Origen · a new plain-English translation from the Greek and Latin
There is a heresy among the Jews called that of the Sadducees: it denies the resurrection of the dead, and holds that the soul perishes with the body, so that no sense-perception remains after death. These, then, proposing a question to the Lord, composed a fable about a woman with seven husbands, who, after her first husband, in order to raise up seed for the first, married a second, on whose death a third as well, and again a fourth, and in this manner
she came all the way to the seventh. The question, then, is this: in the resurrection, which of the seven brothers will claim her as his wife? Now those laying this trap with words proposed this problem to the Savior at the time when they saw him teaching the disciples about the resurrection. Answering them the Savior said: "You are mistaken, not knowing the scriptures nor the power of God. For in the resurrection of the dead, they take no wives and are not given as wives, but will be like angels
in heaven." They will be like angels — that is, they will indeed be angels. And at the same time we must learn from this that angels have no marriages. Here, indeed, where there is death, marriage and children are necessary; but where there is immortality, there is no need of marriage nor of children. Let me put to myself a very troublesome question, one not easily resolved, in the person of those who are most devoted to the scriptures and meditate day
and night on the law of the Lord. They say: where is it written that "they take no wives and are not given as wives"? Surveying both the old and the new testament in memory and mind, I do not recall any such thing being said anywhere. But if perhaps I am mistaken, let one who knows more instruct me; I gladly learn what I do not know. But as far as I can judge, he will find nothing of the sort either in the old or in the new instrument. All their error, then, has crept in from
a prophetic reading which they do not understand — among which is that passage in Isaiah: "my chosen shall not bear children for a curse," and in Deuteronomy among the blessings: "blessed are the children of your womb"; they suppose these things will come to pass in the resurrection, not understanding that spiritual blessings are being foretold. For Paul, that chosen vessel, interpreting all these blessings that are set down in the law spiritually, and knowing that they are not carnal,
says to the Ephesians: "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing." All these blessings will come to pass spiritually, when, rising from the dead, we attain everlasting blessedness. But in the Psalms too, finding something similar, they fall into the same error: "Your wife is like a fruitful vine on the sides of your house, your children like olive shoots around
your table," down to the place where it says: "May the Lord bless you out of Zion, and may you see the good things of Jerusalem." Therefore, when Jerusalem has been built up and restored to its ancient state, then the saint will see the good things that scripture mentions. Those who understand spiritually, and know that it is said of Jerusalem: "which is heavenly, which is above, which is ours," will see
her good things, of which we have often spoken, and what we have just set down from the psalm: "your wife is like a fruitful vine on the sides of your house, your children like olive shoots around your table." To the Sadducees, who understood all this — being that portion of the Jews — the Savior says: "You know neither the scriptures nor the power of God." Let this suffice, briefly said, concerning the question that the Sadducees proposed to the Lord. Furthermore, because
...was added concerning the image of Caesar, we ought also to touch briefly on this point. Some think the Savior said simply: "Render" the things that are Caesar's, that is: pay the tribute you owe. For which of us objects to paying tribute to Caesar? So the passage holds something mystical and hidden. There are two images in man: one, which he received from God, made in
the beginning, as it is written in Genesis, "in the image and after the likeness of God," and the other afterward, which, cast out of paradise on account of disobedience and sin, he took on: that of "the prince of this age," having been persuaded. For just as a coin or denarius bears the image of the rulers of the world, so whoever does the works of "the ruler of darkness" bears his image, whose works he has — and this is the image Jesus here commands to be given back and cast off
from our countenance, and that we should take on that image according to which we were fashioned from the beginning in the likeness of God. And so it comes about that the things that are Caesar's are given to Caesar, and the things that are God's, to God. "Show me," he says, "a coin" — for which "denarius" is written. And when he had received it, he said, "Whose image does it bear?" And they answered, "Caesar's." To them he said, "Render," he says, "the things that are Caesar's to Caesar, and"
the things that are God's, to God." Of these very things Paul also spoke, saying, "Just as we bore the image of the man made of dust, so let us also bear the image of the heavenly one." When, therefore, he says, "the things that are Caesar's, to Caesar," he means this: put off the person of the man of dust, cast away the earthly image, so that, putting on for yourselves the heavenly image, you may be able to render "the things that are God's" to God. God demands us back. And what does he demand? Read Moses: "And now what does the Lord your God"
"demand of you," and the rest that follows. God, then, asks of us and entreats us, not because he needs anything for us to give him, but so that, once we have given it to him, he may give that very thing back to us for our salvation. That this may become clearer, let me set out the parable of the minas. He who had received one mina and had made ten of it, and offered it to the Lord from whom the mina had been entrusted to him,
received also another, which he did not have before. For as to the mina of the one who had not multiplied what he received, the Lord commands that it be taken away and given to him who has the others: "Take away," he says, "the mina, and give it to him who has ten minas." And in this way, the things we have given to God he will restore to us, together with those things which we did not have before. God requires and asks of us,
so that he may have occasion to give, so that he himself, who paid it out, may bestow it. For by his grace the mina was doubled, and to each of the worthy more was given than they had hoped. Therefore, rising, let us pray to God that we may be worthy to offer him gifts, which he may restore to us, and that in exchange for earthly things he may bestow heavenly ones, in Christ Jesus, to whom is glory and dominion for ages of ages. Amen. Here end
the thirty-nine homilies of Origen Adamantius on the Gospel of Luke, translated from Greek into Latin by the blessed presbyter Jerome.