In chapter 6 of Isaiah he cites a passage from the eighth tome where Origen used to say that if the text of the Holy Scriptures had been falsified by the Jews, it would never have happened that the Lord and the Apostles, who argue against other crimes in the Scribes and Pharisees, would have kept silent about this crime, which was the greatest. Furthermore, Jerome observes in Book 1 against Rufinus that the thirtieth tome finished with the explanation that Origen had learned from Huillus, the patriarch of the Jews. Besides these tomes, in the time of Jerome, as he himself says in the preface to his commentary on Isaiah, there were other books in circulation under his name regarding the vision of the four living creatures, written to Grata, which were thought to be pseudepigrapha, along with twenty-five homilies and annotations, which we may call excerpts. The books to Grata are lost, as are the excerpts or scholia. Of the twenty-five homilies, only nine remain in Latin, which the blessed Jerome translated. Rufinus observes (Book 2 against Jerome) that the translator used excessive liberty, and out of all the errors with which they teemed, he removed only those that were contrary to the Catholic faith concerning the Trinity, or he restored them to a more gentle sense by adding some things and subtracting others. He brings forward as an example a passage from the first homily, where, after Jerome translated: "Who are these two seraphim? My Lord Jesus Christ and the Holy Spirit," he added of his own: "Lest you think the nature of the Trinity is divided, if the offices of the names are preserved." In these homilies, and especially the fourth and sixth, he directs his discourse to the catechumens and the people; hence there is no room to doubt that they are genuine homilies, even if they are couched in a more constrained and obscure style than the other homilies of Origen generally are. The ninth is incomplete, and the end of the ninth homily on Jeremiah has been wrongly inserted into it. At what time they were delivered is uncertain. This one thing can be established: they were delivered by Origen as a presbyter. Therefore, they must be placed after the year 228.
FROM THE FIRST BOOK OF ORIGEN ON ISAIAH
Just as the Apostle says, because we are the emulators of those who have the zeal for God among you, so there is one God the Father from whom are all things, one is the Spirit; and just as when there is one Spirit, as many Holy Spirits are said to be through individuals as there are those who have the Holy Spirit in themselves: so too must it be said of Christ. For from one Christ, many Christs are made, of whom the Scripture says: "Touch not my Christs, and do my prophets no harm." So too from one God, many gods are called, namely all those in whom God dwells; but not therefore the true God who, if I may so speak, is the provider of deity, and one Christ the maker of christs, and one Holy Spirit who produces the Holy Spirit through the individual souls of the saints. But Christ, just as through the fact that He is Christ, He makes christs, so too through the fact that He is the Son of God and the proper and only-begotten Son, He makes all those who receive from Him the spirit of adoption to be sons of God.
FROM THE TWENTY-EIGHTH BOOK OF ORIGEN ON ISAIAH
Concerning that chapter in which it is said: "The dead shall be raised, and those who are in the graves shall rise." A It is better, therefore, to say that we shall all rise, that is, into those who are to be saved and those sinners who are to be tormented; so that there is one resurrection of the good, which is called the first; and that which is of the miserable be called the second; and the former is in all things pure, cheerful, and full of all joy; but the other is all sad, full of all sorrow, and worthy of the deeds and life of those who in this present life despised the commandments of God, and, neglecting the fear of His judgment, delivered themselves into the working of all uncleanness and greed, nor did they strive to prepare themselves so that they could resist the adversary against the powers that are contrary and hostile to the human race. But the graves of the dead in this place, as in many others, according to the more certain sense of Scripture, are to be understood not only as those which seem to be constructed for the deposition of human bodies, or carved in rocks, or dug in the earth, but every place B where a piece of the human body lies, or is dispersed in many places, even if it happens that someone's body is scattered in such a way, it is absurd to say that there will not be all those things in which some part of the body lies, and that these are called the graves of such a person's body. For if it were not so, and we understand that the dead are in no way to rise from their graves, and they are by no means deposited in graves, but whether they were shipwrecked, or in deserts, and could not be committed to burial, will they be seen to be counted among those who are said to be resurrected from their graves? Which is clearly very absurd. And with some words inserted: "When therefore Paul writes that as 'star differs from star in glory, so will be also the resurrection of the dead'; and what he says: 'It is sown in corruption, it is raised in incorruption,' and the rest of this kind, he clearly writes these things only of the body. For the soul is not sown in corruption, nor in infirmity, nor in ignominy. Finally, he clearly adds to all these and says: 'It is sown an animal body,' so that no one might think that it is the soul which is sown in corruption, or in ignominy, or in infirmity."
