Homilies on Joshua — Homily 9
Latin source: Origen, In Iesu Nave homiliae (Rufinus's Latin translation), from the public-domain critical text of W. A. Baehrens, GCS 30 = Origenes Werke VII (Leipzig, 1921); cross-checked against Migne PG 12. This English translation is released into the public domain.On the "altar" which "Jesus built," and on the fact that "he wrote upon its stones the Deuteronomy." And how he "read" it in the ears of all the people standing on "Gerizim" and "Ebal," and how the kings of the Amorites assembled against Jesus.
[§1] After Jesus had overthrown Ai, that is, chaos, and had removed all its inhabitants, it was fitting that he should offer to God, the Most High over all, some gift worthy of so great and mighty a victory. Let us see, then, what this is that he does after the victory: "Jesus," it says, "built an altar to the Lord God of Israel on Mount Ebal, and he made it just as Moses the servant of the Lord commanded the children of Israel. Now it is written in the law of Moses that the altar should be made of whole stones, on which no iron has been laid." And after "Jesus made the altar," he placed "there whole burnt offerings to the Lord and offered a sacrifice of salvation," and after the sacrifice "Jesus wrote upon the stones the Deuteronomy, the law of Moses, and he wrote it in the presence of the children of Israel. And all the elders of Israel and the judges and their scribes went before, on this side and on that, the ark of the covenant of the Lord." Let us see, then, what is indicated in all these things, and what edification the present reading may gain for us. All of us who believe in Christ Jesus are called "living stones," according to what Scripture declares, saying: "But you are living stones, built up into a spiritual house in a holy priesthood, that you may offer spiritual victims, acceptable to God through Jesus Christ." Now, just as we know it is observed among these earthly stones that those stones which are stronger and more powerful are laid first in the foundations, so that the weight of the whole building may be entrusted to them and set upon them, while others which follow, that is, a little inferior to those, are arranged next to those which are in the foundation; and those which are still lower are set a little above the foundations, and then in turn those which are weaker, in comparison to those stones, are placed in the upper parts and now near the very peaks of the roof — so now understand also concerning the "living stones," that some of them are in the foundations of this spiritual building. But who are these that are placed in the foundations? "The apostles and prophets." For thus Paul speaks, teaching this very thing: "built," he says, "upon the foundation of the apostles and prophets, Christ Jesus our Lord himself being the cornerstone." But that you may prepare yourself more readily, O hearer, for the construction of this building, so that you may be found some stone nearer to the foundation, learn that Christ himself is also the foundation of this building which we are now describing. For thus says the Apostle Paul: "For no one can lay another foundation besides that which has been laid, which is Christ Jesus." Blessed, therefore, are those who build religious and holy edifices upon that so noble a foundation. But in this building of the Church there must also be an altar. Hence I judge that whoever among you "living stones" are fit for this and ready, so as to devote themselves to prayers, so as to offer supplications to God day and night and to sacrifice the victims of entreaties — these are the very ones from whom "Jesus builds an altar."[§2] But observe what praise is ascribed to those very stones of the altar. "Just as," it says, "the lawgiver Moses said, that the altar should be built of whole stones, on which no iron has been laid." Who do you think are these "whole stones"? The conscience of each one knows who is whole, who is uncorrupted, unpolluted, unstained in flesh and in spirit, who is that one on whom "no iron has been laid," that is, who has not received "the flaming darts of the evil one" of concupiscence, but has "quenched" them with "the shield of faith" and driven them back; or who is that one who has never received the iron of strife, the iron of war, the iron of quarrels, but has always been peaceable, always quiet and gentle, formed by the humility of Christ. These, then, are the "living stones" from which Jesus our Lord "built an altar of whole stones, on which no iron has been laid," that he might offer upon them "whole burnt offerings and a sacrifice of salvation." I think that perhaps such "whole" and uncontaminated stones as these may be the holy apostles, all together making one altar because of their unanimity and concord. For thus they are reported all together, unanimously "praying" and opening their mouth to have "said": "You, Lord, who know the hearts of all." These, then, who were able unanimously, with one voice and one spirit, to pray, are perhaps themselves worthy, who ought all together to "build one altar," upon which Jesus may offer "a sacrifice" to the Father. Yet let us too try to give diligence, "that we may all say the same thing," "unanimous, of one mind, doing nothing through contention or through vainglory," but "remaining in one perception and in the same judgment," if perhaps we too may be made stones fit for the altar. For Jesus our Lord does not desert us, but although we, devoting ourselves to prayer, "know not what we should pray for as we ought, yet the Spirit himself intercedes for us with unspeakable groanings." "Now the Lord is a Spirit." If, then, the "Spirit" aids our prayers and offers them to the Father, the God of all, with "groanings" which we cannot express, it is certain that he also carefully requires of us the construction of an altar.
