Homilies on Luke — Homily 23 (Luke 3:9–12)
Latin source: Origen's Greek homilies on Luke, surviving only in Jerome's Latin translation (c. 391), from the reading text of M. Rauer (ed.), Origenes Werke IX (GCS 35, Leipzig, 1930). This English translation is released into the public domain.Concerning what is written: "Behold, the axe is laid to the root of the trees", up to the place where he says: "Now the tax collectors also came to be baptized by him".
John at that time was already speaking: "Behold, the axe is laid to the root of the trees". And indeed, if the consummation were already pressing in and the end of the times were at hand, no question would arise for me. For I would say that what he says—"Behold, the axe is laid to the root of the trees"—and that other saying—"Every tree, therefore, that does not bear good fruit shall be cut down and cast into the fire"—was prophesied for this reason, because it was being fulfilled at that time. But since so many ages have flowed by since then, and such innumerable years have passed from that time to the present day, we must inquire how the Holy Spirit says in the prophet: "Behold, the axe is laid to the root of the trees". I think it is prophesied to the people of Israel, that their cutting-down is near. For "to those" who "were going out" to him, "to be baptized", he was saying, among other things: "Bring forth fruits worthy of repentance", and, as if to the Jews, he was saying: "Do not begin to say within yourselves: We have Abraham for our father. For I tell you that God is able to raise up sons of Abraham from these stones". Therefore this, which he says—"Behold, the axe is laid to the root of the trees"—he speaks to the Jews.
With this sense there agrees also that saying of the Apostle, that the branches were broken off and cut down by this axe of unbelief, so that it might cut away from the tree not the root, but those things which had sprouted from the root, in order that the branches of the wild olive might be grafted into the root of the original tree. "Every tree, therefore, that does not bear good fruit shall be cut down and cast into the fire". For it has this end, that it be consumed by burning.
Then three orders are introduced of those inquiring of John concerning their salvation: one, which Scripture called "the peoples going out to the baptism"; another, which it names "tax collectors"; a third, which is reckoned under the appellation of "soldiers". "The crowds asked him, saying: What shall we do? And he answering said to them: He who has two tunics, let him give to him who has none, and he who has food, let him do likewise"—which indeed I do not know whether it is fitting to be commanded to the crowds. For it befits the apostles rather than the common people that he who has two tunics should give one to him who has none. And that you may know that this befits the apostles rather than the peoples, hear what is said by the Savior to them: "Do not take two tunics on the way". And so the double garment with which each one is clothed, and the command that he give the other "to him who has none", sounds forth another understanding. For the Savior wishes that, just as we ought not to "serve two masters", so neither should we have two tunics nor be wrapped in a double garment, lest there be one garment of the old man and another of the new. On the contrary, he desires that "we strip off the old man and put on the new". Thus far the exposition is easy. But further it is asked how, according to this interpretation, we are bidden to give a garment "to him who has none".
Who then is that one who does not have even a single garment upon his flesh, who is naked, who is covered by no clothing at all? Nor indeed do I say this in order that liberality and mercy toward the poor and hyperbolic clemency should not be commanded, so that we should cover even the naked with a second tunic. But I say this, that this passage admits also a deeper understanding, and that we ought to give a tunic to him who has none at all.
