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| Chapter I., Sections 1-23 translated from the Latin of Rufinus: That the Scriptures are Divinely Inspired.
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Book
IV.
Translated from the Latin of
Rufinus.
Chapter I.—That the Scriptures
are Divinely Inspired.
1. But as it is not sufficient, in the
discussion of matters of such importance, to entrust the decision to
the human senses and to the human understanding, and to pronounce
on things invisible as if they were seen by us,2698
| 2698 Visibiliter de
invisibilibus pronunciare. | we
must, in order to establish the positions which we have laid down,
adduce the testimony of Holy Scripture. And that this
testimony may produce a sure and unhesitating belief, either with
regard to what we have still to advance, or to what has been already
stated, it seems necessary to show, in the first place, that the
Scriptures themselves are divine, i.e., were inspired by the
Spirit of God. We shall therefore with all possible brevity draw
forth from the Holy Scriptures themselves, such evidence on this point
as may produce upon us a suitable impression, (making our quotations)
from Moses, the first legislator of the Hebrew nation, and from the
words of Jesus Christ, the Author and Chief of the Christian religious
system.2699
| 2699 Principis
Christianorum religionis et dogmatis. | For
although there have been numerous legislators among the Greeks
and Barbarians, and also countless teachers and philosophers who
professed to declare the truth, we do not remember any legislator who
was able to produce in the minds of foreign nations an affection and a
zeal (for him) such as led them either voluntarily to adopt his laws,
or to defend them with all the efforts of their mind. No one,
then, has been able to introduce and make known what seemed to himself
the truth, among, I do not say many foreign nations, but even amongst
the individuals of one single nation, in such a manner that a
knowledge and belief of the same should extend to all. And yet
there can be no doubt that it was the wish of the legislators that
their laws should be observed by all men, if possible; and of the
teachers, that what appeared to themselves to be truth, should become
known to all. But knowing that they could by no means succeed in producing any such
mighty power within them as would lead foreign nations to obey their
laws, or have regard to their statements, they did not venture even to
essay the attempt, lest the failure of the undertaking should stamp
their conduct with the mark of imprudence. And yet there are
throughout the whole world—throughout all Greece, and all foreign
countries—countless individuals who have abandoned the laws
of their country, and those whom they had believed to be gods, and have
yielded themselves up to the obedience of the law of Moses, and
to the discipleship and worship of Christ; and have done this, not
without exciting against themselves the intense hatred of the
worshippers of images, so as frequently to be exposed to cruel tortures
from the latter, and sometimes even to be put to death. And yet
they embrace, and with all affection preserve, the words and teaching
of Christ.
2. And we may see, moreover, how that
religion itself grew up in a short time, making progress by the
punishment and death of its worshippers, by the plundering of their
goods, and by the tortures of every kind which they endured; and this
result is the more surprising, that even the teachers of it
themselves neither were men of skill,2700
nor very numerous; and yet these words are preached throughout the
whole world, so that Greeks and Barbarians, wise and foolish, adopt the
doctrines of the Christian religion.2701
From
which it is no doubtful inference, that it is not by human power or
might that the words of Jesus Christ come to prevail with all faith and
power over the understandings and souls of all men. For, that
these results were both predicted by Him, and established by
divine answers proceeding from Him, is clear from His own words:
“Ye shall be brought before governors and kings for My sake, for
a testimony against them and the Gentiles.”2702
And again: “This Gospel of
the kingdom shall be preached among all nations.”2703
And again: “Many shall say
to Me in that day, Lord, Lord, have we not eaten and drunk in Thy name,
and in Thy name cast out devils? And I will say unto them, Depart
from Me, ye workers of iniquity, I never knew you.”2704
If these sayings, indeed, had been so uttered by
Him, and yet if these predictions had not been fulfilled, they might
perhaps appear to be untrue,2705
| 2705 Fortasse minus vera
esse viderentur. | and not to
possess any authority. But now, when His declarations do
pass into fulfilment, seeing they were predicted with such power and
authority, it is most clearly shown to be true that He, when He was
made man, delivered to men the precepts of salvation.2706
3. What, then, are we to say of this, which
the prophets had beforehand foretold of Him, that princes would not
cease from Judah, nor leaders from between his thighs, until He
should come for whom it has been reserved (viz., the kingdom), and
until the expectation of the Gentiles should come? For it is most
distinctly evident from the history itself, from what is clearly seen
at the present day, that from the times of Christ onwards there were no
kings amongst the Jews. Nay, even all those objects of Jewish
pride,2707
| 2707 Illæ omnes
ambitiones Judaicæ. | of which they
vaunted so much, and in which they exulted, whether regarding the
beauty of the temple or the ornaments of the altar, and all those
sacerdotal fillets and robes of the high priests, were all destroyed
together. For the prophecy was fulfilled which had
declared, “For the children of Israel shall abide many days
without king and prince: there shall be no victim, nor altar, nor
priesthood, nor answers.”2708
These
testimonies, accordingly, we employ against those who seem to
assert that what is spoken in Genesis by Jacob refers to Judah; and who
say that there still remains a prince of the race of Judah—he,
viz., who is the prince of their nation, whom they style
Patriarch2709
| 2709 On the Patriarch
of the Jews, cf. Milman’s History of the Jews, vol. ii. p.
399 sq., and vol. iii. p. 7 sq. | —and that
there cannot fail (a ruler) of his seed, who will remain until
the advent of that Christ whom they picture to themselves.
But if the prophet’s words be true, when he says, “The
children of Israel shall abide many days without king, without prince;
and there shall be no victim, nor altar, nor
priesthood;”2710
and if, certainly,
since the overthrow of the temple, victims are neither offered, nor any
altar found, nor any priesthood exists, it is most certain that, as it
is written, princes have departed from Judah, and a leader from between
his thighs, until the coming of Him for whom it has been
reserved. It is established, then, that He is come for whom it
has been reserved, and in whom is the expectation of the
Gentiles. And this manifestly seems to be fulfilled in the
multitude of those who have believed on God through Christ out of the
different nations.
4. In
the song of Deuteronomy,2711
also, it is
prophetically declared that, on account of the sins of the former
people, there was to be an election of a foolish nation,—no
other, certainly, than that which was brought about by Christ; for thus
the words run: “They have moved Me to anger with their
images, and I will stir them up to jealousy; I will arouse them to
anger against a foolish nation.”2712
We may therefore evidently see how the
Hebrews, who are said to have excited God’s anger by means of
those (idols), which are no gods, and to have aroused His wrath by
their images, were themselves also excited to jealousy by means of a
foolish nation, which God hath chosen by the advent of Jesus Christ and
His disciples. For the following is the language of the
apostle: “For ye see your calling, brethren, how that not
many wise men among you after the flesh, not many mighty, not many
noble (are called): but God has chosen the foolish things of the
world, and the things which are not, to destroy the things which
formerly existed.”2713
Carnal
Israel, therefore, should not boast; for such is the term used by the
apostle: “No flesh, I say, should glory in the presence of
God.”2714
5. What are we to say, moreover, regarding
those prophecies of Christ contained in the Psalms, especially
the one with the superscription, “A song for the
Beloved;”2715
in which it is
stated that “His tongue is the pen of a ready writer; fairer than
the children of men;” that “grace is poured into His
lips?” Now, the indication that grace has been poured upon
His lips is this, that, after a short period had elapsed—for He
taught only during a year and some months2716
| 2716 [See note
infra, Contra Celsum, B. II. cap. xii.