[§3] But the adornment of the altar is not yet complete, even if it be built "of whole stones," even if "iron" and "the dart of the evil one" be not found "laid" upon them, but there is still something lacking, and there is still what Jesus may add to all these. What is it? "Jesus wrote," it says, "upon the stones of the altar the Deuteronomy, the law of Moses, and he wrote it in the sight of the children of Israel." As for the "writing" — however the son of Nave was then able to inscribe "the law upon the stones of the altar," and, as far as he was able, to sketch out the types: let us for our part see how our Jesus "wrote the Deuteronomy on the living and whole stones." Deuteronomy is so called as it were a second legislation. If, then, you wish to see how, the first law having been weakened, Jesus writes a second law, hear him saying in the Gospels: "It was said to the men of old: You shall not kill. But I say to you that everyone who is angry with his brother is a murderer"; and again: "It was said to the men of old: You shall not commit adultery. But I say to you, if anyone looks upon a woman to lust after her, he has already committed adultery with her in his heart"; and "It was said to the men of old: You shall not swear falsely. But I say to you: Do not swear at all." You see the "Deuteronomy" which "Jesus wrote on the living and whole stones," "not on tablets of stone, but on the fleshly tablets of the heart, not with ink, but with the Spirit of the living God." But if you wish to know more clearly on which hearts "Jesus has written the law" and on which he has not written it, this too I will make plain to you from the authority of the Scriptures, that you who have been called from the Gentiles may take consolation, and may not fear the boasting of those who glory that they have received the law of Moses written on tablets or "little scrolls." Hear, then, in whose hearts the Lord Jesus has written the law. Paul says: "For when the Gentiles, who do not have the law, do by nature the things which are of the law, these, not having the law, are a law unto themselves. They show the work of the law written in their hearts, their conscience bearing witness to them." If, then, you see Gentiles coming to Jesus and believing in him and fulfilling the work of the law, which those who had received the law cannot fulfill, do not hesitate to say of them that "Jesus has written the Deuteronomy on those whole stones."
[§4] I am indeed moved by what Scripture added in what follows. "And Jesus wrote," it says, "upon the stones the Deuteronomy in the presence of the children of Israel." How he could have "inscribed" so great a book while the "children of Israel" were standing by and remaining there, so that they did not depart until the writing of so many lines was finished, or even how the stones of the altar could have borne the contents of so great a book — let these Jewish defenders of the letter, who are ignorant of the spirit of the law, tell me. How is the truth of the history demonstrated in this? But among them "to this very day, when Moses is read, a veil is placed over their heart." But for us, "having turned to the Lord" Jesus, "the veil is taken away," because "where the Spirit of the Lord is, there is liberty" of understanding. Our Lord Jesus, then, does not need much time to write the Deuteronomy, to fix the second law in the hearts of believers, and to seal the law of the spirit in the minds of those who are worthy to be chosen for the construction of the altar. For as soon as anyone has believed in Jesus Christ, the law of the Gospel is inscribed in his heart, and inscribed "in the sight of the children of Israel." For there were present, when the sacrament of faith was being handed over to you, the heavenly powers, the ministries of angels, "the church of the firstborn." For if we rightly understand Israel to mean "a mind seeing God," this is most rightly said rather of the ministering angels, according to the saying of the Lord, who says of the little ones — and you too were a little one in baptism — that "their angels always see the face of my Father who is in heaven." "In the presence," therefore, of these "children of Israel," who were present at that time when the sacraments of faith were being handed over to you, "seeing the face of God," "Jesus wrote the Deuteronomy" in your heart. Do you wish that we prove this to you still more clearly from the holy Scriptures, that "in the presence of the children of Israel Jesus wrote the second law"? The Apostle to the Hebrews plainly designates it, saying: "For you have not come to the sound of the trumpet and the burning mountain, but you have come to Mount Zion and the city of the living God, the heavenly Jerusalem, and the church of the firstborn enrolled in heaven, and a multitude of angels praising God together." You see, then, that in the presence of all these, who from this — that they always see God — are deservedly called "children of Israel," "Jesus wrote his law" in the hearts of believers. But even now, through these things which we speak, "Jesus writes the Deuteronomy" in the hearts of those who with whole faith and whole soul receive the things that are said, who with whole hearing and whole heart, and with a sense not corrupt nor reprobate concerning the faith, hear and retain the things that are said, because it is necessary that "the Deuteronomy be written on whole stones."
