ORIGEN'S SELECTIONS ON EXODUS
C "And I will give favor to this people in the sight of the Egyptians. But when you go away, you shall not depart empty." This promise had been given beforehand to Abraham, God saying, "After these things, they shall go out from here with possessions."
"And the heart of Pharaoh was hardened, and he did not listen to them, just as the Lord had commanded them." And the Lord said to Moses, "The heart of Pharaoh is weighed down, that he might not send the people away." It is worth considering whether the phrase, "The heart of Pharaoh is weighed down," spoken by the Lord after Aaron’s rod changed into a serpent and swallowed the rods of the magicians, is different from the phrase, "Pharaoh’s heart has been hardened," which is spoken many times, and from "it has been strengthened." For this, too, is spoken in this way: "And the heart of Pharaoh was strengthened, and he did not listen to them, just as the Lord had spoken." It seems to me that the heart which yields to divine things is softened and has no strength to resist the deity, and is not weighed down, nor drawn down to earth and to matter; D
but that which resists and is opposed to the divine will is hardened and beats back and repels the word, and resists with a certain false strength. It is necessary that such a heart should be weighed down, being depressed by the wickedness which inclines downward. Yet these things do not happen to the same heart in the same way, even if it happens to one and the same heart, when it is evil, to be weighed down. For, as it has been said somewhere, the heart becomes stony and is hardened; and it does not yield as being better to the divine nature, but rather stands opposed to God and is said to have strength against Him.
"And Moses said to him, When I have gone forth from the city, I will stretch out my hands to the Lord, and the voices shall cease, and the hail and the rain shall be no more." For the Creator of all things has nature obedient to His command.
Of the same. It should be observed that Moses does not perform miracles with a rod in all cases, but also with his hands and word, so that many may not think that the rod is used through magical illusions.
"And let every one take a sheep for the houses of their families," etc. He commands them to take a sheep from the tenth day and to feed it until the fourteenth, A and to give it a name, saying, "This sheep is sacrificed for so-and-so," its name not being left out; and it is sacrificed on the fourteenth between the two evenings, beginning the fifteenth; so that from its taking until its sacrifice there are five days, when the light of the moon is full. "A perfect sheep, a male, one year old, shall be for you." The one-year-old sheep is Christ. For that it lacks nothing and has no deficiency is signified by the year.
"And the whole multitude of the congregation of the children of Israel shall slaughter it toward evening." We are ordered to slaughter the sheep toward evening, because in the last hour the true Sheep for us, the Savior, came into the world.
"And they shall take of the blood, and shall place it upon the two doorposts B and upon the lintel, in the houses," etc. We sacrifice, and we anoint our houses with the blood—I mean the body—if indeed the anointing is the faith in Him, through which I believe that the power of the destroyer is rendered void. But after we are anointed, that is, after we have believed in Christ, then we are also commanded to come to the eating; and [it is to be] neither raw, nor boiled in water, but roasted with fire.
"And whoever shall eat leaven, that soul shall perish from Israel." And the man shall perish because of the leaven, C and God, who is the judge of all, who establishes the laws, as He destroys the adulterer, as He destroys the fornicator, so He destroys the one who has leaven in his house during the [days of] unleavened bread. Is this according to God? Does it harmonize with the divine law? But I would say, if one has leaven [in his house]...
A ...and you shall circumcise every servant of someone, and one bought with silver, and then he shall eat of it; otherwise, the mixed multitude who came out of Egypt would not have come out. He kept this law, therefore, so that after those who wished had come out, another law might be given. And after a few words: If we allegorize these things in relation to our soul, we shall say that the "home-born" are those rational concepts that have grown up with us and have been cultivated, and which began to be understood from innate ideas; but the "bought with silver" are those which come to us through teaching from without, from studies. B Therefore, He says to circumcise and purify everyone—both the home-born and the bought with silver. But one must not admit a "foreigner," such as those who accept a foreign doctrine; for he does not admit a foreigner who wishes to profane the feast of the Lord. And after a few words: For if you eat the words of God in the Church, yet you also eat in the synagogue of the Jews, you transgress the commandment which says, "In one house it shall be eaten." But if you partake of the words of God, [let it be] in one house, the Church; C for if you, having partaken of the words of God in the Church, also suppose that you partake of God in a heretical synagogue, D you are eating in two houses, and you are transgressing the divine commandment.
