Homilies on Numbers — Homily 24
Latin source: Origen, In Numeros homiliae (Rufinus's Latin translation), from the public-domain critical text of W. A. Baehrens, GCS 30 = Origenes Werke VII (Leipzig, 1921). This English translation is released into the public domain.On the sacrifices which are commanded to be offered at each festival, and on the vows which are vowed to God.
[§1] All who are to be trained in the higher disciplines regard the labor of the rudiments as burdensome, so long as they do not know what the end and fruit of that discipline is to which they are being introduced. But when, having been led through in order, the perfection of the discipline has been attained, then it will be a delight to have endured the burdens of the rudiments. There are, therefore, also in holy and divine matters certain first rudiments, by which those are introduced who strive toward the perfection of blessedness. This the servant of God clearly indicates in the song of Exodus, saying: "Bringing them in, plant them on the mountain of your inheritance, in your prepared dwelling, which you have prepared, O Lord." Paul the Apostle also, knowing that there are certain first beginnings of instruction, and that then afterward, in the course of time, one comes even to perfection, writing to certain persons said: "For indeed, when you ought already to be teachers by reason of the time, you again need to be taught what are the elements of the beginning of the words of God, and you have become such as have need of milk, not strong food. For everyone who is fed on milk is inexperienced in the word of righteousness; for he is a little child. But solid food is for the perfect, who according to their capacity for receiving have their senses trained to the discernment of good or evil." And again elsewhere he recalls that the letter of the law and every writing of this kind are the elements of the world. And so now those things which pertained to those who were being instructed in the first elements seem burdensome to us at first hearing; for when each of the hearers wishes to learn about those things which pertain to salvation, and there is recited to them about the sacrifices of rams and goats and calves, they judge that writings of this kind confer no benefit upon them, so far as concerns the hearing itself. But if there be found anyone who can remove the veil which is placed upon the reading of the Old Testament, and thence search out what are the true sacrifices which purify the people on the festal days, then he will see how wonderful and magnificent are the things which are indicated through these, which by the ignorant are held to be superfluous and superstitious. But these things indeed Paul, and any who are like him, will have come to know more fully and more perfectly from Wisdom herself and from the Word of God; but we, so far as we can gather from their own writings, in which they have given us certain indications as it were through shadow and image, will attempt to discuss summarily, for the common edification, some things concerning the rite of the sacrifices. At the festival of Passover a lamb is written to be that which purifies the people, in others a calf, in others a goat or a ram or a she-goat or a heifer, as you have learned from those things which have been recited. One therefore of these animals which are taken to purify the people is the lamb. And this lamb is said to be our Lord and Savior himself. For thus understood John, who is greater than all the prophets, and he indicated concerning him, saying: "Behold, the Lamb of God, behold, him who takes away the sin of the world." But if the lamb which was given to purify the people is referred to the person of our Lord and Savior, it seems to follow that the other animals also, which are appointed to these same uses of purification, ought likewise to be referred to certain persons who confer something of purification upon the human race. See therefore whether perhaps, just as our Lord and Savior, led like a lamb to the slaughter and offered as a sacrifice upon the altar, granted remission of sins to the whole world, so perhaps also the blood of the other saints and just ones, which has been shed from the blood of Abel the just even to the blood of Zechariah the prophet, who was slain between the temple and the altar — the blood of one poured out as of a heifer, of another as of a goat or a she-goat or of one of these — was shed to expiate the people for some part. Whether therefore these things are to be seen as referred to the persons of the just and the prophets who were slaughtered in this world, or of those who say: "For your sake we are put to death all the day long, we are counted as sheep for the slaughter," or even to the higher powers to whom the care of the human race has been given, who would easily dare to affirm? For these animals are to be thought referred to this or that person not by species, but by figure. For the Lord Jesus Christ himself is not called a lamb as though he had been changed and turned into the species of a lamb. Yet he is called a lamb because his will and goodness, by which he propitiated God toward men and gave pardon of sins, was such, being to the human race as it were the immaculate and innocent victim of a lamb, by which the divine powers are believed to be appeased toward men. So therefore perhaps also, if there is any of the angels and heavenly powers, or if any of the just men or even of the holy prophets and Apostles who intervenes more earnestly for the sins of men, he can be taken as having been offered a sacrifice for the divine propitiation, like a ram or a calf or a goat, to obtain purification for the people. Or does not Paul seem to have offered himself as a