[§5] After these things it says: "and all Israel," it says, "and the presbyters and the judges and the scribes went before, on this side and on that, the ark of the covenant of the Lord." "The ark of the covenant of the Lord" is that in which the tablets of the law, written by the hand of God, are kept. And around this "ark of the covenant" everyone who is "truly Israel" walks and is not far from it; but the Levites and priests even carry it upon their shoulders. For whoever live in priestly religion and holiness — not only those who seem to sit in the priestly assembly, but rather those who act in a priestly manner, whose "portion is the Lord" and who hold no share on earth — these are truly the priests and Levites of the Lord, who carry the law of God upon their shoulders, that is, by doing and fulfilling through their work the things that are written in the law.
[§6] "But both the proselyte," it says, "and the native-born together, and half were beside Mount Gerizim and half beside Mount Ebal." How shall we explain these things also? Truly there is need of the help of God, that we may be able with our words to expound and set forth the divine words: who are the "half" who walked "beside Gerizim," and who are the "half" who, although they too are saved, could nevertheless not walk "beside Mount Gerizim," but walk "beside Mount Ebal." "Mount Gerizim" holds the blessings, but "Mount Ebal" the curses which threaten sinners. For "they appointed," as it is written in Deuteronomy, six tribes "for blessing on Mount Gerizim" — and these the tribes which are more noble and choice, that is, "Simeon, Levi, Judah, Issachar, Joseph, and Benjamin" — but the other six, more ignoble ones, "for cursing," among which was also "Reuben," who "went up to his father's bed and defiled his father's couch," and "Zebulun," who is the last son of Leah.
[§7] These things indeed the histories of the ancients relate as deeds done; but how shall we refer this narration of the history to a mystical understanding, so as to show who these are who walk "beside Mount Gerizim" and who these are who walk "beside Mount Ebal"? I see it thus, that there are two kinds of those who through faith hasten and press on toward salvation: one kind of those who, kindled by desire for the heavenly promises, strive with the utmost zeal and diligence, lest even the least beatitude should pass them by, having a longing not only to receive the blessing and "to be made a part of the lot of the saints," but also to stand in the sight of God and to be always with the Lord. But there are others who also themselves press toward salvation, but are not so much inflamed with love of the blessings or with desires for the promises as they rather hold this before their view, saying: it is enough for me not to go into Gehenna, it is enough for me not to be sent into the eternal fire, it is enough for me not to be cast out into the "outer darkness." Since, then, in each of the faithful there is such a variety of purpose, this seems to me to be signified in this place: that those "half" who walk "beside Mount Gerizim," which was chosen for the blessings, figuratively indicate those who come to salvation not from fear of punishment, but from desire of the blessings and the promises; while those "half" who walk "beside Mount Ebal," on which the curses were pronounced, indicate those others who, fulfilling from fear of evils and dread of punishments the things that are written in the law, arrive at salvation. Here now it belongs to God alone to know, out of all of us children of Israel, who is the one who, kindled with the desire of the good itself, does what is good, and who among us tends toward the good from fear of Gehenna and dread of the eternal fire, and is zealous and hastens to fulfill the things that are written. For it is certain that those are more noble who do what is good from desire of the good itself and from love of the blessings, than those who pursue the good for fear of evil. Jesus alone, therefore, is the one who can discern out of the whole people minds and spirits of this kind, and can set some indeed "on Mount Gerizim for the blessings," but others "set on Mount Ebal for the curses" — not that they may receive curses, but that, beholding the curses prescribed and the punishments appointed for sinners, they may take care to avoid them.