Homilies on the Visions of Isaiah; Homily I
A ...writes that just as one star differs from another in glory, so will be the resurrection of the dead; and when he says, "It is sown in corruption, it is raised in incorruption," and other things of this kind, he is clearly writing this about the body alone. For the soul is not "sown in corruption," or "in weakness," or "in dishonor." Finally, he evidently adds to all these and says: "It is sown an animal body," lest anyone think it is the soul that is sown in corruption, or in dishonor, or in weakness, in whatever state the full human body lies, or however it exists. And with some things interspersed: "When therefore Paul... even if it happens that one body is dispersed in many places, it will not be absurd to say that all those places in which any part of the body lies are sepulchers of his body." For if we do not accept that the dead are raised from their sepulchers by divine power in this way, those who have by no means been committed to burial, nor deposited in sepulchers, but have died in shipwrecks or in some desert places, so that they could not be committed to burial, will they seem to be counted among those who are said to be resurrected from sepulchers? Which is truly very absurd.
B VISION I. "And it was in the year that King Uzziah died, I saw the Lord sitting upon a throne high and lifted up." Isaiah the prophet did not see [this] at just any time. For Uzziah was a sinner, and one who did evil before the sight of the Lord, and who acted against the will of the divine law. He entered the temple and the Holy of Holies, and for this reason was struck with leprosy on his forehead, so that, going outside the city, he was numbered among the unclean. C Such a prince of the soul must therefore die so that we may be able to see the vision of God. Nor is it in vain that it is written (chap. vi, verse 1): "And it was in the year that King Uzziah died, I saw the Lord." For each of us has a Uzziah or a Pharaoh living within, and we do not sigh while performing Egyptian works. If, however, he dies, then we sigh, as it is written in Exodus. If Uzziah lives, we do not see the glory of God; if, however, he dies, then we see—immediately as Uzziah dies—the glory of God, provided only that He who said, "But I have been set as king by Him," reigns in us, and not anger. D There is indeed also a king of sin. The Apostle, knowing this, says: "Therefore, let not sin reign in your mortal body." Miserable is that man in whom sin reigns, who delivers himself to such a king, despising the kingdom of God and subjecting himself to pleasure. Therefore, a lover of pleasure is not a lover of God. And according to the Apostle, it is said of some: "Lovers of pleasure rather than lovers of God." And indeed this same thing is not said of those who are altogether infidels, but of those who dwell within, loving pleasure more than God, who have a form of piety but deny its power. These things are said because of the death of King Uzziah, after whose passing the prophet says he saw the vision. But what is the vision? "I saw the Lord sitting upon a throne high and lifted up," etc. Not everyone who sees God sees Him sitting upon a throne high and lifted up. I know that another prophet saw the Lord, and saw Him sitting upon a throne, but it was not high, nor lifted up. Discussing the scripture, Daniel says: "Thrones were placed," and that throne was not high. And: "I will come, that I may sit to judge the people in the valley of Jehoshaphat." Thus, here He sat in a valley, and in a valley He is going to judge him whom He is to condemn. But it is another thing to see Him sitting upon a throne high and lifted up. And in Micah, God goes out and descends; regarding Sodom, He descends. "Descending," He says, "I will see if they have consumed [the people] according to their cry coming to Me." Therefore, God is seen sometimes above, sometimes below, according to the dignity of the matters. I saw the Lord, therefore, Isaiah says, sitting upon a throne high and lifted up. If I see God reigning among those who are here, I do not see Him upon a throne high and lifted up. If I see Him reigning over the heavenly powers, I see Him sitting upon a throne high and lifted up. What is that which he says about the heavenly powers? Thrones, dominions, principalities, powers, virtues are heavenly. And if I see Him, how He reigns over them in the Word, I saw the Lord sitting upon a throne high and lifted up. And the house was full of His glory.
