Homilies on Joshua — Homily 20
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 difficulty of understanding, and how Caleb received Hebron, or concerning his daughters.
[§1] If it is possible for any to ascend to "the holy land and the good land of the living," in which there is no death, if any has by the Spirit deserved to climb up to behold these things, that person is able more truly to know the differences of the inheritances and places and names that are written in these places. But because it is difficult to find a soul so learned or so filled with the grace of the Spirit, we try, for the sake of our common consolation — lest perhaps the divine discourse and the reading become tedious to the hearers if it receives no explanation — while you pray and the Lord grants it, to touch briefly for the time being upon such matters from readings of this kind as may be able to build up our souls. But if there are some things which either we ourselves at present cannot perceive or you cannot yet hear, nevertheless, being rendered more corrected and more amended by the things we discuss, we ought to hope that, made better, we shall grasp even those things which now we cannot take in. And indeed it will be best to attain these things while we are in this life, where the reward of labor is just; if not, then perhaps after death they will become known to those who will deserve it. Yet I also give this admonition, that no small profit is conferred upon the soul from this very thing, that the reading of the divine word glides into our ears, though it may seem obscure. For if it is believed among the gentiles that certain songs, which they call incantations — those to whom this art belongs — whispering them, with certain names invoked which not even those who invoke them know, by the mere sound of the voice either lull serpents to sleep or even draw them out from their hidden caverns, and often too are said by the voice alone to suppress in human bodies swellings or feverish heats, or other such things, and sometimes even to inflict a certain stupefaction of sense upon the soul, yet only where the faith of Christ has not resisted: how much more must we believe that any naming whatever of the holy Scripture, whether of words or of names, is to be reckoned stronger and more powerful than every incantation and song? For just as among the unbelievers the contrary powers, hearing this or that name in songs or incantations, are present and render service and give their effort to that for which they perceive themselves to be invoked by this or that name, discharging in a certain manner the business of their office and ministry to which they have bound themselves: so much the more surely do the heavenly powers and the angels of God who are with us — as also the Lord says of the "little ones" of the Church, that "their angels always stand in the presence of the Lord, beholding his face" — willingly and gratefully receive it, if we always bring forth from our mouth the words of Scripture and the naming of these names as certain songs and incantations. For even though we do not understand what we utter from our mouth, nevertheless those powers which are present with us understand, and, invited as it were by a certain song, they are delighted to be present with us and to bring us aid. But that there are many divine powers not only around us but even within us, the prophet indicates when he says in the psalms: "Bless the Lord, O my soul, and all my inward parts his holy name" — that is, all the things that are within me. It is established, therefore, that there are many powers within us, to which the care either of our souls or of our bodies has been entrusted, which surely, if they are holy, are delighted when the Scriptures are read by us and become stronger toward their diligence on our behalf, even though "our understanding is without fruit"; as also that is written: "if we speak with tongues and our spirit prays, but our understanding is without fruit." For the holy Apostle said this too, and in a certain way brought forth a wondrous mystery to human ears, saying that it can sometimes come to pass that "the spirit which is in us prays and our understanding is without fruit." Understand therefore from this that sometimes "our understanding" indeed "is without fruit," but the "spirit" — that is, those powers which have been given as a help to our soul — are fed and refreshed by the hearing of holy Scripture, as though by divine and rational foods. Why do I say that the divine powers are fed and feast within us, if we bring forth from our mouth the words of divine Scripture? Our Lord Jesus Christ himself, if he finds us occupied with these things and giving our effort to studies or exercises of this kind, not only deigns to be fed and refreshed within us, but even, if he sees these feasts prepared among us, deigns to bring the Father with him. But since these things seem great enough and beyond man, let them be proved to you not by my words, but by the words of the Lord and Savior himself, who says: "Amen I say to you, that I and the Father will come and will make our dwelling and will sup with him." With whom? With that one, assuredly, who "keeps his commandments." But just as we have said that by meditations of this kind we call forth the fellowship and services of the divine powers toward us, so, on the contrary, by namings of this kind of words and names we put to flight the snares of the malignant powers and the assaults of the worst demons. For example, just as if any of you has at some time observed a serpent lulled by incantations being carried in the hands or drawn out of its caverns, able to do no harm by its venoms, since they are numbed by the power of the incantations, so also by the power of the divine reading, if there is within us a serpent of the contrary power, if any snake lies hidden to lay snares, if you bear it patiently, if, not wearied by tedium, you do not turn away your hearing, it is driven off by the songs of Scripture and by the assiduity of the divine word.