[§8] "After these things" it is related that "Jesus read all the words of the law, the blessings and the curses, according to all that is written in the book of the law; nor was there any word out of all that Moses commanded which Jesus did not read in the presence of the whole assembly of the children of Israel." Easy indeed is the explanation of the history, how the son of Nave "read all the words of the law which Moses wrote, in the presence of the whole assembly of the children of Israel"; but how our Lord Jesus does this for his people, it does not seem to me idle to show. And I for my part judge that, "whenever Moses is read" to us and, through the grace of the Lord, "the veil of the letter is removed" and we begin to understand that "the law is spiritual," and that, for example, the law when it says "you shall not muzzle the mouth of the ox that treads out the grain" said this not about oxen, but about the apostles, and again, when it is said in the law "that Abraham had two sons, one of the handmaid and one of the free woman," I understand in these that there are two testaments and two peoples: this law, which is thus understood — which Paul names "spiritual" — "Jesus" the Lord "reads," and it is he who recites these things in the ears of the whole people, charging us not to follow "the letter that kills," but to hold to "the spirit that gives life." "Jesus," then, "reads" the law to us, when he reveals to us the hidden things of the law. For we who are of the catholic Church do not despise the law of Moses, but receive it, provided that "Jesus reads" it to us. For thus we shall be able rightly to understand the law, if "Jesus reads" it to us, so that, with him reading it, we may grasp its sense and understanding. Or is it not to be thought that he had conceived his understanding from thence, he who said: "But we have the mind of Christ, that we may know the things that have been given to us by God, which things also we speak," and those who said: "Was not our heart burning within us, when he opened the scriptures to us on the way?" — when, "beginning from the law of Moses down to the prophets, he read to them all things, and revealed the things that were written concerning himself"? Yet a marvelous figure of speech is shown in these things which are written, when it says: "There was not a word out of all that Moses commanded which Jesus did not read in the ears of the whole assembly of Israel." And first, let us see what "he read in the ears" indicates. I fear lest perhaps our word may offend some of the hearers, but nevertheless it must be said, since we teach what is written, that this word convicts us that not all of us who hear the law are of the "assembly of the children of Israel"; yet it is not the case that immediately, if there is some difference between the hearers of the law and the "assembly of the children of Israel," the hearer is excluded from salvation.