his throne was also raised up, and the house was full of his glory. I do not think that the "house" that is full of his glory refers to this one on earth. "The earth is the Lord’s and the fullness thereof." You will not find the fullness of the glory of God in the present; but if anyone builds up a temple for God, the glory of God will be seen, and if he keeps what is said, the house is seen to be full of the glory of God. I do not know, however, if the house of glory is completed in this way. And in Leviticus, as far as the present business is concerned, with God granting it, it is read in the collection that follows that the Lord commanded that certain things be done so that the glory of the Lord might be seen. And the glory of God will never appear if these things are not done. We will recognize them when they have been read. A Six wings to one, and six wings to the other. I see two seraphim, and each of them has in itself six wings. Then, the arrangement of the wings. And with two wings they veiled the face—not their own, but God's; with two wings they veiled the feet—not their own, but God's; and with two wings they were flying. According to what is written, it seems contradictory to itself. If they were standing, they could not be flying. But it is written: "Two seraphim were standing round about him, six wings to one and six wings to the other; and with two they veiled the face, and with two they veiled the feet, and with two they were flying, and they were crying to one another: Holy, holy, holy." Truly these seraphim that are around God, who alone with knowledge say "Holy, holy, holy," preserve the mystery of the Trinity because they themselves are holy. For among all things that exist, there is nothing holier than these. And they do not lightly say "Holy, holy, holy" to one another, but they proclaim with a cry a confession that is saving for all. Who are these two seraphim? My Lord Jesus and the Holy Spirit. And do not think that the nature of the Trinity disagrees if the offices of the names are preserved. They were covering the face of God. For the beginning of God is unknown. But also the feet. For the last thing that is in our God is not comprehended. Only the middle things are seen. What was before these, I do not know; from those things that exist, I understand God. What will be after these, according to how they are to be, I do not know. "Who has announced it to him?" says Ecclesiastes. "Announce to me the former things and the latter things that will be, and I will say that you are gods." Hence Isaiah also says: "Announce to us the former things, and we will set our heart [on them] and we will know; and indicate to us the latter things of those that are to come. Announce what is to come hereafter, and we will say that you are gods." From this, if anyone says the past, and is able to say the [latter] things, he is God: who then, besides the seraphim, can say "Holy, holy, holy"? B Now the seraphim have uncovered a certain part of God, so to speak, [and are] in the middle of God, and saying: "Holy, holy, holy." They stand, therefore, and they are moved; they stand with God, they are moved while demonstrating God. For understand that because they veil the face, they veil the feet, those things that are veiled are not moved; those things that are not veiled are flying, and they say (verse 3): "Holy, holy, holy Lord God of Sabaoth, the whole earth is full of his glory." The advent of my Lord Jesus Christ is announced, and therefore now the whole earth is full of his glory. Or certainly it is not yet full, but it will be filled when that prayer has been completed by which the Lord himself ordered us to pray to the Father. "When you pray," he says, "say: Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth." The will of the Father is still [being done] in heaven; on earth his will has not yet been fulfilled, as Jesus himself, according to the dispensation of the flesh which he had put on, says: "All power has been given to me, in heaven and on earth." Would he who had it in the heavens not have had power on earth? And would he receive anything of the world, who had come into his own? But so that he might be believed to be God on earth just as he was believed to be in heaven, therefore the man Christ received power which he did not have before, and even to the present he does not yet have the power of all things on earth. For in those who sin he does not yet reign, but when the power of these has also been given to him, when all things have been subjected to him, then the power will be completed, and he will traverse [all], subjecting all things to himself. Some, however, do not yet wish to be subjected to him, but are still subjected to his enemies. But let us say: "Will