S.] | —the whole world, nevertheless, became
filled with His doctrine, and with faith in His religion. There
arose, then, “in His days righteous men, and abundance of
peace,”2717
abiding even to the
end, which end is entitled “the taking away of the moon;”
and “His dominion shall extend from sea to sea, and from the
river to the ends of the earth.”2718
There was a sign also given to the
house of David. For a virgin conceived, and bare Emmanuel, which,
when interpreted, signifies, “God with us: know it, O
nations, and be overcome.”2719
For we
are conquered and overcome, who are of the Gentiles, and remain
as a kind of spoils of His victory, who have subjected our necks to His
grace. Even the place of His birth was predicted in the
prophecies of Micah,
who said, “And thou, Bethlehem, land of Judah, art by no means
small among the leaders of Judah: for out of thee shall come
forth a Leader, who shall rule My people Israel.”2720
| 2720 Cf. Mic.
v. 2 with Matt. ii. 6. | The weeks of years, also, which the
prophet Daniel had predicted, extending to the leadership of
Christ,2721
have been
fulfilled. Moreover, he is at hand, who in the book of
Job2722
is said to be about to destroy the huge
beast, who also gave power to his own disciples to tread on serpents
and scorpions, and on all the power of the enemy, without being injured
by him. But if any one will consider the journeys of
Christ’s apostles throughout the different places, in which as
His messengers they preached the Gospel, he will find that both
what they ventured to undertake is beyond the power of man, and what
they were enabled to accomplish is from God alone. If we
consider how men, on hearing that a new doctrine was introduced by
these, were able to receive them; or rather, when desiring often to
destroy them, they were prevented by a divine power which was in them,
we shall find that in this nothing was effected by human strength, but
that the whole was the result of the divine power and
providence,—signs and wonders, manifest beyond all doubt,
bearing testimony to their word and doctrine.
6. These points now being briefly established,
viz., regarding the deity of Christ, and the fulfilment of all that was
prophesied respecting Him, I think that this position also has been
made good, viz., that the Scriptures themselves, which contained these
predictions, were divinely inspired,—those, namely, which
had either foretold His advent, or the power of His doctrine, or the
bringing over of all nations (to His obedience). To which this
remark must be added, that the divinity and inspiration both of the
predictions of the prophets and of the law of Moses have been
clearly revealed and confirmed, especially since the advent of Christ
into the world. For before the fulfilment of those events which
were predicted by them, they could not, although true and inspired by
God, be shown to be so, because they were as yet unfulfilled. But
the coming of Christ was a declaration that their statements were
true and divinely inspired, although it was certainly doubtful
before that whether there would be an accomplishment of those things
which had been foretold.
If any one,
moreover, consider the words of the prophets with all the zeal and
reverence which they deserve, it is certain that, in the perusal and
careful examination thus given them, he will feel his mind and senses
touched by a divine breath, and will acknowledge that the words
which he reads were no human utterances, but the language of God; and
from his own emotions he will feel that these books were the
composition of no human skill, nor of any mortal eloquence, but, so to
speak, of a style that is divine.2723
| 2723 Divino, ut ita
dixerim, cothurno. | The
splendour of Christ’s advent, therefore, illuminating the law of
Moses by the light of truth, has taken away that veil which had been
placed over the letter (of the law), and has unsealed, for every one
who believes upon Him, all the blessings which were concealed by the
covering of the word.
7. It is, however, a matter attended with
considerable labour, to point out, in every instance, how and
when the predictions of the prophets were fulfilled, so as to appear to
confirm those who are in doubt, seeing it is possible for everyone who
wishes to become more thoroughly acquainted with these things, to
gather abundant proofs from the records of the truth themselves.
But if the sense of the letter, which is beyond man, does not appear to
present itself at once, on the first glance, to those who are less
versed in divine discipline, it is not at all to be wondered at,
because divine things are brought down somewhat slowly to (the
comprehension of) men, and elude the view in proportion as one is
either sceptical or unworthy. For although it is certain that all
things which exist in this world, or take place in it, are ordered by
the providence of God, and certain events indeed do appear with
sufficient clearness to be under the disposal of His providential
government, yet others again unfold themselves so mysteriously and
incomprehensibly, that the plan of Divine Providence with regard to
them is completely concealed; so that it is occasionally believed by
some that particular occurrences do not belong to (the plan of)
Providence, because the principle eludes their grasp, according to
which the works of Divine Providence are administered with
indescribable skill; which principle of administration,
however, is not equally concealed from all. For even among
men themselves, one individual devotes less consideration to it,
another more; while by every man, He who is on earth, whoever is the
inhabitant of heaven, is more acknowledged.2724
| 2724 “Nam et
inter ipsos homines ab alio minus, ab alio amplius consideratur:
plus vero ab omni homine, qui in terris est, quis-quis ille est
cœli habitator, agnoscitur.” The translation of
Rufinus, as Redepenning remarks, seems very confused. Probably
also the text is corrupt. The Greek without doubt gives the
genuine thought of Origen. By omitting the ab we
approximate to the Greek, and get: “but he, whoever he be,
who is inhabitant of heaven, is better known than any man who is on the
earth;” or according to the punctuation in the old editions,
“but he who is inhabitant of heaven is better known than any man
on earth, whoever he be.” | And the nature of bodies is clear to
us in one way, that of trees in another, that of animals in a third;
the nature of souls, again, is concealed in a different way; and the
manner in which the diverse movements of rational understandings are ordered
by Providence, eludes the view of men in a greater degree, and even, in
my opinion, in no small degree that of the angels also. But as
the existence of divine providence is not refuted by those
especially who are certain of its existence, but who do not comprehend
its workings or arrangements by the powers of the human mind; so
neither will the divine inspiration of holy Scripture, which extends
throughout its body, be believed to be non-existent, because the
weakness of our understanding is unable to trace out the hidden
and secret meaning in each individual word, the treasure of divine
wisdom being hid in the vulgar and unpolished vessels of
words,2725
| 2725 In vilioribus et
incomptis verborum vasculis. | as the apostle also
points out when he says, “We have this treasure in earthen
vessels,”2726
that the virtue of
the divine power may shine out the more brightly, no colouring of human
eloquence being intermingled with the truth of the doctrines. For
if our books induced men to believe because they were composed either
by rhetorical arts or by the wisdom of philosophy, then undoubtedly our
faith would be considered to be based on the art of words, and on human
wisdom, and not upon the power of God; whereas it is now known to all
that the word of this preaching has been so accepted by numbers
throughout almost the whole world, because they understood their belief
to rest not on the persuasive words of human wisdom, but on the
manifestation of the Spirit and of power. On which account, being
led by a heavenly, nay, by a more than heavenly power, to faith and
acceptance,2727
| 2727 Ad fidem
credulitatemque. | that we may worship
the sole Creator of all things as our God, let us also do our utmost
endeavour, by abandoning the language of the elements of Christ, which
are but the first beginnings of wisdom, to go on to perfection, in
order that that wisdom which is given to them who are perfect, may be
given to us also. For such is the promise of him to whom was
entrusted the preaching of this wisdom, in the words:
“Howbeit we speak wisdom among them that are perfect; yet not the
wisdom of this world, nor of the princes of this world, who will be
brought to nought;”2728
by which he shows
that this wisdom of ours has nothing in common, so far as regards the
beauty of language, with the wisdom of this world. This wisdom,
then, will be inscribed more clearly and perfectly on our hearts, if it
be made known to us according to the revelation of the mystery which
has been hid from eternity,2729
but now is
manifest through the Scriptures of prophecy, and the advent of
our Lord and Saviour Jesus Christ, to whom be glory for ever.
