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Epistle to Gregory and Origen's Commentary on the Gospel of John
The texts of the New Testament, which we have discussed, are things said by Himself about Himself. Isaiah, however, He said[4621] that His mouth had been set by His Father as a sharp sword, and that He was hidden under the shadow of His hand, made like to a chosen shaft and kept close in the Father’s quiver, called His servant by the God of all things, and Israel, and Light of the Gentiles. The mouth of the Son of God is a sharp sword, for[4622] “The word of God is living, and active, and sharper than any two-edged sword, and piercing to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart.” And indeed He came not to bring peace on the earth, that is, to corporeal and sensible things, but a sword, and to cut through, if I may say so, the disastrous friendship of soul and body, so that the soul, committing herself to the spirit which was against the flesh, may enter into friendship with God. Hence, according to the prophetic word, He made His mouth as a sword, as a sharp sword. Can any one behold so many wounded by the divine love, like her in the Song of Songs, who complained that she was wounded:[4623] “I am wounded with love,” and find the dart that wounded so many souls for the love of God, in any but Him who said, “He hath made Me as a chosen shaft.”
Again, let any one consider how Jesus was to His disciples, not as He who sits at meat, but as He who serves, and how though the Son of God He took on Him the form of a servant for the sake of the freedom of those who were enslaved in sin, and he will be at no loss to account for the Father’s saying to Him:[4624] “Thou art My servant,” and a little further on: “It is a great thing that thou shouldst be called My servant.” For we do not hesitate to say that the goodness of Christ appears in a greater and more divine light, and more according to the image of the Father, because[4625] “He humbled Himself, becoming obedient unto death, even the death of the cross,” than if He had judged it a thing to be grasped to be equal with God, and had shrunk from becoming a servant for the salvation of the world. Hence He says,[4626] desiring to teach us that in accepting this state of servitude He had received a great gift from His Father: “And My God shall be My strength. And He said to Me, It is a great thing for Thee to be called My servant.” For if He had not become a servant, He would not have raised up the tribes of Jacob, nor have turned the heart of the diaspora of Israel, and neither would He have become a light of the Gentiles to be for salvation to the ends of the earth. And it is no great thing for Him to become a servant, even if it is called a great thing by His Father, for this is in comparison with His being called with an innocent sheep and with a lamb. For the Lamb of God became like an innocent sheep being led to the slaughter, that He may take away the sin of the world. He who supplies reason (λογος) to all is made like a lamb which is dumb before her shearer, that we might be purified by His death, which is given as a sort of medicine against the opposing power, and also against the sin of those who open their minds to the truth. For the death of Christ reduced to impotence those powers which war against the human race, and it set free from sin by a power beyond our words the life of each believer. Since, then, He takes away sin until every enemy shall be destroyed and death last of all, in order that the whole world may be free from sin, therefore John points to Him and says:[4627] “Behold the Lamb of God which taketh away the sin of the world.” It is not said that He will take it away in the future, nor that He is at present taking it, nor that He has taken it, but is not taking it away now. His taking away sin is still going on, He is taking it away from every individual in the world, till sin be taken away from the whole world, and the Saviour deliver the kingdom prepared and completed to the Father, a kingdom in which no sin is left at all, and which, therefore, is ready to accept the Father as its king, and which on the other hand is waiting to receive all God has to bestow, fully, and in every part, at that time when the saying[4628] is fulfilled, “That God may be all in all.” Further, we hear of a man who is said to be coming after John, who was made before him and was before him. This is to teach us that the man also of the Son of God, the man who was mixed with His divinity, was older than His birth from Mary. John says he does not know this man, but must he not have known Him when he leapt for joy when yet a babe unborn in Elisabeth’s womb, as soon as the voice of Mary’s salutation sounded in the ears of the wife of Zacharias? Consider, therefore, if the words “I know Him not” may have reference to the period before the bodily existence. Though he did not know Him before He assumed His body, yet he knew Him when yet in his mother’s womb, and perhaps he is here learning something new about Him beyond what was known to him before, namely, that on whomsoever the Holy Spirit shall descend and abide on him, that is he who is to baptize with the Holy Spirit and with fire. He knew him from his mother’s womb, but not all about Him. He did not know perhaps that this is He who baptizes with the Holy Spirit and with fire, when he saw the Spirit descending and abiding on Him. Yet that He was indeed a man, and the first man, John did not know.
But none of the names we have mentioned expresses His representation of us with the Father, as He pleads for human nature, and makes atonement for it; the Paraclete, and the propitiation, and the atonement. He has the name Paraclete in the Epistle of John:[4629] “If any man sin, we have a Paraclete with the Father, Jesus Christ the righteous.” And He is said in the same epistle to be the atonement[4630]for our sins. Similarly, in the Epistle to the Romans, He is called a propitiation:[4631] “Whom God set forth to be a propitiation through faith.” Of this proportion there was a type in the inmost part of the temple, the Holy of Holies, namely, the golden mercy-seat placed upon the two cherubim. But how could He ever be the Paraclete, and the atonement, and the propitiation without the power of God, which makes an end of our weakness, flows over the souls of believers, and is administered by Jesus, who indeed is prior to it and Himself the power of God, who enables a man to say:[4632] “I can do all things through Jesus Christ who strengtheneth me.” Whence we know that Simon Magus, who gave himself the title of “The power of God, which is called great,” was consigned to perdition and destruction, he and his money with him. We, on the contrary, who confess Christ as the true power of God, believe that we share with Him, inasmuch as He is that power, all things in which any energy resides.