not my soul be subject to God? For my salvation is from God." [And they were crying] to one another: "Holy, holy, holy Lord God of Sabaoth, the whole earth is full of his glory." And the lintel was raised up by the voice with which they were crying, the voice of Jesus Christ and the voice of the Holy Spirit. If any of us who are crying hears the voice of Jesus Christ and of the Holy Spirit, the lintel is raised up, and becomes higher than it was at that time when it was raised up, and when it was said: "Lift up your gates, O you princes, and be lifted up, O eternal gates, and the King of glory shall enter in." C And the house was filled with the smoke of the fire. But smoke is the vapor of fire. (Verse 5) "And I said: Woe is me, for I am pricked to the heart, because I am a man and have unclean lips!" I cannot perceive why Isaiah humbled himself. But he says: for Scripture gives testimony that his lips are cleansed by one of the seraphim who was sent to take away his sins. But one of the seraphim is my Lord Jesus Christ, who being sent to take away the sins of many, says: "Behold, I have taken away your iniquities, and I have cleansed your sins." D Do not think there is an insult to nature, that the Son is sent by the Father. Finally, so that you may know the unity of the Godhead in the Trinity, only Christ now in the present reading forgives sins, and yet it is certain that the Trinity forgives sins. For he who has believed in one, believes in all. The tongs from the altar touch my lips. The tongs of the Lord touch your lips, he cleanses them. And if he has cleansed them, and has circumcised them from the vices, as we said a little earlier, I will open the Word of God for my sake, so that no longer will any unclean thing go out from my mouth: for since I am a man, and I have unclean lips, I dwell in the midst of a people having unclean lips. He who was sent was a seraph, he cleansed the lips of the prophet, but he did not cleanse the lips of the people. He himself confessed that he had unclean lips and remained in the midst of a people with unclean lips. But this, that a seraph was sent, [was] because he did not judge them to be worthy of the people, and [did not judge] their lips to be cleansed, and therefore they still act wickedly, therefore they still are rebellious against my Lord Jesus Christ, [and] still curse with unclean lips. But I pray that the coming seraph may cleanse my lips. 5. "I saw the Lord God of Sabaoth with my eyes." Why do we not speak in the present of a certain tradition of the Jews, plausible indeed, yet not true, and why do we not find the resolution of it? They say that Isaiah was sawn by the people, because he was a transgressor of the law, and was preaching outside the Scriptures. For Scripture says: "No man shall see my face, and live." This one says: "I saw the Lord Sabaoth." Moses, they say, did not see, and you saw? And because of this they sawed him, and condemned him as impious. They did not know that they veiled the face of God with two wings—that is, the seraphim. I saw the Lord, but Isaiah did not see the face, nor did Moses. The latter saw [the Lord], as it is written, Moses. Nevertheless he saw the Lord, even if he did not see his face. And here, therefore, he saw, although he did not see the face. Badly did the prophets condemn [him]. (Verse 5, 6) "I saw the Lord of Sabaoth with my eyes, and one of the seraphim was sent to me." Not one (86) of my Lord Jesus Christ’s advent [comes] down to the earth; and he comes to Isaiah, and he comes to Moses, and he comes to the people, and he comes to one of the prophets, he himself accepts the testimony; neither do you fear, even if he is already received into heaven, he will come again. For he who also before the presence of the flesh [cries] to men, himself accepts the witness, announcing and saying: "Jerusalem, Jerusalem, who kill the prophets and stone them that are sent to thee, how often would I have gathered thy children together." He does not say: "I did not see unless it was this advent"; but he says: "How often would I." And individually he turns to the prophets; "I," he says, "was Christ, who was speaking through the prophets." I have said, do not you fear, and now Jesus Christ is sent. He does not lie. "I am with you," says the Lord, "all days even to the end of the world." He does not lie. "Where two or three are gathered together in my name, there am I in the midst of them." Since, therefore, he is present, and Jesus Christ stands by, and is ready, and is the high priest having been prepared, we offer our supplications, rising [to offer] sacrifices through him to the Father. For he himself is the propitiation for our sins, to whom be glory and empire unto ages of ages. Amen.
HOMILY II.
