Israel’s gift unused; types against craving evil; testing spirits; lesser gifts
—the sons of Israel, though benefited so greatly, were not saved when they proved unworthy of God’s benefaction. For God was not well pleased with most of them; they were struck down in the wilderness. And since the sinners were more and the righteous fewer, for that reason God was not well pleased with the many sinners rather than with the few righteous.
on 1 Corinthians 10:6: “These things became types for us, so that we should not be desirers of evils, as they also desired.” [Origen:] He says these things have become types for us, so that we should not be desirers of evils as they desired. Those things were written typologically with a view to us, so that when we read the sins for which they suffered these things, we may keep ourselves from falling into the same desires as theirs.
on 1 Corinthians 12:3: “Therefore I make known to you that no one speaking in the Spirit of God says ‘Jesus is anathema,’ and no one can say ‘Jesus is Lord’ except in the Holy Spirit.” [Origen:] There are many differences among spirits, which no one will know accurately unless he has the gift of discernment of spirits. And so that we may not too rashly either reject the spirits in those who speak or approve them, John says in the letter, Beloved, do not believe every spirit, but test the spirits whether they are of God; every spirit that confesses Jesus Christ come in flesh is of God, and every spirit that does not confess Jesus is not of GodHe also teaches us that when we hear people speaking we should neither assent at random nor rashly deny that what is said is from a divine spirit, but that each hearer, knowing he risks in the very act of approving or rejecting, should attend carefully neither to trust the false nor to distrust the true.
About this the apostle also adds next: If anyone thinks he is a prophet or spiritual, let him acknowledge that what I write is of God; but if anyone is ignorant, he is ignoredSo not only is the one who ignores the apostle’s things ignored by God, but if someone ignores while speaking by a divine spirit—and were to say that he does not speak by a divine spirit—he is ignored by God. Through these things the apostle seems to teach that there is no human who does not have another spirit in him besides the spirit of the human that is in him. Whether he is alien to the faith or belonging to it, he has a spirit belonging to him from God.
How do we who hear the divine word need to learn that no one speaking in God’s Spirit says “Jesus is anathema”? Let us see: some can be ambiguous to those who do not know the facts accurately—whether they speak by God’s Spirit or not—while they anathematize Jesus. If ever you see a Jew expounding the divine Scriptures and not contemptibly, to the many, prophetic words, you might perhaps be in doubt whether God’s Spirit is also in that one. So that you may not be pulled about over such a person—whether a holy spirit is in him or not—Paul teaches that since every Jew says Jesus is anathema, and no one speaking in God’s Spirit says Jesus is anathema, the one who claims to know the law and the prophets while anathematizing Jesus does not have God’s Spirit. There is a heresy that does not receive the one who approaches unless he anathematize Jesus. And that heresy is worthy of the name it loved; for it is the heresy of the so-called Ophites, who say unlawful things in praise of the serpent, which is cursed by God.
