Salmos 107
Origen of Alexandria · Comentário Patrístico (catena)
Salmos 107:20
Now among the Greeks I know there was only one Phaedon, not a second, and one Polemon, who devoted themselves to philosophy, after a licentious and most wicked life. However, with Jesus there were not only at the time we are speaking of, the twelve disciples, but many more at all times, who, becoming a band of temperate people, speak in the following way of their former lives: "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another. But after that the kindness and love of God our Savior toward humankind appeared, by the washing of regeneration and renewing of the Holy Spirit, which he shed on us richly," we became such as we are. For "God sent forth his Word and healed them and delivered them from their destructions," as the prophet taught in the book of Psalms. — AGAINST CELSUS 1:64
Salmos 107:20
Becoming confused by his efforts to accuse us, Celsus contradicts himself, appearing at one time to know a person "without sin" and "a righteous individual who can look up to God [adorned] with virtue from the beginning." At another time he accepts our statement that there is no human being who is altogether righteous or without sin. He seems to admit this truth when he remarks, "This is indeed apparently true, that somehow the human race is naturally inclined to sin." In the next place, as if all people were not invited by the word, he says, "All people, then, without distinction, ought to be invited, since all indeed are sinners." And yet, in the preceding pages, we have pointed out the words of Jesus: "Come to me, all you who labor and are heavy laden, and I will give you rest." All people, therefore, laboring and being heavily burdened on account of the nature of sin, are invited to the rest spoken of in the word of God, "for God sent his Word, and healed them and delivered them from their destructions." — AGAINST CELSUS 3:63
Salmos 107:33-35
Concerning the allegorical interpretation, it might be said as follows: Jesus once walked openly among the Jews when the word of God through the prophets was with them; for Jesus' bold proclamation was "Thus says the Lord." But now, Jesus no longer walks openly among the Jews, and He has departed from them, and there is no word of God among the Jews. And having departed from them (I mean from the Jews), He went to the region near the desert, about which it is said: "Many are the children of the desolate more than of her who has a husband," and to which it is said: "Rejoice, O barren one who does not give birth; break forth and cry aloud, you who are not in labor." Now, the city near the desert is Ephraim, to which Jesus went, no longer walking openly among the Jews. Ephraim is interpreted as "fruitfulness," being the brother of Manasseh, who is the elder of the "people of forgetfulness." After the people left "in oblivion," the fruitfulness of the nations arose, when God "turned rivers in Israel into desert and the watercourses there into thirst and their fruitful land into brine, due to the wickedness of those who dwelled there." But from among the nations, "He turned the desert into lakes of water, and their dry land into watercourses." — COMMENTARY ON THE GOSPEL OF JOHN 28:212-15
Salmos 107:36-38
And He settled there the hungry, and they established a city for habitation, the church. There He sowed fields according to the fallen seed into good and rich land yielding a hundredfold, and planted vineyards. For the vines are the disciples of the Lord, who also bore fruit of birth. And He blessed them and they multiplied greatly. But the Lord, who saves both humans and animals, did not deem the smallest among them to be insignificant; for it is written: "And He did not diminish their cattle." — COMMENTARY ON THE GOSPEL OF JOHN 28:212-15