Amen.
Many, not understanding the Scriptures in a
spiritual sense, but incorrectly,2730
have fallen into heresies.
8. These particulars, then, being briefly stated
regarding the inspiration of the sacred Scriptures by the Holy Spirit, it seems necessary to
explain this point also, viz., how certain persons, not reading them
correctly, have given themselves over to erroneous opinions, inasmuch
as the procedure to be followed, in order to attain an understanding of
the holy writings, is unknown to many. The Jews, in fine,
owing to the hardness of their heart, and from a desire to appear wise
in their own eyes, have not believed in our Lord and Saviour, judging
that those statements which were uttered respecting Him ought to be
understood literally, i.e., that He ought in a sensible and visible
manner to preach deliverance to the captives, and first build a
city which they truly deem the city of God, and cut off at the same
time the chariots of Ephraim,2731
and the horse from
Jerusalem; that He ought also to eat butter and honey,2732
in order to choose the good before He should
come to know how to bring forth evil.2733
| 2733 Ut priusquam
cognosceret proferre malum, eligeret bonum. | They think, also, that it has been
predicted that the wolf—that four-footed animal—is, at the
coming of Christ, to feed with the lambs, and the leopard to lie down
with kids, and the calf and the bull to pasture with lions, and that
they are to be led by a little child to the pasture; that the ox
and the bear are to lie down together in the green fields, and that
their young ones are to be fed together; that lions also will frequent
stalls with the oxen, and feed on straw. And seeing that,
according to history, there was no accomplishment of any of those
things predicted of Him, in which they believed the signs of
Christ’s advent were especially to be observed, they
refused to acknowledge the presence of our Lord Jesus Christ; nay,
contrary to all the principles of human and divine law,2734
i.e., contrary to the faith of prophecy,
they crucified Him for assuming to Himself the name of Christ.
Thereupon the heretics, reading that it is written in the law,
“A fire has been kindled in Mine anger;”2735
and that “I the Lord am a jealous (God), visiting the sins of the fathers
upon the children unto the third and fourth generation;”2736
and that “it repenteth Me that I
anointed Saul to be king;”2737
and, “I
am the Lord, who make peace and create
evil;”2738
and again,
“There is not evil in a city which the Lord hath not done;”2739
and, “Evils came down from the Lord upon
the gates of Jerusalem;”2740
and, “An evil
spirit from the Lord plagued
Saul;”2741
and reading many
other passages similar to these, which are found in Scripture, they did
not venture to assert that these were not the Scriptures of God, but
they considered them to be the words of that creator God whom the Jews
worshipped, and who, they judged, ought to be regarded as just only,
and not also as good; but that the Saviour had come to announce to us a
more perfect God, who, they allege; is not the creator of the
world,—there being different and discordant opinions
among them even on this very point,
because, when they once depart from a belief in God the Creator, who is
Lord of all, they have given themselves over to various inventions and
fables, devising certain (fictions), and asserting that some things
were visible, and made by one (God), and that certain other
things were invisible, and were created by another, according to the
vain and fanciful suggestions of their own minds. But not a few
also of the more simple of those, who appear to be restrained within
the faith of the Church, are of opinion that there is no greater God
than the Creator, holding in this a correct and sound opinion; and yet
they entertain regarding Him such views as would not be entertained
regarding the most unjust and cruel of men.
9. Now the reason of the erroneous
apprehension of all these points on the part of those whom we have
mentioned above, is no other than this, that holy Scripture is not
understood by them according to its spiritual, but according to its
literal meaning. And therefore we shall endeavour, so far as our
moderate capacity will permit, to point out to those who believe
the holy Scriptures to be no human compositions, but to be
written by inspiration of the Holy Spirit, and to be transmitted and
entrusted to us by the will of God the Father, through His
only-begotten Son Jesus Christ, what appears to us, who
observe things by a right way of understanding,2742
| 2742 The text, as it
stands, is probably corrupt: “Propter quod conabimur pro
mediocritate sensus nostri his, qui credunt Scripturas sanctas non
humana verba aliqua esse composita, sed Sancti Spiritus inspiratione
conscripta, et voluntate Dei patris per unigenitum filium suum Jesum
Christum nobis quoque esse tradita et commissa, quæ nobis
videntur, recta via intelligentiæ observantibus, demonstrare illam
regulam et disciplinam, quam ab Jesu Christo traditam sibi apostoli per
successionem posteris quoque suis, sanctam ecclesiam docentibus,
tradiderunt.” | to be the standard and discipline delivered
to the apostles by Jesus Christ, and which they handed down in
succession to their posterity, the teachers of the holy
Church. Now, that there are certain mystical
economies2743
indicated in holy
Scripture, is admitted by all, I think, even the simplest of
believers. But what these are, or of what kind they are, he who
is rightly minded, and not overcome with the vice of boasting, will
scrupulously2744
acknowledge himself
to be ignorant. For if anyone, e.g., were to adduce the
case of the daughters of Lot, who seem, contrary to the law of
God,2745
to have had intercourse with their father,
or that of the two wives of Abraham, or of the two sisters who were
married to Jacob, or of the two handmaids who increased the
number of his sons, what other answer could be returned than that these
were certain mysteries,2746
and forms of
spiritual things, but that we are ignorant of what nature they
are? Nay, even when we read of the construction of the
tabernacle, we deem it certain that the written descriptions are
the figures of certain hidden things; but to adapt these to their
appropriate standards, and to open up and discuss every individual point, I
consider to be exceedingly difficult, not to say impossible. That
that description, however, is, as I have said, full of mysteries, does
not escape even the common understanding. But all the narrative
portion, relating either to the marriages, or to the begetting of the
children, or to battles of different kinds, or to any other histories
whatever, what else can they be supposed to be, save the forms and
figures of hidden and sacred things? As men, however, make little
effort to exercise their intellect, or imagine that they possess
knowledge before they really learn, the consequence is that they
never begin to have knowledge or if there be no want of a desire, at
least, nor of an instructor, and if divine knowledge be sought after,
as it ought to be, in a religious and holy spirit, and in the hope that
many points will be opened up by the revelation of God—since to
human sense they are exceedingly difficult and obscure—then,
perhaps, he who seeks in such a manner will find what it is
lawful2747
to
discover.
