Genesis Homily VIII
奥尔巴赫认为奥利金的圣经注疏是更具唯灵论、讬寓、道德意味的阐释模式，把他讨论以撒献祭的文字视为实在论型兆象阐释的最有名的一个例子。奥利金的圣经注疏没有中译本，网上也找不到英译全本。从图书馆借到他的Homiles onGenesis and Exodus, 第八章讨论以撒献祭。
Give me your attention, you who have approached God, who believe yourselves to be faithful. Consider diligently how the faith of the faithful is proved from these words which have been read to us. “And it came to pass,” the text says, “after these words, God tested Abraham and said to him: ‘Abraham, Abraham.’ And he said: ‘Here I am.’” Observe each detail which has been written. For, if one knows how to dig into the depth, he will find a treasure in the details, and perhaps also, the precious jewels of the mysteries lie hidden where they are not esteemed.
This man was previously called Abram. Nowhere do we read that God called him by this name or said to him: “Abram, Abram.” For God could not call him by a name that was to be abolished, but he calls him by this name which he himself gave, and not only does he call him by this name, but he also repeats it. And when he had responded: “Here I am,” he says to him: “Take your dearest son Issac, whom you love, and offer him to me. Go,” the text says, “into the high land and there you shall offer him for an holocaust on one of the mountains which I shall show you.”
Why God gave him this particular name and called him Abraham, he himself has interpreted: “Because,” the text says, “I have made you a father of many nations.” God gave him this promise when he had his son Ismael, but it is promised him that that promise will be fulfilled in a son who will be born of Sara. He had kindled his soul, therefore, in love for his son not only because of posterity, but also in the hope of the promises.
But this son, in whom those great and marvelous promises have been made, this son, I say, on whose account his name is called Abraham, “he is ordered to offer for an holocaust to the Lord on one of the mountains.”
What do you say to these things, Abraham? What kind of thoughts are stirring in your heart? A word has been uttered by God which is such as to shatter and try your faith. What do you say to these things? What are you thinking? What are you reconsidering? Are you thinking, are you turning over in your heart that, if the promise has been given to me in Isaac, but I offer him for an holocaust, it remains that that promise holds no hope? Or rather do you think of those well-known words, and say that it is impossible for him who promised to lie; be that as it may, the promise shall remain?
But I, because “I am the least, ” am not able to examine the thoughts of such a great partriarch nor can I know what thoughts the voice of God which had proceeded to test him stirred in him, what feeling it caused, when he was ordered to slay his only son. But since"the spirit of prophets is subject to the prophets, " the apostle Paul, who, I believe, was teaching by the Spirit what feeling, what plan Abraham considered, has revealed it when he says: “By faith Abraham did not hesitate, when he offered his only son, in whom he had received the promises, thinking that God is able to raise him up even from the dead.
The Apostle, therefore, has reported to us the thoughts of the faithful man, that the faith in the resurrection began to be held already at that time in Isaac. Abraham, therefore, hoped for the resurrection of Isaac and believed in a future which had not yet happened. How, then, are they"sons of Abraham” who do not believe what has happened in Christ, which Abraham believed was to be in Isaac? Nay rather, that I may speak more clearly, Abraham knew himself to prefigure the image of future truth: he knew the Christ was to be born from his seed who also was to be offered as a truer victim for the whole world and was to be raised from the dead.
(2) But now meanwhile the text says, God was testing Abraham and says to him: Take your dearest son whom you love, For to have said “son” would not have been enough, but “dearest” also is added. Let this too be considered. Why is there still added also, Whom you love" But behold the importance of the test. The affections of a father are roused by the dear and sweet appellations repeated frequently, that by awaking memories of love the paternal right hand might be slowed in slaying his son and the total warfare of the flesh might fight against the faith of the soul.
“Take”, therefore, the text says, "your dearest son Isaac whom you love.” Let it be, Lord, that you are reminding the father of the son; you add also”dearest”, whom you are commanding to be slain. Let this be sufficient for the father’s torment. You add again also, " Whom you love. "Let the triple torment of the father be in this. Why is there need yet that you bring to mind also"Isaac"? Did Abraham not know that that dearest son of his, that one whom he loved, was called Isaac?But why is it added at this time? That Abraham might recall that you had said to him: "In Isaac shall your seed be called and that in Isaac the promises shall be yours.” The reminder of the name also produces a hopelessness in the promises which were made under this name.
