Reading Scripture: Types and Figures
Origen of Alexandria, On First Principles 4
But since human senses and common understanding are not sufficient to commit the whole matter to them and, so to speak, to pronounce visibly on invisible things, we must also take up the testimonies of divine Scripture as proof of the things we say. So that these testimonies may have a certain and undoubted faith, either in the things that must be said by us or in those already said, it seems necessary first to show that the Scriptures themselves are divine, that is, inspired by the Spirit of God. Therefore, we will briefly set forth this point also from the divine Scriptures themselves, which have competently moved us, bringing them forward — that is, from Moses, the first lawgiver of the Hebrew nation, and from the words of Jesus Christ, the author and principle of the Christian religion and doctrine.
For although many lawgivers have existed among the Greeks and barbarians, and innumerable teachers or philosophers have promised to assert the truth, we do not recall any lawgiver who could have implanted a certain affection and zeal even in the minds of foreign nations, so that they would willingly receive his laws or defend them with their whole heart. No one, therefore, could have insinuated the truth that seemed true to him, not only to many other foreign nations, but not even to a single nation, so that their knowledge or credulity would reach everyone. And indeed, it cannot be doubted that lawgivers wished their laws to be observed by all men, if it could be done, and that masters wished the truth that seemed true to them to become known to all. But knowing that they could not do this at all, nor did such great virtue subsist in them as could provoke foreign nations to the observance of their laws or assertions, they did not even dare to try or begin this, lest they be marked as imprudent and ineffective in this undertaking. But in the whole world, in all Greece and in all foreign nations, there are innumerable and immense multitudes who, having abandoned the laws of their fathers and those whom they thought were gods, have handed themselves over to the observance of Moses' law and to the discipleship and worship of Christ. And this has happened not without great hatred stirred up against them by those who venerate idols, so that they are often afflicted with torments and sometimes even led to death; yet they embrace and guard the word of Christ's doctrine with all affection. And it is evident how the religion itself has grown in a short time, profiting from the punishments and deaths of its cultivators, and also from the plundering of goods and every kind of suffering tolerated by them. And it is all the more wonderful that not even the teachers themselves are sufficiently suitable or numerous: yet 'the word is preached' (Psalm 19:4) 'in the whole world', so that 'Greeks and barbarians, wise and foolish' (Romans 1:14) receive the religion of Christian doctrine. From this there is no doubt that 'these things are not done by human strength or resources', so that the word of Christ Jesus may grow strong with all power and credibility in the minds and souls of all. For it is manifest that these things were predicted by him and confirmed by divine responses, when he says, 'You will be brought before governors and kings for my sake, as a testimony to them and to the Gentiles' (Matthew 10:18); and again, 'This gospel will be preached in all nations' (Matthew 24:14); and again, 'Many will say to me on that day: Lord, Lord, did we not eat and drink in your name, and did we not cast out demons in your name? And I will say to them: Depart from me, workers of lawlessness, for I never knew you' (Matthew 7:22-23). If these things had been said by him but had not nonetheless come to pass, perhaps they would seem less true and would not have any authority. But now, since the things that were predicted by him have come to pass, and have been predicted with such great power and authority, it is most clearly declared that God truly exists, who, having become man, handed down salutary precepts to men.
What then must be said from the fact that the prophets had foretold beforehand concerning him, 'The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs, and until the expectation of the nations comes'? For it is manifestly apparent from history itself and from what is seen today that since the time of Christ no kings have existed among the Jews. And all those Jewish ambitions, in which they carried their boasting to the highest degree and in which they exulted — that is, whether concerning the beauty of the temple or the distinction of the altar and all those priestly miters, garments, and vestments of the high priests — have been simultaneously and utterly destroyed. For the prophecy has been fulfilled which said, 'For many days the children of Israel shall sit without a king, without a prince, without sacrifice, without altar, without priesthood, and without oracle' (Hosea 3:4). We therefore use these testimonies against those who seem to assert concerning the things said by Jacob in Genesis that they were spoken about Judah, and that a prince from the tribe of Judah still remains — namely, this one whom they call the patriarch, the prince of their nation — and that there cannot fail to be from his seed those who remain until the coming of that Christ whom they describe for themselves. But if it is true that the prophet says, 'For many days the children of Israel shall sit without a king, without a prince; there shall be no sacrifice, no altar, no priesthood,' and assuredly since the temple was overthrown — sacrifices are not offered, an altar is not found, a priesthood does not exist — it is most certain that 'princes have failed from Judah,' just as it is written, and 'a ruler from between his feet, until he comes to whom it belongs.' It is established, therefore, that 'he has come to whom it belongs, in whom also the expectation of the nations is.' Which is manifestly seen fulfilled in the multitude of those who through Christ have believed in God from diverse nations.
