Numbers 3

Numbers 3:5

Origen of Alexandria: And again, the priests are written down as more eminent than the Levites. For thus it is contained in the same Scripture: “And the Lord spoke to Moses, saying: Take the sum of the Levites, and set them in the sight of Aaron the priest, and let them minister to him.” You see in this too how it names the priests as superior to the Levites, and again sets the Levites as more eminent than the children of Israel? — COMMENTARY ON THE SONG OF SONGS, PROLOGUE

Numbers 3:12

Origen of Alexandria: But also what it says — “in place of every firstborn that opens the womb” — does not seem to me able to be easily discussed or explained. For not everyone who opens the womb is straightway to be held worthy of the sanctification of the firstborn, since we also read in the Psalms that: “The sinners are estranged from the womb, they have gone astray from the belly, they have spoken false things.” Which certainly can in no way stand according to the letter. For how could anyone go astray from the way of God the moment he came forth from his mother’s belly? Or how could a child just brought forth speak false things or utter any sort of speech at all? Since therefore it is impossible either for anyone to go astray from the belly or to speak false things, it will be necessary that such a belly and womb be sought to which this saying can fit, that: “The sinners are estranged from the womb and have gone astray from the belly, they have spoken false things”; and that will be the womb which every firstborn opens who is sanctified to God. God once opened the womb of Leah, which was closed, and she bore the patriarchs; likewise also of Rachel, that she too might bear, whose sight was keen and whose appearance was comely. But also in many other places of Scripture you will find wombs being opened. If you consider these one by one according to their places, you will find how both sinners go astray from the womb and others, opening the womb, are sanctified into the order of the firstborn. “And they shall be mine,” it says, “the Levites. For every firstborn is mine; from the day when I struck every firstborn in the land of Egypt, I sanctified to myself every firstborn.” It is known what the history contains about these things, how the firstborn of the Egyptians were struck when the people of Israel were led out of Egypt. This, then, is what is indicated in this place: that the firstborn of Israel were not sanctified before the firstborn of the Egyptians were struck; and it sets, as it were, the destruction and slaughter of the latter as the cause of the sanctification of the former. Hence here too it must be understood that there are certain firstborn even among the Egyptians, that is, among the opposing powers — as it were the choice ones in malice and the first among the demons — who, unless they are struck and extinguished, the firstborn of the Israelites can in no way receive sanctification. Who then is it who struck the firstborn of the Egyptians, that is, the principalities and powers of the demons? Is it not my Lord Jesus Christ, who is the firstborn of every creature, who led away the adverse principalities and powers, triumphing over them on the cross? Whom certainly, unless he had struck and triumphed over them, the sanctification of the firstborn could by no means have come to us. But that he might grant us the blessings of the firstborn, he first himself became the firstborn from the dead, that in all things he himself might hold the primacy and might take us who believe in his resurrection in place of the firstborn and place us in the order of the firstborn — if only we hold the grace of the blessings firm to the end, aided by the mercy of our Lord Jesus Christ himself, to whom is glory and dominion unto the ages of ages. Amen. — HOMILIES ON Numbers 3.4