Concerning what is written: "Behold a virgin shall conceive, etc." (chap. VII).1. As far as the saying goes, Achaz acted modestly when, having been commanded to ask for a sign in the deep or in the height, he rendered a reason why he did not want to ask. For he says (chap. VII, verse 12): "I will not ask, and I will not tempt the Lord." Yet he is not blamed for this word, and it is said to him (verse 13): "Hear now, O house of David. Is it a small thing for you to be weary of the struggle with men, and how do you offer a struggle to the Lord?" Then it is said that there is this promise (verse 14): "Therefore the Lord himself will give you a sign. Behold a virgin shall conceive, and shall bear a son, and his name shall be called Emmanuel." These [things] are explained, and we will see from the rest, being in need of the grace of God that we may understand. He is ordered to ask for a sign, not simply, but for himself. For the discourse says (verse 11): "Ask for yourself a sign from the Lord your God in the deep or in the height." The proposed sign is the Lord my Jesus Christ. For this is the sign which is commanded that he ask for himself in the deep and in the height. In the deep, indeed, because he descended, he himself is. In the height, truly, because he ascended above all the heavens, he himself is. To me, however, this sign proposed, the Lord my Jesus Christ in the deep and in the height, is nothing to me, if the mystery of the deep and the height does not become mine. For when I receive the mystery of Christ Jesus, of the deep and the height, then I will receive the sign according to the command of the Lord, and it will be said to me as to one having in myself the deep and the height: "Do not say in your heart: Who shall ascend into heaven? That is, to bring Christ down. Or who shall descend into the abyss? That is, to bring Christ back from the dead." According to your word, "It is near in your mouth, and in your heart." Therefore, it is commanded to us all, that we ask for ourselves this sign, that the sign be made which the Lord God [gave] in the deep and in the height. If, however, there is anyone who knows, and by contemplation recognizes this which is said, in the deep and in the height, not to be disjunctive, for it signifies this which is both...
or certainly, again, by the grace of God through whom He wills A to illuminate us, so that we may inquire no further, but our question may be resolved. If, however, we rashly rush to things not understood, we shall blame ourselves. What then is the house of David? If David is Christ, as I have frequently proven, the house of David is we ourselves, the Church of God; and it is said to us who are the Church, that we should not offer the struggle against God mentioned above, but, with the Lord giving the sign, we should receive it. These things are said to us, not to the house of David. And it is prophesied that if anyone is of the house of David, He shall call His name Emmanuel. For at the arrival of Christ, only our Church speaks of Christ: God with us. These things having been explained by the grace of God, let us now inquire into other riddles. B
2. Ver. 15. Butter and honey shall he eat. How is Christ prophesied to consume butter and honey? If this is explained, the Lord granting it, again the things that follow will present us with another question. And would that we all did that which is written: "Search the Scriptures." Many things are named in the Scriptures from bodily foods for spiritual sustenance. "As newborn infants, desire the rational and guileless milk." Therefore, there is without doubt a rational milk, and it behooves us to seek such milk. Again, in Proverbs, it is written concerning honey: "Finding honey, eat what is sufficient, lest perhaps, being full, you vomit." Did the Holy Spirit care about this honey which is known, lest perhaps we eat too much? But the Holy Spirit, surely feeling/intending spiritual honey, says: "Finding honey, eat what is sufficient." C But what did the Holy Spirit mean by commanding us that if we find honey—for honey is indeed findable—we should eat what is sufficient? "Go," He says, "to the bee, and learn how she is industrious." And the prophets are found to be bees. For they fashion wax, and make honey, and if it is expedient for me to say so to one who hears, their writings which they have left behind are the honeycombs. And desiring, I came to the Scriptures, and I found honey. But "eat honey." And again it is said in Proverbs: "For the honeycomb is good, that your jaws may be sweetened." Do you think the Holy Spirit says this: eat the honey that is in common use, for it is good? I do not dare to say that the Holy Spirit commands me, "eat honey," D regarding bodily honey. Behold, I do not have it, or certainly I am of such a nature that I see I cannot eat of that sort; how reasonable is it that he says to me, "eat honey, and do not eat flesh, but eat, my son, honey, for it is good." If you see the prophets as bees, and their work as honey or honeycombs, then you will see how, according to the dignity of the Holy Spirit, you may understand, "eat honey, my son, for it is good." If someone meditates on the divine utterances and is nourished by the words of the Scriptures, he fulfills the divine commandment bidding him [to eat...].