But also in the song of Deuteronomy, through prophecy, the election of a foolish nation is designated for the sins of the prior people — none other, surely, than this one which has been made through Christ. For thus it says: 'They provoked me to jealousy with their idols; and I will provoke them to jealousy with a nation that is not a nation, I will anger them with a foolish nation' (Deuteronomy 32:21). It is therefore sufficiently evident to recognize how the Hebrews, who are said to have 'provoked God' in those who are not gods, and to have 'angered him with their idols,' have themselves been provoked to jealousy by a 'foolish nation,' which God chose through the coming of Christ Jesus and his disciples. For thus says the apostle: 'Consider your calling, brothers, that not many wise according to the flesh, not many powerful, not many noble are called; but God chose the foolish things of the world to shame the wise, and God chose the weak things of the world to shame the strong, and God chose the low and despised things of the world, even things that are not, to bring to nothing things that are' (1 Corinthians 1:26-28). Therefore 'carnal Israel' must 'not boast'; for so he is called by the apostle: 'that no flesh should boast in the presence of God' (1 Corinthians 1:29).
Latin
Verum quoniam de tantis et talibus rebus disserentibus non suffieit humanis sensibus et communi intellectui summam rei committere et, ut ita dixerim, visibiliter de invisibilibus pronuntiare, assumenda sunt nobis ad probationem horum, quae dicimus, etiam divinarum scripturarum testimonia. Quae testimonia ut certam et indubitatam "tree d o habeant fidem sive in his, quae dicenda a nobis, sive quae iam dicta sunt, necessarium prius videtur ostendere quod ipsae scripturae divinae sint, id est dei spiritu inspiratae. lgitur quam poterimus breviter etiam de hoc adsignabimus ex ipsis divinis scripturis quae nos conpetenter moverint proferentes, id est de Moyseo primo, legislatore gentis Hebraeae, et ex verbis lesu Christi, auctoris et principis Christianorum religionis et dogmatis. Cum enim permulti legislatores extiterint apud Graecos et barbaros, innumeri quoque doctores vel philosophi veritatem se pollicentes adserere, nullum meminimus legislatorem adfectum quendam et studium etiam exterarum gentium animis inicere potuisse, ut leges suas vel susciperent libenter vel cum omni animi intentione defenderent. Nemo ergo eam quae sibi visa est veritatem non solum pluribus aliis exteris nationibus, ‚sed ne uni quidem genti ita insinuare atque inolescere potuit, ut ad omnes eius scientia vel credulitas perveniret. Et quidem dubitari non potest quod et legislatores optaverint observari ab omnibus, si fieri posset, hominibus leges suas, et magistri, omnibus innotescere eam quae sibi visa fuerat veritatem. Sed scientes quia id omnino non possent, nee virtus in eis aliqua tanta subsisteret, quae etiam exteras nationes ad legum suarum vel adsertionum observantiam provocaret, ne conari quidem hoc aut incipere omnino ausi sunt, ne inprudentes eos etiam in hoc inefficax et inexplebile notaret inceptum. At vero in omni orbe terrarum, in omni Graecia atque universis exteris nationibus innumeri sunt et inmensi, qui relictis patris legibus et his, quos putabant deos, ad observantiam Moysi legis et discipulatum se Christi ceultumque tradiderunt, et hoc non sine ingenti odio adversum se commoto eorum, qui simulacra venerantur, ita ut ab his frequenter et cruciatibus adfligantur, nonnumquam etiam agantur in mortem; amplectuntur tamen et cum omni affectu custodiunt doctrinae Christi sermonem. Et est videre quomodo brevi tempore ipsa religio creverit, poenis eultorum mortibusque proficiens, sed et bonorum direptionibus atque omni ab his suppliciorum genere tolerato; et eo maxime mirum est quod ne doctores quidem ipsi vel satis idonei sunt vel satis plures: “praedicatur’ tamen sermo