whole-burnt-offering like a ram or a goat for the people of Israel, when he said: "I myself indeed was wishing to be anathema from Christ for my brethren, who are my kinsmen according to the flesh"? And do you wish to know that Paul offers himself as a victim to be slaughtered? Hear him saying also in another place: "For now I am being sacrificed, and the time of my dissolution" — or, as we read in the Greek codices, "of my return" — "is at hand." So therefore it can be seen figuratively that one is offered for the festival of the new moons, another for the festival of the sabbath, another for the festival of tabernacles, like a goat or a calf or a ram, to reconcile God to men. For so long as there are sins, it is necessary that victims also be sought for sins. For suppose, for example, that there had been no sin; if there had been no sin, it would not have been necessary for the Son of God to become a lamb, nor would there have been need for him, placed in the flesh, to be slaughtered, but this would have remained, which in the beginning was God the Word; but since sin entered into this world, and the necessity of sin requires propitiation, and propitiation does not come about except through a victim, it was necessary that a victim be provided for sin. And since the qualities of sin itself were diverse and various, the victims of diverse animals are commanded, without doubt such as would suit the varieties of sins. So therefore it comes about that one of the saints — whether of angels, as we have said, or of men — is a calf, who intervenes at that festival for the transgressions of the people, and another is a ram at another festival; by whose intercession purification is made for sins. But if men can be purified from sins and be purer, the victims also are diminished. For if the victims are for sins, and for the multitude of sins they are without doubt multiplied, so also for the smallness of sins they are diminished. And of this matter we have indications in the present passages of Scripture, that is, in the last festival of the setting-up-of-tents, when for eight days victims are commanded to be offered. And on the first day indeed, as though still in an abundance of sins, fourteen calves are commanded to be offered. But on the second day, the sins as it were being diminished, the victims also are diminished, and thirteen calves are offered. On the third day twelve, and after this eleven, and thus, as the multitude of sins fails through the days by the purifications, the number of victims also is consequently diminished. So therefore understand also, for the dispensation of the whole world, the account of purification; for not only the things which are on the earth need purification, but also the things which are in the heavens. For destruction threatens the heavens also; for thus says the prophet: "The heavens shall perish, and all shall grow old like a garment, and like a cloak you shall roll them up and they shall be changed." Behold therefore the purification of the whole world, that is, of the heavenly and the earthly and the infernal; see how many victims all these need, how many calves they require, how many rams, how many goats. But in all these there is one lamb, who could take away the sin of the whole world; and therefore the other victims have ceased, because this victim was such that it alone sufficed for the salvation of the whole world. For the others remitted sins by prayers, this one alone by power; for he said: "Son, your sins are forgiven you." So therefore the world is first instructed to seek remission of sins through diverse victims, until it comes to the perfect victim, to the consummated victim, the perfect yearling lamb, who takes away the sin of the whole world; through whom it may keep spiritual festivals, not to the satiety of the flesh, but to the advancement of the spirit, spiritual sacrifices being offered by the purification of the mind. For it is fitting that there be immolated to God the victim of the heart and the sacrifice of a contrite spirit, not of flesh and blood to be slaughtered, because even though we have known Christ at one time according to the flesh, yet now we no longer know him thus, and therefore let us keep the festal day in the spirit and let us slaughter spiritual sacrifices. Let these things be discussed by us, according to our strength, concerning the diversity of the sacrifices, the clear understanding of which he knows to whom all things are bare and revealed, nor is there any creature invisible in his sight.[§2] After these things the law of vows is set down, and Moses uses a new beginning in this legislation; for he says: "A man, a man, whoever shall vow a vow to the Lord." What is the reason for this repeating of the name? As though it did not suffice to have said: "A man who shall vow a vow to the Lord." What is it therefore that he says, "a man, a man," and what this doubled naming of "man" means, does not seem to me to be passed over in silence. The Apostle teaches that there is one inner man and another outer, and that the former is he who is renewed from day to day according to the image of him who created him, but that the latter is the visible one, who is corrupted. When therefore one comes to that advancement, that the law of God may be received and vows offered to the Lord — and no one can offer vows to the Lord except him who has something within himself and in his own substance which he may offer to God — this outer man does not suffice to receive the law of God nor to offer vows alone, for he cannot have anything worthy of God, but it is that inner man who rather has in himself what he may offer to God; for in him is the dwelling of the virtues, in him all understanding of knowledge, in him is