Origen of Alexandria: “And the Lord spoke,” it says, “to Moses, saying: Behold, I have taken the Levites from the midst of the sons of Israel, in place of every firstborn that opens the womb from among the sons of Israel; they shall be their redemption, and the Levites shall be mine. For every firstborn is mine. From the day when I struck every firstborn in the land of Egypt, I sanctified to myself every firstborn of Israel; from man even to beast it shall be mine; I am the Lord.” The Levites are taken in place of the firstborn, though indeed they are not firstborn. For Levi is born third from Leah; for first is Reuben, second Simeon, third Levi; and these are taken as firstborn who by nature are not firstborn. Is it to be believed that these things are written in the law of God without purpose? Or does it teach us this: that with God those are not reckoned firstborn who come first by bodily birth, but those whom God himself, having inspected the purpose of the mind, judges to be taken into the order of the firstborn? For so with God Jacob, though later in birth, was judged firstborn and received the blessings of the firstborn through the blindness of the parent, which was divinely brought about. For out of the purpose of the heart, which lay open to God, even before they were born into this world or had done anything good or evil, the Lord pronounces concerning them: “Jacob I loved, but Esau I hated.” The sons of Levi, therefore, are indeed not firstborn according to the flesh, but they are taken in place of the firstborn, so that it is something greater to be taken in place of the firstborn than to be born firstborn. “Behold,” it says, “I have taken the Levites from the midst of the sons of Israel.” Say simply: I have taken the Levites from the sons of Israel; what is it that you add, “and from the midst of the sons of Israel”? From what midst, then? Levi is third, as we said above, among the sons of Israel. From what midst, then, the Levites are taken, I should like to know. I find in the Scriptures that blessed Shunammite, who once had fed the prophet, answering with confidence the king of Israel, who wished to confer some benefit upon her, and saying: “I dwell in the midst of my people.” But more grandly and more magnificently I see it written in the Gospels concerning our Lord and Savior, when John says: “In the midst of you stands one whom you do not know.” I think therefore that he who has never turned aside to the right hand or to the left can be said to stand in the midst — he “who did no sin, neither was guile found in his mouth.” And therefore he indeed, because he always stands, is said to stand in the midst; but if anyone is an imitator of him, as are all the saints and that blessed woman whom we mentioned above, he is not indeed said to stand — for it cannot be that one is not at some time inclined either to the right or to the left; for no one is clean from filth, not even if his life be of one day — yet he is said to dwell in the midst of the people. And so the Levites too are taken from the midst of the sons of Israel. For the Levites are those who have not known their right hand and their left, but, following Moses, that is, following the law of God, have not spared father or mother. And you too, therefore, if, when temptation comes, when the wrath of sin comes, you are not inclined to the right hand or to the left and do not transgress the law of God, but stand in the midst, fixed and stable, and are not inclined nor bend your knees to sin, nor follow the head of a beast, that is, the image of folly, you will be taken from the midst of the sons of Israel and placed in the number of the firstborn. These things concerning what is written: “And I will take the Levites from the midst of the sons of Israel.” — HOMILIES ON Numbers 3.2

Origen of Alexandria: But, if it seems good, let us return once more to the very order of the history that is recounted in Numbers, and from it let us contemplate where and how the mystery of the firstborn ought to be sought. Let us therefore review more attentively how the twelve tribes are distributed by threes into four parts and settle in a fixed station at each of the quarters of the heavens, and we find Judah indeed stationed on the east with Issachar and Zebulun, but Reuben on the west with Simeon and Gad; on the south Ephraim with Benjamin and Manasseh, but on the north Dan with Naphtali and Asher. Out of all these, placed as it were around the four corners of the earth in a circuit, in the midst of them, as being nearest to God, around the very tabernacle of God, the Levites are stationed. In the camp of Judah indeed, which is on the east, Moses and Aaron; but in the camp of Reuben, Gershon; in the camp of Benjamin, Kohath; and where Dan set his camp, Merari is written to be placed; and so in the midst of the sons of Israel, on every side and round about, the sons of Levi seem to be inserted among the rest and interwoven, as it were. These are the things that the letter of the law sets forth for us, so that, gathering from them the seeds of the sacred mysteries, we may ascend as by certain steps from lowly things to lofty ones and from earthly things to heavenly ones. Ascend therefore now, O hearer, if you can, and be lifted up from earthly senses by the gaze of the mind and the keenness of the heart. Forget earthly things for a little while, and walk with the step of the mind above the clouds and above the very heaven. There seek the tabernacle of God, where as a forerunner for us Jesus entered and now stands before the face of God, interceding for us. There, I say, seek those fourfold orders and stations of the camps, there behold the Israelite ranks and the watches of the saints, and there examine those mysteries of the firstborn which we now seek here. But I do not dare to ascend there alone, I do not dare to plunge myself into these so secret recesses of the mysteries without the authority of some great teacher. I cannot ascend there unless Paul goes before me and himself shows me the way of this new and steep journey. He therefore, the greatest of the Apostles, who knew that there are many churches not only on earth but also in the heavens — of which John also enumerates seven — Paul himself, wishing to show that there is besides even a certain church of the firstborn, says, writing to the Hebrews: “For you have not drawn near to a burning and palpable fire, but you have drawn near to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to multitudes of angels giving praise, and to the church of the firstborn enrolled in the heavens.” Moses therefore describes the people of God divided by four camps on earth, and the Apostle describes four orders of saints in the heavens, to each of which he says that each one of us draws near. For not all draw near to all, but some indeed draw near to Mount Zion; and those a little better than these draw near to the city of the living God, the heavenly Jerusalem; and those who are more eminent even than these draw near to the multitude of angels giving praise; and those who are above all these draw near to the church of the firstborn enrolled in the heavens. If therefore from these things you have understood what the order of the firstborn is and what the mystery of that name is, prepare yourself and strive, as much as you are able, that perhaps by your deeds, your life, your morals, your faith and your practices you may make progress, so that you may be able to draw near to the church of the firstborn, which is enrolled in the heavens. But if you are not able for so much, but are a little lower, draw near to the multitude of angels giving praise. But if you cannot draw near even to that order, strive at least to hasten to the city of the living God, the heavenly Jerusalem. But if you are not fit even for this, strive at least toward Mount Zion, that you may be saved on the mountain. Only let it not be that you settle on the earth, that you remain in the valleys, that you persevere in things sunk down and lowly. To me it seems that this is how it must be understood, that the firstborn sons of Levi are taken, who minister to God and serve his altar and the tabernacle, and by perpetual watches celebrate together the divine services. — HOMILIES ON Numbers 3.3