iste -in omni orbe terrarum”, ita ut ‘Graeci ac barbari, sapientes et insipientes’ religionem Christianae doctrinae suscipiant. Ex quo dubium non est “non haec humanis’ viribus aut ‘opibus” agi, ut cum omni potestate et creduhtate sermo Christi lesu apud omnium mentes atque animos convalescat. Nam et praedicta esse ab eo haec ipsa et divinis ab eo responsis confirmata, manifestum est cum dicit quia “apud praesides et iudices adducemini propter me, in testimonium ipsis et gentibuse; et rursum: “Praedieabitur hoe evangelium in omnibus gentibus”; et iterum: “Multi mihi dicent in illa die: Domine, domine, nonne in tuo nomine mandueavimus et bibimus, et in tuo nomine daemonia eiecimus? et dicam eis: Discedite a me, operarii iniquitatis s numquam cognovi vosc”. Quae si ita quidem dicta ab eo fuissent nee tamen ad finem ea, quae praedicta sunt, pervenissent, fortassis minus esse vera viderentur nec habere aliquid auctoritatis. Nune vero cum in effectum res, quae fuerant ab eo praedictae, perveniant, cum tanta autem potestate atque auctoritate praedictae sint, manifestissime declaratur deum vere esse, qui homo factus salutaria praecepta hominibus tradidit. 3. Quid vero inde dicendum est quod prophetae de ipso antea praedixerant ‘non cessaturos principes ex luda neque duces ex femoribus eius, usquequo veniat ille, cui repositum este regnum scilicet, et "usquequo veniat expectatio gentium-? Manifestissime enim ex ipsa bistoria apparet et ex his, quae hodie pervidentur, quia ex temporibus Christi ultra reges apud ludaeos non extiterunt. Sed et omnes illae ambitiones Iudaicae, in quibus iactantiae quam plurimum gerebant et in quibus exultabant, id est vel de templi decore vel de altaris insignibus atque omnibus illis sacerdotalibus infulis indumentisque pontificum, simul universa destructa sunt. Completa est enim prophetia, quae dixerat: “Per dies multos sedebunt fili Israhel sine rege, sine principe; non erit hostia nec altare nec sacerdotium nec responsa”. His ergo testimonis utimur adversum eos, qui videntur adse rere de his, quae in Genesi ab lacob dicta sunt, quod de luda dieta sint et dicunt permanere adhue principem ex genere ludae, istum videlicet, qui est gentis ipsorum princeps, quem nominant patriarcham, nec deficere posse de semine eius qui permaneant usque ad adventum eius Christi, quem sibi ipsi describunt. Sed si verum est quod ait propheta, quia “dies multos sedebunt fili Israhel sine rege, sine principe; nec erit hostia nec altare nec sacerdotium”, et utique ex quo subversum est templum -nec hostiae- offeruntur “nec altare- invenitur “nec sacerdotiumconstat: certissimum est defecisse “principes ex luda-, sieut scriptum est, et -ducem ex femoribus eius, usquequo venit ille, eui repositum est Constat ergo quia ‘venit ille, cui repositum este, in quo et ‘expectatio gentium- est. Quod manifeste videtur impletum de multitudine eorum, qui per Christum deo ex diversis gentibus crediderunt. 4. Sed et in Deuteronomii cantico per prophetiam designatur pro peccatis prioris populi futura esse insensatae gentis electio, non alia utique quam haec, quae per Christum facta est. Sie enim ait: “Exacerbaverunt me in simulacris suis, et ego in zelo concitabo eos, in gente insipiente inritabo eos”. Est ergo satis evidenter agnoscere, quemammodum Hebraei, qui deum ‘exacerbasse’ dieuntur in his, qui non sunt du, et inritasse eum ‘in simulacris suis. inritati sunt et ipsi in zelotypia per ‘gentem insipientem”, quam deus -elegit- per adventum Christi lesu et discipulos eius. Sie enim dicit apostolus: “Videte enim vocationem vestram, fratres, quoniam non multi sapientes inter vos secundum carnem, non multi potentes, non multi nobiles; sed quae stulta sunt mundi elegit deus et ea, quae non sunt, ut ea, quae erant prius, destrueret”. Non ergo ‘glorietur- ‘carnalis Israhel-; ita namque ab apostolo vocatur: “non” inquam “glorietur caro in conspectu deic.