Joshua 15

Joshua 15:1

Origen of Alexandria: “The boundaries of Judah,” it says, “were made according to their people from the borders of Edom and from the wilderness of Zin to the west.” Therefore, the borders of Judah are next to the borders of Edom. But Edom, as we have already often said, means “earthly things.” Therefore, the regions of Judah come just after earthly things. But it also says, “from the wilderness of Zin.” Zin means “temptations.” Therefore, the regions of the inheritance of Judah come after temptations. — HOMILIES ON Joshua 19.2

Origen of Alexandria: Moreover, “from the boundaries of Edom” is the wilderness of Zin. We said a little before that the wilderness of Zin signified “temptations,” and therefore it was necessary for us to pass through the desert of temptations to attain to the inheritance of the sons of Judah. — HOMILIES ON Joshua 19.3

Joshua 15:3

Origen of Alexandria: But also we must go up the ascent of the hills of Akrabbim, which means “scorpions.” Thus it is necessary for us to pass over and even tread down scorpions, about which the Savior says, “Behold, I have given you the authority to tread over serpents and scorpions.” Whoever therefore wishes and longs to enter into the inheritance of the tribe of Judah must go up these ascents and tread down and escape from scorpions that stand in the way. For this reason, I think that the Lord said to the prophet Ezekiel making this journey, “Son of man, you dwell in the midst of scorpions.” — HOMILIES ON Joshua 19.3

Origen of Alexandria: “And the borders,” it says, “are all the way to Kadesh.” Kadesh means “holy” or “sanctification.” Therefore, the borders of Judah reach all the way to sanctification. — HOMILIES ON Joshua 19.3

Joshua 15:5

Origen of Alexandria: Everyone, therefore, who wants to enter into the portion of the children of Judah must first pass through the Salt Sea. That is to say, he must surmount the waves and billows of this life and escape from all things in this world that, by virtue of their own uncertainty and hazardousness, are compared with the waves of the sea. Then he may be able to reach the land of Judah and to approach the fountain of the sun. But what is the fountain of the sun, or of which sun? Of that sun, of course, about which it is written, “But for the ones fearing my name, the sun of righteousness will arise.” Therefore you will find the fountain of this sun in the land of Judah, if you move away from the Salt Sea. Which fountain? That one of which Jesus said, “The water that I give will become a fountain of water leaping up into eternal life within the person who drinks from it.” Therefore, when you have found the kind of fountain of this sun that we have described, you will also find its city. — HOMILIES ON Joshua 19.4

Joshua 15:13

Origen of Alexandria: First, therefore, let us investigate why Caleb received the capital city, the capital of Anak, the one first called a capital among all the rest in the land of promise. Anak means “vain humility” or “vain reply.” Therefore, Caleb received the capital of “vain humility.” It is certain that there are two humilities. One is laudable, about which the Savior said, “Learn from me because I am meek and humble in heart; and you will find rest for your souls.” And about this humility it is said, “Everyone who humbles himself will be exalted,” and elsewhere, “Therefore, be humbled under the almighty hand of God.” But there is also another humility, guilty of sins, just as that which Scripture speaks of concerning illicit sexual union: “He humbled her.” This is written concerning Ammon, that he “humbled” Tamar his sister. For it is vain humility that sinks down on account of sin. Therefore, Caleb seized or destroyed the capital city of vain humility and destroyed the three sons of Anak, who were sons of vain humility, and, after he had destroyed them, he occupied the city and did the things that are written later. — HOMILIES ON Joshua 20.5

Joshua 15:14

Origen of Alexandria: But who are those sons of vain humility whom Caleb drove out? First Sheshai, which is interpreted “outside me,” that is, “outside the holy,” because the son of vain humility is outside the holy, and indeed outside God. And another is Ahiman, which means “my brother outside counsel” just as if we said, “brother without counsel.” For it is certain all brothers who are born from vain humility are outside counsel. Third is Talmai, which means “precipice” or “suspension.” This indicates that there is nothing stable in him, but all things are unsettled and rushing headlong into great danger. — HOMILIES ON Joshua 20.5

Joshua 15:16

Origen of Alexandria: But now Caleb went up against that City of Letters and said, “I shall give Achsah my daughter for a wife to whoever demolishes the City of Letters and gains possession of it. And Othniel the son of Kenaz seized it.” Moreover, Othniel, who received the City of Letters, is interpreted “the reply of God.” But “the reply of God” can be said “he to whom God replies,” that is, he to whom God reveals secrets and discloses hidden things. That one, therefore, is the younger brother of Caleb, the one who is able to take the City of Letters of the old covenant, and to demolish the “killing letter.” — HOMILIES ON Joshua 20.6

Joshua 15:63

Origen of Alexandria: But let us understand these verses spiritually, claiming the parable of the Gospel, which says concerning the weeds, “Let them grow up together, lest perhaps when you wish to pluck up the weeds, you also pluck up the wheat with them.” Therefore, as the weeds are permitted in the Gospel to grow up together with the wheat, in the same manner even here in Jerusalem—that is, in the church—there are certain Jebusites who lead an ignoble and degenerate life, and who are perverse not only in their faith but in their actions and in every manner of living. For while the church is on earth, it is not possible to cleanse it to such purity that neither an ungodly person nor any sinner seems to reside in it, where everyone is holy and blessed and no blot of sin is found in them. But just as it is said concerning the weeds, “lest perhaps plucking up the weeds, at the same time you may also pluck up the wheat with them,” so it can also be said of those in whom there are either doubtful or secret sins. For we are not saying that those who are clearly and plainly sinful should not be expelled from the church. — HOMILIES ON Joshua 21.1

Origen of Alexandria: Concerning Jerusalem, we have frequently said that it means “a vision of peace.” If, therefore, Jerusalem has been built in our heart—that is, if the vision of peace has been established in our heart and we always contemplate and retain in our heart Christ, who is “our peace”—if indeed we are so fixed and firm in this vision of peace that absolutely no evil thought or consideration of some sin ever rises up into our heart, if this could be so done, we would be able to say that we are in Jerusalem and no one else dwells with us except those who are holy. But now, even though we make great progress and improve ourselves with the utmost zeal, nevertheless I do not think anyone turns out to be so pure of heart that he is never defiled by the contamination of a contrary thought. Therefore, it is still certain that Jebusites dwell with the sons of Judah in Jerusalem. Yet we do not say these things so that we may neglect to cast them out as far as it may be done. On the contrary, we must be amply concerned and must attempt daily to cast them from Jerusalem; but, just as it is written, we cannot cast all out at the same time. — HOMILIES ON Joshua 21.2