10. But lest this difficulty perhaps should
be supposed to exist only in the language of the prophets, seeing
the prophetic style is allowed by all to abound in figures and enigmas,
what do we find when we come to the Gospels? Is there not hidden
there also an inner, namely a divine sense, which is revealed by
that grace alone which he had received who said, “But we have the
mind of Christ, that we might know the things freely given to us by
God. Which things also we speak, not in the words which
man’s wisdom teaches, but which the Spirit
teacheth?”2748
| 2748 Cf. 1 Cor.
ii. 16 and 12, 13. | And if one
now were to read the revelations which were made to John, how amazed
would he not be that there should be contained within them so great an
amount of hidden, ineffable mysteries,2749
| 2749 Tantam occultationem
ineffabilium sacramentorum. | in
which it is clearly understood, even by those who cannot comprehend
what is concealed, that something certainly
is concealed. And yet are not the Epistles of the
Apostles, which seem to some to be plainer, filled with meanings so
profound, that by means of them, as by some small receptacle,2750
| 2750 Per breve quoddam
receptaculum. | the clearness of incalculable light2751
| 2751 Immensæ lucis
claritas. | appears to be poured into those who are
capable of understanding the meaning of divine wisdom? And
therefore, because this is the case, and because there are many who go
wrong in this life, I do not consider that it is easy to pronounce,
without danger, that anyone knows or understands those things, which,
in order to be opened up, need the key of knowledge; which key, the
Saviour declared, lay with those who were skilled in the law. And
here, although it is a digression, I think we should inquire of those
who assert that before the advent of the Saviour there was no
truth among those who were engaged in the study of the
law, how it could be said by
our Lord Jesus Christ that the keys of knowledge were with them, who
had the books of the prophets and of the law in their hands. For
thus did He speak: “Woe unto you, ye teachers of the law,
who have taken away the key of knowledge: ye entered not in
yourselves, and them who wished to enter in ye
hindered.”2752
11. But, as we had begun to observe, the way
which seems to us the correct one for the understanding of the
Scriptures, and for the investigation of their meaning, we consider to
be of the following kind: for we are instructed by Scripture
itself in regard to the ideas which we ought to form of it.
In the Proverbs of Solomon we find some such rule as the following laid
down, respecting the consideration of holy Scripture: “And
do thou,” he says, “describe these things to thyself
in a threefold manner, in counsel and knowledge, and that thou mayest
answer the words of truth to those who have proposed them to
thee.”2753
| 2753 Cf. Prov. xxii. 20, 21. The Masoretic text reads,
ךךעֲירִוׁהלְ
.תעַרָוָ
תוֹצע“מֹבְּ
(סישִׁלִשָׁ, keri) סוׁשׁלִשָׁ
ךךלְ
יתִּבְתַכָ
אׁלהְ .ךךיחֶלְשֹׁלְ
תמֶאֱ
סירִמָאֲ
בישִהָלְ
תמֶאֱ
יר”מְאִ
טְשְק | Each one,
then, ought to describe in his own mind, in a threefold manner, the
understanding of the divine letters,—that is, in order that
all the more simple individuals may be edified, so to speak, by the
very body of Scripture; for such we term that common and historical
sense: while, if some have commenced to make considerable
progress, and are able to see something more (than that),
they may be edified by the very soul of Scripture. Those,
again, who are perfect, and who resemble those of whom the apostle
says, “We speak wisdom among them that are perfect, but not the
wisdom of this world, nor of the princes of this world, who will be
brought to nought; but we speak the wisdom of God, hidden in a mystery,
which God hath decreed before the ages unto our glory;”2754
—all such as these may be edified by
the spiritual law itself (which has a shadow of good things to come),
as if by the Spirit. For as man is said to consist of body, and
soul, and spirit, so also does sacred Scripture, which has been granted
by the divine bounty2755
for the
salvation of man; which we see pointed out, moreover, in the
little book of The Shepherd, which seems to be despised by some,
where Hermas is commanded to write two little books, and afterwards to
announce to the presbyters of the Church what he learned from the
Spirit. For these are the words that are written:
“And you will write,” he says, “two books; and you
will give the one to Clement, and the other to Grapte.2756
| 2756 [Hermas, vol.
ii. pp. 3, 8, 12, this series. Origen seems to overrule this
contempt of a minority; and, what is more strange, he appears to have
accepted the fiction of the Pauline Hermas as authentic
history. How naturally this became the impression in the East has
been explained; and the De Principiis, it must not be forgotten,
was not the product of the author’s mature mind.] | And let Grapte admonish the widows and
orphans, and let Clement send through all the cities
which are abroad, while you will
announce to the presbyters of the Church.” Grapte,
accordingly, who is commanded to admonish the orphans and widows, is
the pure understanding of the letter itself; by which those youthful
minds are admonished, who have not yet deserved to have God as their
Father, and are on that account styled orphans. They, again, are
the widows, who have withdrawn themselves from the unjust man, to whom
they had been united contrary to law; but who have remained
widows, because they have not yet advanced to the stage of being joined
to a heavenly Bridegroom. Clement, moreover, is ordered to
send into those cities which are abroad what is written to those
individuals who already are withdrawing from the letter,—as if
the meaning were to those souls who, being built up by this means, have
begun to rise above the cares of the body and the desires of the flesh;
while he himself, who had learned from the Holy Spirit, is commanded to
announce, not by letter nor by book, but by the living voice, to the
presbyters of the Church of Christ, i.e., to those who possess a mature
faculty of wisdom, capable of receiving spiritual teaching.
12. This point, indeed, is not to be passed
by without notice, viz., that there are certain passages of
Scripture where this “body,” as we termed it, i.e., this
inferential historical sense,2757
| 2757 Consquentia
historialis intelligentiæ. | is not always
found, as we shall prove to be the case in the following pages, but
where that which we termed “soul” or “spirit”
can only be understood. And this, I think, is indicated in the
Gospels, where there are said to be placed, according to the manner of
purification among the Jews, six water-vessels, containing two or three
firkins2758
a-piece; by which,
as I have said, the language of the Gospel seems to indicate, with
respect to those who are secretly called by the apostle
“Jews,” that they are purified by the word of
Scripture,—receiving indeed sometimes two firkins, i.e.,
the understanding of the “soul” or “spirit,”
according to our statement as above; sometimes even three
(firkins), when in the reading (of Scripture) the “bodily”
sense, which is the “historical,” may be preserved for the
edification of the people. Now six water-vessels are
appropriately spoken of, with regard to those persons who are purified
by being placed in the world; for we read that in six
days—which is the perfect number—this world and all
things in it were finished. How great, then, is the utility of
this first “historical” sense which we have mentioned, is
attested by the multitude of all believers, who believe with
adequate faith and simplicity, and does not need much argument,
because it is openly manifest to all; whereas of that sense which we
have called above the “soul,” as it were, of Scripture, the
Apostle Paul has given us numerous examples in the first Epistle to the
Corinthians. For we find the expression, “Thou shalt not
muzzle the mouth of
the ox that treadeth out the corn.”2759
| 2759 Cf. 1 Cor. ix. 9 and Deut. xxv. 4. | And afterwards, when explaining what
precept ought to be understood by this, he adds the words:
“Doth God take care for oxen? or saith He it altogether for our
sakes? For our sakes, no doubt, this is written; that he who
plougheth should plough in hope, and he that thresheth, in hope of
partaking.”2760
Very many
other passages also of this nature, which are in this way explained of
the law, contribute extensive information to the hearers.