Who then is this one who has no tunic? Surely he who utterly does not have God. We ought therefore to strip ourselves and give to him who is naked. One has God, another has him not at all—that contrary power, namely. And just as it is written that "we should cast our sins into the depth of the sea", so we ought to throw off from ourselves our vices and sins and cast them upon him who was for us the cause of them. "And he who has food", he says, "let him do likewise". He who has food, let him give to him who has none, so that he may bestow upon him not only clothing, but also that which he may eat. "Now the tax collectors also came to be baptized by him". This, even according to the simple understanding, may teach the tax collectors to seek "nothing more" than what is commanded in the law; for those who exact more transgress not the commandment of John, but of the Holy Spirit, who spoke in John. But I do not know whether, according to the ἀναγωγήν (the anagogical or higher sense), the discourse signifies something else more excellent, and whether we ought to bring forth things so mystical in such an audience, especially among those who do not look into the marrow of the Scriptures, but delight only in the surface. It is indeed dangerous, yet it must be touched upon summarily and briefly. When we have departed from the world and this our life has been changed, there will be certain ones sitting at the boundaries of the world, most diligently searching, as if by the office of tax collectors, lest they find anything of their own in us. It seems to me that "the prince of this world" is like a tax collector, whence it is written of him: "The prince of this world comes, and in me he has nothing". That also which we read in the Apostle: "Render to all their debts; to whom tribute, tribute; to whom custom, custom; to whom honor, honor; owe nothing to anyone, except that you love one another"—is to be understood in a sacred sense. Wherefore let us consider to how great dangers we are subject, lest perchance, when we do not have that which we may render for the custom, we ourselves be dragged off for the debt, as is wont to happen also among the tribute-payers of the world, when someone for a debt is himself shut up to serve the state. Very many of us are to be held by tax collectors of this sort—whom that holy man Jacob did not greatly dread, nor fear that anything from the tax collectors' tributes should be found in him. Whence Laban spoke boldly to that tax collector: "Recognize, if anything of your goods is with me". Concerning which Scripture gives testimony, saying: "And Laban did not recognize anything with Jacob". Therefore our Savior, and the Holy Spirit who spoke in the prophets, teaches not only men, but also angels and invisible powers. Why do I speak of the Savior? The prophets themselves too and the apostles preach all that they proclaim not only to men, but also to angels. That you may know this to be true, he says: "Give heed, O heaven, and I will speak", and: "In the sight of the angels I will sing praise to you", and: "Praise the Lord, you heavens of heavens, and let the waters that are above the heavens praise the name of the Lord", and: "Let the angels praise him", and: "In every place of his dominion, bless the Lord, O my soul". You will find in many places, and especially in the Psalms, that discourse is directed also to the angels, since power is given to man—to him, that is, who has the Holy Spirit—to address even the angels. Of these I will set down one example, that we may know that the angels too are instructed by human voices. It is written in the Apocalypse of John: "To the angel of the church of the Ephesians write: I have something against you". And again: "To the angel of the church of Pergamum write: I have something against you". Certainly it is a man who writes to the angels and commands them something. I do not doubt that angels are present also in our assembly, not only generally to the whole church, but even individually, concerning whom the Savior says: "Their angels always behold the face of my Father, who is in heaven". A twofold church is present here, one of men, the other of angels. If we say anything according to reason and according to the will of the Scriptures, the angels rejoice and pray with us. And because the angels are present in the church—in that church, at least, which merits it and is Christ's—therefore it is commanded to women when praying that they have "a veil upon the head because of the angels". What angels? Surely those who assist the saints and rejoice in the church, whom indeed we do not see, because our eyes are darkened by the filth of sins, but the apostles of Jesus see them, to whom he says: "Amen, amen I say to you, you shall see heaven opened and the angels of God ascending and descending upon the Son of man". But if I had this grace, that I might see as the apostles saw and behold as Paul beheld, I would now discern the multitude of angels which Elisha saw, and which Gehazi, who had stood with him, did not see. Gehazi was in fear lest he be captured by the enemies, seeing Elisha alone. But Elisha, as a prophet of the Lord, prays and says: "O Lord, open the eyes of this boy, that he may see, for there are many more with us than with them". And immediately, at the prayers of the holy man, he beheld the angels which Gehazi previously did not see. We have said these things for this reason, to show that the tax collectors are taught by John—not only those who serve the tributes of the state, but also those who were coming to repentance and were tax collectors other than the bodily ones, just as there were also other soldiers who were going out to the baptism of repentance. For not only John and the prophets came, but the Savior himself also came to preach saving repentance to men and to angels and to the other powers, so that "in the name of Jesus every knee should bow, of things heavenly, earthly, and infernal, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father": to whom is glory and dominion unto the ages of ages. Amen.