Origen, Homilies on Jeremiah — Homily 19
Greek source: Origen, Homilies on Jeremiah (Ὁμιλίαι εἰς τὸν Ἰερεμίαν), from the public-domain critical text of Erich Klostermann, GCS 6 = Origenes Werke III (Leipzig, 1901); digital text accessed via the First1KGreek project. This English translation is released into the public domain.
[§10] […] of the mind of the Scripture, which comes to be present to an eye that has room for the clarity of the sacred writings. These things I have said by way of preface, rousing and awakening both myself and my hearers to attend to what has been read, so that we may ask Jesus to come and to appear to us and to teach us now the things written here.
[§11] "Jeremiah prophesied; and Paschor son of Emmer the priest heard the words of the prophecy." And although in all likelihood many, so far as the mere sequence of the prophecy goes, had heard Jeremiah, no other hearer is quickly recorded except Paschor. But the Scripture took care to say also whose son he was, that he was son of Emmer, and that he held the office of priest, and what rank he had among the people—that he had been appointed governor of the house of the Lord at the time when Jeremiah was prophesying these words. And it is recorded that, having heard the words of this prophecy, Paschor struck Jeremiah; and he was not content with having struck him, but he also cast him into a certain dungeon (katarraktēs). The Scripture took care to say also where this dungeon was—at the gate of Benjamin—and that the dungeon was in a place where there was an upper chamber, and an upper chamber of nothing else than of the house of the Lord. These things the Holy Spirit recorded to have come upon Jeremiah in connection with the prophecy, and to have come from Paschor. Then it says: on the next day Paschor brought Jeremiah out of the dungeon. And Jeremiah, having been brought out, said to Paschor that the Lord had not called your name this name, Paschor; another name has been laid upon you—as to Jacob Israel, as to Abram Abraham, as to Sarai Sarah, so upon you he has laid the name Exile (Metoikos). And for this reason he has called you Exile, since the Lord says: behold, I give you into exile with all—with whom? not with your wife and your sons and your daughters, but with your friends. And when you are given into exile, your friends shall fall by the sword. Then, as though there were a difference for those who fall by the sword—whether they fall by the sword of enemies or by the sword of others—he says that the friends of the one who cast Jeremiah into the dungeon shall fall by the sword of their enemies. And your eyes, he says, shall see these things that are prophesied. And I will give you and all Judah into the hands of the king of Babylon, after your friends have suffered these things, and they shall deport them to Babylon and cut them down; for the king of Judah and those of Judah they shall cut down with the sword, and no longer is "of their enemies" added, as in the case of the former, who are said to be friends of Paschor. Then it says: and I will give all the strength of this city and all the treasures of the king of Judah and all the labors of this city into the hands of their enemies, so that the enemies may plunder the treasures and take the aforesaid things and lead Judah and its king away to Babylon. But you, O Paschor, and all who dwell in your house, shall go into captivity to Babylon, and there you shall die, and there you shall be buried, you and all your friends to whom you prophesied lies. It was necessary both to cut short the whole passage and to make it clear—not yet its deep meaning (if indeed we have room for it), but rather the wording and the plain sense itself, which even any ordinary person who attends carefully to the writings and not in a perfunctory way can, even so, understand. What then do these things intend? Here the struggle is to set forth the intention of these writings. And indeed I confess for my own part that I am unable to expound them, but that I need, as I said before, the appearing of the power of Jesus—inasmuch as he is Wisdom, inasmuch as he is Word, inasmuch as he is Truth—so that his appearing may make light upon the face of my soul.
