Joshua 15

Joshua 15:1

Origen of Alexandria: Then, further, since it is the custom of holy Scripture to name the four regions of the world, which they call either poles or zones, in the description of “the borders of the tribe of Judah” only two are named and two are passed over in silence. For it is written thus: “and the borders of the tribe of the sons of Judah according to their peoples were from the borders of Idumaea, from the desert of Sin toward the west.” And when it had described the borders on the west, it then says: “and on the east all the salt sea,” and it passed over the other two regions in silence, that is, the north and the south. See, therefore, whether these things are not filled with mysteries. Although we cannot perceive or explain each one, nevertheless, insofar as the Lord deigns to grant it and we are able to grasp it, we will attempt to examine each single point. “The borders of Judah,” it says, “were according to their peoples from the borders of Idumaea, from the desert of Sin toward the west.” Therefore “the borders of Judaea” are next to “the borders of Idumaea.” Now “Idumaea,” as we have often already said, is interpreted “earthly.” After the earthly things, then, “the borders of Judaea” immediately follow. But it also says “from the desert of Sin.” And “Sin” is interpreted “temptations.” After the temptations, then, follow “the borders” of the inheritance “of Judaea.” The “west” and the “east” are named, and those neighboring places which we mentioned above, indeed the bordering regions. But also “the valley of Egypt” is designated as neighboring to the western parts, which is “from the desert toward the west,” while “on the east” the “borders” are girded “by the salt sea.” — HOMILIES ON Joshua 19.2

Joshua 15:3

Origen of Alexandria: After this it says “from the hills that stretch toward the west; and thence one ascends from the west as far as Cades Barne,” and thus it stretches from the west “to the west of Cades.” And these are their borders on the southwest, and thence it went on “as far as the valley of Egypt.” Do you see how in the western parts it names both the “southwest” and “Egypt” and the sunset? Without doubt, so that each one may know that all these things must be escaped and passed through by him, so that at last he may thus be able to arrive at the royal tribe, of which the Apostle says: “it is evident, moreover, that our Lord arose from Judah.” Now “from the borders of Idumaea” is “the desert of Sin.” A little earlier we said of the desert of Sin that it signifies temptations, and therefore it is necessary for us to pass through the wilderness of temptations, so that we may thus be able to arrive at the inheritance of the sons of Judah. But it is also necessary for us “to ascend the ascent of the hills of Acrabin,” which is interpreted “scorpions.” We must therefore also pass through and “tread upon” even the “scorpions,” those, without doubt, of which the Savior says: “behold, I have given you power to tread upon serpents and scorpions.” Whoever, then, wishes and desires to enter into the inheritance of the tribe of Judah must ascend these ascents and “tread upon” and escape the “scorpions” that stand in the way. Whence I think that it was to a man making this journey that the Lord also said to the prophet Ezekiel: “son of man, you dwell in the midst of scorpions.” “And the borders are,” it says, “as far as Cades.” “Cades” is interpreted “holy” or “sanctification.” The “borders” of Judah, therefore, reach as far as sanctification. — HOMILIES ON Joshua 19.3