[§2] If therefore you see, O hearer, that sometimes a scripture is read in your ears which you do not understand, and its meaning seems obscure to you, receive meanwhile this first benefit, that by the mere hearing, as by a certain incantation, the poison of the harmful powers which besiege you and which lay snares for you is driven off and put to flight. Only take care that you do not become "like deaf asps that stop their ears, lest they hear the voice of the charmers and of the sorcery which is charmed by the wise." For example, there is a song which is chanted and sung by the wise Moses, and one which is chanted and sung by the wise Jesus of Nave, and one which is chanted and sung by all the wise prophets. But we have said these things for this reason, that we should not be seized with disgust when we hear the Scriptures, even if we do not understand, but let it "be to us according to our faith," believing that "all Scripture divinely inspired is useful." If therefore it is "divinely inspired," it is also "useful"; even if we do not perceive the usefulness, we ought nevertheless to believe that "it is useful." Physicians are accustomed sometimes to offer some food, sometimes also to give a drink, for example to dispel the dimness of the sight; nor yet in the eating of that very food or in the drinking do we perceive that it is useful and profitable to the eye, but when one day and a second and a third has passed, in its own time the power of that food or of that draught, brought through certain hidden passages to the sight, little by little purges the vision, and then at last we begin to perceive that that food or drink profited the eyes. But in other parts of the body likewise the same things are wont to happen. In this way, therefore, it must be believed also concerning holy Scripture that "it is useful" and profits the soul, even if our understanding does not at present grasp the meaning, since, as we have said, both the good powers which are present with us are refreshed in these words and are fed, and the contrary ones grow numb at these meditations and are put to flight. But perhaps one of the hearers will say: you say these things to us for this reason, that you may excuse yourself from the duty of exposition and end in these matters, and offer nothing at all, even of those things which are possible, by way of consolation, nor that you should entreat the Lord to grant his grace for revealing the things that have been read, so that we may take at least a little food from the explanation of the hidden and secret things. It is not for this reason that we have said these things, nor did we bring them forth to excuse ourselves, but that we might show that there is in the holy Scriptures a certain power which suffices for the reader even without explanation.
[§3] But now, since there is not sufficient time for us to discuss all the things that have been read, we will touch briefly on at least a few, as the Lord shall grant. The beginning of distributing the inheritance which Jesus distributed begins from Caleb. For to this Caleb was given the lot of his portion before his tribe, which is that of the sons of Judah, received it, and it is given to him not in some outermost parts, but in the midst of the sons of Judah; and there was given to him a portion not by lot, but by the command of the Lord, and there is given to him an entire city. What other person was worthy to obtain such an inheritance and to receive such a portion, except Caleb, who alone was preserved safe together with Jesus of Nave out of the six hundred thousand armed men who had gone out from Egypt? It was fitting that he himself should receive the "metropolis." And therefore it is written: "Jesus gave him the city of Arboc, the metropolis of Enac, which is Hebron," in which were the memorials of the fathers. This man therefore, having received "the city of Arboc, which was the metropolis of Enac, which is Hebron, exterminated from there the three sons of Enac." What do you suppose Scripture, wishing to show us, also designated this — that Caleb, having received the portion of his inheritance, "exterminated the three sons of Enac," and described their names, that is, "Susi and Achima and Thalami, the generations of Enac"? Let us see, therefore, what it means that it does not suffice for it to say "the sons of Enac," but it has added also their very names, and above all appended: "these were the generations of Enac." But in what follows it also relates that Caleb, having received the lot of his inheritance, "went up to those who dwelt in Dabir; but the name of Dabir was formerly the city of letters." It must be seen, therefore, what it means that it "was formerly the city of letters" and afterward was made "Dabir."
