Origen of Alexandria

In his own words on Amos

• Amos 1:1

  When the prophetic word was sent only to the Jews, the names of Jewish kings were put in the headings of the prophecies. For example, "the vision that Isaiah, the son of Amoz, saw, against Judea and against Jerusalem, during the reign of Uzziah, Jotham, Ahaz and Hezekiah." In the time of Isaiah, I see no one else named except the kings of Judah. In some prophets we also read the names of the kings of Israel, as in this instance: "And in the days of Jeroboam, the son of Joash, king of Israel." But then the mystery of the gospel was to be preached, and the gospel spread throughout the whole world. The initiator of that gospel was John, in the desert. The authority of Tiberius ruled the world. Then, "in [his] fifteenth year," it is recorded that "the word of the Lord came to John."

  HOMILIES ON THE GOSPEL OF LUKE 21:1

• Amos 3:2

  And each of us thinks, since he has not been an idolater, since he has not been immoral—would that we were pure in such areas—that after he has been set free from this life, he will be saved. We do not see that "all of us must appear before the judgment seat of Christ, so that each one may receive either good or evil according to what he has done in the body." We do not hear what has been said: "You especially have I known out of all the tribes on the earth. Therefore I will punish you for all"—not just some and not others—"of your iniquities."

  HOMILIES ON JEREMIAH 20:3

• Amos 5:18

  Perhaps we will understand what has been written if we deal with a Gospel text spoken by the Savior, which expresses it in this way: "Work while it is day. The night comes when no one can work." He has named here as this age the day—but of necessity I have added the word here, for I know that in other passages other meanings are revealed—so he has called this age the day, but the darkness and the night the consummation because of punishments. For "why do you desire the Day of the Lord? And it is darkness and not light," says the prophet Amos. If you can envision after the consummation of the world what the gloom is, a gloom that pursues nearly all of the race of humans who are punished for sins. The atmosphere will become dark at that time, and no longer can anyone ever give glory to God, since the Word has given orders to the righteous saying, go, "my people, enter into your rooms, shut the door, hide yourself for a little season, until the force of my anger has passed away."

  HOMILIES ON JEREMIAH 12

• Amos 7:7

  I will also proclaim confidently that there is someone who cannot be affected very much by the "hammer of the whole earth." And since the example was offered of a perceptible "hammer," I will seek a material stronger than the "hammer" which does not feel the blows from it. In searching for it I find it too in what was written: "Behold a man standing above the adamant walls, and in his adamant." History records about "adamant" that it is stronger than every "hammer" striking it, remaining unbroken and unyielding. Even if the "hammer," the devil, stands above, and the serpent, who "as an indomitable anvil," may position himself below, still "adamant" endures nothing when it is resting "in the hand of the Lord" and in his regard. Thus the two opposites to this "adamant" are the "hammer" and the immovable "anvil." Yet there is indeed among the nations a much-used proverb in the common language concerning those who are pressed by anxieties and extremely bad situations; they say, "They are 'between a hammer and an anvil.' " Still you can say that this refers to the devil and the serpent, who are always signified by names of this sort in the Scriptures for a variety of purposes. And you can say that the holy person, who is an "adamant wall" or is "adamant in the hand of the Lord," is not affected either by the "hammer" or by the "anvil," but the more one is struck, the brighter will his virtue shine.

  HOMILIES ON JEREMIAH 27:3

• Amos 8:11

  When "Joseph was about thirty years old" he was released from his chains and interpreted Pharaoh's dream. He was made the governor of Egypt. During the time of plenty, he gathered in the wheat, so that during the time of famine he would have some to distribute. I think that Joseph's age of thirty came before as a type of the Savior's thirty years. For this second Joseph did not gather in the kind of wheat that first Joseph did in Egypt. He, Jesus, gathers in true and heavenly wheat, so that in the time of abundance he might gather in the wheat that he will give out when famine is sent upon Egypt, "not hunger for bread or thirst for water, but hunger to hear the word of the Lord."

  HOMILIES ON THE GOSPEL OF LUKE 28:5

• Amos 8:11

  It is prophesied, "Their young men will die by the sword, and their sons and daughters will perish in famine." Those who hindered Jesus from teaching have not simply perished by the sword. But now, after the advent of the Lord, a more profound famine has come upon them. It is "not a famine of bread or thirst of water, but a famine of hearing the Word of the Lord." For the "Lord almighty" no longer "speaks" with them. This famine portends that prophecy would cease. And why do I say prophecy? The Lord ceased teaching them. Even if they bear the title sage a thousand times with them, the Word of the Lord is still not among them, since the verse has been fulfilled: "The Lord took away from Judea and Jerusalem the strong man and strong woman, the giant and the strong man, and the soldier and judge and prophet and diviner and elder and captain of fifty and the admirable adviser and master builder and intelligent pupil." For he is no longer able to say, "Like a master builder I laid a foundation." The builders have passed over, have come to the church, have laid the foundation, Jesus Christ. Those who came after them have also built on him.

  HOMILIES ON JEREMIAH 10:3