13. Now a “spiritual”
interpretation is of this nature: when one is able to point out
what are the heavenly things of which these serve as the patterns
and shadow, who are Jews “according to the flesh,” and of
what things future the law contains a shadow, and any other expressions
of this kind that may be found in holy Scripture; or when it is a
subject of inquiry, what is that wisdom hidden in a mystery which
“God ordained before the world for our glory, which none of the
princes of this world knew;”2761
or the meaning
of the apostle’s language, when, employing certain
illustrations from Exodus or Numbers, he says: “These
things happened to them in a figure,2762
| 2762 In
figurâ. Greek (text. recept.) τύποι. Lachmann reads
τυπικῶς. | and they are
written on our account, on whom the ends of the ages have
come.”2763
Now, an
opportunity is afforded us of understanding of what those things which
happened to them were figures, when he adds: “And they
drank of that spiritual Rock which followed them, and that Rock
was Christ.”2764
In
another Epistle also, when referring to the tabernacle, he
mentions the direction which was given to Moses: “Thou
shalt make (all things) according to the pattern which was showed
thee in the mount.”2765
| 2765 Cf. Ex. xxv. 40 and Heb. viii. 5. | And writing
to the Galatians, and upbraiding certain individuals who seem to
themselves to read the law, and yet without understanding it, because
of their ignorance of the fact that an allegorical meaning
underlies what is written, he says to them in a certain tone of
rebuke: “Tell me, ye who desire to be under the law, do ye
not hear the law? For it is written that Abraham had two sons;
the one by a bond-maid, the other by a free woman. But he who was
of the bond-woman was born according to the flesh; but he of the free
woman was by promise. Which things are an allegory: for
these are the two covenants.”2766
And here
this point is to be attended to, viz., the caution with which the
apostle employs the expression, “Ye who are under the law,
do ye not hear the law?” Do ye not hear, i.e., do ye
not understand and know? In the Epistle to the Colossians, again,
briefly summing up and condensing the meaning of the whole law, he
says: “Let no man therefore judge you in meat, or in drink,
or in respect of holy days, or of the new moon, or of the Sabbath,
which are a shadow of things to come.”2767
Writing to the Hebrews
also, and treating of those
who belong to the circumcision, he says: “Those who
serve to the example and shadow of heavenly things.”2768
Now perhaps, through these
illustrations, no doubt will be entertained regarding the five
books of Moses, by those who hold the writings of the apostle, as
divinely inspired. And if they require, with respect to the
rest of the history, that those events which are contained in it should
be considered as having happened for an ensample to those of whom they
are written, we have observed that this also has been stated in the
Epistle to the Romans, where the apostle adduces an instance from
the third book of Kings, saying, “I have left me seven thousand
men who have not bowed the knee to Baal;”2769
which expression Paul understood as figuratively spoken of those who
are called Israelites according to the election, in order to show
that the advent of Christ had not only now been of advantage to
the Gentiles, but that very many even of the race of Israel had been
called to salvation.
14. This being the state of the case, we
shall sketch out, as if by way of illustration and pattern, what may
occur to us with regard to the manner in which holy Scripture is to be
understood on these several points, repeating in the first instance,
and pointing out this fact, that the Holy Spirit, by the providence and
will of God, through the power of His only-begotten Word, who was in
the beginning God with God, enlightened the ministers of truth, the
prophets and apostles, to understand the mysteries of those things or
causes which take place among men, or with respect to men.2770
| 2770 Quæ inter
homines, vel de hominibus geruntur. | And by “men,” I now mean
souls that are placed in bodies, who, relating those mysteries that are
known to them, and revealed through Christ, as if they were a kind of
human transactions, or handing down certain legal observances and
injunctions, described them figuratively;2771
| 2771 Figuraliter
describebant. |
not that anyone who pleased might view these expositions as deserving
to be trampled under foot, but that he who should devote himself with
all chastity, and sobriety, and watchfulness, to studies of this kind,
might be able by this means to trace out the meaning of the Spirit of
God, which is perhaps lying profoundly buried, and the context, which
may be pointing again in another direction than the ordinary usage of
speech would indicate. And in this way he might become a sharer in the
knowledge of the Spirit, and a partaker in the divine counsel, because
the soul cannot come to the perfection of knowledge otherwise
than by inspiration of the truth of the divine wisdom.
Accordingly, it is of God, i.e., of the Father, and of the Son, and of
the Holy Spirit, that these men, filled with the Divine Spirit, chiefly
treat; then the mysteries relating to the Son of God—how the Word
became flesh, and why He descended even to the assumption of the form
of a servant—are the subject, as I have said, of explanation by
those persons who are filled with the Divine Spirit. It next
followed, necessarily, that they should instruct mortals by divine
teaching, regarding rational creatures, both those of heaven and
the happier ones of earth; and also (should explain) the differences
among souls, and the origin of these differences; and then should tell
what this world is, and why it was created; whence also sprung the
great and terrible wickedness which extends over the earth. And
whether that wickedness is found on this earth only, or in other
places, is a point which it was necessary for us to learn from divine
teaching. Since, then, it was the intention of the Holy Spirit to
enlighten with respect to these and similar subjects, those holy
souls who had devoted themselves to the service of the truth, this
object was kept in view, in the second place, viz., for the sake of
those who either could not or would not give themselves to this labour
and toil by which they might deserve to be instructed in or to
recognise things of such value and importance, to wrap up and conceal,
as we said before, in ordinary language, under the covering of
some history and narrative of visible things, hidden mysteries.
There is therefore introduced the narrative of the visible creation,
and the creation and formation of the first man; then the offspring
which followed from him in succession, and some of the actions which
were done by the good among his posterity, are related, and
occasionally certain crimes also, which are stated to have been
committed by them as being human; and afterwards certain unchaste
or wicked deeds also are narrated as being the acts of the
wicked. The description of battles, moreover, is given in a
wonderful manner, and the alternations of victors and vanquished, by
which certain ineffable mysteries are made known to those who know how
to investigate statements of that kind. By an admirable
discipline of wisdom, too, the law of truth, even of the prophets, is
implanted in the Scriptures of the law, each of which is woven by a
divine art of wisdom, as a kind of covering and veil of spiritual
truths; and this is what we have called the “body” of
Scripture, so that also, in this way, what we have called the covering
of the letter, woven by the art of wisdom, might be capable of edifying
and profiting many, when others would derive no benefit.