[§4] Moreover it is related that Caleb, having a daughter, proposed a certain condition of this kind, saying: "whoever shall be able to cut off the city of letters and to obtain it, to him I will give Ascha my daughter as wife." And when he had proposed this, "Gothoniel the son of Cenez, the younger brother of Caleb, took the city of letters." But this too holy Scripture has set as a question, if indeed, as we have said, nothing in these words is to be passed over idly — that "Gothoniel" is said to be the "brother of Caleb," and "Caleb" is written as "the son of Ieffone," and "Gothoniel the son of Cenez." How then will he seem to be the "brother of Caleb," who is not "the son of Ieffone," but the one is called "the son of Ieffone," while the other is "the son of Cenez," who is said "to have taken the city of letters"? Of whom it is added that he was also "the younger," and by the condition, deservedly for his virtue, "received Ascha the daughter of Caleb as wife," because he "cut off and destroyed the city of letters." But Ascha, "going out" from the house of her father, who was "given in marriage" to him by a fixed condition, sitting upon an "ass," said to her husband: "I will ask of my father a portion of a field; and she cried out from the mountain. And Caleb said to her: what is it with you? And she said to him: give me a blessing, since you have given me in marriage into the land of the south. And she received the upper Gonetla and the lower Gonetla." And Scripture concludes on these things, saying: "this is the inheritance of the tribe of Judah." You see that there is truly need of the help of God, that these things may be explained; and it is utterly impossible for any of men to discourse of these things, unless he has been illuminated through the grace of God. Therefore, then, help me with your prayers and labor together with me, that the Lord may deign to show us the light of truth in these places so obscure and hidden, so that we too may be able to open to you how these things are true and useful and divine, but, on account of the frailty of human nature, are covered over with sacraments and enveloped in mysteries.
[§5] First, therefore, let us examine why Caleb received the "metropolis," and that one which, first among all the others in the land of promise, is named "metropolis." And "the metropolis of Enac" — "Enac" is interpreted as empty humility or empty answer. Caleb therefore received the "metropolis" of empty humility. It is certain that there are two humilities. One praiseworthy, of which the Savior says: "learn from me, for I am gentle and humble of heart; and you will find rest for your souls." And of this humility it is said that "everyone who humbles himself shall be exalted," and elsewhere: "humble yourselves therefore under the most mighty hand of God." But there is also another, culpable humility of sinners, such as that which Scripture speaks of concerning unlawful intercourse, that "he humbled" her — as is written of Ammon, that he "humbled" Thamar his sister. There is therefore an empty humility which descends from sin. Of this empty humility, then, Caleb "took the metropolis" — or "cut it off" — "and slew the three sons of Enac," who were the sons of empty humility, and, they being killed, he himself inhabits the city and does the things which are written in what follows. But who are these sons of empty humility, whom "Caleb exterminated"? The first is "Susi," which is interpreted as outside me, that is, outside the holy one, because the son of empty humility is outside the holy one, indeed even outside God. There is another, "Achiman," which is interpreted as my brother outside counsel, as if we were to say, a brother without counsel. For it is certain that all the brothers who are born of empty humility are also outside counsel. The third is "Thalami," which is interpreted as a precipice or a hanging, which designates that there is nothing of stability in him, but that all things are wavering and rushing headlong. These "three sons of Enac," then, Caleb "exterminated and killed," and after them "he went up into Dabir." "The name of Dabir was formerly the city of letters." "Dabir" is interpreted as speech. But "the name of Dabir was formerly the city of letters." Therefore understand as "the city of letters" the whole instrument of the Old Testament — that is, let us understand even this very scripture, which we are now trying to expound, to be "the city of letters," which