[§12] […] The enchanters of the Egyptians also had rods, rods that wished to slander the rod of Moses and that of Aaron as though they were not from God. But those from God overturn those of the sophists and enchanters: "the rod of Aaron swallowed them up"; for this rod sufficed for this even without the rod of Moses. So Paschor "struck Jeremiah the prophet," and with emphasis: "and he struck Jeremiah the prophet." "The prophet" is added. Here, then, the one who struck struck Jeremiah the prophet. But it is recorded in the Acts that someone struck Paul, being ordered to do so by Ananias the high priest. Wherefore Paul said: "God is going to strike you, you whitewashed wall." And even now the Ebionites, ordered by a transgressing high priest of the word, strike the apostle of Jesus Christ with blasphemous words. And Paul says to such a high priest of the word: "God is going to strike you." And such a high priest is on the surface fair and a whitewashed wall, but "within full of dead men's bones and all uncleanness." But why do I speak concerning Paul and Jeremiah? My Lord Jesus Christ himself says: "I gave my back to scourges, and my cheeks to blows, and I did not turn my face away from the shame of spitting." The simple know these things as belonging only to that time then, when Pilate scourged him, when the Jews took counsel against him. But I see Jesus daily "giving his back to scourges." Enter into the synagogues of the Jews, and see Jesus scourged by them with the tongue of blasphemy. See those gathered from the nations, taking counsel against Christians—in what manner they seize Jesus—and he "gives his own back to scourges." Consider the Word of God insulted, spoken against, hated by the unbelievers. See that "he gave his cheeks to blows," and having taught that if anyone strike "you on the cheek, turn to him the other also," he himself does this. So many strike him and scourge him, and he is silent and does not speak. For it is recorded that he did not speak while being scourged. And "his face until now Jesus has not turned away from the shame of spitting." Which of those who make light of the teaching does not, as it were, spit even until now upon the Jesus who endures it?
[§13] It followed, after the prophet had been struck, to recount those who were struck—as, for instance, to speak of the apostle and if any other has been struck, and to set forth also the things concerning Jesus himself. So "Paschor struck Jeremiah the prophet, and cast him into the dungeon which was in the gate of Benjamin of the upper chamber." The dungeon of the upper chamber was Benjamin's. Jerusalem is the allotted inheritance of Benjamin, in which is the temple of God, as one able to hear the divine readings will find from the inheritance recorded in the book of Nun (Joshua). Since, then, the temple was in the inheritance of Benjamin, which is interpreted "Son of the right hand" (for there is nothing on the left concerning the temple of God), for this reason this man casts him "into the dungeon which was in the gate of Benjamin of the upper chamber of the house of the Lord." Though an "upper chamber in the house of the Lord" was present, "he cast" the prophet "into the dungeon." And let us too exhort, that having now taken Jeremiah we may bring him up to the upper chamber "in the house of the Lord." And I will show from the Scripture that the upper chamber is the lofty and exalted mind, when it bears witness to the saints that they received the prophets into the upper chambers. In the third book of Kingdoms there is recorded a widow who received Elijah the prophet in Sarepta of Sidonia, who lodged the prophet "in her upper chamber." And in the fourth book, the woman who received Elisha prepared for him a house in the upper chamber. But the sinner Ochozias fell from the upper chamber. And Jesus enjoins you also not to come down from the housetop. For "when," he says, such and such things happen, "then" "let him who is on the housetop not come down to take the things out of his house." He who flees in the persecutions is not told, "let him not go up onto the housetop," but, "let him not come down from the housetop to take the things out of his house." It is good, then, to be in upper chambers, good to be on housetops and to be somewhere up above. And the wondrous apostles too, as it is recorded of them in the Acts, when, being together in one place, they gave their leisure to the prayers and to the word of God, were in an upper chamber. And since they were in an upper chamber, they were not below. For this reason "there appeared to them divided tongues as of fire." But Peter too, when he sent up his prayer to God, "went up onto the housetop"; and if he had not gone up onto the housetop, he would not have seen "a vessel descending from heaven like a sheet let down from heaven by four corners." But she too who did the almsdeeds, "Tabitha, which by interpretation is called Dorcas," was not below, but "in the upper chamber," where Peter went up and raised her from the dead. But Jesus too, when he was about to celebrate this feast whose symbol we perform, the Passover, with his disciples, when they inquired of him, "Where do you wish that we should prepare for you the Passover?" said: "As you go, a man will meet you carrying a pitcher of water; follow him. That man will show you a large upper room, furnished, swept, ready; there prepare the Passover." No one, then, who keeps the Passover as Jesus keeps Jesus' Passover, is above in a large upper room, in a swept upper room, in an upper room adorned and ready. And if you go up with him to celebrate the Passover, he gives you the cup of the new covenant, he gives you also the bread of blessing, he bestows his own body and his own blood. For this reason we exhort you: "Go up to the height, lift up your eyes to the height." And to me too, if I teach the divine word, the word says: "Go up onto a high mountain, you who bring good tidings to Zion; lift up your voice with strength, you who bring good tidings to Jerusalem; lift it up, do not be afraid." These things are said because of Paschor, that though an "upper chamber in the house of the Lord at the gate of Benjamin" was at hand, he did not bring the prophet up into the upper chamber, but "cast him into the dungeon" below.
