Gênesis 47
Origen of Alexandria · Comentário Patrístico (catena)
Gênesis 47:20
It seems to me that censure of the Egyptians is contained also in this statement. For you would not easily find it written of the Hebrews that "the famine prevailed over them." For although it is written that "the famine prevailed over the land," nevertheless it is not written that famine prevailed over Jacob or his sons, as it is said of the Egyptians, that "the famine prevailed over them." For although famine should come also to the just, nevertheless it does not prevail over them. For this reason the just glory in famine, as Paul is found to rejoice cheerfully in sufferings of this kind when he says, "In hunger and thirst, in cold and nakedness." What therefore is an exercise of virtue for the just is a penalty of sin for the unjust.For it is written also in the times of Abraham that "there came a famine in the country, and Abraham went down to Egypt to dwell there, since the famine prevailed in the land." And certainly if, as some think, the text of the divine Scripture was composed carelessly and awkwardly, it could have said that Abraham went down to Egypt to dwell there because the famine prevailed over him. But observe how great a distinction the divine word uses, how great a caution it employs. When it speaks of the saints it says the famine had prevailed "over the land"; when it speaks of the unjust it says they were held by the famine. Famine therefore prevailed over neither Abraham nor Jacob nor their sons. But also if it should prevail it is said to prevail "over the land." And in the times of Isaac no less it is written: "A famine came in the land, besides that former famine which came in the times of Abraham." But the famine was unable to prevail over Isaac to such an extent that the Lord says to him, "Do not go down into Egypt, but dwell in the land which I shall show you, and dwell in it, and I will be with you." In accordance with this observation, in my opinion, long after that time the prophet said, "I have been young and now am old, and I have not seen the just forsaken nor his seed seeking bread." And elsewhere: "The Lord will not strike down the just soul with famine." From all these texts it is declared that the earth indeed can suffer famine and those who "mind earthly things." But they can never be oppressed by the fasting of famine whose is that bread that "they should do the will of the Father who is in heaven" and whose soul that "bread which comes down from heaven" nourishes. For this reason, therefore, the divine Scripture carefully does not say that those were held by famine who it knew possessed knowledge of God and to whom the food of the heavenly wisdom was offered. — HOMILIES ON GENESIS 16.3
Gênesis 47:20
Since you see, therefore, that an observation of this kind is preserved correctly in almost all the texts of holy Scripture, interpret these words in their figurative and allegorical meaning, which we are taught by the words of the prophets themselves no less. For one of the twelve prophets proclaims clearly and manifestly in a simple statement that a spiritual famine is intended, when he says, "Behold the days come, says the Lord, and I will send forth a famine on the land, not a famine of bread or thirst for water but a famine for hearing the word of the Lord."Do you see what the famine is which prevails over sinners? Do you see what the famine is which prevails over the land? For they who are of the earth and "mind earthly things" and cannot "perceive what things are of the Spirit of God" suffer "a famine of the word of God." They do not hear the commands of the law; they do not know the reproaches of the prophets. They are ignorant of the apostolic consolations. They do not experience the medicine of the gospel. And for this reason it is said rightly of them: "Famine prevailed over the land." But for the just and "those who meditate on the law" of the Lord "day and night," "wisdom prepares her table, she kills her victims, she mixes her wine in the mixing bowl and calls with a loud voice," not that all may come, not that the abounding, not that the rich or that the wise of this world may turn aside to her. But "if there are those," Scripture says, "who are weak in understanding, let them come to me." That is, if there are those who are "lowly in heart," who have learned from Christ "to be meek and lowly in heart" (which elsewhere is called "poor in spirit") but rich in faith, these gather at the feasts of wisdom and, refreshed by her banquets, they drive out the famine which "prevails over the land." — HOMILIES ON GENESIS 16.4
Gênesis 47:21
According to the trustworthiness of Scripture, no Egyptian was free. For "Pharaoh reduced the people to slavery to himself," nor did he leave anyone free within the borders of the Egyptians, but freedom was taken away in all the land of Egypt. And perhaps for this reason it is written, "I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage." Egypt, therefore, became the house of bondage and, what is more unfortunate, of voluntary bondage.For although it is related of the Hebrews that they were reduced to bondage and that, freedom having been snatched away, they bore the yoke of tyranny, nevertheless they are said to have been brought to this state "violently." For it is written, "The Egyptians abhorred the children of Israel, and with might the Egyptians violently oppressed the sons of Israel and afflicted their life with hard works in mud and brick, and with all the works which were in the plains, in all of which they reduced them to bondage by force." Notice carefully, therefore, how the Hebrews are recorded to have been reduced to bondage "violently." There was a natural freedom in them which was not wrenched away from them easily or by some deception but by force. — HOMILIES ON GENESIS 16.1