When the law says: "In one house it shall be eaten, and you shall not eat in one house," understand the one house to be the Church, and understand that outside the Church there is no lamb to be eaten.
"And you shall not cast the flesh outside the house." It is not permitted to teach ecclesiastical doctrine outside the Church, such as casting the flesh outside the house; I mean into the synagogue of the Jews or heretics. For it is the same as if one were to cast pearls before swine.
"Every uncircumcised person shall not eat of it." It is necessary to circumcise and cleanse every spiritual fetus that surpasses earthly things (for earthly things are feminine), so that in this way one may partake of the flesh of the Passover as an indigenous person of the land. And even the stranger becomes so; for God does not value lineage, but approves the purpose of the soul.
Of the same: He calls him uncircumcised in the flesh who does not cut away carnal things from himself; just as he is also uncircumcised in the eyes who looks at things he ought not.
Of the same: See that no one among you is uncircumcised in heart, lest anyone be uncircumcised in those types of circumcision which the Word teaches us to circumcise. A What are these? Some are reproached for being uncircumcised in their ears; and as many as have not had their hearing circumcised are unclean. Uncircumcised in lips is he who does not circumcise contrary and unclean words. Thus it is also possible to speak of an uncircumcised person in the flesh, him who does not circumcise carnal things; and uncircumcised in eyes, him who looks at what he ought not, and does not cleanse the faculty of sight; and uncircumcised in flesh, him who does what he ought not.
"And the children of Israel set out from Succoth and encamped at Etham by the wilderness." In Numbers it is written: "From Butha to the mouth of Iroth; which is opposite Beelsephon near the North," that the children of Israel have encamped.
"And he took six hundred chosen chariots, and all the horsemen of the Egyptians, and third-rank soldiers in charge of all." Those B who are able to fight in threes, or those standing in battle formation after the first-rank soldier and the second-rank soldier in the third rank. Others say that they made large chariots for the hands of the enemies, so that they could hold three, so that one was the charioteer and two were fighting; or those who were mounted on three horses. For the ancients in wars used to ride on two or three horses when C the charioteers went out. Or he calls one a "third-rank soldier" because the king sitting there stood as the third, such as we find David was with Saul, as you will find in the first book of Kings.
"And God placed justifications and judgments there, and there He tested him." When God tests, He tests to benefit, not to harm. Therefore it is said: "God is not the tempter of evils." And shortly after the Word adds: "If you will listen to the voice of the Lord your God, no disease which I brought upon the Egyptians, will I bring upon you."
A And he who vigorously bears the temptations receives a crown. But it is different with the devil; for he tempts in order that he may overcome those who obey him. God, on the other hand, tempts not out of ignorance of what will be, but by giving the human person the opportunity to do what he wills, on account of the excellence of free will.
"This is the word which the Lord has spoken: The Sabbath, a holy rest to the Lord tomorrow." Let us explain what has been said, first according to the letter, that they may see what the letter signifies; then according to the spiritual understanding, as I would say that the day of the Sabbath has arrived for the righteous person who has ceased from the works of the world, and who glorifies God, and who rests, neither departing from the place in which he stands, which is Christ, nor kindling a fire, in accordance with doing no evil; nor bearing burdens. Every sin is a burden heavier than a mountain; for this reason the Psalmist said: "Like a heavy burden they have been heavy upon me." There is another designation of the Sabbath, according to which "there remains a Sabbath rest for the people of God," a sacred and holy rest. And he who has done all his works is judged worthy of that Sabbath; resting for nothing else but the contemplation of truth and wisdom. We have set these things forth because Moses makes mention here of observing the Sabbath. B
"And you shall strike the rock, and water shall come out of it." The rock is compared to Christ because of his unshakable and unmovable nature. For the divine and supreme nature is established in good things.