[§14] "And it came to pass on the next day that Paschor brought Jeremiah out of the dungeon." O Lord Jesus, come again, make clear to me these things also, and to those who have come for the spiritual nourishment. How does he "on the next day" himself bring "Jeremiah out of the dungeon"? For as long as the present day stands (and today is all this present age), the sinner casts the prophet down into the dungeon; but if the present day cease and the morrow come, then, having repented, he brings him out of the dungeon. Then Jeremiah tells him what Paschor will suffer. What does he say to him? "The Lord did not call your name Paschor, but Exile. For thus says the Lord." This Paschor is going to be deported, according to the desert of his sins, to Babylon—not alone, but also with his friends. For he is handed over to Nabuchodonosor and departs into the Confusion (Sygchysis) and is punished for his sins, since "he cast the prophet into the dungeon." Who then are the friends of Paschor, whose name is that of Blackness (Melania) of the mouth? All those who have received his words, those who have been blackened together with his blackened mouth, those who have received doctrines of blackness. "And they shall fall by the sword of their enemies." Those set over the punishments—these are the ones who have the swords and make them fall; concerning whom the word prophesies and says: "and your eyes shall see." These things, he says, that are prophesied, "your eyes shall see."
"And I will give you and all Judah into the hands of the king of Babylon." Whoever of Judah is caught being so much a sinner as to be worthy of the king of Babylon, of the Confusion, shall be handed over to him. And the king of Babylon takes those who sin. And the king of Babylon is, according to the history, Nabuchodonosor, but according to the anagogical sense, the evil one. And to him the sinner is handed over, since he is both things, both enemy and avenger. And that the sinner is handed over to him, let Paul teach you: in one place saying concerning Phygelus and Hermogenes, "whom I handed over to Satan, that they might be instructed not to blaspheme"; and in another place, concerning the man who had committed fornication: "when you are gathered together, and my spirit, with the power of the Lord Jesus, I have judged to hand over such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus Christ." Thus is this Paschor, the Blackness of the mouth, handed over into the hands of the king of Babylon, and they deport him to Babylon.
"And they shall cut them down with the sword. And I will give all the strength of this city." It is easy to say that these things are prophesied concerning Jerusalem; for all her strength and the things then brought upon her were handed over to the king of the Babylonians. It is easy to say that these things are prophesied concerning "this city," which in the times of the Savior was handed over to the enemies. And the sons of Jerusalem went off into captivity, and the city was razed. But if you examine the matters and look upon a city not as the stones but as the men, you will see that that Jerusalem too, the men, were handed over "into the hands of the king of Babylon" because of their impiety and sin against the Christ. And you too are now Jerusalem. If, then, the word now threatens Jerusalem, be afraid lest ever you too, if you sin, be a sinful Jerusalem and be handed over, so that you may no longer be Jerusalem but become Babylon and Confusion, Nabuchodonosor the king of the Babylonians having taken you. "And all the labors" of Jerusalem he hands over. How does he hand over "all the labors"? If, after contending and struggling, you fall away and sin, all your labors have come into the hands of Nabuchodonosor. How, all your labors? It will be said to you, if you fall after having toiled much on behalf of truth: "Did you suffer so many things in vain?" Especially those who are conscious of having drawn up many labors on behalf of virtue ought to be afraid, lest, having become Jerusalem, Nabuchodonosor the king of Babylon take their labors, once some sin has occurred. And so that you may see more clearly how Nabuchodonosor takes the labors of Jerusalem when she has sinned, I will make use of what is written in Ezekiel in this way: "The righteous man, if he turn away from his righteous deeds and commit a transgression, I will by no means remember his righteous deeds which he did." Why? For Nabuchodonosor, the king of Babylon, takes the righteous deeds done with labor and Nabuchodonosor makes them vanish.