A If someone is a seeker of truth and piety, he partakes of the spirit of the fear of the Lord. This wisdom suffers reproach from many who are wise in their own eyes. This true intellect sustains reproach from those with false intellects. This great counsel is reproached by many who have no good counsel. This virtue is reviled by some who, while not being virtue, promise that they are. This knowledge suffers reproach from some who have knowledge falsely so named. This piety is reproached by some who, while saying that they are pious, are actually impious and teach impiety. This fear suffers reproach from those who think it is fear. For many promise divine fear, but they do not fear with knowledge. How, then, do these seven suffer reproach? Let us consider. Look at the wisdom of this world, B and see how they reproach the wisdom of my Christ, and how they reproach the truth of the wisdom of the Jews, according to whom we serve spiritually, who are preferred by them. Understand, therefore, how the wisdom of this world and the princes of this age revile wisdom; and concerning this, it is asked whether the man who is with these seven spiritual things, like women, should take away their reproach. It is indeed the one who can take away their reproach—who is this man? It is Jesus, who went out according to the flesh from the root of Jesse, being made from the seed of David, C predestinated the Son of God in power according to the spirit of justification. 53 Indeed, the branch 89 came out from the root of Jesse. The branch is not the first-born of all creation, and it is not that which was in the beginning with God, the Word of God, but a branch of the root of Jesse, which was born according to the flesh. Therefore, there came out a branch from the root of Jesse, and the flower of its root rose up. 54 Who is this flower and who is this root? For both are subject to the same thing. But there is a difference in the business. For if you are a sinner, you do not have the flower, but you will see the flower which is from the root of Jesse. For the branch will come, as the disciple 90 of the branch and the flower speaks. D Concerning the branch, he says: "What do you want, that I might come to you in a branch?" Concerning the flower, however: "In the charity of God and the spirit of gentleness?" 55 Therefore, wisdom goes out from the root of Jesse and is punished by afflictions, the branch for him who needs to be reproved, the branch for him who needs to be corrected; but the flower is for him who is already educated, who does not need punishments, or at least does not need pains, but is already worthy to begin to blossom and go out into perfect fruit. Because the flower is first shown, then the branch goes out. 56 The branch becomes a flower and proceeds to fruit. There goes out a branch from the root of Jesse, and the flower of its root rises up; and it will rest upon him seven women, the spirit of wisdom and intellect will rest upon him. 56 For the spirit of wisdom did not rest in Moses, the spirit of wisdom did not rest in...
eat honey, my son; and doing what is commanded, grasp the word which follows, for that is good. Because this honey, which is found in the Scriptures, is good. As to what is said: “Go to the bee,” it is of this sort. There is, so to speak, a bee above bees: and just as among bees there is a certain one who is called king, so the prince of bees is the Lord Jesus Christ, to whom the Holy Spirit sends me so that I may eat, for honey is good, and its honeycomb, so that my jaws may be sweetened. And perhaps the subtler letters will be the honeycomb, but the honey is the understanding that is in them. Moreover, He who is born of the Virgin, Emmanuel, eats butter and honey, and seeks from each of us to eat butter. How He seeks butter and honey from each of us, the Word will teach. Our works are sweet, our words are most pleasant and useful; these are the honeys which Emmanuel eats, which He who is born of the virgin eats. But if our words are full of bitterness, anger, animosity, trouble, foul talk, vices, or contention, He has given gall into my mouth, and the Savior does not eat of these words. But the Savior will eat of the words that are among men, if their words are honey. Let us prove this from the Scriptures: *Behold, I stand at the door, and knock. If any man opens the door to me, I will enter to him, and will sup with him, and he with me.* Therefore He Himself promises that He will sup with us from our own things. It is certain, however, that we also sup with Him, if we sup with Him. For, eating of our good words, works, and understanding, He feeds us with His own spiritual and divine and better foods. Therefore, because it is blessed to receive the Savior, with the doors of our heart’s principal being opened, let us prepare honeys for Him, and all His supper; so that He may lead us to the great supper of the Father in the kingdom of heaven, which is in Christ Jesus, to whom is glory and dominion for ever and ever. Amen.