"For I am the Lord your God, a jealous God, rewarding the sins of the fathers upon the children, unto the third and fourth generation of those who hate me, and showing mercy unto thousands of those who love me, and who keep my commandments." Who has not been troubled by this literal statement? If the father has sinned, and the son, and the third and fourth generation receive the punishment for the sin, so that some accuse even God who gave the laws; while others, though they do not accuse, yet truly hope for and expect such things, that the sons receive punishment for the sins of their fathers. The Jews think these things, not introducing any other god. The Samaritans think these things, as they also pride themselves on having shared in the one God. C Those who belong to the heresies, not being pleased that a God can be good or just, who rewards the sins of the fathers into the bosom of their children, say that the God of the Law is not just, is not good, by rewarding the sins of the fathers upon the sons; but there is some god greater than him.
A For I ought to have stood armed with the armor of God, and having the shield of faith, that all the fiery darts of the wicked might be quenched by the shield of my faith. If, therefore, I sin, I am doing the works of the devil, who has cast into my heart that I should commit this or that sin. First, I admit his dart, and when I receive it, then I also receive him. For it is written even in the case of Judas that Satan did not first enter into him, but first, the devil having cast into his heart that Judas Simon Iscariot should betray him, afterwards, after the sop, Satan entered into him. Therefore, I have a father: if I am holy, God; but if I am a sinner, I have the devil as my father; but [I have as father] also the one who immediately—if one may say—acting, B Antichrist, or some angel of the devil, or a demon, whose operation I have accepted. And, in a word, there are ten thousand fathers to me, if I become a sinner; just as again, if I become righteous, my father is God, as the Savior says: "Child, yet a little while I am with you." And again: "Daughter, your faith has saved you." And again: "Child, your sins are forgiven you." Thus I know also other fathers, according to what was said to Abraham: "And you shall go to your fathers," not to fathers according to the flesh, for they indeed were not faithful, nor were they holy, as is clear from the history written about them. For if his father were holy, it would not have been said to him: "Go out from your land, and from your kindred, and from the house of your father." For the word has a bodily sense, it has also a spiritual sense. If you understand [these as] fathers, look now to see what you receive, whether from the devil, or from those subject to him, having accepted the impulse to sin. Having therefore become C their son, you receive from the good God who visits. For He does not visit the father of you, but He visits you, as He says to you: "Hear, daughter, and see, and incline your ear," etc., and so He gives to you according to His kindness. For by visiting the son of wicked fathers, He returns the sins. "I will visit with a rod your iniquities," 127 even if you are holy, "and with stripes your sins." For where He has left any one, He no longer chastises but punishes. For "He scourges every son whom He receives"; and it is said by the prophet concerning the greatest sinners: D "I will not visit upon your daughters when they have committed whoredom, and upon your spouses when they have been violated." So long as you are from that sin of the devil at the foundation of the world, neither fire nor rod is worthy. For he is not worthy of punishments
from God. For the devil cannot say, "Lord, do not reprove me in thy wrath," and so forth. Everyone, therefore, who is conscious to himself of sins should pray to be punished. For it is good to have done nothing worthy of punishment. But if we have done something worthy of punishment, may we be so punished that we receive our portion here, and after these things, rest in the bosom of Abraham.
B "And these are my judgments, which thou shalt set before them. If thou buyest a Hebrew servant," and so forth. It is necessary to examine what the law is, and the precept, C and the judgments, and the testimonies, and the commandments. Judgments are indeed what is stated here: "If thou buyest a Hebrew servant," and what follows concerning him is called a "judgment," so that if the priest’s daughter commit adultery, she shall be consumed by fire. Commandments, however, are such as: "There shall be no other gods for thee." Precepts are: "You shall testify to the people," and "You shall wash your garments." Testimonies, finally, are: "I call heaven and earth to witness against you this day."
"Six years he shall serve thee; and in the seventh year he shall go out free for nothing." It signifies that which was granted in the seventh year, the liberty; and furthermore, also the rest from works on the Sabbath, our liberty in grace through Christ. D
"His lord shall bring him to the judgment seat of God." Aquila and Symmachus said: "To the gods." They call the judges "gods," the judgment of them being considered the judgment of God.
