Origen of Alexandria — Commentary on Scripture

Matthew 16:24

Yet the words in which Peter and those in which Satan are rebuked, are not, as is commonly thought, the same; to Peter it is said, Get thee behind me, Satan; that is, follow me, thou that art contrary to my will; to the Devil it is said, Go thy way, Satan, understanding not 'behind me,' but 'into everlasting fire.' He said therefore to Peter, Get thee behind me, as to one who through ignorance was ceasing to walk after Christ. And He called him Satan, as one, who through ignorance had somewhat contrary to God. But he is blessed to whom Christ turns, even though He turn in order to rebuke him. But why said He to Peter, Thou art an offence unto me, (Ps. 119:165.) when in the Psalm it is said, Great peace have they that love thy law, and there is no offence to them? It must be answered, that not only is Jesus not offended, but neither is any man who is perfect in the love of God; and yet he who does or speaks any thing of the nature of an offence, may be an offence even to one who is incapable of being offended. Or he may hold every disciple that sinneth as an offence, as Paul speaks, W…

Yet the words in which Peter and those in which Satan are rebuked, are not, as is commonly thought, the same; to Peter it is said, Get thee behind me, Satan; that is, follow me, thou that art contrary to my will; to the Devil it is said, Go thy way, Satan, understanding not 'behind me,' but 'into everlasting fire.' He said therefore to Peter, Get thee behind me, as to one who through ignorance was ceasing to walk after Christ. And He called him Satan, as one, who through ignorance had somewhat contrary to God. But he is blessed to whom Christ turns, even though He turn in order to rebuke him. But why said He to Peter, Thou art an offence unto me, (Ps. 119:165.) when in the Psalm it is said, Great peace have they that love thy law, and there is no offence to them? It must be answered, that not only is Jesus not offended, but neither is any man who is perfect in the love of God; and yet he who does or speaks any thing of the nature of an offence, may be an offence even to one who is incapable of being offended. Or he may hold every disciple that sinneth as an offence, as Paul speaks, Who is offended, and I burn not?. (2 Cor. 11:29.)

But though a man may seem to keep from sin, yet if he does not believe in the cross of Christ, he cannot be said to be crucified with Christ; whence it follows, And take up his cross.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 16:25

This may be understood in two ways. First thus; if any lover of this present life spares his life, fearing to die, and supposing that his life is ended with this death; he seeking in this way to save his life, shall lose it, estranging it from life eternal. But if any, despising the present life, shall contend for the truth unto death, he shall lose his life as far as this present life is concerned, but forasmuch as he loses it for Christ, he shall the more save it for life eternal. Otherwise thus; if any understand what is true salvation, and desire to obtain it for the salvation of his own life, he by denying himself loses his life as to the enjoyments of the flesh, but saves it by works of piety. He shows by saying. For he that will, that this passage must be connected in sense with that which went before. If then we understand the first, Let him deny himself, of the death of the body, we must take this that follows of death only; but if we understand the first of mortifying the propensities of the flesh, then, to lose his life, signifies to give up carnal pleasures.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 16:26

I suppose also that he gains the world who does not deny himself, nor loses Ms own life as to carnal pleasures, and thence suffers the loss of his soul. These two things being set before us, we must rather choose to lose the world, and gain our souls.

And at first sight indeed the ransom of the soul might be supposed to be in his substance, that a man should give his substance to the poor, and so should save his soul. But I suppose that a man has nothing that giving as a ransom for his soul he should deliver it from death. God gave the ransom for the souls of men, namely the precious blood of His Son.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 16:26

The first statement is ambiguous. At first it could be taken this way: Someone who loves being alive and thinks the present life is good manages his own life in order to live well according to the flesh, fearing death since by death he loses life. In this way, wanting to save his own life, he will lose it, having removed it beyond the boundaries of blessedness. Yet someone despising the present life because of my teaching and convinced of eternal life, even facing death for the sake of the truth may, because of piety, lose his own life in death. Yet the same one who lost his life because of me will instead save and keep it.We could interpret the saying, however, in another way. If anyone knows what salvation is and wants to save his own life, after bidding farewell to his life, denying himself and taking up his cross and following me, he will, in terms of the world, have lost his life. But, having lost his life for me and my teaching, he will gain in the end this kind of loss, salvation.