48 on 1 Corinthians 12:8–10 and 12:27–28: gifts of wisdom, knowledge, faith, healings, powers, prophecy, discernments, tongues, interpretation; and God set in the church first apostles, second prophets, third teachers, then powers, then gifts of healings, helps, governances, kinds of tongues. [Origen:] There he kept the word more in order; here he comes on as if by allotment and mentions the gifts as they occur to him. Yet even so, from the second saying it rings out that the gifts worked beside the powers are lesser than the gift according to apostleship and prophecy and teaching—unless someone will grant two kinds of prophecy, so that here too the order may be kept, so that there is a—
Greek
οἱ υἱοὶ Ἰσραὴλ τοσαῦτα εὐεργετηθέντες, ἐπεὶ μὴ ἄξιοι γεγό νασιν τῆς εὐεργεσίας τοῦ θεοῦ, οὐκ ἐσώθησαν. οὐ γὰρ ἐν τοῖς πλείοσιν αὐτῶν εὐδόκησεν ὁ θεός· κατε τρώθη αν γὰρ ἐν τῇ ἐρήμῳ. καὶ γὰρ ἐπεὶ πλείονες ἦσαν οἱ ἁμαρτωλοὶ ὀλιγώτεροι δὲ οἱ δίκαιοι, παρὰ τοῦτο <οὐκ> εὐδόκησεν ὁ θεὸς <ἐν> τοῖς πλείοσιν ἁμαρτωλοῖς παρὰ τοὺς ὀλίγους δικαίους. 46 x 6 [Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν.] [Ὠριγένους] Ταῦτα δέ φησιν τύποι ἡμῶν γεγόνασιν, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς κἀκεῖνοι ἐπεθύμησαν. ἐκεῖνα γέγραπται τυπικῶς πρὸς ἡμᾶς, ἵνα ἀναγινώσκοντες τὰς ἁμαρτίας, δι' ἃς ἐκεῖνοι ταῦτα πεπόνθασιν, φυλαττώ μεθα ταῖς αὐταῖς περιπεσεῖν ἐκείνοις ἐπιθυμίαις. 47 xii 3 [∆ιὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ἀνάθεμα Ἰησοῦν· καὶ οὐδεὶς δύναται εἰπεῖν Κύριον Ἰησοῦν εἰ μὴ ἐν πνεύματι ἁγίῳ.] [Ὠριγένους] Πολλαὶ διαφοραί εἰσι τῶν πνευμάτων ἅστινας οὐδεὶς εἴσεται ἀκριβῶς ἂν μὴ ἔxv τὸ χάρισμα τῆς διακρίσεως τοῦ πνεύματος. καὶ ἵνα μὴ προπετέστερον ἢ ἀποδοκιμάζωμεν τὰ πνεύματα τὰ ἐν τοῖς λέγουσιν ἢ δοκιμάζωμεν, φησὶν ὁ Ἰωάννης ἐν τῇ ἐπιστολῇ Ἀγαπητοί, μὴ παντὶ πνεύματι πι τεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα εἰ ἐκ τοῦ θεοῦ ἐ τιν· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰη οῦν Χρι τὸν ἐν αρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐ τιν, καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰη οῦν οὐκ ἔ τιν ἐκ τοῦ θεοῦ. καὶ διδάσκει ἡμᾶς ἐπὰν ἀκούσωμέν ποτε λεγόντων μηδὲ ὡς ἔτυχεν συγκατατίθεσθαι μήτε προπετῶς ἀρνεῖσθαι τὰ λεγόμενα ὡς οὐκ ἀπὸ θείου ὄντα πνεύματος, ἀλλ' ἵνα ἕκαστος τῶν ἀκουόντων εἰδὼς κινδυ νεύειν ἐν αὐτῷ τῷ δοκιμάζειν ἢ ἀποδοκιμάζειν ἐπιμελῶς προσέxv μήτε τῷ ψεύδει πιστεῦσαι μήτε τῷ ἀληθεῖ ἀπιστῆσαι. Περὶ τούτου καὶ ἑξῆς ἐπιφέρει τούτοις ὁ ἀπόστολος Εἴ τι ἐν ὑμῖν προφήτη ἢ πνευματικό , ἐπιγινω κέτω ἃ γράφω