"And all the honor" of Jerusalem he takes, when a man, having been in honor from God and "being in honor," "did not understand" and sinned. If, then, knowing that you are in honor and having been called to the honor, you again dishonor yourself through your sins, the Babylonian king takes the honor of Jerusalem. "And all the treasures of the king of Judah." Jerusalem is rich, but if she sins, the Babylonian takes her treasures. "And they shall plunder them and take them and bring them to Babylon. And you, Paschor, and all who dwell in your house, shall go into captivity to Babylon, and there you shall die, and there you shall be buried." He who is caught in the Confusion dies in Babylon; and he who is disposed contrary to being buried together with Christ, this man is buried in Babylon. For it is possible also to be buried well with Christ through baptism, according to the saying, "we were buried together with Christ, and rose together with him." As it is a mystery to be buried together with Christ, so it is a mystery, when one has come to be in lawlessness, being a sinner, to be buried in Babylon. "And all," it says, "your friends there shall depart, to whom you prophesied lies." He who expounds the oracles of God badly and casts the prophetic words into a dungeon—this man does prophesy, but he prophesies lies; for one who expounds the prophetic words, if he speaks truth, himself also prophesies, and prophesies truth, but if he lies, he is a false prophet, speaking falsely against the prophetic words.
[§15] And indeed the one passage has been completed; but now let us begin the second also; for it too has matters, right from its first phrase, that are not trivial. And attending to the phrasing, let us again ask Jesus to come, and let us exhort him to come more manifestly and more brightly, so that coming he may teach us all whether the prophet spoke truthfully—as is fitting to think concerning a prophet—the things that follow, or falsely, which it is not lawful to say concerning a holy prophet. He says to God: "You deceived me, Lord, and I was deceived; you prevailed and were mighty; I became a laughingstock, all the day long I continued being mocked; because with a bitter word of mine I will laugh, I will call upon faithlessness and misery; because the word of the Lord became to me a reproach and a derision all the day. And I said: I will not name the name of the Lord, and I will no longer speak upon his name. And it became in my heart as a burning fire blazing in my bones, and I am utterly loosened on every side and I am unable to bear it, because I heard the reviling of many gathering round about," and evidently "saying": "Conspire, and let us conspire against him, we his friends; watch his intention, whether he will be deceived, and we shall prevail against him and take our vengeance upon him." But while they say these things, the prophet says: "And the Lord is with me as a mighty warrior; therefore they persecuted and could not understand; they were exceedingly ashamed, because they did not perceive their dishonor, which through the age shall not be forgotten." This is the second passage of the reading.
How then does the prophet say: "You deceived me, Lord, and I was deceived"? Does God deceive? How I am to dispose of the saying, I am at a loss. For if, on account of God and his word, I look at all into it, what is to be said requires a noble disposition. Having ceased from being deceived, the prophet says: "You deceived me, Lord, and I was deceived"—as though his elementary instruction and introduction had come to him in deception, since he could not be given his elements and be introduced into the fear of God unless he were first deceived, so that he might come afterward to a joint perception of the deception. But it suffices only to give one example useful for the things before us. We speak to little children in guiding the children, and we do not speak to them as to the perfect, but as to little children needing instruction we speak to them, and we deceive the children by frightening them, so that they may cease from the lack of instruction that is in children; and we frighten the children, speaking words of deception because of what underlies their infancy, so that through the deception we may make them afraid and resort to teachers and report and do the things that pertain to the progress of children. We are all little children to God and we need the guidance of children. For this reason God, sparing us, deceives us (even if we do not perceive the deception beforehand), so that we may not, as having passed beyond infancy, be instructed any longer through deception, but through the realities. In one way the little child is led to fear, in another way the one who has advanced in age and passed through the childish age. For if I am able, guiding it through deception †, so that the God who deceives may say: "I will instruct them in the hearing of their affliction."