Numbers 3:17

Origen of Alexandria: After these things, when the sons of Levi had been divided into three orders, and each of the orders was reckoned according to the three names of the princes, certain diversities are recorded in them too, not without mysteries. For the order of the sons of Kohath is described first, and rightly; for from him descend Moses and Aaron, to whom the summit of the priesthood is committed. For from him is born Amram; and from Amram, Moses and Aaron. The second order is Gershon, who indeed is first in birth, but is held second in order; for thus the Scripture says: “And the sons of Levi: Gershon, Kohath, and Merari.” But from the sons of Kohath again two orders are directed, and those indeed who descend from Aaron are consigned to the priesthood, while the remaining part is ordained to minister to the priests; and therefore the offices of the Levites are divided into four parts, so that Aaron and his sons discharge the priesthood, but the holy of holies is carried upon their shoulders by those who remain of the people of Kohath. But the things that pertain to the tabernacle of testimony, or to its courts and skins, or even the veils, and whatever is less hard and light for a burden, the sons of Gershon are to take care of. But the columns of the tabernacle and its bases and its bars the sons of Merari are to carry. Therefore also in the enumerating of these the Scripture significantly makes mention that the strength of Merari be reckoned; for strength is needed for carrying burdens of this kind. — HOMILIES ON Numbers 4.1

Numbers 3:39

Origen of Alexandria: It is the book of Numbers that is read to us, in which there are many differences of numbers, which are recorded concerning the sons of Israel. But after the sons of Israel, the Levites too are numbered separately. For they had not been counted along with the sons of Israel, and they have a certain number set apart and distinguished above the rest, by which they are all together reported to be found twenty-two thousand, so that neither anything more nor less than this was found in the number. After this the Lord commanded that the firstborn of the sons of Israel also be numbered in the same order in which the Levites had been numbered, that is, from one month and upward, and the firstborn of the sons of Israel are found to be twenty-two thousand and two hundred and seventy-three. Do you suppose that through these things Moses wished to teach us only the bare history of number, and enclosed no mystery, according to his customary manner, in these varieties of numbers? Will there seem to be no reason in the fact that two hundred and seventy-three are said to abound so much among the firstborn of Israel, while among the Levites it is recorded that toward the twenty-two thousand nothing abounds nor is anything lacking? The number twenty-two, indeed, in the divine Scriptures, if anyone observes, he will frequently find to be assigned to certain principal causes. For they hand down that among the Hebrews the first elements of letters are twenty-two. Again, from Adam, the first-formed, down to Jacob, from whose seed the twelve tribes take their beginning, the fathers are numbered to have been twenty-two. They hand down also that the kinds of all God’s creatures are gathered within the number twenty-two. But many other things too in the Scriptures, if anyone should pursue them more diligently, he will find consecrated under this number. For this reason, therefore, both the Levites, that is, those who serve God, and the firstborn of the sons of Israel are titled with this admirable and sacred number. But that among the sons of Israel two hundred and seventy-three are added seems to me neither idle, nor do I discern an easy way of solution, unless the Lord should deign to open and take away for us that veil placed upon these letters by Moses. Therefore the generation of the human race in the flesh, as those assert who are skilled in such matters, is indeed contained in the womb for nine months, but it is not said to move toward birth before even the three days of the tenth month pass; and thus it is found that this number, that is, two hundred and seventy-three, indicates those days which are gathered from the nine months and the three days of the tenth month, and together they make these two hundred and seventy-three days, in which entrance into this world is granted to the human race. And thus in the twenty-two numbers together the sum of the mystical reasons of all creatures is gathered; but in those which are found in excess among the firstborn of Israel, the mystery also of human generation is set forth. — HOMILIES ON Numbers 4.1