[§9] Attend, therefore, more diligently to the words of Scripture, which says: "There was not any word out of all that Moses commanded which Jesus did not read in the ears of the whole assembly of the children of Israel." And it adds also: "to the women and the children and the proselytes." Our Lord Jesus knows that there are other ears besides these fleshly ones, which he requires for the hearing of his words and for the hearing of the law. Hence also in the Gospel, after he had instructed them about the individual things that were needful, he adds and says: "He who has ears to hear, let him hear!" And surely, if he had said this of fleshly ears, it would seem superfluous; for no one who did not have ears had assembled to hear his words. But since he knew that the things which were said ought to be received in the ears of the inner man, that is, in the understanding of the heart — for what does it profit to hear the word, if it is not retained and kept in the heart? — therefore he demanded ears of the hearers. This, then, even now, whether when the Scriptures are read in the church, or when the word of explanation is delivered to the people, following the authority of Scripture we say: see, the words of the law are indeed read by Jesus, but for very many they are not read; because Jesus reads the law to those "who have ears to hear." But as for what he joined to the church of the Lord — also "the women and the children and the proselytes" — if indeed we understand "the women and the children and the proselytes" separately and consider them to be as it were a kind of appendage of the church, since "in a great house there are not only vessels of gold and silver, but also of wood and of clay," we say that to the strong men strong food is handed over, namely to those of whom the Apostle says: "But solid food is for the perfect," from whom he prepares for himself "a church not having spot, or wrinkle, or any of these things"; but those whom he separates out under the name of "women" or "children" or "proselytes," let us understand to be those who "still need milk" or who, as it were "weak," as "women" are, "feed on vegetables." But if the whole church be taken together, then "the men" are understood to be those who "in all things, being perfect, know how to stand armed against the wiles of the devil"; while the "women" are those who do not yet of themselves perform the things that are useful, but by imitating the men and following their examples. From whom they are also said to have a "head": for "the head of the woman is the man." But the children will be those who, having recently taken up the faith, are nourished with the evangelical "milk." And the proselytes will seem to be the catechumens, or those who are now eager to be joined to the faithful. Concerning these individually, John also, thinking similar things, writes in his epistle, and to each of the several ages assigns the deeds proper to each. Nevertheless, with Jesus reciting the law to you and revealing to your hearts the spiritual understanding: neither do you, proselytes, that is, catechumens, remain catechumens any longer, but hasten to receive the grace of God, that you too may be numbered in the assembly of the children of Israel; and you, "children," "do not become boys in your understanding, but in malice be little ones, yet in your understanding be perfect," as the Apostle too says to the Hebrews: "leaving the word of the beginning of Christ, let us be borne on to perfection"; but you also, who under the name of "women" are weak and slack and languid, be admonished, so that you may "raise up the slackened hands and the loosened knees," that is, so that you may rouse your negligent and slothful minds and take up a manly constancy in fulfilling the precepts of the law and the Gospel, and may quickly press on to the perfection of strong men. For the divine Scripture does not know how to make a separation of men and women according to sex. For indeed with God there is no distinction of sex, but according to the diversity of the soul one is designated either man or woman. How many of the female sex are counted among the strong men before God, and how many of the men are reckoned among the slack and languid women? Or does not that man seem to you to be reckoned among the women, who says: I cannot observe the things that are written: "to sell what I have and give to the poor" I cannot, "to offer the other cheek to him who strikes the jaw" I cannot, "to bless him who curses" I cannot, "when blasphemed to entreat" I cannot, "to suffer and endure persecution" I cannot; and the other similar things which are commanded, which he says I cannot fulfill — what else does he seem to you than to be numbered among the women, who can do nothing manly?
[§10] But let us see what is written after these things: "and all the kings of the Amorites heard," it says, "both those beyond the Jordan, and those in the mountains, and those in the plains, and those upon the shores of the great sea, and those who were in Antilibanus, and the Hittites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Girgashites and the Jebusites, and they gathered together into one, to make war against Jesus and Israel together." The history of the deeds done is clear and needs no explanation, since it has plainly been fulfilled; yet from these visible things which have been done, let us contemplate the wars and triumphs which our Lord Jesus the Savior has waged, although we also see these fulfilled visibly in him himself. For the kings of the earth gathered together, the senate, and the people, and the Roman princes, to make war against the name of Jesus and Israel together. For they decreed by their laws that there should be no Christians. Every city, every order attacks the name of the Christians. But just as then all those kings gathering together against Jesus were able to do nothing, so also now neither the "princes" nor those adverse "powers" have been able to do anything to keep the race of the Christians from being propagated more widely and more abundantly. For it is written: "the more they humbled them, the more they became and grew exceedingly strong." And we are confident that not only will our invisible enemies and adversaries not be able to prevail over us, but also that, with Jesus our Lord conquering, "Satan will swiftly be crushed under the feet" of his servants. For with him as leader his soldiers will always conquer, so that we too may say, as it is written in Ezra: "From you, Lord, is the victory, and I am your servant; blessed are you, God of truth." Let us too always call upon him, that he may grant us victory in Christ Jesus our Lord, "to whom is glory and dominion unto the ages of ages. Amen!"