20 And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh's.
It seems to me that censure of the Egyptians is contained also in this statement. For you would not easily find it written of the Hebrews that “the famine prevailed over them.” For although it is written that “the famine prevailed over the land,” nevertheless it is not written that famine prevailed over Jacob or his sons, as it is said of the Egyptians, that “the famine prevailed over them.” For although famine should come also to the just, nevertheless it does not prevail over them. For this reason the just glory in famine, as Paul is found to rejoice cheerfully in sufferings of this kind when he says, “In hunger and thirst, in cold and nakedness.” What therefore is an exercise of virtue for the just is a penalty of sin for the unjust.For it is written also in the times of Abraham that “there came a famine in the country, and Abraham went down to Egypt to dwell there, since the famine prevailed in the land.” And certainly if, as some think, the text of the divine Scripture was composed carelessly and awkwardly, it could have said that Abraham went down to Egypt to dwell there because the famine prevailed over him. But observe how great a distinction the divine word uses, how great a caution it employs. When it speaks of the saints it says the famine had prevailed “over the land”; when it speaks of the unjust it says they were held by the famine. Famine therefore prevailed over neither Abraham nor Jacob nor their sons. But also if it should prevail it is said to prevail “over the land.” And in the times of Isaac no less it is written: “A famine came in the land, besides that former famine which came in the times of Abraham.” But the famine was unable to prevail over Isaac to such an extent that the Lord says to him, “Do not go down into Egypt, but dwell in the land which I shall show you, and dwell in it, and I will be with you.”
In accordance with this observation, in my opinion, long after that time the prophet said, “I have been young and now am old, and I have not seen the just forsaken nor his seed seeking bread.” And elsewhere: “The Lord will not strike down the just soul with famine.” From all these texts it is declared that the earth indeed can suffer famine and those who “mind earthly things.” But they can never be oppressed by the fasting of famine whose is that bread that “they should do the will of the Father who is in heaven” and whose soul that “bread which comes down from heaven” nourishes.
For this reason, therefore, the divine Scripture carefully does not say that those were held by famine who it knew possessed knowledge of God and to whom the food of the heavenly wisdom was offered.
Since you see, therefore, that an observation of this kind is preserved correctly in almost all the texts of holy Scripture, interpret these words in their figurative and allegorical meaning, which we are taught by the words of the prophets themselves no less. For one of the twelve prophets proclaims clearly and manifestly in a simple statement that a spiritual famine is intended, when he says, “Behold the days come, says the Lord, and I will send forth a famine on the land, not a famine of bread or thirst for water but a famine for hearing the word of the Lord.”Do you see what the famine is which prevails over sinners? Do you see what the famine is which prevails over the land? For they who are of the earth and “mind earthly things” and cannot “perceive what things are of the Spirit of God” suffer “a famine of the word of God.” They do not hear the commands of the law; they do not know the reproaches of the prophets. They are ignorant of the apostolic consolations. They do not experience the medicine of the gospel. And for this reason it is said rightly of them: “Famine prevailed over the land.”
But for the just and “those who meditate on the law” of the Lord “day and night,” “wisdom prepares her table, she kills her victims, she mixes her wine in the mixing bowl and calls with a loud voice,” not that all may come, not that the abounding, not that the rich or that the wise of this world may turn aside to her. But “if there are those,” Scripture says, “who are weak in understanding, let them come to me.” That is, if there are those who are “lowly in heart,” who have learned from Christ “to be meek and lowly in heart” (which elsewhere is called “poor in spirit”) but rich in faith, these gather at the feasts of wisdom and, refreshed by her banquets, they drive out the famine which “prevails over the land.”
[AD 253] Origen of Alexandria on Genesis 47:20
In accordance with this observation, in my opinion, long after that time the prophet said, “I have been young and now am old, and I have not seen the just forsaken nor his seed seeking bread.” And elsewhere: “The Lord will not strike down the just soul with famine.” From all these texts it is declared that the earth indeed can suffer famine and those who “mind earthly things.” But they can never be oppressed by the fasting of famine whose is that bread that “they should do the will of the Father who is in heaven” and whose soul that “bread which comes down from heaven” nourishes.
For this reason, therefore, the divine Scripture carefully does not say that those were held by famine who it knew possessed knowledge of God and to whom the food of the heavenly wisdom was offered.