COMMENTARY ON MATTHEW 12.26

Matthew 16:27

As much as to say; The Son of Man is now come, but not in glory; for He ought not to have been ordained in His glory to bear our sins; but then He shall come in His glory, when He shall first have made ready His disciples, being made as they are, that He might make them as He is Himself, in the likeness of His glory.

Morally; To those who are nearly brought to the faith, the Word of God wears the form of a servant; but to those that are perfect, He comes in the glory of the Father. His angels are the words of the Prophets, which it is not possible to comprehend spiritually, until the word of Christ has been first spiritually comprehended, and then will their words be seen in like majesty with His. Then will He give of His own glory to every man according to his deeds; for the better each man is in his deeds, so much the more spiritually does he understand Christ and His Prophets.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 16:28

They that stand where Jesus stands, are they that have the foundations of their souls rested upon Jesus; of whom such as stood firmest are said not to taste death till they see the Word of God; which comes in His kingdom when they see that excellence of God which they cannot see while they are involved in divers sins, which is to taste death, forasmuch as the soul that sinneth, dies. For as life, and the living bread, is He that came down from heaven, so His enemy death is the bread of death. And of these breads there are some that eat but a little, just tasting them, while some eat more abundantly. They that sin neither often, nor greatly, these only taste death; they that have partaken more perfectly of spiritual virtue do not taste it only, but feed ever on the living bread. That He says, Until they see, does not fix any time at which shall be done what had not been done before, but mentions just what is necessary; for he that once sees Him in His glory, shall after that by no means taste death.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 17:1-3

Or because in six days this whole visible world was made; so he who is above all the things of this world, may ascend into the high mountain, and there see the glory of the Word of God. Mystically; When any one has passed the six days according as we have said, he beholds Jesus transfigured before the eyes of his heart. For the Word of God has various forms, appearing to each man according as He knows that it will be expedient for him; and He shows Himself to none in a manner beyond his capacity; whence he says not simply, He was transfigured, but, before them. For Jesus, in the Gospels, is merely understood by those who do not mount by means of exalting works and words upon the high mountain of wisdom; but to them that do mount up thus, He is no longer known according to the flesh, but is understood to be God the Word. Before these then Jesus is transfigured, and not before those who live sunk in worldly conversation. But these, before whom He is transfigured, have been made sons of God, and He is shown to them as the Sun of righteousness. His raiment is made white as the light, th…

Or because in six days this whole visible world was made; so he who is above all the things of this world, may ascend into the high mountain, and there see the glory of the Word of God.

Mystically; When any one has passed the six days according as we have said, he beholds Jesus transfigured before the eyes of his heart. For the Word of God has various forms, appearing to each man according as He knows that it will be expedient for him; and He shows Himself to none in a manner beyond his capacity; whence he says not simply, He was transfigured, but, before them. For Jesus, in the Gospels, is merely understood by those who do not mount by means of exalting works and words upon the high mountain of wisdom; but to them that do mount up thus, He is no longer known according to the flesh, but is understood to be God the Word. Before these then Jesus is transfigured, and not before those who live sunk in worldly conversation. But these, before whom He is transfigured, have been made sons of God, and He is shown to them as the Sun of righteousness. His raiment is made white as the light, that is, the words and sayings of the Gospels with which Jesus is clothed according to those things which were spoken of Him by the Apostles.

However, if any man discerns a spiritual sense in the Law agreeing with the teaching of Jesus, and in the Prophets finds the hidden wisdom of Christ, (1 Cor. 2:7.) he beholds Moses and Elias in the same glory with Jesus.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 17:2

But some may ask, when he was transfigured before those who were led up by him into the lofty mountain, did he appear to them in the form of God or in the preincarnate form that he earlier had? Did he appear to those left below in the form of a servant, but to those who had followed him after the six days to the lofty mountain, did he have not the form of a servant but the form of God? Listen carefully, if you can, and at the same time be attentive spiritually. It is not simply said that he was transfigured, but with a certain necessary addition. Both Matthew and Mark have recorded this: he was transfigured before them. Is it therefore possible for Jesus to be transfigured before some but not before others?Do you wish to see the transfiguration of Jesus? Behold with me the Jesus of the Gospels. Let him be simply apprehended. There he is beheld both “according to the flesh” and at the same time in his true divinity. He is beheld in the form of God according to our capacity for knowledge. This is how he was beheld by those who went up upon the lofty mountain to be apart with him. Meanw…

