin to flower toward perfect fruit. For first the "flower" is shown, and then after the "flower" it becomes a "rod" unto fruit. "There came forth a rod from the root of Jesse, and a flower ascended from his root. And the seven women shall rest, the Spirit of God, the spirit of wisdom and understanding shall rest upon him". For the "spirit of wisdom" did "not rest" in Moses, the "spirit of wisdom" did "not rest" in Joshua son of Nun, the "spirit of wisdom" did "not rest" in each of the prophets, in Isaiah, in Jeremiah.
2. But do not stone me as though I were blaspheming, while I desire to glorify my Lord Jesus Christ; rather, bearing with me, consider what is said, and you will see that in none of them did the "spirit rest", not because it came to none, but because it "rested" in none. It came "upon" Moses, and Moses does not believe after the "spirit of wisdom" that came to him. For he says: "Hear, you rebels: shall I bring forth water for you out of this rock?" It came "upon" all the just, it came also "upon" Isaiah. But what does he say? "Having unclean lips, and I dwell in the midst of a people having unclean lips". The "spirit of wisdom" came after that "tongs" and fire, it came to him "having unclean lips", but it did "not rest". It used him indeed as a minister, but it did "not rest"; it is troubled, to whatever of men it comes. For every man sins, "there is no just man upon the earth who does good and does not sin"; "no one is clean from filth, not even if his life be of one day, but his months are numbered". Therefore it "rests upon" none. We can also prove from the Gospel that the "spirit came upon" many and "did not remain in" them. A little while ago it was read: "my spirit shall not remain in these men forever"; he does not say: it shall not be, but: "it shall not remain". John saw one alone in whom it "remained", and this was the sign: "upon whom you shall see the Spirit descending and remaining upon him, this is the Son of God". A certain one ministered to the Word of God when the "spirit descended"; a little after he "sins", a little after he speaks an "idle word". But I do not know whether he even remains without sin; do you think that, with the "spirit" present, it is granted to sin? "Upon" none, therefore, did "the Spirit of God rest", according to what is written: "there came forth a rod from the root of Jesse, and a flower ascended from his root, and the Spirit of God shall rest upon him, the spirit of wisdom, the spirit of understanding, the spirit of counsel and might". On account of this he is the "angel of great counsel", on account of this he grew strong and, growing strong, ascended, and the powers marvel at him as he ascends and say of him: this is "the Lord strong and mighty in battle". To him, then, as he ascends into the heavenly places, or to his strength, I will say that: "the spirit of counsel and might rested upon him"; "the Lord is my strength and my praise, and he has become for me salvation". "There rested", therefore, "upon him the Spirit of God, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and the spirit of the fear of God filled him".
3. The "women", therefore, seeking whom they may "take, seven shall lay hold of one man". And this depends on what precedes, and one must first know when the "seven women receive one man". When the "strong ones" of Jerusalem "have been humbled", when the "cases of the ornament" of the daughters of Zion "have mourned", when she "has been left" "alone", when she "has been dashed to the ground", then "seven women shall lay hold of one man, saying: we will eat our own bread, and we will be clothed with our own garments; only let your name be invoked upon us", then "did they lay hold" and truly hold fast "seven women, one man", Jesus Christ our Lord, according to which he is understood to be "man", according to which he was born, according to which he took up a body. "Seven women shall lay hold of one man, saying: we will eat our own bread". Many "men" walk about and the "women lay hold" of none, no "man" pleases them; for it is not on account of a scarcity of men that they "lay hold of one man", but on account of the rarity of the "man" such as they wished, such as they sought; "one" "man" only they found, whom they "laid hold of", that they might "say" to him: "we will eat our own bread and be clothed with our own garments". There is a certain food of "wisdom", there is likewise a certain food both of "understanding" and of the other "spirits". What is this food? I am not afraid to say: there is another food beyond these; perhaps, as my food is the word of God, who says: "I am the living bread who came down from heaven" and "I give life to the world", so the food of "wisdom" is the Father himself, on account of this: "my food is to do the will of him who sent me, and to complete his work". Nor is it to be thought that "wisdom" and "understanding" and the rest of the "spirits" lack anything, because they have another food, since of the whole dispensation there is one food, the nature of God. "We will eat our own bread and be clothed with our own garments". There is a certain adornment of "wisdom", with which it is adorned; "wisdom" is adorned with speech. Each of these "women" has her adornments. "Only let your name be invoked upon us, take away our reproach". What is the "name of wisdom"? Jesus. What is: "let your name be invoked upon us"? I am "wisdom", I wish to be called by your name, that I, "wisdom", may be called Jesus, that "understanding" and "great counsel" and "might" and "knowledge" and "piety" and "the fear of God" may be named Jesus, that your "name" may become "all in all". "Let your name be invoked upon us, take away our reproach". Truly Jesus "took away the reproach". Therefore, rising up, let us pray to God, who sent this "man" and in whom "the spirit of the seven women rested", that this "man" may grant to us also the fellowship of these "women", and that, taking them up, we may become wise and understanding in God, and that the other virtues may adorn our soul in Christ Jesus, "to whom is glory and dominion unto the ages of ages, Amen!".