i. THE PENTATEUCH. GENESIS.—Origen, according to Eusebius, wrote twelve books of Commentaries (Τόμοι) on Genesis, besides Homilies. Of these writings there remain: Greek: (1) On Gen. 1:2; Fragm. of Tom. iii. on Gen. i. 14; Gen. i. 16 f.. (2) Fragm. of Tom. iii. (Eus. H. E. iii. 1); notes from Catenae; Fragm. of Hom. ii. (3) Additional notes. Latin: Seventeen Homilies, of which the last is imperfect, translated by Rufinus.
One of the fragments of the Commentary on Genesis contains a remarkable discussion of the theory of fate in connexion with Gen. i. 16; and in the scattered notes there are some characteristic remarks on the interpretation of the record. of Creation. For Origen all Creation was "one act at once," presented to us in parts, in order to give the due conception of order (Ps. cxlviii. 5). The Homilies deal mainly with the moral application of main subjects in the book. They contain little continuous exposition, but many striking thoughts. Among the passages of chief interest are the view of the Divine image and the: Divine likeness as expressing man's endowment and man's end (i. §§ 12, 13), the symbolism of the ark (ii. §§ 4 ff.), the nature of the Divine voice (iii. § 2), the lesson of the opened wells (xiii. § 4), the poverty of the Divine priesthood (xvi. § 5).
EXODUS and LEVITICUS.—Of the Books, Homilies, and Notes he wrote on these books, no detailed account remains. (Cf. in Rom. ix. § 1, p. 283 L.; Ruf. Apol. ii. 20; Hieron. Ep. 33.) The following remain: EXODUS.—Greek: (1) On Ex. x. 27 (several fragments). (2) Notes from Catenae. Two short fragments of Hom. viii. (3) Additional notes. Latin: 13 Homilies, trans. by Rufinus.
The main fragment of the Commentary on Exodus (Philoc. 27 [26]) deals with interpretation of the "hardening of Pharaoh's heart" (Ex. x. 27), which Origen (to use modern language) finds in the action of moral laws, while Pharaoh resisted the divine teaching. The Homilies, like those on Genesis, were translated by Rufinus from the reports of Origen's sermons, which he supplemented with interpretative additions. Throughout Origen dwells upon the spiritual interpretation of the record. "Not one iota or one tittle is," in his opinion, "without mysteries" (Hom. i. 4). The literal history has a mystical and a moral meaning (e.g. Hom. i. 4 f., ii. 1, iii. 3, iv, 8, vii. 3, x. 4, xiii. 5). Some of the applications he makes are of great beauty, e.g. in regard to the popular complaints against religious life and the troubles which follow religious awakening (Ex. v. 4 ff., Hom. iii. 3); the difficulties of the heavenward pilgrimage (Ex. xiv. 2, Hom. v. 3); the believer as the tabernacle of God (Hom. ix. 4); turning to the Lord (Ex. Xxxiv. 34, coll. II. II. Cor iii. 16, Hom. xii. 2); the manifold offerings of different believers (Ex. xxxv. 5, Hom. xiii. 3).
LEVITICUS.—Greek: (1) Fragm. of Hom. 2 (5). (2) Notes from Catenae. (3) Additional notes. (4) A fragment (cf. Hom. in Lev. viii. 6), Mai, Class. Auct. t. x. p. 600. Latin: 16 Homilies (trans. by Rufinus).
In the interpretation of Leviticus Origen naturally dwells on the obvious moral and spiritual antitypes of the Mosaic ordinances. Not infrequently the use he makes of them is impressive and ingenious, e.g. his view of man's soul and body as the deposit which he owes to God (Lev. vi. 4, Hom. iv. 3); of the office of the Christian priest foreshadowed in that of the Jewish priest (Lev. vii. 28 ff., Hom. v. 12); of the priesthood of believers (Lev. viii. 7 ff., Hom. vi. 5; cf. Hom. ix. 9); of the Saviour's sorrow (Lev. x. 9, coll. Matt. xxvi. 9, Hom. vii. 2), of purification by fire (Lev. xvi. 12, Hom. ix. 7). Throughout Christ appears as the one Sacrifice for the world, and the one Priest (Hom. i. 2, iv. 8, v. 3, ix. 2, xii.), though elsewhere He is said to join with Himself apostles and martyrs (Hom. in Num. x. 2).
NUMBERS.—No mention is made of "Books" on Numbers. Of Notes and Homilies (cf. Hom. in Jer. xii. § 3) the following remain: Greek: (1) Notes from Catenae. Small Fragment of Hom. xiii. (2) Additional notes. Latin: 28 Homilies, trans. by Rufinus, which follow the whole course of the narrative.
One main idea is prominent throughout. The struggles of the Israelites on the way to Canaan are the image of the struggles of the Christian. The entrance on the Promised Land foreshadows the entrance on the heavenly realm (Hom. vii. 5). The future world will even, in Origen's judgment, offer differences of race and position corresponding to those of the tribes of Israel and the nations among whom they moved (ib. i. 3, ii. 1, xi. 5, xxviii. 4). The interpretation of the record of the stations (ib. xxvii.) is a very good example of the way he finds a meaning in the minutest details of the history. Of wider interest are his remarks on man's spiritual conflict (ib. vii. 6), the wounds of sin (ib. viii. 1), advance in wisdom (ib. xvii. 4), the festivals of heaven (ib. xxiii. ii), self-dedication (ib. xxiv. 2), and the stains of battle (ib. xxv. 6).
DEUTERONOMY.—Cassiodorus (de Instit. 1) mentions four Homilies of Origen on Deut. ("in quibus est minuta nimis et subtilis expositio"), and doubtless it was these (oratiunculae) Rufinus proposed to translate if his health had been restored. The scanty remains are: (1) Notes from Catenae. (2) Additional notes. One interesting note at least among (1) appears to be a fragment of a homily (in Deut. viii. 7).
It is probable (Hieron. Ep. 84, 7) that considerable fragments of Origen's comments on the Pentateuch are contained in Ambrose's treatise on the Hexaemeron, but the treatise has not yet been critically examined.
JOSHUA—II. KINGS.—Origen appears to have treated these historical books in homilies only, or perhaps in detached notes also. There remain of the several books: JOSHUA—Greek: (1) Fragm. of Hom. xx. (2) Notes from Catenae. (3) Additional notes. Latin 26 Homilies, trans. by Rufinus.
The homilies on Joshua, belonging to the latest period of Origen's life, perhaps offer the most attractive specimen of his popular interpretation. The parallel between the leader of the old church and the Leader of the new is drawn with great ingenuity and care. The spiritual interpretation of the conquest of Canaan, as an image of the Christian life, never flags. Fact after fact is made contributory to the fulness of the idea; and the reader is