But some may ask, when he was transfigured before those who were led up by him into the lofty mountain, did he appear to them in the form of God or in the preincarnate form that he earlier had? Did he appear to those left below in the form of a servant, but to those who had followed him after the six days to the lofty mountain, did he have not the form of a servant but the form of God? Listen carefully, if you can, and at the same time be attentive spiritually. It is not simply said that he was transfigured, but with a certain necessary addition. Both Matthew and Mark have recorded this: he was transfigured before them. Is it therefore possible for Jesus to be transfigured before some but not before others?Do you wish to see the transfiguration of Jesus? Behold with me the Jesus of the Gospels. Let him be simply apprehended. There he is beheld both “according to the flesh” and at the same time in his true divinity. He is beheld in the form of God according to our capacity for knowledge. This is how he was beheld by those who went up upon the lofty mountain to be apart with him. Meanwhile those who do not go up the mountain can still behold his works and hear his words, which are uplifting. It is before those who go up that Jesus is transfigured, and not to those below. When he is transfigured, his face shines as the sun, that he may be manifested to the children of light, who have put off the works of darkness and put on the armor of light. They are no longer the children of darkness or night but have become the children of day. They walk honestly as in the day. Being manifested, he will shine to them not simply as the sun but as he is demonstrated to be, the sun of righteousness.

COMMENTARY ON MATTHEW 12.37

Matthew 17:5

The bright cloud overshadowing the Saints is the Power of the Father, or perhaps the Holy Spirit; or I may also venture to call the Saviour that bright cloud which overshadows the Gospel, the Law, and the Prophets, as they understand who can behold His light in all these three.

The voice out of the cloud speaks either to Moses or Elias, who desired to see the Son of God, and to hear Him; or it is for the teaching of the Apostles.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 17:5

I think that God, wishing to dissuade Peter from making three tabernacles, under which so far as it depended on his choice he was going to dwell, shows him a better tabernacle, so to speak, and far superior: the cloud. It is the function of a tabernacle to give shade to one who is in it and to shelter him, and the bright cloud overshadowed them. So God made, as it were, a more divine tabernacle, inasmuch as it was bright, that it might be to them a pattern of the resurrection to come. For the shining cloud gives shade to the righteous and at the same time protects them, gives them light and illuminates them. What would the shining cloud that gives shade to the righteous be? Is it perhaps the Father’s power, from which comes the Father’s voice saying that this is his Son in whom he is well pleased, urging those that are shaded by it to listen to him and to no one else? He speaks—just as of old so also for all times—through those whom he wishes. Perhaps the shining cloud is the Holy Spirit, giving shade to the righteous and announcing the words of God at work within it and saying, “Thi…

I think that God, wishing to dissuade Peter from making three tabernacles, under which so far as it depended on his choice he was going to dwell, shows him a better tabernacle, so to speak, and far superior: the cloud. It is the function of a tabernacle to give shade to one who is in it and to shelter him, and the bright cloud overshadowed them. So God made, as it were, a more divine tabernacle, inasmuch as it was bright, that it might be to them a pattern of the resurrection to come. For the shining cloud gives shade to the righteous and at the same time protects them, gives them light and illuminates them. What would the shining cloud that gives shade to the righteous be? Is it perhaps the Father’s power, from which comes the Father’s voice saying that this is his Son in whom he is well pleased, urging those that are shaded by it to listen to him and to no one else? He speaks—just as of old so also for all times—through those whom he wishes. Perhaps the shining cloud is the Holy Spirit, giving shade to the righteous and announcing the words of God at work within it and saying, “This is my beloved Son in whom I am well pleased.” I would even venture to say that the shining cloud is our Savior.

