Homilies on Luke — Homily 27 (Luke 3:18–22)
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: "Now with many other exhortations also he was proclaiming good news", up to the place where he says: "The Holy Spirit descended upon him".
He who teaches the word of the Gospel proclaims not one thing but very many. For this is what Scripture signifies when it says: "now with many other exhortations also he was proclaiming good news". And so John was preaching to the people "other" things as well, which are not written down; but the things that are written—consider how many they were. He proclaimed Christ, he pointed him out, he preached the baptism of the Holy Spirit; he taught the tax collectors salvation, the soldiers discipline, that the threshing floor is to be cleansed, that the trees are to be cut down, and the rest that the narrative of the Gospel relates. Therefore, apart from these things that are written, he is shown to have proclaimed still other things that are not written, in that it is said: "now with many other exhortations also he was proclaiming good news to the people". And just as in the Gospel according to John it is reported concerning Christ that he spoke many other things also, "which are not written in this book", "which, if they were written, I do not think that the world itself could contain the books that would have to be written": so also in the present passage understand that Luke perhaps, since certain things greater than ought to be committed to letters were being proclaimed by John, was unwilling to state them by name, but only indicated that they had been spoken, and therefore said: "now with many other exhortations also he was proclaiming good news to the people". Let us marvel at John, and indeed from the very things that follow, most of all because "among those born of women there was none greater than John the Baptist", and because he rightly rose to so great a reputation by his virtue that he was thought by very many to be "the Christ". But this is far more marvelous: Herod the tetrarch held royal power and could have killed him whenever he wished; and although he had done an unjust deed and one contrary to the law of Moses, in taking his brother's wife, who had a daughter by her former husband, John did not fear him, did not show partiality, did not consider, as I have said, the royal power, did not dread destruction—for he knew, even if he were not a prophet, that when provoked Herod could kill him—so then, though he knew all these things, with prophetic liberty he rebuked Herod and denounced the incestuous marriage, and on that account, shut up "in prison", he was anxious not about death, not about the uncertain judgment of the judge, but in his chains was thinking about Christ, whom he had proclaimed. And because he himself could not go to him, he sends his disciples to inquire: "Are you he who is to come, or do we look for another?" Take note that he taught "even in prison". For whence had he disciples even in that place, and for what reason did they persevere there, unless because even in prison he was performing the office of a master and was instructing them with divine discourses? And among these, when a question had arisen concerning Jesus, he sends some of his disciples and asks: "Are you he who is to come, or do we look for another?" The disciples return and report to their master what the Savior had commanded to be reported: armed with his words, John dies confidently for the battle and is gladly beheaded, confirmed by the very voice of the Lord that he whom he believed was truly the Son of God. So much concerning John and his liberty, and concerning the madness of Herod, who upon many crimes added this one also, that he first shut John up in prison and afterward beheaded him. But because the Lord was baptized and the heavens were opened and "the Holy Spirit descended" upon him and a voice thundered from the heavens saying: "This is my beloved Son, in whom I am well pleased", it must be said that at the baptism of Jesus heaven was unbarred, and that the heavens were opened for the dispensation of the remission of sins—not of him "who had done no sin, neither was guile found in his mouth"—but for the whole world, and that the Holy Spirit descended so that, after the Lord "had ascended on high leading captivity captive", he might bestow on us the Spirit who had come to him; which Spirit indeed he also gave at the time of his resurrection, saying: "Receive the Holy Spirit! If you forgive anyone's sins, they will be forgiven him; if you retain anyone's, they will be retained". Now "the Holy Spirit descended upon" the Savior "in the form of a dove", a bird that is gentle, innocent, and simple. Whence it is also commanded to us that we should imitate the innocence of doves. Such is the Holy Spirit—clean and winged and rising to the heights. Wherefore in prayer we say: "Who will give me wings like a dove's, and I shall fly and be at rest?"—that is: who will give me the wings of the Holy Spirit? And in another place the prophetic word promises: "If you sleep in the midst of the lots, the wings of a dove covered with silver, and the hinder parts of its back in the greenness of gold". For if we take our rest "in the midst of the lots" of the Old and New Testament, there will be given to us "the wings of a dove covered with silver", that is, the words of God, and "its hinder parts" radiant with the gleam and "greenness" of gold, so that our understanding may be filled with the perceptions of the Holy Spirit—that is, so that our speech and mind may be filled with his coming, and that we may neither say anything nor understand anything except what he has suggested, and that all sanctification, both in heart and in words and in deed, may come from the Holy Spirit in Christ Jesus: to whom is glory and dominion unto the ages of ages. Amen.