I will set before you histories, how God deceives for the sake of salvation and says certain things, so that the sinner may cease from doing what he would have done had he not heard these certain words. He who says, "Yet three days and Nineveh shall be overthrown"—was he speaking truthfully, or not truthfully and deceiving with a deception that turns one back? Which turning back, if it had not occurred, the thing said would no longer be a deception but already truth, and the overthrow would have followed for Nineveh. It lay with the hearers either, having been deceived and having believed the things said as true, to be benefited and not overthrown; or, the thing said not becoming true and they not being deceived but grasping that the things said would not be, to despise the things said as a deception and to suffer not "Yet three days and Nineveh shall be overthrown," but—I dare even to say—things far more grievous than "Yet three days and Nineveh shall be overthrown." For, by the hypothesis, the Ninevites having sinned, if they had not repented, perhaps indeed "Yet three days and Nineveh shall be overthrown" would have come to pass; but grant that this did not come to pass—something worse than this would have come to pass: they would have been handed over to eternal fire.
For this reason another punishment is spoken of according to the Law for those who are guided as children; but for those "to whom the fullness of the time came," other punishments are recorded. Compare the punishments of sinners according to the Law with the punishments of sinners according to the Gospel, and you will see that those men, as infants, heard punishments fitting for those infants, but we, as perfect in age, hear more grievous punishments. If an adulterer or an adulteress came to be then, the threat is not gehenna, not eternal fire, but: he shall be stoned with stones; "let all the congregation stone him." He who is found in these things, the adulterer, the adulteress found in these things, will say as she departs: would that concerning me too the word would say, the people cast me with stones and I was not kept for the eternal fire. For "liable to the gehenna of fire" is not only the adulterer, but also he who says to his brother "You fool." And if he who says to his brother "You fool" "shall be liable to the gehenna of fire," to what shall the adulterer be liable? I seek some greater place of punishment than the gehenna of fire. And perhaps I would say that the gehenna is for the involuntary sins, for those able to be cleansed. And just as concerning the good things, the things of the righteous, "it has not come up upon the heart of man, the things which God has prepared for those who love him," so the things which he has prepared for sinners, for fornicating, for committing adultery, "have not come up upon the heart of man." For if there had come up upon the heart that to which he becomes liable who says to his brother "You fool," it is clear that greater than what comes up upon the heart is the thing prepared for those who have sinned the worse things. But I am unable to conceive of anything greater than gehenna; I only believe that there is something greater than gehenna, the thing prepared for those who commit adultery. Thus I come also to the rest of the punishments according to the Law, and I take an apostolic phrase in accord with these things, one that has silenced my punishment if I sin, since I do not wish, having received "You deceived me, Lord, and I was deceived," to be deceived well. And what does the apostle say? "One who has set aside the law of Moses dies without mercies on two or three witnesses; of how much worse punishment do you think he shall be deemed worthy who has trampled upon the Son of God?" Name the punishment, O Paul; tell it. But I do not tell it, he says; greater than what can be said is the punishment of those who sin under the Gospel, greater than what is heard, greater than what is thought. For this reason the prophet was introduced as a child, having heard and been afraid and been instructed and after this been perfected, saying: "You deceived me, Lord, and I was deceived." And you too, as long as you are a child, be afraid of the threats, so that you may not suffer the things beyond the threats, the eternal punishments, the unquenchable fire, or perhaps something greater than this, the thing laid up for those who have lived contrary to right reason for a longer time. Of all which may we by no means make trial, but, being perfected in Christ Jesus, may we be justified worthily of the heavenly feasts and of the Passover that is there, unto the anagogical ascent in Christ Jesus, to whom is the glory and the might unto the ages of the ages. Amen.