15. But
as if, in all the instances of this covering (i.e., of this history),
the logical connection and order of the law had been preserved, we
would not certainly believe, when thus possessing the meaning of
Scripture in a continuous series, that anything else was contained in
it save what was indicated on the surface; so for that reason divine
wisdom took care that certain stumbling-blocks, or
interruptions,2772
to the historical
meaning should take place, by the introduction into the midst (of
the narrative) of certain impossibilities and incongruities; that in
this way the very interruption of the narrative might, as by the
interposition of a bolt, present an obstacle to the reader, whereby he
might refuse to acknowledge the way which conducts to the ordinary
meaning; and being thus excluded and debarred from it, we might be
recalled to the beginning of another way, in order that, by entering
upon a narrow path, and passing to a loftier and more sublime road, he
might lay open the immense breadth of divine wisdom.2773
| 2773 Ut ita celsioris
cujusdam et eminentioris tramitis per angusti callis ingressum immensam
divinæ scientiæ latitudinem pandat. | This, however, must not be unnoted by
us, that as the chief object of the Holy Spirit is to preserve the
coherence of the spiritual meaning, either in those things which ought
to be done or which have been already performed, if He anywhere finds
that those events which, according to the history, took place, can be
adapted to a spiritual meaning, He composed a texture of both kinds in
one style of narration, always concealing the hidden meaning more
deeply; but where the historical narrative could not be made
appropriate to the spiritual coherence of the occurrences, He
inserted sometimes certain things which either did not take place or
could not take place; sometimes also what might happen, but what did
not: and He does this at one time in a few words, which, taken in
their “bodily” meaning, seem incapable of containing
truth, and at another by the insertion of many. And this we
find frequently to be the case in the legislative portions, where there
are many things manifestly useful among the “bodily”
precepts, but a very great number also in which no principle of utility
is at all discernible, and sometimes even things which are judged
to be impossibilities. Now all this, as we have remarked,
was done by the Holy Spirit in order that, seeing those events which
lie on the surface can be neither true nor useful, we may be led to the
investigation of that truth which is more deeply concealed, and to the
ascertaining of a meaning worthy of God in those Scriptures which we
believe to be inspired by Him.
16. Nor was it only with regard to those
Scriptures which were composed down to the advent of Christ that the
Holy Spirit thus dealt; but as being one and the same Spirit, and
proceeding from one God, He dealt in the same way with the evangelists
and apostles. For even those narratives which He inspired them to write were not
composed without the aid of that wisdom of His, the nature of which we
have above explained. Whence also in them were intermingled not a
few things by which, the historical order of the narrative being
interrupted and broken up, the attention of the reader might be
recalled, by the impossibility of the case, to an examination of the
inner meaning. But, that our meaning may be ascertained by the
facts themselves, let us examine the passages of Scripture. Now
who is there, pray, possessed of understanding, that will regard the
statement as appropriate,2774
| 2774 Consequenter, alii
“convenienter.” | that the first day,
and the second, and the third, in which also both evening and morning
are mentioned, existed without sun, and moon, and stars—the first
day even without a sky? And who is found so ignorant as to
suppose that God, as if He had been a husbandman, planted trees in
paradise, in Eden towards the east, and a tree of life in it, i.e., a
visible and palpable tree of wood,2775
so that anyone
eating of it with bodily teeth should obtain life, and, eating again of
another tree, should come to the knowledge of good and evil? No
one, I think, can doubt that the statement that God walked in the
afternoon in paradise, and that Adam lay hid under a tree, is related
figuratively in Scripture, that some mystical meaning may be indicated
by it. The departure of Cain from the presence of the Lord will
manifestly cause a careful reader to inquire what is the presence of
God, and how anyone can go out from it. But not to extend the
task which we have before us beyond its due limits, it is very easy for
anyone who pleases to gather out of holy Scripture what is recorded
indeed as having been done, but what nevertheless cannot be believed as
having reasonably and appropriately occurred according to the
historical account. The same style of Scriptural narrative occurs
abundantly in the Gospels, as when the devil is said to have placed
Jesus on a lofty mountain, that he might show Him from thence all the
kingdoms of the world, and the glory of them. How could it
literally come to pass, either that Jesus should be led up by the devil
into a high mountain, or that the latter should show him all the
kingdoms of the world (as if they were lying beneath his bodily eyes,
and adjacent to one mountain), i.e., the kingdoms of the
Persians, and Scythians, and Indians? or how could he show in what
manner the kings of these kingdoms are glorified by men? And many
other instances similar to this will be found in the Gospels by anyone
who will read them with attention, and will observe that in those
narratives which appear to be literally recorded, there are inserted
and interwoven things which cannot be admitted historically, but
which may be accepted in a spiritual signification.2776
| 2776 [See note, p.
262, supra. See also Dr. Lee, The Inspiration of Holy
Scripture, pp. 523–527. S.] |
17. In
the passages containing the commandments also, similar things are
found. For in the law Moses is commanded to destroy every male
that is not circumcised on the eighth day, which is exceedingly
incongruous;2777
since it would be
necessary, if it were related that the law was executed according to
the history, to command those parents to be punished who did not
circumcise their children, and also those who were the nurses of little
children. The declaration of Scripture now is, “The
uncircumcised male, i.e., who shall not have been circumcised, shall be
cut off from his people.”2778
And if
we are to inquire regarding the impossibilities of the law, we find an
animal called the goat-stag,2779
which cannot
possibly exist, but which, as being in the number of clean beasts,
Moses commands to be eaten; and a griffin,2780
| 2780 Gryphus;
“ossifrage,” Auth. Vers. Lev. xi. 13; Heb. סרֶפֶ. |
which no one ever remembers or heard of as yielding to human power, but
which the legislator forbids to be used for food. Respecting the
celebrated2781
observance of
the Sabbath also he thus speaks: “Ye shall sit, everyone in
your dwellings; no one shall move from his place on the
Sabbath-day.”2782
Which precept
it is impossible to observe literally; for no man can sit a whole day
so as not to move from the place where he sat down. With respect
to each one of these points now, those who belong to the
circumcision, and all who would have no more meaning to be found
in sacred Scripture than what is indicated by the letter, consider that
there should be no investigation regarding the goat-stag, and the
griffin, and the vulture; and they invent some empty and trifling tales
about the Sabbath, drawn from some traditional sources or other,
alleging that everyone’s place is computed to him within two
thousand cubits.2783
Others,
again, among whom is Dositheus the Samaritan, censure indeed
expositions of this kind, but themselves lay down something more
ridiculous, viz., that each one must remain until the evening in the
posture, place, or position in which he found himself on the
Sabbath-day; i.e., if found sitting, he is to sit the whole day, or if
reclining, he is to recline the whole day. Moreover, the
injunction which runs, “Bear no burden on the
Sabbath-day,”2784
seems to me an
impossibility. For the Jewish doctors, in consequence of
these (prescriptions), have betaken themselves, as the holy
apostle says, to innumerable fables, saying that it is not accounted a
burden if a man wear shoes without nails, but that it is a burden if
shoes with nails be worn; and that if it be carried on one shoulder,
they consider it a burden but if on both, they declare it to be
none.