afterward is made "Dabir," which is speech. For these things, which formerly were in letters and were understood according to the letter, now in the churches of Christ, by the Lord's revelation, have been made speech, since the holy Apostles first speak of it and discourse upon it, and remove the surface of the letter, but bring forth from it a spiritual speech. But the individual teachers of the churches also make the letter of the law into an evangelical speech and discussion. But who are the "three sons of Enac," whom "Caleb" — in whose person we had ascribed the power of the law — "slays"? The empty humility must be taken as that which all the poets or philosophers of this world thought concerning the divinity, since the things they thought are both lowly and unworthy of God. For what is so lowly and what so emptily lowly as either to set up "wood and stones" as gods or to think them such? Of this empty humility, then, the first son is he who is called outside me, that is, their first notion is both outside the truth and outside God. But the second is "Achiman," that is, a brother without counsel: for it is certain that this too is a brother of that error which is carried on without counsel. For what is so without counsel as to forsake God, who made us, and to follow those whom we ourselves made? The third notion of error is "Thalami," which is a precipice or a hanging. For the last stages of this error tend toward the precipice and the depth of hell. These notions of gentile-worship, then, as "sons of Enac" of the ancient error, the law cuts off, which even according to the letter proclaims "the true God" and "the creator of all things."
[§6] But now "Caleb went up to" that "city of letters and said": "whoever shall cut off the city of letters and obtain it, to him I will give Ascha my daughter as wife. And Gothoniel the son of Cenez took it." Now "Gothoniel," who received the "city of letters," is interpreted as the answer of God. But he can be called the answer of God to whom God answers, that is, to whom he reveals secrets and discloses hidden things. This, then, is he who can "receive the city of letters" of the old instrument and "cut off" "the letter that kills," "the younger brother of Caleb." But I, from the Church, am "the younger brother of Caleb," who, when the letter of the law has been cut off and shaken out, seek in it the spiritual sense. And I "cut off" "the letter" when I am no longer circumcised according to the flesh, nor eat the unleavened bread according to the flesh, nor observe the passover with the Jews, nor keep the sabbath according to the letter. For it was promised to me that, if I "cut off the city of letters," I would receive the daughter of my elder brother. For I was formerly "the son of Cenez," which is interpreted as contempt. For who was contempt, as we "gentiles, alienated from the manner of life of Israel, having no hope and without God in this world"? For that former brother of mine, whose daughter I now receive for this, that I "cut off the city of letters," he was "the son of Ieffone," which is interpreted as conversion. He therefore "gives" me his "daughter," that is, the law gives to me, the younger brother, the knowledge of itself or the understanding of itself, according to what is written: "the kingdom of God shall be taken away from you and shall be given to a nation producing its fruits." Yet it must be known that the law, to which we have now given the person of Caleb, is one thing, and the letter of the old testament, which we have figuratively called "the city of letters," is another. Having received his daughter, then, I, "his younger brother," lead her out from the house of her father. And when she comes with me, sitting upon an "ass" — upon what "ass"? that one, without doubt, which "the disciples had loosed" of the Savior — she "says" to her father: "give me a blessing, father. And she received the upper Gonetla and the lower Gonetla." Which the Apostle says more plainly: "having the promise of life, both of that which now is and of that which is to come"; and as the Savior promises to those who follow the perfection of his word, that "they receive a hundredfold" in the present age, but in the future obtain "eternal life." This, then, is "to have received in blessing the upper Gonetla and the lower Gonetla." Which "blessing" let us pray that we too may deserve to attain, through Christ our Lord, "to whom is glory and dominion unto the ages of ages. Amen!"