Joshua 15:5

Origen of Alexandria: But let us also see what “the borders on the eastern side” are. Not that I now wish to make a catalogue of places, but that we may contemplate the images of the mysteries which are signified through these things. It is said, then, that “on the eastern side of the tribe of Judah” is “the salt sea,” and after this in its region is named “the fountain of the sun” and “the city of the sun,” and that in the same tribe there is also “the city of letters.” It is necessary, therefore, that everyone who wishes to enter into the portion of the sons of Judah first cross “the salt sea,” that is, overcome the waves and whirlwinds of this life, and escape all those things which in this world, because of their uncertainty and slipperiness, are compared to the waves of the sea, so that he may be able to arrive at 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 one, without doubt, of whom it is written: “but to those who fear my name the sun of righteousness shall arise.” Of this “sun,” then, if you first escape “the salt sea,” you will find “the fountain” in the land of Judah. Which “fountain”? That one, assuredly, of which Jesus said: “but whoever drinks of the water that I give him, there shall be made in him a fountain of water springing up into life eternal.” When, therefore, you have found such a “fountain” of this “sun” as we have described, you will also find his “city.” “For there is also there,” it says, “a city of the sun.” There is said to be in Egypt also a “city of the sun.” But that “city” which is in Egypt received the name of this “sun,” whom “the heavenly Father bids to rise upon the good and the evil.” But that city which is in Judaea is made up of the saints only, because it is the “city of God,” and that fountain, of which we spoke above, being made “a river, gladdens the city of God.” But you too, if you are fortified on every side and surrounded by the wall of continence, if you are strengthened by the towers of wisdom and magnanimity, you too will be made a “city of God.” But if to all these things you add for yourself the light of knowledge, as Isaiah said: “kindle for yourselves the light of knowledge,” and the “sun of righteousness” shines upon you, you too will be made a “city of the sun,” or you will receive “the city of the sun” as the lot of your inheritance. But also, if you hand yourself over to the law of God and “meditate” upon it “day and night,” and “the book of the law shall not depart from your hand,” as is said to Jesus, and if you are mindful of the precept of the Savior, in which he says “search the Scriptures” — if, then, you devote yourself to such pursuits and obtain the instruction of the divine law either by reading or by hearing, then “the city of letters” is made part of your portion. And these things indeed we have examined according to the possibility of our own understanding, or also according to the capacity of your hearing; but the fullness of knowledge and the deeper and clearer understanding of these things will belong to those who deserve to obtain the true “inheritance” of the true and only-begotten Son of God, which has been promised “to those who love him” perfectly, in Christ Jesus our Lord, “to whom is glory and dominion unto the ages of ages. Amen!” — HOMILIES ON Joshua 19.4

Joshua 15:13

Origen of Alexandria: But now, since there is not sufficient time for us to discuss all the things that have been read, we will touch briefly on at least a few, as the Lord shall grant. The beginning of distributing the inheritance which Jesus distributed begins from Caleb. For to this Caleb was given the lot of his portion before his tribe, which is that of the sons of Judah, received it, and it is given to him not in some outermost parts, but in the midst of the sons of Judah; and there was given to him a portion not by lot, but by the command of the Lord, and there is given to him an entire city. What other person was worthy to obtain such an inheritance and to receive such a portion, except Caleb, who alone was preserved safe together with Jesus of Nave out of the six hundred thousand armed men who had gone out from Egypt? It was fitting that he himself should receive the “metropolis.” And therefore it is written: “Jesus gave him the city of Arboc, the metropolis of Enac, which is Hebron,” in which were the memorials of the fathers. This man therefore, having received “the city of Arboc, which was the metropolis of Enac, which is Hebron, exterminated from there the three sons of Enac.” What do you suppose Scripture, wishing to show us, also designated this — that Caleb, having received the portion of his inheritance, “exterminated the three sons of Enac,” and described their names, that is, “Susi and Achima and Thalami, the generations of Enac”? Let us see, therefore, what it means that it does not suffice for it to say “the sons of Enac,” but it has added also their very names, and above all appended: “these were the generations of Enac.” But in what follows it also relates that Caleb, having received the lot of his inheritance, “went up to those who dwelt in Dabir; but the name of Dabir was formerly the city of letters.” It must be seen, therefore, what it means that it “was formerly the city of letters” and afterward was made “Dabir.” — HOMILIES ON Joshua 20.3

