Origen · a new plain-English translation from the Greek and Latin
John was already saying at that time: "behold, the axe is laid at the root of the trees." And if indeed the consummation were already imminent and the end of the ages were at hand, no question would arise for me. For I would say that this, what he says: "behold, the axe is laid at the root of the trees," and that: "every tree therefore that does not produce good fruit will be cut down and
cast into the fire," was prophesied for the reason that at that time it was being fulfilled. But since so many ages have flowed by since then, and so many countless years have passed from that time to the present day, we must ask how the Holy Spirit says through the prophet: "behold, the axe is laid at the root of the trees." I think this is prophesied of the people of Israel, that their cutting-off is near.
For to "these" who "were going out" to him "to be baptized," he was saying, among other things: "produce fruits worthy of repentance," and as it were saying to the Jews: "do not begin to say among yourselves: we have Abraham as father. For this I say to you: God has the power to raise up sons of Abraham even from these stones." This, then, what he says: "behold,
the axe is laid at the root of the trees," he speaks to the Jews. With this sense that apostolic statement also agrees, that the branches were broken and cut away by this axe of unbelief, so that it might cut away from the tree not the root, but those things which had sprouted from the root, so that into the root of the original tree branches of wild olive might be grafted. "Every tree therefore that does not produce good fruit will be cut down
and cast into the fire." For this is the end it has, that it be consumed by burning. Then three ranks of people are introduced, questioning John about their salvation: one the scripture calls "the crowds going out to baptism," another it names "tax collectors," a third is designated by the name "soldiers." "The crowds were asking him, saying: What shall we do?" He,
answering, said to them: "Whoever has two tunics, let him give to him who does not have, and whoever has food, let him do likewise," which indeed I do not know whether it is fitting to be commanded to the crowds. For it suits the apostles more than the common people, that whoever has two tunics should give one to him who does not have. And that you may know that this suits the apostles more than the peoples, hear
what is said by the Savior to them: "do not take two tunics for the journey." So the double garment with which each person is clothed, and the command that one give the other to "him who does not have," conveys a different meaning. For the Savior wants us, just as we ought not to "serve two masters," so likewise neither to have two tunics nor to be wrapped in a double garment, lest
there be one garment of the old man and another of the new. On the contrary, he desires that "we strip off the old man and put on the new." Up to this point the exposition is easy. Further it is asked how, according to this interpretation, we are commanded to give a garment to "him who does not have." Who indeed is that one who does not even have one garment upon his flesh, who
is he naked who is covered by no garment at all? But I do not say this in order to deny that generosity is enjoined, and mercy toward the poor, and an extravagant clemency, so that we should cover even the naked with a second tunic. But I say this, that this passage also admits of a deeper understanding, and that we ought to give a tunic to him who has none at all. Who, then, is this person who has no tunic
He who has none? Surely the one who utterly lacks God. We must therefore strip ourselves and give to him who is naked. One has God, another has none at all — an opposite strength, clearly. And just as it is written that we should cast our sins into the depth of the sea, so our vices and sins ought to be thrown off by us and cast upon him,
who became the cause of them for us. And he who has food, he says, let him do likewise. Let him who has food give to him who has none, so that he may bestow on him not only clothing, but also something to eat. Now tax collectors also came to be baptized by him. This, even according to the simple understanding, teaches tax collectors to demand nothing more
than what is prescribed in the law; for those who exact more transgress not John's command, but that of the Holy Spirit, who spoke in John. But I do not know whether the saying also signifies something else more excellent, and whether we ought to disclose such mystical matters before an audience of this kind, especially among those who do not look into the marrow of the scriptures but delight only in the surface. It is indeed dangerous
but nevertheless it must be touched on briefly and concisely. When we have departed from this world and this life of ours has been changed, there will be certain beings sitting at the boundaries of the world, scrutinizing most carefully, as if by the office of tax collectors, lest they find anything of their own in us. It seems to me that the ruler of this age is, as it were, a tax collector, whence it is written of him: the ruler of this world is coming,
and has nothing in me. That passage too, which we read in the Apostle: render to all their dues; tribute to whom tribute is due, toll to whom toll, honor to whom honor; owe no one anything, except to love one another — is to be understood in a sacred sense. Wherefore let us consider how many dangers we lie exposed to, lest perhaps, when we have nothing with which we can pay the toll, we ourselves be dragged off on account of the debt, as tends to happen among
the affairs of the world as well, when someone, on account of a debt, is himself shut up to serve the state. Very many of us are to be seized by tax collectors of this sort, whom that holy man Jacob did not greatly fear or dread, so that anything belonging to the tax collectors' tolls might be found in him. Whence he spoke boldly to that tax collector Laban: recognize, if anything of yours is with me
On this the scripture bears witness, saying: and Laban found nothing at all with Jacob. Our Savior, then, and the Holy Spirit, who spoke in the prophets, teach not only men but also angels and invisible powers. But why do I speak of the Savior? The prophets themselves too, and the apostles, in all that they proclaim, speak not only to men, but also to angels
...they preach. And that you may know this is true, [scripture] says, 'heaven, and I will speak,' and: 'in the sight of the angels I will sing to you,' and: 'praise the Lord, you heavens of heavens, and you waters above the heavens—may they praise the name of the Lord,' and: 'may the angels praise him,' and: 'in every place of his dominion, O my soul, bless the Lord.'
You will find in many places, and especially in the Psalms, that speech is addressed to the angels as well, power being given to man—yet to that man who has the Holy Spirit—to speak to the angels also. Of these I will set forth one example, so that we may know that angels too are instructed by human voices. It is written in the Revelation of John: 'Write to the angel of the church of the Ephesians: I have something against you.' And again:
'Write to the angel of the church of Pergamum: I have something against you.' It is a man who writes to angels and instructs them in something. I do not doubt that angels are present also in our assembly, not only in every church generally, but also individually—concerning whom the Savior says: 'their angels always see the face of my Father who is in heaven.' Here there is present a twofold
church, one of men, the other of angels. If we say anything in accordance with reason and in accordance with the will of the scriptures, the angels rejoice and pray with us. And because angels are present in the church—at least in that church which is worthy of it and belongs to Christ—for this reason women who pray are instructed to have 'a covering on their head because of the angels.' Which angels? Surely those who attend upon the saints
and rejoice in the church—whom indeed we do not see, because our eyes are dimmed by the filth of sins, but the apostles of Jesus see them, to whom he says: 'Amen, amen, I say to you, heaven will be seen opened by you, with God's angels going up and coming down upon the Son of Man.' But if I had this grace, that I might see as the apostles saw, and, as Paul beheld,
might behold, I would now discern the multitude of angels whom Elisha saw, and which Gehazi, who had stood with him, did not see. Gehazi was afraid of being seized by enemies, seeing only Elisha. But Elisha, as a prophet of the Lord, entreats and says: 'Lord, open the eyes of this servant, that he may see, for there are far more with us than with them.' And immediately at
the prayers of the holy man he beheld the angels whom Gehazi had not seen before. We have said this in order to show that tax collectors were taught by John—not only those who serve the state's public revenues, but also those who came to repentance and were tax collectors in a different way from the literal ones, just as there were also other soldiers who went out to the baptism of repentance. For it was not only John, and
the prophets alone, but the Savior himself as well, who came to preach saving repentance to men and to angels and to the rest of the powers, so that 'every knee should bend at the name of Jesus—those in heaven, those on earth, and those beneath the earth—and every tongue should confess that the Lord Jesus Christ dwells in the glory of God the Father'—to whom is glory and dominion for ages of ages. Amen.