Homilies on Joshua — Homily 19
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 borders of the inheritance of the tribe of Judah.
[§1] Moses distributed the inheritance, and Jesus too distributed the inheritance. But it is not written in the distribution of Moses's inheritance that "the land rested from wars," whereas in the distribution of Jesus the very preface of the word begins thus: "and the land," it says, "rested from wars." If, then, you too wish to be made worthy to obtain an inheritance from Jesus, and to receive a portion from him, you must first bring all your wars to an end and stand fast in peace, so that of the land of your flesh also it may be said that "the land rested from wars."[§2] Then, further, since it is the custom of holy Scripture to name the four regions of the world, which they call either poles or zones, in the description of "the borders of the tribe of Judah" only two are named and two are passed over in silence. For it is written thus: "and the borders of the tribe of the sons of Judah according to their peoples were from the borders of Idumaea, from the desert of Sin toward the west." And when it had described the borders on the west, it then says: "and on the east all the salt sea," and it passed over the other two regions in silence, that is, the north and the south. See, therefore, whether these things are not filled with mysteries. Although we cannot perceive or explain each one, nevertheless, insofar as the Lord deigns to grant it and we are able to grasp it, we will attempt to examine each single point. "The borders of Judah," it says, "were according to their peoples from the borders of Idumaea, from the desert of Sin toward the west." Therefore "the borders of Judaea" are next to "the borders of Idumaea." Now "Idumaea," as we have often already said, is interpreted "earthly." After the earthly things, then, "the borders of Judaea" immediately follow. But it also says "from the desert of Sin." And "Sin" is interpreted "temptations." After the temptations, then, follow "the borders" of the inheritance "of Judaea." The "west" and the "east" are named, and those neighboring places which we mentioned above, indeed the bordering regions. But also "the valley of Egypt" is designated as neighboring to the western parts, which is "from the desert toward the west," while "on the east" the "borders" are girded "by the salt sea."
[§3] After this it says "from the hills that stretch toward the west; and thence one ascends from the west as far as Cades Barne," and thus it stretches from the west "to the west of Cades." And these are their borders on the southwest, and thence it went on "as far as the valley of Egypt." Do you see how in the western parts it names both the "southwest" and "Egypt" and the sunset? Without doubt, so that each one may know that all these things must be escaped and passed through by him, so that at last he may thus be able to arrive at the royal tribe, of which the Apostle says: "it is evident, moreover, that our Lord arose from Judah." Now "from the borders of Idumaea" is "the desert of Sin." A little earlier we said of the desert of Sin that it signifies temptations, and therefore it is necessary for us to pass through the wilderness of temptations, so that we may thus be able to arrive at the inheritance of the sons of Judah. But it is also necessary for us "to ascend the ascent of the hills of Acrabin," which is interpreted "scorpions." We must therefore also pass through and "tread upon" even the "scorpions," those, without doubt, of which the Savior says: "behold, I have given you power to tread upon serpents and scorpions." Whoever, then, wishes and desires to enter into the inheritance of the tribe of Judah must ascend these ascents and "tread upon" and escape the "scorpions" that stand in the way. Whence I think that it was to a man making this journey that the Lord also said to the prophet Ezekiel: "son of man, you dwell in the midst of scorpions." "And the borders are," it says, "as far as Cades." "Cades" is interpreted "holy" or "sanctification." The "borders" of Judah, therefore, reach as far as sanctification.
[§4] But let us also see what "the borders on the eastern side" are. Not that I now wish to make a catalogue of places, but that we may contemplate the images of the mysteries which are signified through these things. It is said, then, that "on the eastern side of the tribe of Judah" is "the salt sea," and after this in its region is named "the fountain of the sun" and "the city of the sun," and that in the same tribe there is also "the city of letters." It is necessary, therefore, that everyone who wishes to enter into the portion of the sons of Judah first cross "the salt sea," that is, overcome the waves and whirlwinds of this life, and escape all those things which in this world, because of their uncertainty and slipperiness, are compared to the waves of the sea, so that he may be able to arrive at the land of Judah and to approach "the fountain of the sun." But what is "the fountain of the sun," or of which "sun"? Of that one, without doubt, of whom it is written: "but to those who fear my name the sun of righteousness shall arise." Of this "sun," then, if you first escape "the salt sea," you will find "the fountain" in the land of Judah. Which "fountain"? That one, assuredly, of which Jesus said: "but whoever drinks of the water that I give him, there shall be made in him a fountain of water springing up into life eternal." When, therefore, you have found such a "fountain" of this "sun" as we have described, you will also find his "city." "For there is also there," it says, "a city of the sun." There is said to be in Egypt also a "city of the sun." But that "city" which is in Egypt received the name of this "sun," whom "the heavenly Father bids to rise upon the good and the evil." But that city which is in Judaea is made up of the saints only, because it is the "city of God," and that fountain, of which we spoke above, being made "a river, gladdens the city of God." But you too, if you are fortified on every side and surrounded by the wall of continence, if you are strengthened by the towers of wisdom and magnanimity, you too will be made a "city of God." But if to all these things you add for yourself the light of knowledge, as Isaiah said: "kindle for yourselves the light of knowledge," and the "sun of righteousness" shines upon you, you too will be made a "city of the sun," or you will receive "the city of the sun" as the lot of your inheritance. But also, if you hand yourself over to the law of God and "meditate" upon it "day and night," and "the book of the law shall not depart from your hand," as is said to Jesus, and if you are mindful of the precept of the Savior, in which he says "search the Scriptures" — if, then, you devote yourself to such pursuits and obtain the instruction of the divine law either by reading or by hearing, then "the city of letters" is made part of your portion. And these things indeed we have examined according to the possibility of our own understanding, or also according to the capacity of your hearing; but the fullness of knowledge and the deeper and clearer understanding of these things will belong to those who deserve to obtain the true "inheritance" of the true and only-begotten Son of God, which has been promised "to those who love him" perfectly, in Christ Jesus our Lord, "to whom is glory and dominion unto the ages of ages. Amen!"