But all these things happened because God was testing Abraham.
(3) What happens after this? "Go, "the text says, "into the high land, to one of the mountains which I shall show you, and there you shall offer him for an holocaust.
Notice, in the details, how the test is augmented. "Go into the high land. " Could not Abraham with the child first be placed to that high land, and first be placed on the mountain which the Lord had chosen, and there it be said to him that he should offer his son? But first it is said to him that he ought to offer his son, and then he is ordered to go"into the high and”and ascend the mountain. For what reason?That while he is walking. while he is making the journey. throughout the whole trip he might be torn to pieces with his thoughts, that hence he might be tormented by the oppressing command, hence might be tormented by the struggling true affection for his only son. For this reason, furthermore the ascent of therefore the ascent of the mountain is enjoined, that in all these things there might be a period of struggle between affection and faith, love of God and love of the flesh, the charm of things present and the expectation of things future.
He is sent, therefore, “into the high land” and the high land is not sufficient for a Patriarch about to accomplish so great a work for the Lord, but he is also ordered to ascend a mountain, of course that, exalted by faith, he might abandon earthly things and ascend to things above.
(4).Abraham arose, "therefore, "in the morning and saddled his ass, and cut wood for the holocaust, And he took his son Isaac and two servants and came to the place which God had said to him, on the third day.”
Abraham arose in the morning (because the text adds”in the morning, Perhaps it wished to show that the beginning of light shone in his heart), saddled his ass, prepared wood, took along his son. He does not deliberate. he does not reconsider he does not take counsel with any man, but immediately he sets out on the journey.
And he came, "the text says, "to the place which the Lord had said to him, on the third day. "I omit now what mystery the"third day" contains. I consider the wisdom and intention of the one who tempts him. Since everything was done in the mountains, was there thus no mountain nearby, but a journey Is prolonged for three days and during the whole three days the parent's heart is tormented with recurring anxieties, so that the father might consider the son in this whole lengthy period, that he might Partake of food with him, that the child might weigh in his fathers embraces for so many nights, might cling to his breast, might lie in his bosom? Behold to what an extent the test is heaped up.
The third day, however, is always applied to mysteries. For also when the people had departed from Egypt, the sacrifice to God on the third day and are purified on the third day. And the third day is the day of the Lord’s resurrection. Many other mysteries also are included within this day.
(5) “Abraham”, the text says, "looking about saw the place afar off. And he said to his servants: "Stay here with the ass, but I and the boy will go as far as yonder, and when we have worshipped, we will return to you.”
He leaves the servants. For the servants were not able to ascend with Abraham to the place of the holocaust which God had shown him. “You,” therefore, the text says, "stay here, but I and the child will go and when we have worshipped, we will return to you.” Tell me, Abraham, are you saying to the servants in truth that you will worship and return with the child, or are you deceiving them? If you are telling the truth, then you will not make him a holocaust. If you are deceiving, it is not fitting for so great a patriarch to deceive. What disposition, therefore, does this statement indicate in you? I am speaking the truth, he says, and I offer the child as a holocaust. For for this reason I both carry wood with me, and I return to you with him. For I believe, and this is my faith, that “God is able to raise him up even from the dead.”
(6) After this the text says, "Abraham took the wood for the holocaust and laid it on Isaac his son, and he took the fire in his own hands and a sword, and they went off together. ”
That Isaac himself carries on himself “the wood for the holocaust " is a figure, because Christ also “himself carried his own cross,” and yet to carry “the wood for the holocausts” is the duty of a priest. He himself, therefore, becomes both victim and priest. But what is added also is related to this: “And they both went off together.” For when Abraham carries the fire and knife as if to sacrifice, Isaac does not go behind him but with him, that he might be shown to contribute equally with the priesthood itself.
What happens after this? "Isaac," the text says, "said to Abraham, his father: ‘Father.’” And in this moment word of testing is uttered by the son. For how do you suppose the son to be killed struck the fathers heart with this word? And although Abraham was very rigid by virtue of his faith, nevertheless he also returned an expression of affection and responded: "What is it, son? "And Isaac says, "Behold the fire and the wood. Where is the sheep for the holocaust? “Abraham responded to these words: God himself will provide himself a sheep for the holocaust, son.”