ὅτι θεοῦ ἐ τιν· εἰ δέ τι ἀγνοεῖ, ἀγνοεῖται. οὐ μόνον οὖν εἴ τις ἀγνοεῖ τὰ τοῦ ἀποστόλου οὗτος ἀγνοεῖται ὑπὸ τοῦ θεοῦ, ἀλλ' εἴ τις ἀγνοεῖ λέγων πνεύματι θείῳ <καὶ> λέγοι ὅτι μὴ πνεύματι θείῳ λέγει, ἀγνοεῖται ὑπὸ τοῦ θεοῦ. ἔοικε δὲ διὰ τούτων διδάσκειν ὁ ἀπόστολος ὅτι οὐκ ἔστιν ἄνθρωπος ὃς οὐκ ἔχει ἕτερον πνεῦμα ἐν αὐτῷ παρὰ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ. εἴτε γὰρ ἀλλότριός ἐστι τῆς πίστεως εἴτε οἰκεῖός ἐστιν αὐτῆς, ἔχει πνεῦμα οἰκεῖον παρὰ τοῦ θεοῦ. πῶς δὲ χρῄζομεν οἱ ἀκούοντες τοῦ λόγου τοῦ θείου μανθάνειν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ἀνά θεμα Ἰησοῦν, ἴδωμεν· τινὲς δύνανται εἶναι ἀμφίβολοι τοῖς μὴ ἀκριβῶς εἰδόσι τὰ πράγματα πότερον πνεύματι θεοῦ λαλοῦσιν ἢ μή, ἀναθεματίζοντες τὸν Ἰησοῦν. εἴ ποτέ τινα Ἰουδαῖον θεάσῃ διηγούμενον τὰς θείας γραφὰς καὶ οὐκ εὐκαταφρονήτως τοῖς πολλοῖς προφητικὰ ῥήματα τάχα ἀμφέβαλεν μήποτε πνεῦμα θεοῦ ἐστι καὶ ἐν ἐκείνῳ· ἵνα οὖν μὴ περισπασθῇς ὑπὲρ τοῦ τοιούτου πότερον πνεῦμα ἅγιόν ἐστιν ἐν αὐτῷ ἢ μή, διδάσκει ὅτι ἐπεὶ ἀνάθεμα λέγει τὸν Ἰησοῦν πᾶς Ἰουδαῖος οὐδεὶς δὲ ἐν πνεύματι θεοῦ λαλῶν λέγει ἀνάθεμα Ἰησοῦν, οὐκ ἔχει πνεῦμα θεοῦ ὁ λέγων τὸν νόμον καὶ τοὺς προφήτας εἰδέναι ἀναθεματίζων δὲ τὸν Ἰησοῦν. ἔστι τις αἵρεσις ἥτις οὐ προσίεται τὸν προσ ιόντα εἰ μὴ ἀναθεματίσῃ τὸν Ἰησοῦν. καὶ ἡ αἵρεσις ἐκείνη ἀξία ἐστὶ τοῦ ὀνόματος οὗ ἠγάπησεν· ἔστι γὰρ ἡ αἵρεσις τῶν καλουμένων Ὀφιανῶν, οἵτινες οὐ θεμιτὰ λέγουσιν εἰς ἐγκώμιον τοῦ ὄφεως, ὃς ἐπικατάρατό ἐστιν ἀπὸ τοῦ θεοῦ. 48 〚xii 8–10. [Ὧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύ ματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι, ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ δὲ προφητεία, ἄλλῳ δὲ διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνεία γλωσσῶν.]〛 xii 27–28. [Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, εἶτα χαρίσματα ἰαμάτων, ἀντιλήψεις, κυβερνήσεις, γένη γλωσσῶν.] [Ὠριγένους] Ἐκεῖ μᾶλλον τὸν λόγον ἐν τάξει τετήρηκεν, ἐνταῦθα δὲ ὡσεὶ ἀποκληρω τικῶς ἐπέρχεται καὶ κατὰ τὸ ἐπελθὸν αὐτῷ μνημονεύει τῶν χαρισμάτων· πλὴν καὶ οὕτως ἐκ τοῦ δευτέρου ῥητοῦ ἀναφωνεῖ ὅτι ἐλάττονα τὰ χαρίσματά ἐστι <τὰ> παρὰ τὰς δυνάμεις ἐνεργούμενα τοῦ χαρίσματος τοῦ κατὰ τὴν ἀποστολὴν καὶ τὴν προφητείαν καὶ τὴν διδασκαλίαν· εἰ μὴ ἄρα τις δύο εἴδη προφητείας δώσει, ἵνα καὶ ἐνθάδε τηρήσῃ τὸ τὴν τάξιν σώζεσθαι, ὥστε εἶναι τινὰ
About this text
Origen of Alexandria, Fragmenta ex commentariis in epistulam i ad Corinthios (Greek).
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG 14 (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.