Homilies on Joshua — Homily 24
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 Amorites, how they dwelt with Ephraim, and on Jesus, how he received a city from the sons of Israel.
[§1] Concerning the "Jebusites," who "dwelt in Jerusalem," it was said some time ago how "the sons of Judah could not exterminate them," and likewise concerning the "Canaanites," whom "the sons of Ephraim could not exterminate" as they dwelt in their midst. The present reading reports things similar to these concerning the "Amorites," saying that: "the Amorite continued to dwell in Elom and in Salamin; and the hand of Ephraim was made heavy upon them." "Amorite" is interpreted as "bitter" or "bitterness." Those therefore who "dwell in Elom," which is interpreted as "those butting like rams," or "in Salamin," which is interpreted as "peaceable," continue and dwell as bitternesses among those who butt like rams and among the peaceable. Those who butt like rams are those who, being set in contests, strive to storm the diabolical houses and structures; but the peaceable are those who, having overcome the desires of the flesh, bear peace of soul. Yet in both the contrary power, bitterness, perseveres and struggles to persist. In this we can understand something of this sort, since it says: "the Amorite continued to dwell among them": for example, if a hostile power of a demon, coming from the troop of bitterness, besieges someone's body, throws the mind into confusion and lulls it to sleep, while many prayers, many fastings, many invocations of exorcists are applied, and deaf to all these the demon remains and persists in the besieged body, more tolerably enduring the punishments of the exorcists and the torments brought upon it by the invocation of God's name than to depart from the person whom it shamelessly and wickedly besieges: so also here it must be understood in the case of those who are called "Amorites," who "continue and persist in dwelling in Elom and in Salamin." And that Scripture might truly show that they persist while enduring punishments and scourges, it says: "and the hand of Ephraim was made heavy upon them." But how is "the hand of Ephraim made heavy upon the Amorites"? Either, as we said, "the hand of Ephraim" is said to be "made heavy" upon the unclean spirits by the more forcefully applied laying-on of the exorcists' hand, or because good acts and good works weigh down and afflict the race of demons and the contrary powers. For the better the things we do and the more we conduct ourselves in the best pursuits, the more these things become troublesome and heavy to them. But it is pleasing and acceptable to them, and in a way affords them delights, when a person lives in baseness and disgraceful deeds. But whoever "makes his hand heavy upon them" by good acts, even if he cannot utterly drive them out, will at least make them tributaries and subject to him.[§2] "And the sons of Ephraim went forth to traverse the land according to their borders." And when he had recounted that history, in what follows he makes clear how great was the meekness and humility of the blessed Jesus, who was truly worthy to bear the name of Jesus our Lord and Savior! For he says: "And the sons of Israel gave a lot to Jesus [son] of Nave among themselves by the command of the Lord; and they gave him the city which he asked for, Thamnasac, which is on Mount Ephraim; and he built a city there, and dwelt in it." He it is who gave the inheritance to all "the sons of Judah," who gave to "Ephraim" and to "the half tribe of Manasseh"; he gave to that magnificent "Caleb [son] of Jephone" an inheritance also; he sent "three men through each of the tribes" to "traverse" the whole "land and describe it in a book" and return and show it to him; he "sent lots" to all and reserved himself for the very last. Why do you think he wished to be "last" of all? Without doubt, that he might be "first" of all. And he did not even presume the lot of an inheritance for himself, but received it from the people, and the people "give an inheritance" to him from whom he himself had received it. For thus it is written: "and the sons of Israel gave a lot to Jesus [son] of Nave." But "these things happened to them figuratively," which were set before us as a model, that we too might keep that precept which this man fulfilled in deed, where it is said: "the greater you are, the more humble yourself, and you will find grace before the Lord," and again what is written: "if they appoint you leader, do not be lifted up, but be among them as one of themselves." See therefore how he himself was "leader" of the people, who had led them "into the holy land," into "the land of promise"; he himself was the successor of Moses, and he does not permit himself to take a lot of the land, but waits to receive a little portion from the people, he the leader of the people, and having received his little portion, Jesus, worthy of this name, builds up that very place which he received, and constructs it, that he may make it truly worthy of the gift of God and of the divine inheritance.
[§3] But since we are accustomed to refer the things that are written about Jesus to our Lord and Savior, perhaps this whole people of ours too gives some portion to my Lord Jesus and grants him, as it were, a certain place for his dwelling. But lest what is said seem to be injurious, let us inquire how we, his servants, give him a place of habitation. If I could become good, I would give a place to the Son of God within me, and the Lord Jesus would build up and adorn the place received from me in my soul, and would make in it unassailable walls and lofty towers, so that he might build in me, if I were worthy, a dwelling worthy of himself and of the Father, and would so adorn my soul as to make it capable of his wisdom and knowledge and all holiness to such a degree that he would even make God the Father enter in with him "and make his dwelling in it," and even dine in such a soul upon the foods which he himself had given. And that we may be worthy to attain this, let us prepare in ourselves a clean heart, into which the Lord Jesus may deign willingly and gratefully to enter as the guest-lodging of our clean heart, "to whom is glory and dominion unto the ages of ages. Amen!"