Numbers 1

Numbers 1:1

Origen of Alexandria: “And the Lord spoke,” it says, “to Moses in the desert of Sinai” — all those things, namely, which above we summed up in a compact narration, where it is commanded that everyone be numbered “from twenty years old and upward who goes forth in the might of Israel.” If, therefore, anyone goes forth in might, he himself is numbered, and not in any might whatever, that is, not in the might of the Egyptians nor of the Assyrians nor of the Greeks, but in the might of Israel, he himself is numbered before God. For there is a might of the mind which the philosophers of the Greeks teach; but this does not pertain to the number of God, for it is exercised not for God but for human glory. There is also a might of the Assyrians or the Chaldeans, which is proclaimed in the studies of astrology; but this is not the Israelite might, and therefore it does not pertain to God. There is also a might of the Egyptians in that which they call secret wisdom, but this is not joined to the reckoning of God. Before God the Israelite might alone is numbered, that is, that might which is taught by God, which is learned through the divine Scriptures, which is handed down through the Gospel and Apostolic faith. And therefore he says that they alone are to be numbered who advance in the might of Israel. But let us also consider this, why the people is not numbered immediately, as soon as it has gone out of Egypt; for Pharaoh was still pursuing. But neither when, crossing the Red Sea, it came into the desert, is it said to be numbered; for they had not yet been tempted, not yet been attacked by the enemy. They contend against Amalek and conquer, but not even then are they numbered; for one victory does not suffice for one striving toward perfection. They receive manna as food and draw the drink of water from the following rock, but neither then are they numbered; for in them those things which are reckoned fit for the numbers had not yet grown up. The tabernacle of testimony is constructed, but not even in this does the time for numbering the people arrive. The law is given through Moses, the custom of sacrifices is handed down, the rite of purifications is taught, the laws and sacraments of sanctifications are established, and then, by the command of God, the people is brought to the number. Inscribe these things, O hearer, in your heart twofold and threefold. See how many things you must pass through, how many endure, by how many advances, how many temptations, how many battles you must fight and conquer, that you may be able to belong to the divine number, that you may be held in some reckoning before God, that you may be deemed worthy to be counted among the holy tribes, that you may be able to be visited and, through God’s priests, Aaron and Moses, to be enrolled in the censuses of the numbers. First you must take up the law of God, the law of the Holy Spirit; sacrifices must be offered, purifications completed, all things performed which the law of the spirit teaches, that you may at last be able to belong to the Israelite number. — HOMILIES ON Numbers 1.2

Numbers 1:2

Origen of Alexandria: Not all are worthy of the divine numbers, but those who ought to be included within the number of God are marked out by certain definite prerogatives. And this book, which is entitled Numbers, contains a clear indication of this matter. In it we are told that, by the command of God, neither are women brought into the number — being obstructed, no doubt, by the impediment of feminine weakness — nor any of the slaves, inasmuch as they are degenerate in life and character. But not even any of the Egyptians who had mingled with them is numbered, precisely because they were foreigners and barbarians; but the Israelites alone are numbered, and not even all of these, but those from twenty years old and upward. Nor is only the observance of age maintained, but it is asked whether one also displays a strength fit for war; for it is prescribed by the word of God that everyone be numbered “who goes forth in the might of Israel.” Therefore not age alone, but might too, is required in an Israelite. Boyish age is not numbered, nor is it reckoned fit for the divine reckonings, unless perhaps they be firstborn or descend from a priestly or Levitical stock; these alone among the boys are brought to the number. But of the women none whatever is brought forward. And what is the meaning of this? Can these things be empty of mysteries, and is the Holy Spirit, who dictated that these things be written, to be believed to have taken care of this alone, that we might know who were then numbered in that people and who remained without number? And what profit will be given from this to those who are eager to be instructed in the sacred volumes? For what does it benefit to have learned these things? Or what is contributed to the soul for its salvation, if it should know that some part of the people was numbered in the desert, while another part was left unnumbered? But if, following Paul’s judgment, we believe the law to be spiritual and hear the things it contains spiritually, an immense profit to the soul will appear in the things that are written. For the present reading teaches me that, if I transcend the folly of boyish age, if I cease to be a child in understanding and, having become a man, lay aside the things that are a child’s — if, I say, I become a young man, and such a young man as may conquer the evil one — I shall appear fit for those of whom it is written, “all who go forth in the might of Israel,” and I shall be reckoned worthy of the divine numbers. But so long as there is in any of us either a boyish and slippery understanding, or a feminine and slack sluggishness, or so long as we bear Egyptian and barbarous morals, we do not deserve to be held before God in the holy and consecrated number. For in Solomon those who perish are said to be without number; but all who are saved are numbered. And do you wish me to show you that the number of the saints is kept before God? Hear how David says of the heavenly stars indeed: “who numbers the multitude of the stars, and calls them all by their names.” But the Savior not only set his chosen disciples under a number, but says that even the hairs of their head are numbered; for he says, “but the very hairs of your head are numbered.” In which surely he was not saying that those hairs are numbered which are wont either to be shorn off with iron and cast away, or to fall off and perish with the passage of time; but those hairs of the head are numbered before God which were in the Nazirites, in whom dwelt the power of the Holy Spirit for laying low the foreigners. Therefore the virtues of the mind and the multitude of the senses, which were brought forth from the ruling part of the mind as from the head of the Apostles, he called the hairs of the head. — HOMILIES ON Numbers 1.1

Numbers 1:7

Ambrose of Milan: Therefore, the soul says: Aminadab has placed me in the chariot (Song of Solomon VI, 11). Therefore, the soul is the chariot that sustains a good charioteer. If the chariot is the soul, it has horses, either good or bad. Good horses are the virtues of the soul, while bad horses are the passions of the body. Therefore, a good charioteer restrains and recalls the bad horses, while inciting the good ones. The good horses are four: prudence, temperance, fortitude, and justice. Bad horses have anger, desire, fear, and injustice. Sometimes the horses themselves disagree with each other, and either anger prevails or fear, and they hinder each other and slow down their pace. But good horses fly, and they rise from the ground to higher things, and uplift their soul: especially if they have a pleasant yoke and a light burden, as the one saying: Take my yoke upon you; for my yoke is easy, and my burden is light (Matthew, XI, 29). He himself is the charioteer who knows how to govern his own horses, so that the race is equal for all. If prudence is faster, justice slower, he urges with his own whip the slower one; if temperance is more mild, fortitude harder, he knows how to yoke the discordant ones, lest they may scatter their own chariot. Therefore, it is allowed to see with an intelligible spectacle each soul being lifted up to heaven with the greatest struggle, the hastening horses that they may be the first to reach the reward of Christ, to which the palm may be placed on their necks first. These are horses subjected to the yoke of faith, bound by the bond of charity, restrained by the reins of justice, and held back by the restraints of sobriety. Beautifully, therefore, it says: Aminadab has set me in his chariot, that is, the father of the people: but he himself who is the father of the people, is also the father of Naasson, that is, of serpents. Now recall who, like a serpent, suffered on the cross for the salvation of all, and you will understand that soul to be peaceful, to whom God the Father is a guardian, and Christ is the guide; for it is written, and this name is ours: Father, father, the guide of Israel (2 Kings 2:12). — On Isaac and the Soul