the renewal of the divine image. And when he has recovered his form, by which he was made from the beginning by God, and by the restoration of the virtues has received back the beauty of his former shape, then he can now offer vows to God, and then he will now be called not "man" only, but "man, man." For he who does not cultivate the inner man, who takes no care of him, who does not equip him with virtues, does not adorn him with morals, does not exercise him in divine instructions, does not seek the wisdom of God, does not expend labor on the knowledge of the scriptures — this one cannot be called "man, man," but only "man," and an animal man, because that inner one, to whom the name "man" more truly and more nobly belongs, is lulled to sleep in him by carnal vices and overwhelmed by the cares and anxieties of this world, so that not even the naming of his name can be had. Wherefore each of us must strive earnestly that, if perhaps he sees the inner man in himself lying oppressed with the filth of sins and the rubble of vices, he may more quickly remove from him all uncleannesses, more quickly rescue him from every defilement of flesh and blood, be converted at last to repentance, recall to himself the memory of God, recall the hope of salvation. For these things are not to be sought from somewhere outside, but within us is the occasion of salvation, as the Lord also said: "For behold, the kingdom of God is within you." For within us is the faculty of conversion; for when, being converted, you shall have groaned, you shall be saved, and then you will be able worthily to render your vows to the Most High and to be called "man, man." Now a vow is when we offer something of our own to God. God therefore wishes first to receive something from us, and so himself to bestow upon us, that he may be seen to bestow his gifts and rewards upon the deserving and not upon the undeserving. But what is it that God wishes to receive from us? Hear the sentence of Scripture: "And now, Israel, what does the Lord your God ask of you, but that you fear the Lord your God, and walk in all his ways, and love him with your whole heart and with your whole soul and with all your strength?" These therefore are the things which God asks of us. And if we do not first offer them, we shall receive nothing from him. We read also in another place: "Give glory to God," and: "Give magnificence to God." If you give glory, you will receive glory; for thus God himself says: "Those who glorify me I will glorify." But I say that, if we also offer him our righteousness, we shall receive from him the righteousness of God; and if we offer him our chastity, that is, of the body, we shall receive from him the chastity of the spirit; and if we offer him our understanding, we shall receive from him his own understanding, as the Apostle also said: "But we have the mind of Christ." And when we have offered to God the things which are in us, and he has bestowed upon us the things which are his, then truly we shall now be called not "man" only, but "man, man"; for each man is fittingly adorned with the perfection of his name. These therefore are the vows which he ought to pay who is called "man, man." I know that diverse vows are related in the scriptures. Hannah indeed vowed to God the fruit of her womb and consecrated Samuel in the temple. Another vowed to God whatever should meet him returning after victory, and, his daughter meeting him, paid his vows with tears. Others offer to God calves or rams or houses or other vows of this kind lacking reason. But he who is called a Nazirite devoted himself to God; for this is the vow of the Nazirite, which is above every vow. For to offer a son or a daughter or cattle or an estate — all this is outside of us; but to offer oneself to God, and to please him not by another's labor but by one's own, this is more perfect and more excellent than all vows; and he who does this is an imitator of Christ. For he gave to man the earth, the sea, and all that is in them; he gave them for his service, and he granted heaven, the sun also and the moon and the stars, to the ministry of men; rains, winds, and all whatsoever is in the world, he bestowed upon men. But after all these things he gave himself; for thus God loved the world, that he gave his only-begotten Son for the life of this world. What great thing therefore will man do if he offers himself to God, to whom God himself first offered himself? If therefore you take up your cross and follow Christ, if you say: "But I live, now not I, but Christ lives in me"; if our soul desires and thirsts to return and to be with Christ, as the Apostle also said, and is not delighted with the allurements of the present age; and if he spiritually fulfills all the law which was given concerning the Nazirites — then he has offered himself, that is, his soul, to God. He who lives in chastity has vowed his body to God, according to him who said: "But the virgin considers how she may be holy in body and spirit." For this very thing which he said, "holy," looks to this; for those are called holy who have vowed themselves to God. Whence also a ram, for example, if it is vowed to God, is called holy, and it is not lawful to shear it for common uses. But a calf also, if it has been devoted to God, is nonetheless called holy, and it is not lawful to yoke it for common work. From these things therefore let us gather what it is for a man to vow himself to God. If you vow yourself to God, the calf is to be imitated by you, which is not permitted to serve human works — to do nothing which pertains to men and to the present life. But whatever pertains to the soul and to the observance of divine worship, this is both to be done and to be pondered by you.