COMMENTARY ON MATTHEW 12.42

Matthew 17:8

Consider the details of this passage. See if you can also say this: The disciples understood that the Son of God had been speaking with Moses. It was Moses who had said of God, “No one shall see my face and live.” The disciples understood the testimony of Moses about God. They were not able to endure the radiance of the Word. They humbled themselves under the mighty hand of God.But after the touch of the Word, they lifted up their eyes. They saw Jesus only and no other. Moses, the law and Elijah the prophet had become one with the gospel of Jesus. They did not abide as they formerly were as three, but they became one. Think of these things in a spiritual sense.

COMMENTARY ON MATTHEW 12.43

Matthew 17:12-13

That He says of John, Elias is already come, is not to be understood of the soul of Elias, that we fall not into the doctrine of metempsychosis, which is foreign to the truth of Church doctrine, but, as the Angel had foretold, he came in the spirit and power of Elias.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 17:12

The disciples who went up with Jesus remembered the traditions of the scribes concerning Elijah, that before the advent of Christ, Elijah would come and prepare for him the souls of those who would receive him. But the vision on the mountain, in which Elijah appeared, did not seem to be harmonized with what had been said, since Elijah seemed to them to have come with him rather than before him. So they say this thinking that the scribes were wrong. To this the Savior replies, not denying what was handed down about Elijah but saying that there was another coming of Elijah before that of Christ unknown to the scribes. In [this coming] “they did not know him but did to him whatever they pleased,” as though they too were accomplices in his imprisonment by Herod and execution by him. Then he says that he too will suffer what they did to Elijah. The disciples asked these questions as though about Elijah and the Savior replied. But hearing the Savior’s words, “Elijah has already come,” and what followed, they took it as a reference to John the Baptist.

COMMENTARY ON MATTHEW 13.1

Matthew 17:14-15

Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, It is good for us to be here. But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls; whence it is said, And when he was come to the multitude; for if He had not gone to the multitude with His elect disciples, there would not have come near to Him the man of whom it is added, There came to him a man kneeling down, and saying, Lord, have mercy on my son. Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any. First, let us see what this means that follows, For he is lunatic, and sore vexed. Let the physicians talk as they list, for they think it no unclean spirit, but some bodily disorder, and say, that…

Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, It is good for us to be here. But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls; whence it is said, And when he was come to the multitude; for if He had not gone to the multitude with His elect disciples, there would not have come near to Him the man of whom it is added, There came to him a man kneeling down, and saying, Lord, have mercy on my son. Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any. First, let us see what this means that follows, For he is lunatic, and sore vexed. Let the physicians talk as they list, for they think it no unclean spirit, but some bodily disorder, and say, that the humours in the head are governed in their motions by sympathy with the phases of the moon, whose light is of the nature of humours. But we who believe the Gospel say that it is an unclean spirit that works such disorders in men. The spirit observes the moon's changes, that it may cheat men into the belief that the moon is the cause of their sufferings, and so prove God's creation to be evil; as other dæmons lay wait for men following the times and courses of the stars, that they may speak wickedness in high places, calling some stars malignant, others benign; whereas no star was made by God that it should produce evil. In this that is added, For ofttimes he falls into the fire, and oft into the water,

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 17:15

If every disease and weakness which our Savior cured at that time among the people represents different symptoms in the soul, it stands to reason that by the paralytics are symbolized the palsied in soul, who keep it lying paralyzed in the body. By those who are blind are symbolized those who are blind in respect of things seen by the soul alone, and these are really blind. And by the deaf are symbolized those who are deaf in regard to the reception of the word of salvation. On the same principle it will be necessary that the matters regarding the epileptic should be investigated. This disease attacks those who suffer from it at considerable intervals, during which time he who suffers from it seems in no way to differ from the man in good health, at the season when the epilepsy is not working on him. You will find some souls that are often considered to be healthy suffering from symptoms like these in their chastity and the other virtues. But there comes a time when they are attacked by a kind of epilepsy, and then they seem to fall from their solid foundation and are seized by the d…

If every disease and weakness which our Savior cured at that time among the people represents different symptoms in the soul, it stands to reason that by the paralytics are symbolized the palsied in soul, who keep it lying paralyzed in the body. By those who are blind are symbolized those who are blind in respect of things seen by the soul alone, and these are really blind. And by the deaf are symbolized those who are deaf in regard to the reception of the word of salvation. On the same principle it will be necessary that the matters regarding the epileptic should be investigated. This disease attacks those who suffer from it at considerable intervals, during which time he who suffers from it seems in no way to differ from the man in good health, at the season when the epilepsy is not working on him. You will find some souls that are often considered to be healthy suffering from symptoms like these in their chastity and the other virtues. But there comes a time when they are attacked by a kind of epilepsy, and then they seem to fall from their solid foundation and are seized by the deceits and other desires of this world.