18. And
now, if we institute a similar examination with regard to the Gospels,
how shall it appear otherwise than absurd to take the injunction
literally, “Salute no man by the way?”2785
And yet there are simple individuals,
who think that our Saviour gave this command to His
apostles! How, also, can it appear possible for such an order as
this to be observed, especially in those countries where there is a
rigorous winter, attended by frost and ice, viz., that one should
possess “neither two coats, nor shoes?”2786
And this, that when one is smitten on
the right cheek, he is ordered to present the left also, since everyone
who strikes with the right hand smites the left
cheek? This precept also in the Gospels must be accounted among
impossibilities, viz., that if the right eye “offend”
thee, it is to be plucked out; for even if we were to suppose that
bodily eyes were spoken of, how shall it appear appropriate, that when
both eyes have the property of sight, the responsibility of the
“offence” should be transferred to one eye, and that the
right one? Or who shall be considered free of a crime of the
greatest enormity, that lays hands upon himself? But perhaps the
Epistles of the Apostle Paul will appear to be beyond this. For
what is his meaning, when he says, “Is any man called, being
circumcised? Let him not become uncircumcised.”2787
This expression indeed, in the first
place, does not on careful consideration seem to be spoken with
reference to the subject of which he was treating at the time, for this
discourse consisted of injunctions relating to marriage and to
chastity; and these words, therefore, will have the appearance an
unnecessary addition to such a subject. In the second place,
however, what objection would there be, if, for the sake of avoiding
that unseemliness which is caused by circumcision, a man were
able to become uncircumcised?2788
| 2788 Secundo vero, quid
obesset, si obscœnitatis vitandæ causa ejus, quæ ex
circumcisione est, posset aliquis revocare præputium? | And, in the
third place, that is altogether impossible.
The object of all these statements on our part, is to
show that it was the design of the Holy Spirit, who deigned to bestow
upon us the sacred Scriptures, to show that we were not to be edified
by the letter alone, or by everything in it,—a thing which we see
to be frequently impossible and inconsistent; for in that way not only
absurdities, but impossibilities, would be the result; but that we are
to understand that certain occurrences were interwoven in this
“visible” history, which, when considered and
understood in their inner
meaning, give forth a law which is advantageous to men and worthy of
God.
19. Let no one, however, entertain the
suspicion that we do not believe any history in Scripture to be real,
because we suspect certain events related in it not to have taken
place; or that no precepts of the law are to be taken literally,
because we consider certain of them, in which either the nature or
possibility of the case so requires, incapable of being
observed; or that we do not believe those predictions which were
written of the Saviour to have been fulfilled in a manner
palpable to the senses; or that His commandments are not to be
literally obeyed. We have therefore to state in answer, since we
are manifestly so of opinion, that the truth of the history may and
ought to be preserved in the majority of instances. For who can
deny that Abraham was buried in the double cave2789
at
Hebron, as well as Isaac and Jacob, and each of their wives? Or
who doubts that Shechem was given as a portion to Joseph?2790
| 2790 Cf. Gen. xlviii. 22 and Josh. xxiv.
32. | or that Jerusalem is the metropolis of
Judea, on which the temple of God was built by Solomon?—and
countless other statements. For the passages which hold good in
their historical acceptation are much more numerous than those
which contain a purely spiritual meaning. Then, again, who would
not maintain that the command to “honour thy father and thy
mother, that it may be well with thee,”2791
is
sufficient of itself without any spiritual meaning, and necessary for
those who observe it? especially when Paul also has confirmed the
command by repeating it in the same words. And what need is
there to speak of the prohibitions, “Thou shalt not commit
adultery,” “Thou shalt not steal,” “Thou shalt
not bear false witness,”2792
and others of the
same kind? And with respect to the precepts enjoined in the
Gospels, no doubt can be entertained that very many of these are to be
literally observed, as, e.g., when our Lord says, “But I say unto
you, Swear not at all;”2793
and when He says,
“Whosoever looketh upon a woman to lust after her, hath
committed adultery with her already in his heart;”2794
the admonitions also which are found in the
writings of the Apostle Paul, “Warn them that are unruly,
comfort the feeble-minded, support the weak, be patient towards
all men,”2795
and very many
others. And yet I have no doubt that an attentive reader will, in
numerous instances, hesitate whether this or that history can be
considered to be literally true or not; or whether this or that precept
ought to be observed according to the letter or no. And therefore
great pains and labour are to be employed, until every reader
reverentially understand that he is dealing with divine and not human
words inserted in the sacred books.
20. The
understanding, therefore, of holy Scripture which we consider
ought to be deservedly and consistently maintained, is of the following
kind. A certain nation is declared by holy Scripture to have been
chosen by God upon the earth, which nation has received several
names: for sometimes the whole of it is termed Israel, and
sometimes Jacob; and it was divided by Jeroboam son of Nebat into two
portions; and the ten tribes which were formed under him were
called Israel, while the two remaining ones (with which were united the
tribe of Levi, and that which was descended from the royal race of
David) was named Judah. Now the whole of the country possessed by
that nation, which it had received from God, was called Judea, in which
was situated the metropolis, Jerusalem; and it is called metropolis,
being as it were the mother of many cities, the names of which you will
frequently find mentioned here and there in the other books of
Scripture, but which are collected together into one catalogue in the
book of Joshua the son of Nun.2796
21. This, then, being the state of the case, the
holy apostle desiring to elevate in some degree, and to raise our understanding above the
earth, says in a certain place, “Behold Israel after the
flesh;”2797
by which he
certainly means that there is another Israel which is not according to
the flesh, but according to the Spirit. And again in
another passage, “For they are not all Israelites who are of
Israel.”2798
22.
Being taught, then, by him that there is one Israel according to the
flesh, and another according to the Spirit, when the Saviour says,
“I am not sent but to the lost sheep of the house of
Israel,”2799
we do not
understand these words as those do who savour of earthly things, i.e.,
the Ebionites, who derive the appellation of “poor” from
their very name (for “Ebion” means “poor” in
Hebrew2800
| 2800 Ebion, Heb.