"Three times of the year ye shall celebrate a feast unto me. The feast of unleavened bread thou shalt keep. Seven days ye shall eat unleavened bread, as I commanded thee, at the time of the month of new fruits. For in it thou wentest out of Egypt. Thou shalt not appear before me empty, and the feast of the harvest of firstfruits of the works thou shalt perform." Since the works of God are spiritual, D and he who is spiritual will celebrate the feasts spiritually. For what fellowship is there between righteousness and iniquity, that these might follow? A carnal man cannot celebrate spiritual feasts, just as a spiritual man cannot celebrate carnal ones. And after a little: What is the month of new fruits? The fruits, you say, and the month of new fruits has not yet arrived—the year being very tardy. But if it happens at some time that the year does not yield fruits to the land, can we not celebrate the day of new fruits, as God has commanded those who celebrate? Therefore, it is necessary to celebrate the feast every year. He goes back again to the second law, to that which concerns the feast of the second order. For he says: "The feast of the harvest of the firstfruits." If one sows, and the fruits are not the first, but the last, it is the beginning of the harvest of the first-
- fruits of your works, which you shall sow in your field? I have not sown, I am a builder; I have not sown, I am a weaver; I have no field, how can I celebrate the second feast? And indeed also regarding the third, "And the feast of the end of the year." A
And after other things. What does the word wish to say to us, which commands us to celebrate the feast of unleavened bread in the month of new things? "Put off the old man with his actions." And that you may indeed celebrate the feast in the month of new things, you also must become new, so that the month of the feast of new things may also be your month. For this is a month of new things, and not of old things. How then must you also become new? Having understood the feasts, concerning the feast of new things the Apostle Paul says, “Having put off the old man with his actions, and having put on the new which is being renewed in knowledge according to the image of Him who created [him].” Therefore, that you may conduct the feast in the month of new things, you must become new, and put off all oldness. B
Then what feast do you celebrate first? That you observe the feast of unleavened bread, learn from the Apostle: "For our passover, he says, Christ was sacrificed for us; therefore let us celebrate the feast not with old leaven, nor with leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." Assemble those things which have been decreed concerning the feast of unleavened bread, and you will see both the unreasoning nature of those who do not attend to the literal word spiritually, and those who despise things spiritual as useless. C
"You shall not appear before me empty." Know that every man is either empty or full. If he does not have the Holy Spirit, he does not have knowledge of the Creator, he has not received the life of Jesus Christ; if he does not know the Father who is in heaven, if he does not live according to reason and the law of the celestial standard, if he does not live soberly and justly; such a one is empty. But if he has contained God, He said, "I will dwell in them, and I will walk among them, and I will be their God," such a one is not empty, but full. D
"Three times in the year all your males shall appear before the Lord your God." What is meant by the literal expression, I would say. What we do—whether it is female, or male. If that which we do is something bodily or carnal, we are offering as female the produce of the soul, not male; but if it is emasculated, soft, and material. But those who look at eternal things and turn their mind toward better things, we bring forth the fruits of the Spirit, and all our produce is male. That which is brought before [God]...
For if we sow to the flesh, we make the offspring of the soul female, not male; but enervated, soft, and material. If, however, looking upon eternal things and having our mind set upon the better things, we bring forth the fruits of the Spirit, then all our offspring are male. A Therefore, the things brought before God, which are also set to be seen by the gaze of the Creator, are male, not female. For God judges not the female and the bodily things worthy to be seen. He who looks down upon the present age and has been transposed by the Word of God to walk toward the age to come has gone out from Egypt, that is, from the bodily and oppressive things which would be a house of bondage, seeking the house of liberty, Jerusalem, wishing to stand in confessing to the Lord and to see His peace; at which time God also becomes his Lord. For he is not in Egypt, even if he eats the Passover as one ought, nor is he at any one of the aforementioned stations. For such a one is not yet free from bondage after so great a demonstration, if he has not come to the mountain of God. This is the prelude to the coming decalogue. The likenesses of existing things, therefore, are images of animals and bodies, but idols are fabrications of things that do not exist. For an idol is not an existence; "an idol is nothing in the world," Paul says; for example, if someone were to fabricate centaurs or pans or some monstrous natures. Every concept, therefore, B that occurs in the intellect to encompass the divine nature by way of imaginative phantasy fashions an idol of God, but does not proclaim God. And this would also be the case for those who paint or carve likenesses of those in heaven, whether the sun or the moon.