Origen of Alexandria: First, therefore, let us examine why Caleb received the “metropolis,” and that one which, first among all the others in the land of promise, is named “metropolis.” And “the metropolis of Enac” — “Enac” is interpreted as empty humility or empty answer. Caleb therefore received the “metropolis” of empty humility. It is certain that there are two humilities. One praiseworthy, of which the Savior says: “learn from me, for I am gentle and humble of heart; and you will find rest for your souls.” And of this humility it is said that “everyone who humbles himself shall be exalted,” and elsewhere: “humble yourselves therefore under the most mighty hand of God.” But there is also another, culpable humility of sinners, such as that which Scripture speaks of concerning unlawful intercourse, that “he humbled” her — as is written of Ammon, that he “humbled” Thamar his sister. There is therefore an empty humility which descends from sin. Of this empty humility, then, Caleb “took the metropolis” — or “cut it off” — “and slew the three sons of Enac,” who were the sons of empty humility, and, they being killed, he himself inhabits the city and does the things which are written in what follows. But who are these sons of empty humility, whom “Caleb exterminated”? The first is “Susi,” which is interpreted as outside me, that is, outside the holy one, because the son of empty humility is outside the holy one, indeed even outside God. There is another, “Achiman,” which is interpreted as my brother outside counsel, as if we were to say, a brother without counsel. For it is certain that all the brothers who are born of empty humility are also outside counsel. The third is “Thalami,” which is interpreted as a precipice or a hanging, which designates that there is nothing of stability in him, but that all things are wavering and rushing headlong. These “three sons of Enac,” then, Caleb “exterminated and killed,” and after them “he went up into Dabir.” “The name of Dabir was formerly the city of letters.” “Dabir” is interpreted as speech. But “the name of Dabir was formerly the city of letters.” Therefore understand as “the city of letters” the whole instrument of the Old Testament — that is, let us understand even this very scripture, which we are now trying to expound, to be “the city of letters,” which afterward is made “Dabir,” which is speech. For these things, which formerly were in letters and were understood according to the letter, now in the churches of Christ, by the Lord’s revelation, have been made speech, since the holy Apostles first speak of it and discourse upon it, and remove the surface of the letter, but bring forth from it a spiritual speech. But the individual teachers of the churches also make the letter of the law into an evangelical speech and discussion. But who are the “three sons of Enac,” whom “Caleb” — in whose person we had ascribed the power of the law — “slays”? The empty humility must be taken as that which all the poets or philosophers of this world thought concerning the divinity, since the things they thought are both lowly and unworthy of God. For what is so lowly and what so emptily lowly as either to set up “wood and stones” as gods or to think them such? Of this empty humility, then, the first son is he who is called outside me, that is, their first notion is both outside the truth and outside God. But the second is “Achiman,” that is, a brother without counsel: for it is certain that this too is a brother of that error which is carried on without counsel. For what is so without counsel as to forsake God, who made us, and to follow those whom we ourselves made? The third notion of error is “Thalami,” which is a precipice or a hanging. For the last stages of this error tend toward the precipice and the depth of hell. These notions of gentile-worship, then, as “sons of Enac” of the ancient error, the law cuts off, which even according to the letter proclaims “the true God” and “the creator of all things.” — HOMILIES ON Joshua 20.5

Joshua 15:16

Origen of Alexandria: Moreover it is related that Caleb, having a daughter, proposed a certain condition of this kind, saying: “whoever shall be able to cut off the city of letters and to obtain it, to him I will give Ascha my daughter as wife.” And when he had proposed this, “Gothoniel the son of Cenez, the younger brother of Caleb, took the city of letters.” But this too holy Scripture has set as a question, if indeed, as we have said, nothing in these words is to be passed over idly — that “Gothoniel” is said to be the “brother of Caleb,” and “Caleb” is written as “the son of Ieffone,” and “Gothoniel the son of Cenez.” How then will he seem to be the “brother of Caleb,” who is not “the son of Ieffone,” but the one is called “the son of Ieffone,” while the other is “the son of Cenez,” who is said “to have taken the city of letters”? Of whom it is added that he was also “the younger,” and by the condition, deservedly for his virtue, “received Ascha the daughter of Caleb as wife,” because he “cut off and destroyed the city of letters.” But Ascha, “going out” from the house of her father, who was “given in marriage” to him by a fixed condition, sitting upon an “ass,” said to her husband: “I will ask of my father a portion of a field; and she cried out from the mountain. And Caleb said to her: what is it with you? And she said to him: give me a blessing, since you have given me in marriage into the land of the south. And she received the upper Gonetla and the lower Gonetla.” And Scripture concludes on these things, saying: “this is the inheritance of the tribe of Judah.” You see that there is truly need of the help of God, that these things may be explained; and it is utterly impossible for any of men to discourse of these things, unless he has been illuminated through the grace of God. Therefore, then, help me with your prayers and labor together with me, that the Lord may deign to show us the light of truth in these places so obscure and hidden, so that we too may be able to open to you how these things are true and useful and divine, but, on account of the frailty of human nature, are covered over with sacraments and enveloped in mysteries. — HOMILIES ON Joshua 20.4