We must not, however, pass over in silence that He is of right the wisdom of God, and hence is called by that name. For the wisdom of the God and Father of all things does not apprehend His substance in mere visions, like the phantasms of human thoughts. Whoever is able to conceive a bodiless existence of manifold speculations which extend to the rationale of existing things, living and, as it were, ensouled, he will see how well the Wisdom of God which is above every creature speaks of herself, when she says:[4633] “God created me the beginning of His ways, for His works.” By this creating act the whole creation was enabled to exist, not being unreceptive of that divine wisdom according to which it was brought into being; for God, according to the prophet David,[4634] made all things in wisdom. But many things came into being by the help of wisdom, which do not lay hold of that by which they were created: and few things indeed there are which lay hold not only of that wisdom which concerns themselves, but of that which has to do with many things besides, namely, of Christ who is the whole of wisdom. But each of the sages, in proportion as he embraces wisdom, partakes to that extent of Christ, in that He is wisdom; just as every one who is greatly gifted with power, in proportion as he has power, in that proportion also has a share in Christ, inasmuch as He is power. The same is to be thought about sanctification and redemption; for Jesus Himself is made sanctification to us and redemption. Each of us is sanctified with that sanctification, and redeemed with that redemption. Consider, moreover, if the words “to us,” added by the Apostle, have any special force. Christ, he says, “was made to us of God, wisdom, and righteousness, and sanctification, and redemption.” In other passages, he speaks about Christ as being wisdom, without any such qualification, and of His being power, saying that Christ is the power of God and the wisdom of God, though we might have conceived that He was not the wisdom of God or the power of God, absolutely, but only for us. Now, in respect of wisdom and power, we have both forms of the statement, the relative and the absolute; but in respect of sanctification and redemption, this is not the case. Consider, therefore, since[4635] “He that sanctifies and they that are sanctified are all of one,” whether the Father is the sanctification of Him who is our sanctification, as, Christ being our head, God is His head. But Christ is our redemption because we had become prisoners and needed ransoming. I do not enquire as to His own redemption, for though He was tempted in all things as we are, He was without sin, and His enemies never reduced Him to captivity.
Having expiscated the “to us” and the “absolutely”—sanctification and redemption being “to us” and not absolute, wisdom and redemption both to us and absolute—we must not omit to enquire into the position of righteousness in the same passage. That Christ is righteousness relatively to us appears clearly from the words: “Who was made to us of God wisdom and righteousness and sanctification and redemption.” And if we do not find Him to be righteousness absolutely as He is the wisdom and the power of God absolutely, then we must enquire whether to Christ Himself, as the Father is sanctification, so the Father is also righteousness. There is, we know, no unrighteousness with God;[4636] He is a righteous and holy Lord,[4637] and His judgments are in righteousness, and being righteous, He orders all things righteously.
The heretics drew a distinction for purposes of their own between the just and the good. They did not make the matter very clear, but they considered that the demiurge was just, while the Father of Christ was good. That distinction may, I think, if carefully examined, be applied to the Father and the Son; the Son being righteousness, and having received power[4638] to execute judgment, because He is the Son of Man and will judge the world in righteousness, but the Father doing good to those who have been disciplined by the righteousness of the Son. This is after the kingdom of the Son; then the Father will manifest in His works His name the Good, when God becomes all in all. And perhaps by His righteousness the Saviour prepares everything at the fit times, and by His word, by His ordering, by His chastisements, and, if I may use such an expression, by His spiritual healing aids, disposes all things to receive at the end the goodness of the Father. It was from His sense of that goodness that He answered him who addressed the Only-begotten with the words “Good Master,”[4639] and said, “Why callest thou Me good? None is good but one, God, the Father.” This we have treated of elsewhere, especially in dealing with the question of the greater than the demiurge; Christ we have taken to be the demiurge, and the Father the greater than He. Such great things, then, He is, the Paraclete, the atonement, the propitiation, the sympathizer with our weaknesses, who was tempted in all human things, as we are, without sin; and in consequence He is a great High-Priest, having offered Himself as the sacrifice which is offered once for all, and not for men only but for every rational creature. For without[4640] God He tasted death for every one. In some copies of the Epistle to the Hebrews the words are “by the grace of God.” Now, whether He tasted death for every one without God, He died not for men only but for all other intellectual beings too, or whether He tasted death for every one by the grace of God, He died for all without God, for by the grace of God He tasted death for every one. It would surely be absurd to say that He tasted death for human sins and not for any other being besides man which had fallen into sin, as for example for the stars. For not even the stars are clean in the eyes of God, as we read in Job,[4641] “The stars are not clean in His sight,” unless this is to be regarded as a hyperbole. Hence he is a great High-Priest, since He restores all things to His Father’s kingdom, and arranges that whatever defects exist in each part of creation shall be filled up so as to be full of the glory of the Father. This High-Priest is called, from some other notion of him than those we have noticed, Judas, that those who are Jews secretly[4642] may take the name of Jew not from Judah, son of Jacob, but from Him, since they are His brethren, and praise Him for the freedom they have attained. For it is He who sets them free, saving them from their enemies on whose backs He lays His hand to subdue them. When He has put under His feet the opposing power, and is alone in presence of His Father, then He is Jacob and Israel; and thus as we are made light by Him, since He is the light of the world, so we are made Jacob since He is called Jacob, and Israel since He is called Israel.
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