Abraham's response, sufficiently accurate and cautious, moves me. I know not what he saw in his spirit, for he speaks not about the present, but about the future: "God himself will provide himself a sheep.” He responded to his son’s inquiry about present things with future things. For “the Lord himself will provide himself a sheep"in Christ, because also, “Wisdom herself has built herself a house” and, “He himself humbled himself unto death.” And you will discover that everything you happen to read about Christ is done not by necessity, but freely.
(7)”They both proceeded, therefore, and came to the place which God had said to him.”
When Moses had come to the Place which God shows him, he is not permitted to ascend. but first God says to him: “Loose the tie of the shoes from your feet.” None of these things are said to Abraham and Isaac, but they ascend nor do they put aside their shoes. The reason for this is perhaps that Moses although he was great, “was, nevertheless, coming from Egypt and some fetters of mortality were bound to his feet. Abraham and Isaac however, have none of these. but “they come to the place.”
Abraham builds an altar, he places the wood on the altar; he binds the boy; he prepares himself for the slaying.
Many of you who hear these words are fathers in the Church of God. Do you think any one of you from the mere relating of the story acquires so much steadfastness, so much strength of soul, that when a son perhaps is lost by a death that is common and due to all, even if he be an only son, even if he be a beloved son, might bring in Abraham as an example for himself and set his magnanimity before his eyes? And indeed this greatness of soul is not required of you, that you yourself should bind your son, you yourself tie him, you yourself prepare the sword, you yourself slay your only son. All these services are not asked of you. Be constant in purpose, at least, and mind. Offer your son to God joyful, immovable in faith. Be the priest for your sons life. It is not fitting that the priest who offers to God weep.
Do you wish to see that this is required of you? In the Gospel the Lord says: "If you were the children of Abraham, you would do the works surely of Abraham. "I Behold, this is a work of Abraham. Do the works which Abraham did. but not with sadness, " for God loves a cheerful giver. "But also if you should be so inclined to God, it will be said also to you: “Ascend into the high land and into the mountain which I shall show you, and there offer your son to me.” “Offer your son” not in the depths of the earth nor "in the vale of tears”, but in the high and lofty mountains Show at faith in God is stronger than the affections of the flesh. For Abraham loved Isaac his son, the text says, "with the affection of Christ”, that is with the affection the Word of God and of the truth and wisdom.
(8)"And Abraham put forth his hand,” the text says, “to take the sword and slay his son. And an angel of the Lord from heaven called him and said: Abraham, Abraham, And he said: Here I am. And he said: Do not lay your hand on the boy nor do anything to him. For now I know that you fear God.’”
In this statement it is usually thrown out against us that God says that now he had learned that Abraham fears God as though he were such as not to have known previously. God knew and it was not hidden from him, since it is he “who has known all things before they come to pass.” But these things are written on account of you, because you too indeed have believed in God, but unless you shall fulfill “the works of faith,” unless you shall be obedient to all the commands, even the more difficult ones, unless you shall offer sacrifice and show that you place neither father nor mother nor sons before God, you will not know that you fear God nor will it be said of you: “Now I know that you fear God.”
And yet it must be considered that an angel is related to have spoken these words to Abraham and subsequently this angel is clearly shown to be the Lord. Whence I think that, just as among us men"he was found in appearance as a man, so also among angels he was found in appearance as an angel. And following his example the angels in heaven rejoice “over one sinner repenting "and glory in the progress of men. For they, as It were, have charge over our souls, to whom, "while we are still children we are committed. "as it were, to tutors and governors until the time appointed by the father. And they therefore, now say about the progress of each of us: "Now I know that you fear God. For example, I intend to be martyr. An angel could not say to me on this basis: "Now I know that you fear God, "for an intention of the mind is known to God alone. But if I shall undertake the struggles, if I shall utter a good confession,” if I shall bear calmly all things which are inflicted, then an angel can say, as if confirming and strengthening me: “Now I know that you fear God.”
But grant that these words are spoken to Abraham and he is said to fear God. Why? Because he did not spare his son. But let us compare these words with those of the Apostle, where he says of God: "Who spared not his own son, but delivered him up for us all. "Behold God contending with men in magnificent liberality: Abraham offered God a mortal son who was not put to death God delivered to death an immortal son for men.