Origen of Alexandria: But now “Caleb went up to” that “city of letters and said”: “whoever shall cut off the city of letters and obtain it, to him I will give Ascha my daughter as wife. And Gothoniel the son of Cenez took it.” Now “Gothoniel,” who received the “city of letters,” is interpreted as the answer of God. But he can be called the answer of God to whom God answers, that is, to whom he reveals secrets and discloses hidden things. This, then, is he who can “receive the city of letters” of the old instrument and “cut off” “the letter that kills,” “the younger brother of Caleb.” But I, from the Church, am “the younger brother of Caleb,” who, when the letter of the law has been cut off and shaken out, seek in it the spiritual sense. And I “cut off” “the letter” when I am no longer circumcised according to the flesh, nor eat the unleavened bread according to the flesh, nor observe the passover with the Jews, nor keep the sabbath according to the letter. For it was promised to me that, if I “cut off the city of letters,” I would receive the daughter of my elder brother. For I was formerly “the son of Cenez,” which is interpreted as contempt. For who was contempt, as we “gentiles, alienated from the manner of life of Israel, having no hope and without God in this world”? For that former brother of mine, whose daughter I now receive for this, that I “cut off the city of letters,” he was “the son of Ieffone,” which is interpreted as conversion. He therefore “gives” me his “daughter,” that is, the law gives to me, the younger brother, the knowledge of itself or the understanding of itself, according to what is written: “the kingdom of God shall be taken away from you and shall be given to a nation producing its fruits.” Yet it must be known that the law, to which we have now given the person of Caleb, is one thing, and the letter of the old testament, which we have figuratively called “the city of letters,” is another. Having received his daughter, then, I, “his younger brother,” lead her out from the house of her father. And when she comes with me, sitting upon an “ass” — upon what “ass”? that one, without doubt, which “the disciples had loosed” of the Savior — she “says” to her father: “give me a blessing, father. And she received the upper Gonetla and the lower Gonetla.” Which the Apostle says more plainly: “having the promise of life, both of that which now is and of that which is to come”; and as the Savior promises to those who follow the perfection of his word, that “they receive a hundredfold” in the present age, but in the future obtain “eternal life.” This, then, is “to have received in blessing the upper Gonetla and the lower Gonetla.” Which “blessing” let us pray that we too may deserve to attain, through Christ our Lord, “to whom is glory and dominion unto the ages of ages. Amen!” — HOMILIES ON Joshua 20.6

Joshua 15:63

Origen of Alexandria: “The sons of Judah” wished “to drive out” or “to destroy” “the Jebusites from Jerusalem, and they could not”; on account of which “the Jebusites dwelt with the sons of Judah in Jerusalem down to the present day.” Beginning from the letter, we wish to inquire of those who suppose that these things can stand according to the letter, what is meant when it says “down to the present day” — a phrase that holy Scripture always employs to signify by it the eternity of the age, as when it says: “do not depart from the Lord on this present day,” that is, as long as the age stands. Let them show me, then, how the “Jebusite,” as long as the age stands, “dwells with the sons of Judah in Jerusalem,” seeing that not even the “sons of Judah” themselves “dwell in Jerusalem.” Therefore neither can this be true, that “the Jebusites dwell with the Jews in Jerusalem,” since not even they themselves dwell in it. But let us understand these things spiritually, taking up the parable of the Gospel which says concerning the “tares”: “let both grow together, lest perchance, when you wish to root up the tares, you root up together with them the wheat also.” As therefore in the Gospel “the tares are permitted to grow together with the wheat,” in the same way here too in Jerusalem, that is, in the church, there are certain “Jebusites,” those who lead an ignoble and degenerate life, who are perverse both in faith and in deeds and in their whole manner of conduct. For it is not possible that the church be purged to clarity while it is on earth, so that neither any impious person nor any sinner may be seen to remain in it, but that all in it be holy and blessed and in whom no stain of sin at all may be caught. But just as it is said concerning the “tares”: “lest perchance, in rooting up the tares, you root up together with them the wheat also,” so also it can be said concerning those in whom there are either doubtful or hidden sins. For we do not say concerning those who are manifestly and evidently criminal, that they should not be expelled from the church. Hear then the Scripture saying that: “the sons of Judah could not drive out the Jebusites, but they dwelt with them in Jerusalem down to the present day.” Wherefore I beseech you who are faithful, that you so keep your life and conduct that you neither yourselves suffer scandal in anything nor cause scandal to others; but let it be to you a matter of highest zeal and highest caution, lest anyone polluted enter into this holy congregation of yours, lest any Jebusite dwell with you. For you see that the Scripture says that “the sons of Judah could not cast out the Jebusites from Jerusalem.” Now “Jebusite” is interpreted as trampling. Grant, then, that we cannot “cast out” those who trample us: let us at least cast out those whom we can, whose sins are manifest. For where sin is not evident, we can “cast out” no one from the church, “lest perchance in rooting up the tares we root up together with them the wheat also.” — HOMILIES ON Joshua 21.1