Gênesis 47:21
If, therefore, we understand these words spiritually concerning the bondage of the Egyptians, we recognize that to serve the Egyptians is nothing other than to become submissive to carnal vices and to be subjected to demons. At any rate, no necessity coming from without forces anyone into this state. Rather, the sluggishness of the soul and the lust and pleasure of the body overcome each one. The soul, by its own carelessness, subjects itself to this. But one who bears a concern for the freedom of the soul and improves the dignity of his mind with thoughts pertaining to heaven belongs to the children of Israel. Although he may be "violently" oppressed for a time, nevertheless he does not lose his freedom forever. For our Savior also, discussing freedom and bondage in the Gospel, speaks thus: "Everyone," he says, "who sins, is a servant of sin." And again he says, "If you continue in my word, you shall know the truth, and the truth shall make you free." — HOMILIES ON GENESIS 16.2
Gênesis 47:24
Now, if you please, let us compare also the Egyptian people with the Israelite people.For it is said subsequently that after the famine and bondage the Egyptian people should offer a fifth part to Pharaoh. But on the contrary the Israelite people offer tithes to the priests. Behold also in this that the divine Scripture is supported by remarkable reasonableness. See the Egyptian people weighing out contributions with the number five; for the five senses in the body are designated, which carnal people serve; for the Egyptians always submit to things visible and corporal. But on the other hand the Israelite people honor ten, the number of perfection; for they received the ten words of the law, and, held together by the power of the Decalogue, they entered upon, by the bestowing, divine mysteries unknown to this world. But also in the New Testament likewise ten is venerable as the fruit of the Spirit is explained to sprout forth in ten virtues and the faithful servant offers his lord ten pounds in profits from his business dealings and receives authority over ten cities. … Behold, therefore, from all these things the difference between the Egyptian people and the people of Israel.… If you still serve the carnal senses, if you still pay tax with the number five and look to those things which are "visible" and "temporal" and do not look to those things which are "invisible" and "eternal," know that you belong to the Egyptian people. — HOMILIES ON GENESIS 16.6
Gênesis 47:26
Indeed, do you wish to know what the difference is between the priests of God and the priests of Pharaoh? Pharaoh grants lands to his priests. The Lord, on the other hand, does not grant his priests a portion in the land but says to them: "I am your portion." You, therefore, who read these words, observe all the priests of the Lord and notice what difference there is between the priests, lest perhaps they who have a portion in the land and have time for earthly cares and pursuits may appear not so much to be priests of the Lord as priests of Pharaoh. For it is Pharaoh who wishes his priests to have possessions of lands and to work at the cultivation of the soil, not of the soul; to give attention to the fields and not to the law. But let us hear what Christ our Lord admonishes his priests: "He who has not renounced all he possesses," he says, "cannot be my disciple."33I tremble when I speak these words. For I myself am my own, I say, my own accuser first of all. I utter my own condemnations. For Christ denies that that person whom he has seen possessing anything and that one who does not "renounce all that he possesses" is his disciple. And what do we do? How do we, who not only do not renounce these things which we possess but also wish to acquire those things which we never had before we came to Christ, either read these words ourselves or explain them to people? For since conscience rebukes us, are we able to hide and not bring forth the words that are written? I do not wish to be guilty of a double crime. I admit, and I admit openly to the people who are listening, that these things are written, although I know that I have not yet fulfilled them. But warned from this, let us, at least, hasten to fulfill them, let us hasten to pass over from the priests of Pharaoh, who have an earthly possession, to the priests of the Lord, who have no portion in the earth, whose "portion" is "the Lord." — HOMILIES ON GENESIS 16.5
Gênesis 47:27
Let us see what Moses says after these words: "And Israel dwelt," the text says, "in Egypt, in the land of Goshen." Now "Goshen" means "proximity" or "nearness." By this it is shown that although Israel dwells in Egypt, it is nevertheless not far from God but is close to him and near, as he himself also says: "I will go down with you into Egypt, and I will be with you."And therefore, even if we appear to have gone down into Egypt, even if placed in the flesh we undergo the battles and struggles of this world, even if we dwell among those who are subject to Pharaoh, nevertheless if we are near God, if we live in meditation on his commandments and inquire diligently after "his precept and judgments"—for this is what it means to be always near God, to think the things which are of God, "to seek the things which are of God"3—God also will always be with us, through Christ Jesus our Lord, "to whom belongs glory forever and ever. Amen." — HOMILIES ON GENESIS 16.7