Concerning the seven women (ch. iv)
A ...sapientia [suffers] reproach from many wisdoms rising up against it. This true understanding sustains reproach from false understandings. This great counsel is reproached by many not-good counsels. This virtue is reviled by a certain one which, though it is not a virtue, promises itself to be a virtue. This knowledge suffers reproach from a certain knowledge of false name, stealing its own name. This piety is reproached by that which, while it calls itself piety, is impiety and instructs the ungodly. This fear suffers reproach from that which is thought to be fear. For many promise divine fear, but do not fear with knowledge. Let us consider, therefore, how these seven suffer reproach. See the wisdom of this age, see the wisdom of the princes of this world, how they reproach the wisdom of my Christ, and how they reproach the wisdom of true Judaism, according to which we are circumcised spiritually, but they are [merely] cut. Understand, therefore, how the wisdom of this age and of the princes of this world revile wisdom; and on this account a man is sought who might be with these seven spiritual [beings], as it were, women, so that he might take away their reproach. Properly, there is one man who may take away their reproach. Who is this man? Jesus, who came forth according to the flesh from the root of Jesse, made from the seed of David according to the flesh, predestined to be the Son of God in power according to the spirit of justification. For a rod has come forth from the root of Jesse. The rod B is not the firstborn of every creature; the rod is not He who in the beginning was God the Word with God, but the rod [is] from the root of Jesse, who was born according to the flesh. A rod, therefore, came forth from the root of Jesse, and a flower ascended from his root. Who is the flower and what is the root? For both underlie one and the same thing. But there is a difference in [their] functions. For if you are a sinner, there is no flower for you, nor will you see the flower which is from the root of Jesse. For the rod will come even to you, as the disciple of the rod and the flower speaks. Concerning the rod, he indeed says: *What will you? Shall I come to you with a rod?* Concerning the flower, indeed: *In the charity of God and the spirit of meekness?* A rod of wisdom, therefore, came forth from the root of Jesse for one who is punished with torments, a rod for one who needs correction, a rod for one who needs to be rebuked; they go about seeking to receive Him, who can take away their reproach. C The seven women themselves promise that they will eat their own bread and be covered with their own garments. They do not have need of His bread, but of the name of Him who can take away their reproach. They do not need the garments of the man whom they assume. They have better garments than a man can provide for them. They have cleaner foods than can be bestowed by human condition. Whose, therefore, are the seven women, and what their reproach is, it is worthy to consider. The seven women are one, for they are the Spirit of God. And [the] one is [the] seven. For the Spirit of God is the spirit of wisdom and understanding, the spirit of counsel and of strength, the spirit of knowledge D and of piety, [and] the spirit of the fear of the Lord. The spirit of wisdom did not rest on Moses, the spirit of wisdom did not rest on Joshua the son of Nun, the spirit of wisdom did not rest in any of the individual prophets, in Isaiah, or in Jeremiah.