[§3] But meanwhile the present reading contains certain distinctions among vows. For if it be a man who vows, he is said to be free in his vows and subject to no one. But if a woman vows, then, if indeed she be in her father's house, her vow hangs upon her father's judgment; and if he refuses it, she is released; but if he does not refuse it, both he and the daughter are held liable. But if, after the father has not refused, she does not fulfill the vow, the daughter's sin remains upon him. And in like manner it is decreed also concerning the husband, that, if a wife has vowed something in her husband's house and the husband on hearing it does not refuse, he is guilty of the vow equally with his wife; but if he refuses, then the wife is as free as the husband; but if he keeps silent, both, as we have said, are held guilty. These indeed are the things that are written; but we must pray to God that he may deign to give an understanding worthy of himself, whereby we may be able to perceive these things as it is fitting they be understood concerning the words of God. All of us who live under the law of God and are counted in his Church, some pass our life under fathers, some under husbands. And if the soul is a little one and has its beginnings in the divine instructions, this soul is to be believed to conduct itself under a father. But if it has already become more grown up, so that it is capable of a husband for conceiving the seed of the word of God and of receiving the secrets of spiritual teaching, this soul is said to be placed under a husband. For thus also Paul said concerning the Corinthians: "I wish to present you all as a chaste virgin to one husband, to Christ." But those who are more perfect and more eminent than these, of them it is not said that they are under a husband, but hear how Paul pronounces concerning himself and those like him: "until we all," he says, "come together into the perfect man, into the measure of the age of the fullness of Christ." Over this soul, then, which comes together into the perfect man, no one is master in vows, but it has power over its own things and freedom of its vows. But if the soul be still of the feminine kind, over which either a husband or a father is master in vows, the fault is not always in the soul itself, but sometimes it returns upon the husbands or the parents. Concerning these, although it be difficult to apply, nevertheless the things that, by the Lord's bounty, have been able to occur to us we will set forth. We have often said that the care and management of the souls which are in the Church of God is exercised through angels, and we have shown that these too come to judgment along with men, so that in that divine scrutiny it may be established whether men have sinned through their own sloth or through the negligence of their admonishers and guardians. It seems to me, therefore, that in this passage also the same thing is designated and shown under a mystery, namely that some souls dwell under these as daughters, others as wives, according to the things which we distinguished above. If, therefore, any of these desires to offer something and to vow it to God, then, if what she vows is over-hasty and less fitting, it belongs to him—namely to the angel, as her guardian and admonisher—to check and beat back the boldness of her who vows. But if, on hearing it, he does not check it, does not admonish, the soul indeed is freed from fault, but he himself will remain liable to the vow. This indeed is to be taken as happening with regard to any of the lower sort; but with the more perfect God himself is present, as it is written concerning the people of Israel: "But the Lord himself led them." But after they had transgressed and had made themselves lower than themselves, they are handed over to an angel. Whence Moses too said: "Unless you yourself come with us, do not lead me up hence." But also concerning another he says: "I am with him in tribulation," and elsewhere he says: "Do not fear to go down into Egypt, for I will be with you." To the just, therefore, and the elect God himself is present, but to the lower angels are present, governing and caring for them according to the things we said above, sometimes transferring their vows to themselves, but sometimes leaving them upon those very persons. But we ought to strive that we may come together into the perfect man, into the measure of the age of the fullness of Christ, that we may use the freedom of vows and so hasten to cleave to the Lord that with him, rather than with an angel, we may be one spirit, so that he himself may abide in us and we in him, and that nothing feminine, nothing of little age, may be found in us, nor be it necessary for us to be left under guardians and stewards by the father, but let us hasten to hear from our Lord and Savior that voice in which he says: "the Father himself loves you." To him be glory unto the ages of ages. Amen!