ןוֹיבְאֶ,
(from הבָאָ, to
desire), lit. “wishing,” “desiring;”
secondarily, “poor.” | ); but we understand
that there exists a race of souls which is termed “Israel,”
as is indicated by the interpretation of the name itself: for
Israel is interpreted to mean a “mind,” or “man
seeing God.” The apostle, again, makes a similar revelation
respecting Jerusalem, saying, “The Jerusalem which is above
is free, which is the mother of us all.”2801
And in another of his Epistles he
says: “But ye are come unto mount Zion, and to the city of
the living God, and to the heavenly Jerusalem, and to an innumerable
company of angels, and to the Church of the first-born which is written
in heaven.”2802
If, then,
there are certain souls in this world who are called Israel, and a city
in heaven which is called Jerusalem, it follows that those cities which
are said to belong to the nation of Israel have the heavenly Jerusalem
as their metropolis; and that, agreeably to this, we understand
as referring to the whole of Judah (of which also we are of opinion
that the prophets have spoken in certain mystical narratives), any
predictions delivered either regarding Judea or Jerusalem, or invasions
of any kind, which the sacred histories declare to have happened to
Judea or Jerusalem. Whatever, then, is either narrated or
predicted of Jerusalem, must, if we accept the words of Paul as those
of Christ speaking in him, be understood as spoken in conformity with
his opinion regarding that city which he calls the heavenly
Jerusalem, and all those places or cities which are said to be cities
of the holy land, of which Jerusalem is the metropolis. For we
are to suppose that it is from these very cities that the Saviour,
wishing to raise us to a higher grade of intelligence, promises to
those who have well managed the money entrusted to them by Himself,
that they are to have power over ten or five cities. If, then,
the prophecies delivered concerning Judea, and Jerusalem, and Judah,
and Israel, and Jacob, not being understood by us in a carnal sense,
signify certain divine mysteries, it certainly follows that those
prophecies also which were delivered either concerning Egypt or the
Egyptians, or Babylonia and
the Babylonians, and Sidon and the Sidonians, are not to be understood
as spoken of that Egypt which is situated on the earth, or of the
earthly Babylon, Tyre, or Sidon. Nor can those predictions which
the prophet Ezekiel delivered concerning Pharaoh king of Egypt, apply
to any man who may seem to have reigned over Egypt, as the nature of
the passage itself declares. In a similar manner also, what is
spoken of the prince of Tyre cannot be understood of any man or
king of Tyre. And how could we possibly accept, as spoken of a
man, what is related in many passages of Scripture, and especially in
Isaiah, regarding Nebuchadnezzar? For he is not a man who is said
to have “fallen from heaven,” or who was
“Lucifer,” or who “arose in the morning.”
But with respect to those predictions which are found in Ezekiel
concerning Egypt, such as that it is to be destroyed in forty years, so
that the foot of man should not be found within it, and that it should
suffer such devastation, that throughout the whole land the blood
of men should rise to the knees, I do not know that anyone possessed of
understanding could refer this to that earthly Egypt which adjoins
Ethiopia. But let us see whether it may not be
understood more fittingly in the following manner: viz.,
that as there is a heavenly Jerusalem and Judea, and a nation
undoubtedly which inhabits it, and is named Israel; so also it is
possible that there are certain localities near to these which may seem
to be called either Egypt, or Babylon, or Tyre, or Sidon, and that the
princes of these places, and the souls, if there be any, that inhabit
them, are called Egyptians, Babylonians, Tyrians, and
Sidonians. From whom also, according to the mode of life which
they lead there, a sort of captivity would seem to result, in
consequence of which they are said to have fallen from Judea into
Babylonia or Egypt, from a higher and better condition, or to have been
scattered into other countries.
23. For perhaps as those who, departing this
world in virtue of that death which is common to all, are arranged, in
conformity with their actions and deserts—according as they shall
be deemed worthy—some in the place which is called
“hell,”2803
others in the bosom
of Abraham, and in different localities or mansions; so also from those
places, as if dying there, if the expression can be used,2804
| 2804 Velut illic, si dici
potest, morientes. | do they come down from the “upper
world”2805
to this
“hell.” For that “hell” to which the
souls of the dead are conducted from this world, is, I believe,
on account of this distinction, called the “lower hell” by
Scripture, as is said in the book of Psalms: “Thou hast
delivered my soul from the lowest hell.”2806
Everyone, accordingly, of those who
descend to the earth is, according to his deserts, or agreeably to the
position which he occupied there, ordained to be born in this world, in
a different country, or among a different nation, or in a different mode of life,
or surrounded by infirmities of a different kind, or to be descended
from religious parents, or parents who are not religious; so that
it may sometimes happen that an Israelite descends among the Scythians,
and a poor Egyptian is brought down to Judea. And yet our Saviour
came to gather together the lost sheep of the house of Israel; and as
many of the Israelites did not accept His teaching, those who belonged
to the Gentiles were called. From which it will appear to follow,
that those prophecies which are delivered to the individual nations
ought to be referred rather to the souls, and to their different
heavenly mansions. Nay, the narratives of the events which are
said to have happened either to the nation of Israel, or to Jerusalem,
or to Judea, when assailed by this or that nation, cannot in many
instances be understood as having actually2807
occurred, and are much more appropriate to those nations of souls
who inhabit that heaven which is said to pass away, or who even now are
supposed to be inhabitants of it.
If now anyone demand of us clear and distinct
declarations on these points out of holy Scripture, we must answer that
it was the design of the Holy Spirit, in those portions which appear to
relate the history of events, rather to cover and conceal the
meaning: in those passages, e.g., where they are said to go down
into Egypt, or to be carried captive to Babylonia, or when in
these very countries some are said to be brought to excessive
humiliation, and to be placed under bondage to their masters; while
others, again, in these very countries of their captivity, were held in
honour and esteem, so as to occupy positions of rank and power, and
were appointed to the government of provinces;—all which
things, as we have said, are kept hidden and covered in the narratives
of holy Scripture, because “the kingdom of heaven is like a
treasure hid in a field; which when a man findeth, he hideth it, and
for joy thereof goeth away and selleth all that he hath, and buyeth
that field.”2808
By which
similitude, consider whether it be not pointed out that the very soil
and surface, so to speak, of Scripture—that is, the literal
meaning—is the field, filled with plants and flowers of all
kinds; while that deeper and profounder “spiritual”
meaning are the very hidden treasures of wisdom and knowledge
which the Holy Spirit by Isaiah calls the dark and invisible and hidden
treasures, for the finding out of which the divine help is
required: for God alone can burst the brazen gates by which they
are enclosed and concealed, and break in pieces the iron bolts and
levers by which access is prevented to all those things which are
written and concealed in Genesis respecting the different kinds of
souls, and of those seeds and generations which either have a close
connection with Israel2809
| 2809 Ad propinquitatem
pertinent Israel. | or are widely
separated from his descendants; as well as what is that descent
of seventy souls into Egypt,
which seventy souls became in that land as the stars of heaven in
multitude. But as not all of them were the light of this
world—“for all who are of Israel are not
Israel”2810
—they grow
from being seventy souls to be an important people,2811
| 2811 Ex ipsis Septuaginta
animabus fiunt aliqui. | and as the “sand by the sea-shore
innumerable.”E.C.F. INDEX & SEARCH
|