1112. Nor indeed should you stone me as if I were a blasphemer while I wish to glorify my Lord Jesus Christ: but, being patient, consider what is said, and you will see that the spirit did not rest in any of them, not because it did not come to any of them, but because it did not rest in any one. It came upon Moses, and he did not believe; it came upon the prophets after the spirit of wisdom who came with Him. For listen, He says, you stiff-necked: *Shall I bring forth water for you from this rock?* It came upon the others, and it came upon Isaiah; but what does he say? *Woe is me, who have unclean lips; and I dwell in the midst of a people having unclean lips.* The spirit of wisdom came after the tongs and the fire, it came to one having unclean lips, but it did not rest. It was used as a minister, indeed, but it did not rest. Every man is troubled, nor is there a just man upon the earth who does good, and does not sin. All is dirty, nor if there be life in him; but they are numbered. Therefore it rests upon no one. We are able to prove from the Gospel that another spirit came after many, and it did not remain in them. It was read a little before: *My spirit shall not remain in these men for ever.* He saw John alone in whom it remained, and this was the sign: *Upon whom you shall see the Spirit descending, and remaining upon him, this is the Son of God.* It ministered indeed by the Word of God descending: but after a little while he sins, after a little while he speaks idleness. Do you think that it is granted to sin while the spirit is present? Upon no one, therefore, did the Spirit of God rest according to what is written: *A rod shall come forth from the root of Jesse, and a flower shall ascend from his root, and the spirit of the Lord, the spirit of wisdom, the spirit of understanding, the spirit of counsel and strength shall rest upon him.* For this is the great messenger, because he [has] prevailed, and growing strong he ascends, and the virtues marvel at him as he ascends, and they say of him: *This is the strong and mighty Lord in battle.* To him, therefore, I will say who ascends in the heavens, or to the likeness of Him. And there rested upon Him the spirit of counsel and of strength [the] strength of me [is] the Lord, and He has become my salvation. The Spirit of God, the spirit of wisdom and understanding, the spirit of counsel and of strength, the spirit of wisdom and of piety, rested upon Him, and the spirit of the fear of the Lord filled Him.
3. The women, therefore, seeking whom they may assume, will lay hold of seven men—no, "them" [i.e., the women] laying hold of one man. And this from the premises, and it is necessary first to recognize when seven women lay hold of one man. When Jerusalem shall have been humiliated, when the lamps of their ornaments, [the ornaments] of the daughters of Sion, shall have shone, when she shall have been left alone, when she shall have been cast upon the ground, then there will lay hold seven women desiring one man, saying: *We will eat our own bread, and be covered with our own garments; only let thy name be called over us.* Then they will lay hold and will truly hold seven women [upon] one man, Jesus Christ the Lord, according to what is understood as man, according to what He was born, according to what He assumed a body. Seven women will lay hold of one man, saying: *We will eat our own bread,* and many men walk, and the women lay hold of no one, no man pleases them. For they do not lay hold of one man because of a lack of men, nor because of the rarity of a man such as they wanted, such they sought; they found one man alone whom they laid hold of, that they may say to him: *We will eat our own bread, and be covered with our own garments.* There is a certain food of wisdom, and a certain food likewise of understanding and of the other spirits. Who is this food? I do not fear to say, another food is outside these, perhaps it is my food, the word of God, who says: *I am the living bread which came down from heaven, and give life to the world*; if the food of wisdom itself is the Father. On this account it is: *My food is to do the will of Him who sent me, and to finish His work.* We must not think that wisdom and understanding and the remainders of the spirits have need of another, because another food exists, since with the dispensation of the One, it is the food of the nature of God. *We will eat our own bread, and be covered with our own garments.* There is a certain ornament with which He is adorned. It is with the word of wisdom. Each of these women has ornaments. Nevertheless, *let thy name be called over us, take away our reproach.* What is this name of wisdom? Jesus. What is [it]? *Let thy name be called over us?* I am wisdom, I wish to be called by thy name so that I, wisdom, may be called Jesus, that [the] intellect and [the] great counsel and [the] strength, and [the] knowledge and [the] piety and [the] fear of God may be named Jesus, so that in all things the name of Him may be. *Let thy name be called over us, take away our reproach.* In truth Jesus has taken away our reproach. Therefore, rising, let us pray to God who has sent this man, that seven-woman spirit may rest in Him, so that He may bestow upon us communion with these women; so that assuming them we may become wise, understanding in God and in men, adorning our soul with virtues in Christ Jesus, to whom is glory and dominion for ever and ever. Amen.
HOMILY IV. Concerning the vision of God and the seraphim (chap. vi).
1. It is impossible to find the beginning of God. The beginning [and] the birth of God is nowhere comprehended. I do not say [to] you, but neither [to] anyone, nor any other of the things that exist. Only the Savior and the Holy Spirit who have always been with God, see His face; and perhaps the angels who always see the face of the Father who is in heaven, see the beginnings of matters. So also and