Origen of Alexandria: Yet it moves me that it said that they “could not cast out the Jebusites,” that is, those who are interpreted as trampling. And therefore let us see who they are in the church that trample. Those, without doubt, of whom the Lord spoke in the Gospels: “do not give what is holy to the dogs, nor your pearls before swine, lest perchance they trample them under their feet and, turning, tear you to pieces.” This, then, is the “Jebusite,” the trampling, those who unworthily hear the word of God and, when they have heard it, neither depart as unbelievers nor remain as believers, but, having received the knowledge of the mysteries and having scrutinized the more secret things of our faith, “turning” afterward attack us, and by their contradictions “tear apart” our hearts, “trampling” the “pearls” of the Lord’s word and staining the ornaments of faith. Concerning these, then, it is said that “the sons of Judah could not cast out the Jebusite from Jerusalem down to the present day.” Something similar is written also concerning Ephraim; for the Scripture says: “and Ephraim did not drive out the Canaanite, who dwelt in Gazer; and the Canaanite dwelt in Ephraim down to the present day.” “Ephraim” is interpreted as fructification. He therefore who bears fruit and grows in faith “cannot exterminate the Canaanite,” the worst seed, the accursed seed, the seed ever shifting, ever uncertain; for this is what “Canaanite” is interpreted to mean. And it is certain that with him who bears fruit and grows, the “Canaanite” always “dwells”; for the stirrings of temptations never cease from him. But if you truly bear fruit in God and see someone of this sort restless, turbulent, shifting, know that he is a “Canaanite.” And if you cannot cast him out of the church, because “the sons of Ephraim could not drive out the Canaanites,” observe that which the Apostle admonishes, saying: “withdraw yourselves from every brother who walks restlessly.” But since Solomon urges that “these things which we read be written on the heart in threefold manner,” that also, besides those things which we have said, which occurs to my heart, I shall bring forth to your ears, and do you that which is written, that while one speaks the rest may examine. While I therefore speak what I feel, do you discern and examine whether it is right or less than right. Concerning Jerusalem we have frequently said that it is interpreted as vision of peace. If therefore in our heart Jerusalem has been built, that is, if the vision of peace has been founded in our heart and we always gaze upon Christ, who is “our peace,” and keep him in our heart — if indeed we are so fixed and stable in this vision of peace that never at all does any evil thought or counsel of any sin ascend into our heart, if this could so come to pass, we could say that we are in Jerusalem and that no other dwells with us except only those who are holy. But now, since — even if we come to great progress and cultivate ourselves with the highest zeal — nevertheless I do not think that so much purity comes to anyone’s heart that he is never stained by the contagion of an adverse thought, it is certain that “the Jebusites also dwell with the sons of Judah in Jerusalem.” Yet we do not say these things in order that we should neglect, as much as can be done, to “cast them out,” but we must labor enough and attempt daily to “cast them out” of Jerusalem; but, as it is written, we cannot “cast out” all of them at once. And this same thing must also be understood concerning those who bear fruit, who are named sons of “Ephraim,” who likewise ought always to cast out of their souls the “Canaanites,” the wandering and slippery thoughts. But God is able, who may subject to us both the “Jebusites” and the “Canaanites,” as it is written: “and he subjected the Canaanites to the sons of Ephraim.” Let us therefore beseech the Lord himself, that, casting from us “evil thoughts,” he may bring in good ones, worthy of “Jerusalem the heavenly city,” in which nothing polluted or filthy may be found, which might accuse us on the day of judgment from the thoughts of conscience, but that there may be found in us purity of heart in Christ Jesus our Lord, “to whom is glory and dominion unto the ages of ages. Amen!” — HOMILIES ON Joshua 21.2