What shall we say to these things? "What shall we render to the Lord for all the things that he has rendered to us?” God the Father, on account of us, “spared not his own son.” Who of you, do you suppose, will sometime hear the voice of an angel saying: "Now I know that you fear God, because you spared not your son,’ or your daughter or wife, or you spared not your money or the honors of the world or the ambitions of the world, but you have despised all things and "have counted all things dung that you may gain Christ, you have sold all things and have given to the poor and have followed the Word of God?” Who of you, do you think, will hear a word of this kind from the angels? Meanwhile Abraham hears this voice, and it is said to him: “You spared not your beloved son because of me.”
9) "And looking back with his eyes, "the text says, “Abraham saw, and behold a ram was held by its horns in a bush Sabec.” We said above, I think, that Isaac represented Christ. But this ram no less also seems to represent Christ, Now it is worthwhile to know how both are appropriate to Christ, both Isaac who is not slain and the ram which is slain.
Christ is “the Word of God, "but the Word was made flesh.” One aspect of Christ, therefore, is from above; the other is received from human nature and the womb of the virgin. Christ suffered, therefore, but in the flesh, and he endured death, but it was the flesh, of which this ram is a type, as also John said: “Behold the Lamb of God, behold him who takes away the sin of the world.” But the Word continued “in incorruption,” which is Christ according to the spirit, of which Isaac is the image. For this reason he himself is both victim and priest. For truly according to the spirit he offers the victim to the Father, but according to the flesh he himself is offered on the altar of the cross, because, as it is said of him, “Behold the Lamb of God, behold him who takes away the sin of the world,” so It Is said of him: “You are a priest forever according to the order of Melchisedech.” “A ram,” therefore, “was held by its horns in a bush Sabec.”
(10) “And he took the ram”, the text says, “and offered it for a holocaust instead of his sonic. And Abraham called the name of that place: the Lord saw.”
A clear way or spiritual understanding is opened for those who know how to hear these words. For everything which has been done reaches to the vision, for it is said that “the Lord saw.” But the vision which “the Lord saw” is in the spirit so that you too might see these things in the spirit which are written and, just as there is nothing corporeal in God so also you might perceive nothing corporeal in all these things, butyou too might beget a son Isaac in the spirit, when you begin to have “the fruit of the Spirit, Joy, peace.” Which son, however, you will at length so beget if, as it is written of Sara: “It ceased to be with Sara after the manner of women,” and then she bore Isaac, so the things after the manner of women should cease also in your soul, so that you no longer have anything womanish or effeminate in your soul, but you act manfully and manfully gird your loins. You will beget such a son if your breast is “protected with the breastplate of justice; if you are armed with the helmet of salvation and the sword of the spirit. If, therefore, the things after the manner of women cease to be in your soul, you beget joy and gladness as a son from your wife, virtue and wisdom. Now you beget joy if “you count it all joy when you fall into various temptations” and you offer that joy in sacrifice to God.
For when you have approached God joyfully, he again gives back to you what you have offered and says to you: “You will see me again, and your heart shall rejoice, and no man shall take your joy from you.” So, therefore, what you have offered to God you shall receive back multiplied. Something like this, although in another figure, is related in the Gospels when in a parable someone is said to have received a pound that he might engage in business, and the master of the house demanded the money. But if you have caused five to be multiplied to ten, they themselves are given to you, they are granted to you. For hear what Scripture says: "Take his pound and give it to him who has ten pounds.”
So, therefore, we appear at least to engage In business for the Lord, but the profits of the business go to us. And we appear to offer victims to the Lord. but the things we offer are given back to us. For God needs nothing, but he wishes us to be rich, he desires our progress through each individual thing.
This figure is shown to us also in these things which happened to Job. For he too, although he was rich, lost everything because of God. But he bore well the struggles with patience and was magnanimous in everything which he suffered and said: "The Lord gave, the Lord has taken away; as it has pleased the Lord so is it done. Blessed be the name of the Lord.” Because of this, behold what finally is written about him: "He received back twice as much,” Scripture says, as he had lost.”
Do you see what it means to lose something for God? It means to receive it back multiplied. But the Gospels promise you something even more, “a hundred-fold "is offered you besides also"life eternal" in Christ Jesus our Lord"to whom belongs glory and sovereignty forever and ever. Amen.”