COMMENTARY ON MATTHEW 13.4

Matthew 17:17

Or; Because the disciples could not heal him as being weak in faith, He said to them, O faithless generation, adding perverse, to show that their perverseness had introduced evil beyond their nature. But I suppose, that because of the perverseness of the whole human race, as it were oppressed with their evil nature, He said, How long shall I be with you?

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 17:17

When the Savior says, “O faithless and perverse generation,” he shows that wickedness has entered us through perversity, that it is contrary to nature and makes us perverse. And I think that he was irked at the whole human race on earth for its wickedness. So he said, “How long am I to bear with you?”

COMMENTARY ON MATTHEW 13.7

Matthew 17:18

Of the changefulness of the sinner it is said, The fool changes as the moon. (Ecclus. 27:12.) We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit they are laid hold of by their passions, and fall from that good state in which they were supposed to stand. Perhaps his father stands for the Angel to whom was allotted the care of this lunatic, praying the Physician of souls, that He would set free his son, who could not be delivered from his suffering by the simple word of Christ's disciples, because as a deaf person he cannot receive their instruction, and therefore he needs Christ's word, that henceforth he may not act without reason.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 17:19

Of the changefulness of the sinner it is said, The fool changes as the moon. (Ecclus. 27:12.) We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit they are laid hold of by their passions, and fall from that good state in which they were supposed to stand. Perhaps his father stands for the Angel to whom was allotted the care of this lunatic, praying the Physician of souls, that He would set free his son, who could not be delivered from his suffering by the simple word of Christ's disciples, because as a deaf person he cannot receive their instruction, and therefore he needs Christ's word, that henceforth he may not act without reason.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Matthew 17:20

The mountains here spoken of, in my opinion, are the hostile powers that have their being in a flood of great wickedness, such as are settled down, so to speak, in some souls of various people. But when someone has total faith, such that he no longer disbelieves in anything found in holy Scripture and has faith like that of Abraham, who so believed in God to such a degree that his faith was reckoned to him as righteousness, then he has all faith like a grain of mustard seed. Then such a man will say to this mountain—I mean in this case the deaf and dumb spirit in him who is said to be epileptic—“Move from here to another place.” It will move. This means it will move from the suffering person to the abyss. The apostle, taking this as his starting point, said with apostolic authority, “If I have all faith, so as to remove mountains.” For he who has all faith—which is like a grain of mustard seed—moves not just one mountain but also more just like it. And nothing will be impossible for the person who has so much faith.Let us examine also this statement: “This kind is not cast out except…

The mountains here spoken of, in my opinion, are the hostile powers that have their being in a flood of great wickedness, such as are settled down, so to speak, in some souls of various people. But when someone has total faith, such that he no longer disbelieves in anything found in holy Scripture and has faith like that of Abraham, who so believed in God to such a degree that his faith was reckoned to him as righteousness, then he has all faith like a grain of mustard seed. Then such a man will say to this mountain—I mean in this case the deaf and dumb spirit in him who is said to be epileptic—“Move from here to another place.” It will move. This means it will move from the suffering person to the abyss. The apostle, taking this as his starting point, said with apostolic authority, “If I have all faith, so as to remove mountains.” For he who has all faith—which is like a grain of mustard seed—moves not just one mountain but also more just like it. And nothing will be impossible for the person who has so much faith.Let us examine also this statement: “This kind is not cast out except through prayer and fasting.” If at any time it is necessary that we should be engaged in the healing of one suffering from such a disorder, we are not to adjure nor put questions nor speak to the impure spirit as if it heard. But [by] devoting ourselves to prayer and fasting, we may be successful as we pray for the sufferer, and by our own fasting we may thrust out the unclean spirit from him.

COMMENTARY ON MATTHEW 13.7